Population of the Lower Volga region in the XVII century. Represents a very little picture. It happened here the formation of a completely new and original phenomenon, characteristic only for the Astrakhan Territory. Culture XVII century. In the Lower Volga region, a number of original national cultures are represented: Russian (in the XVII century. This is usually only urban culture), very close Turkic cultures (Tatar and Nogai), Kalmyk, and to some extent, a number of east cultures, although Having gone to Astrakhan, but there are fewer cultures that have already listed in comparison with the already listed cultures are, above all, about the culture of the Persian, Armenian, Indian population.

The formation of this original phenomenon began long before the XVII century. The origins of the population culture of the Lower Volga region should be founded in the Khazar Kaganate. It was during his period of its existence in our region that the main differences in the culture of the nomadic and culture of the settlement population were laid. Differences These existed until the XX century. And to a certain extent did not lose some of their characteristics today.

Another major sign that arose in the Khazar Kaganate, and distinguishing regional culture from many others, is its polyethnicity.

If the Tatars and Nogaiians for the Lower Volga region were already pretty "old" by the population, taking their beginning in Kypchak (Polovtsy) ethnic, then Kalmyki in the XVII century. On the Lower Volga were relatively a "young" population that appeared here not earlier than 1630. However, in culturally, these ethnic groups had a lot in common. The main occupation of all these peoples was nomadic cattle breeding. Although it should be noted here that the individual groups of Tatars were engaged in both fishing and gardening, continuing agricultural traditions on the lower Volga, laid back in the Khazar Kaganate.

Nogai as a nationality, which played a large role in the development of an extensive territory from the Black Sea region to Southern Siberia, was formed from the middle of the XIV century. On the basis of the East Kypchak ethnic groups with some additions of West Kipchak (Polovtsy). Soon after his formation, Astrakhan Khanate was actually squeezed between Nogai nomads - and from the East, and from the West, and the rulers of Khanate were often only the defenses of the neighboring Nogai Murz.

In the future, when Astrakhan Khanate became part of Russia, the large groups of Nogai were looking for protection from the internecial strife of their Murz, or there was averaged here during unsuccessful wars with other Kalmyk nomads (Oratats).

The English navigator Christopher Barrow, visiting Astrakhan in 1579-81, noted the presence of a semi-seated mill - the "Yurt" settlement (approximately on the site of modern Zatzareva), where 7 thousand "Nogai Tatars" lived. This is a settlement that replenished with novelours from the troubled steppes in the XVII century. He was described by the German-Holstendian Adam Olearya and Flemadian Cornelia De Bruin, and in the XVIII century. - scientist traveler S.E. Gmelin.

Yurovtsy, including the Uzansa (representatives of the nomads and the beginning of the XVII century), were immigrants from a large Nogai Horde. These groups of the Nogai moved to settling in the middle of the XVIII- early XIX century. And only a small part of them - the Alabugat Utayra - for a long time kept in the rocker Ilmeni and the Caspian "Mistroach" half-life.

Yurtovsky Nogai established diverse ties with the Middle Volga Tatars-immigrants, who opened in Astrakhan Kazan Shopping courtyard. They received the name "Yurtov Nogai Tatars" or simply "Yurovtsy". Even in 1877, according to the Tsarev volost elder, Ishac Muhamedov, their historical self-adhesion was maintained as "Yurt-Noga".

The Yurovtsev had 11 settlements arising in the middle of the XVII-early XIX century: Karagali, Bashmakovka, Yaksatovo, Falls, Semikovka, Kulakovka, three ductures, Moshaik, Killechi, Solyanka, Zaperzheno.

Another ethnic group of Nogai, immigrants from another, small Nogai Horde, "Kundrovtsy", according to the modern name - Karagashi, appeared at the borders of the Astrakhan Territory, coming out in 1723 from the composition of the Crimean Khanate. They obeyed Kalmyku until 1771, and then moved directly to the Krasnoyarsk County of the Astrakhan province.

Two semi-armored aula Karagasha (Seitovka and Hozhetievka) were founded in 1788. Several families of Karagasha continued until the revolution of 1917. Year-round nomads in the Caspian seaside. But in 1929, all the nogats were translated into settlement.

With sedentary earlier Yurovtsy Karagashi before the beginning of the XX century. Almost not contacted, but aware of their common origin, the name of the suburban residents of Kariyl-Nogai, i.e. "Nogai-Chernoyrtovtsy".

Thus, all ethnic groups of Nogai origin in the Astrakhan Territory, having a single cultural community, have experienced similar development in the process of its seventurization (transition to sedentary life).

With the transition from semi-bed and nomadic cattle breeding to sedentary farming, we were modified, obeying general laws, life and traditions, the social structure of this population. At the same time, sometimes there were unusual, new sociocultural and ethnocultural versions and phenomena.

Karagasha during life in the Astrakhan Territory there was a radical simplification of a tribal structure with a "five-membered" (the people - the Horde - the tribe, the cube - branch) to the "two-glued" (people - genus).

Yurovtsev has already at the beginning of the XVIII century. An transitional structure arose, which combines the military-neighbor (the so-called "Tabun") and the generic tribal. When settling "Tabun" formed the village, and the generic groups included in it - its quarters ("Mahalla"). So it turned out that representatives of the same kind, hitting different hordes, were formed in various villages the same name "Mahalla".

Archival documents testify that in the middle of the XVII century. 23 people of Yurovtsov were known. By the middle of the XIX century. Only 15 "Tabunov" have been preserved, which were identical to the awesome Yurtov villages around the city.

Each "Mahalla" kept its usual legal norms, had her mosque and the Supreme Soviet of the Elders ("Masdish"), where Mullah was part of the Question. In each "Mahalla", adolescent unions of boys were created, the so-called. "Giena". There were also unofficial places of the cult - the Sufi holy graves - "Aul".

At the same time, the number of "Mahalla", mosques in the Yurtov villages, "Gienes" and even "Aul" about the same (in different years 25-29) and corresponds to the number of previous births in the Yurtov "Tabunni" (24-25).

Traditions of Karagasha retained the name of the two "Hordes", as part of which they came from the North Caucasus (Kaspulat). Sources of the late XVIII century. They call four "cubes" (tribe), apparently, two in each "Horde".

In the middle of the XIX century. 23 kinds and divisions were known, had their own tamga.

The social structure of the Nogai groups that retained the nomadic and semi-water for a long time was quite uniform.

Another situation could be observed from Yurovtsev. Their social organization in the XVII early XIX century. There have had three structural elements: "white bone" (Murza and Agalary), "Kara Halyk" (simple people) and dependent "Emeci" ("Jameki").

Family "Murz" from the surnames of Urusov and Tinbaev led their origin from the founder of the Nogai Horde of the Biya of Communication. They headed several "Tabunov" of the Bijan stage of resettlement.

Less noble families of the best warriors - "Batyr" (so-called "Agalary")

replaced the "Murz" at the head of many "Tabunov"; They headed almost all the actual Yurtovsky, and the batyr of seven hundreds of Arslanov - the founder of the village of Semikovka - and one of the Kedan "Tabunov".

In addition to the ordinary Nogaites ("black bones"), with Yurtovsky, the Uritian "Tabunni" there was a dependent social layer of people of mixed origin, the descendants of the prisoners, or who nailed to the Yultsians and obliged to serve them, supply food. Therefore, they were called "Emeki" ("Jameki"): from the word "Em, Jam" - "Food, Food, Food".

Emeca were the first permanent residents of Yurtovskiy village. According to their names and other indirect signs of settlements of Emeques, you can consider "Yamels Aul", i.e. Three duct, "Kulaku" - cam and "Yarl-Tube", i.e. Fresh borgorm.

With the transition to settlement, in the middle of the XVIII century, Murza and Agalary tried to consolidate Emeques in their personal dependence on the side of the Russian peasants.

Astrakhan Scientist - Governor V.N. Tatishchev wrote about Yurovtsi, that "they have subjects, called jams, but the herd heads for those responsibility."

Tabnoy head Abdikarim Ishiev at the beginning of the XIX century. The following has reported on his dependent population: "... from the knees of various kinds people, when our ancestors, not yet in the All-Russian citizenship, (had a group of people in the All-Russian citizenship), on civilian strucks from different nations captured, somehow clad trucks (Lezgins - V.V.), Chechens and the like ".

Although the social term "Emeki" is firmly forgotten by their successors, but according to some indirect data it is possible to establish their probable descendants and habitats.

The Russian government, limiting the rights of the former Murz, went to the principal equalization of the rights of all Yurovtsy: the status of Emeques according to VI revision in 1811 was raised to state peasants, and according to the VIII revision in 1833-35. In the same category of peasants were translated and Murza. Naturally, this act caused a protest in many of them, including, for example, Musow-Bek Urusov from Killech, one of the ancestors of which in 1690, the Russian princely dignity of Russian kings John and Peter Alekseevichi was granted.

Musoul-Beck went even to Nicholas I, but he achieved only the right to exemption from taxes and the Cossack service, was not restored in the princely dignity.

Turning from the nomadic to a settled lifestyle, Karagashi and Yurovtsy mainly maintained the previous traditions in culture and everyday life. I have not undergone major changes from the half-one and nomadic times of their home. Characteristic of all groups of Nogayts, with their nomads, there was an insecurable, small sizes of the yurt.

At Karagasha in the second half of the XVIII century. Gradually, the transition to a large collapsible yurt took place, which remained from them until 1929, and in the individual families of remote villages - up to the 70s. XX century. Moreover, Karagasha, like the North Caucasus Nargets, retained the wedding cart of the Kuima Bride. In the memory of Old-timers, the name and the last wizard, which made such wagons, is preserved, - Abdullah Khuimoshi from Seitovka. Almost all fragments of such a "kui", brightly painted and decorated with a rich ornament, are stored in the Foundations of the Saratov Regional Museum of Local Studies (Inv.№ 5882).

This wedding arma, researchers consider the last stage of the historical and cultural evolution of the most indisputable kibitat, which was common called "Karmma" still in the campaign of the Mongols of the Chingis Khan era.

The Astrakhan Turkmen under the influence of neighboring Nogai wedding tent-palanquin bride "Kezhebe" also transformed into a wagon, which remained, truth, the traditional name.

Karagashi clothing also retained long traditions. Karagash men usually wore harees, a vest, on top of her bossy, spidered by a leather or clutch. Leather Kalosh or Safyanovy "Ichigi" were put on their feet.

As a casual male headdress, a tubette was increasingly spread, although a massive fur hat was preserved and typical of the Nogai. Married women had a more elegant fur hat with fox or beaver. A female top of a Camcol type dress with embeed patterns of pea and wide sleeves from cloth or velvet was characteristic of young people. It was distinguished by a large number of metal jewelry on the chest, especially the coins of the pre-revolutionary chasing "Aspa".

Famous Polish writer, traveler and Orientalist-researcher Yang Pototsky, who visited Karagasha on nomads in the Kras-November subsection in 1797, noted: "The clothing of this young girls was very strange for a variety of silver chains, skulls, handcuffs, buttons and other similar things which they were burdened. " Earring "Alka" was rushed in the right nostril and in Karagashai, and the Jurian-Tovok - girls and young women in the first 3-4 years after marriage. The girls wore a braid, inserted into her thread with decorations and a red headdress, young women - white, laying a braid around the head.

Yurtovsky girls and women who lived closer to the city, many more often met purchased factory manufacturing dresses, which had more similarities with the clothes of Kazan tattoos. Although here some other Nogai traits continued to be maintained for quite a long time.

Traditional these peoples remained food. In the period of nomadic and half-life in the diet of the Nogai prevailed Konified. Even the lamb was then considered more festive food and he was heard on the feast, according to a complex ritual. Fish, vegetables and salt in food were almost then not used, unlike the post-revolutionary time and modern period. From drinks, a special preference was given to "Kalmyk" tiled tea. A special role for all the nogians had "Talkan" - a casual food from millet. The Karagasha had a baked pyshki - "Baursak", the meat dish of the dumplings type - "Burek", and later - Palau pilaf.

From the Goldenopa Times by tradition to Yurovtsam, then Karagasham (and from them - the Sufi cult of "Saints" - "Auli" was transferred to the Kazan and Mishar migrants). And those and others worshiped Sanctuet "Dzhigit-Alege" located on the site of the former Ordane capital Saray Batu. For Yurtsev, the grave was revered, located near Moshaik, attributed to the legendary grandfather of the founder of the Nogai Horde, Kiya, "Baba-Tukley Shailyg-Advent" ("Shaggy, Hairy Holy grandfather").

Karagasha in the first half of the XVIII century. It formed their own "Auli" - "Seitbab Horzhetievsky", who really lived at that time, a kind and skillful man, whose descendants serve the grave and now. Located a few meters from the grave of the Kazakh Khan leader, it united as a result of both religious places that are revered now and Kazakhs and Nogai.

Karagasha firmly entered use and preserved for this day exclusively female (unlike the Kazakhs) Savory Chamannia ("Baksylyk"). In the arid summer, Karagasha in one type with Kaza-Hami is held "Kuda Zhol" - prayer of the rain, but using the cow, but the sacrificial ram.

From the generation to the generation of the traditional folk musical instrument of the Nogais is the "KOBZ" - the personnel of the strings from horses lived and with a bow, eating low tone sounds and considered to be sacred, shamansky. The Karagashi memory of the previously existing "kobiz" remained up to the 80s. XX century In the nearby past, "KOBZ" in all groups of Nizhnevolzhsky Nogaites changed to the so-called "Saratov" harmonica with bells. And the unusual form of the "musical conversation" was preserved, the unusual form of "musical conversation" - "SAZ" - the exchange of conditional musical phrases, for example, between a guy and a girl.

People's walking and holidays in Nogai are composite and, perhaps, the most essential part of the national culture. The Sabantuy Prance Denix was not characteristic of any of the groups of Nogai origin under Astrakhan. Holidays - "Amil" (Arab - month March) in Yurovtsev and Gay-Lau - Karagasha were held at the exhaust to seasonal nomads.

"Amil" is still at the beginning of the XX century. She held a "sliding schedule" for all major Yurtovsky villages annually from March 1 to March 10.

An invaluable contribution to the culture and study of the history of the Astrakhan Nogai, as well as other Turkic peoples, have made such prominent activities as AK .. Janibekov, A.I. Died, B.M. Abdullin, B.B. Saliyev. They enriched the culture of the peoples of the Astrakhan Territory, Russia and neighboring eastern states with their own mobilic and educational activities.

The life and culture of Kalmykov have a centuries-old history. Kalmyki - Ohrata at the time of their arrival on the lower Volga were at the stage of the early refortel society. This was reflected in a strict social hierarchy, characteristic of the feudal society, with his division on the feudalists and commoners. Neuons or domineering princes belonged to the highest class of Kalmyk feudal. This group included primarily "big Thai", which owned huge nomads and uluses. The uluses, in turn, were shared on the aimaki - large generic groups, at the head of which they stood Zaisangi - the youngest Thai. Aimaki was divided into hotons - worsching together close relatives. Thai and Zaensang Titles were inherited. Demexes and Shulengi, who were responsible for collecting a natural tax played a major role in the public life of Kalmykov.

awned in the Kalmyk society was given to Lamam. Although the coming to the lower Volga region of Kalmyk and retained a huge number of remnants of dollamaist beliefs, nevertheless the position of the Lamisian clergy in the Kalmykov environment was very strong. They were read, they were afraid and tried to decay, making very rich gifts to individual representatives of the highest layers of clergy.

The powerful position of the "black bone" people ("Hara-Yasta") was very difficult. Simpolyn, as a rule, was fixed for his co-chev and had no right to swing. His life fully depended on a matter of one or another official. The duties of Liu dei black bones included certain duties, and above all-on. In the XVII century Proshrudin was obliged to be paid to his faeel a natural rente. In fact, simple Kalmyks were in the most cruel fortress dependence on their noions.

The material culture of Kalmykov gives the presentations above all their dwellings. The main dwellings of Kalmykov almost right up to the XX century. There was a yurt - Kibitka Mongolian sample. The cibble cuisine was made of lightweight folding lattices and long jeres. It was covered with felt cats, leaving an unfinished entrance to the yurt from the south side. In the yurt there was a two-sided door, from the outside, covering the felt canopy. The inner decoration of the yurt depended on the wealth of its owner. Paul Yurt was lined with carpets, cats or cane mats (chakanks). The center was located in the center of Chibuta, and all the space was divided into two halves, the right (men's) and left (female). The northern part of the kibita was considered the most honorary. Here was a family altar with sculptural images of Lamisian deities and saints. With any feasts, the northern part was given to the most honored guests. The northeast has a sleeping place of the owner of the yurt.

In some cases, the housing of Kalmykov served dugouts and chasis.

In the XIX century Kalmyki, moving to a settled lifestyle, began to settle in sacred houses, covered on top of reed. Rich Kalmyki built wooden and even stone buildings.

The traditional settlement of Kalmykov had a circular layout, which was determined primarily to nomadic lifestyle. Such a layout in the event of an attack helped the most optimal to restrain the Natik of the enemy and protect the cattle, driven into the center of the circle. Later, in the second half of the XIX century, some Kalmykov began to appear economic buildings, which significantly changed the structure of the Kalmyk settlement.

There was a kind of clothes of Kalmykov. In men, she consisted of a narrow fitted cafetan, linen pants, shirts with a gate, soft felt sharovar. In winter, this suit was supplemented with a fur coat, insulated balls and a fur hat.

Women's Kalmyk clothes were much diverse and elegant. As a rule, it was made from more expensive fabrics than men's. Outerwear represented a long, almost to the fifth, a dress for which a long Camisole sleeveless and sleeveless was put on. Special attention in women's clothing was attached to rich embroidery and finishing. The costume, as a rule, complemented the beautiful belt, which served as a kind of business card of his owner, an indicator of his audience and wealth, a special role in Kalmich's costume was given to her head fault. According to the testimony of PS Pallas, a female hat consisted of "from a round, sheepskin chosen, a small flat top, which covers only the most upper part of the head at noble, there are rich of silk matter, and it is somewhat higher than simple, hats with a wide negative and Nazada cut in a breakdown, which is covered with black velvet" . Between the female and the virgin heads, Pallas did not find any special differences

However, in the XIX century. The situation has changed dramatically, women's suit and

the headdress, in particular, has become more diverse.

Women's scarves, both factory printed and decorated with manual embroidery, received widespread.

Calmykov craft was mostly natural. Each family, women were engaged in the manufacture of felt worshi, used both for the coating of Yurt and for the floor to the floor. From sheep and camel wool made ropes, clothes, bedspreads.

Calmyks knew the skin to make skin, perform simple carpentry operations, weathered from the cane mat. It was very developed by Kalmykov blacksmith and jewelry. The Khosheutovsky ulus was especially highlighted by its jewelers, where there were gold and silver maststers.

The food diet of Kalmykov was determined by the specifics of their economic activity, so meat-dairy food prevailed. And meat, and dairy products were distinguished by a great variety. Only from milk, Kalmyk hostess prepared more than 20 different dishes. From him, Kalmyki produced an alcoholic drink - Kalmyt milk vodka - Arak, and even alcohol. The invention of Araki is attributed to Genghis Khan, so after the manufacture of a drink and sacrifice (treats) fire spirits, sky, the dwelling fourth charca was intended for Genghis Khan. Only then could be started to treat guests.

The widespread in the daily diet of Kalmykov received a pressed green tea, which was cooked with the addition of milk, oil and salt. By the way, this tradition has moved to the Russian population with the name of Kalmyk tea.

In the most diverse form, meat was used, numerous dishes were prepared from it.

According to religious representations of Kalmyk, Lamaists, which is one of the branches of Buddhism. It is necessary, however, to note that Lamaism as a whole and Lamaism of Kalmykov, in particular, experienced a strong influence of shamanism. This was also facilitated by the remoteness of Kalmyks from the main lamaist centers in Tibet and Mongolia, and the nomadic lifestyle of the simple people. This is evidenced by the widespread distribution of ideas related to the cults of local spirits, the spirits of a family hearth, etc.

Lamaism began to penetrate the Kalmykov Wednesday in the XIII century. And the specifically, it was with the spread of Buddhism. But this teaching turned out to be too difficult because of its theoretical postulates and did not find a wide response in the souls of the nomads.

The adoption by the Orats of Western Mongolia Lamaism should be from-to-carry only by the beginning of the XVII century. And it is connected with the activities of Baybagas-Khan (1550-1640) and Zaya Pandits (1593-1662).

In 1647, the monk of Zaya-Pandit, the adopted son of Baybagas-Khan, visited Kalmykov on the Volga, which to some extent contributed to the strengthening among them the influence of Lamaism.

With the name of Zaya-Pandita, the creation of an orata writing itself is connected. Conducting translations of Lamisian religious texts, Zaya-Pandit acutely felt the need for reforming the old Mongolian writing to bring it into conversational language. To the implementation of this idea, he began in 1648

Initially, the Supreme Lama Kalmykov was appointed in Tibet in Lhasa, but because of the remoteness, fragile relations and politicians of the royal government in relation to Kalmyks, the right to appoint the Supreme Lama from the end of the XVIII century. Petersburg.

Some insulation from the main centers of Lamaism led to the fact that the role of the Lamisian church was not so comprehensive as in Mongolia and Tibet. A large role in the daily life of a simple people played various kinds of predictors, astrologers, folk lycari. In the XIX century Lamaism, despite the opposition of St. Petersburg, was widespread in the Kalmykov environment. The royal government, fearing the strengthening of the Lamisian church, was forced to adopt a special decree in 1834, limiting the number of monks in 76 hurulas (monasteries).

Despite the widespread spread of Lamaism in the Kalma-Cove environment, the Doliac Shamanist cults continued to be maintained in everyday life associated with the veneration of the elements of the elements, the spirits of the localities, especially the spirits of mountains and water sources. With these ideas, the landmark of the land and waters of Tsagan Avga ("White Elder"), included even in Lamaist Pantheon, was connected with this ideas. With the cult of this mythological character, the ideas about the mountain as the center of the world and about the global tree are closely intertwined. One of the descriptions of the global tree growing from the underground world, we find in the Kalmyk epic "Dzhangare". Kalmyki still at the Jungaria absorbed the mythological representations of Tibetans, Chinese and even Indians, in addition, their mythological ideas continued to render the beliefs of the Volga peoples.

The numerous group of the population of the Astrakhan Territory was the Kazakhs - one of the Turkic peoples of the East Kypchak pro-separation.

The ethnic core of this people with the ethnonym "Cossack" (i.e., the "free person", "nomad") arose in the XVI century. In the southern part of the modern Kazakhstan, in the valleys of Chu and Talas River, with Lake Balkhash, compared to all the descendants of Kypchakov, right up to Irtysh and Yaika (Urals). Bukhara Writer Ruzbekhan at the beginning of the XVII century. Mentioned Kazakhs, pointing to their permanent wars with relatives and steppe, also "Kipchak", Uzbeks.

By the middle of the XVI-early XVII century. The nomadic Kazakh nationality, which consisted of three groups corresponding to the three historical and economic zones of Kazakhstan: South (Semirchye), Central and Western. So there were three Kazakh "Zhuza" ("hundred", "part"): Senior (big) in Semirchye, Middle - Central Kazakhstan and Jr. - in Western. The Kazakh proverb says: "God's senior juza give and put the scribe. Middle Zhuzu Dombra give and put the singer. Junior Zhuzu Naza (Peak) give and put the fighter. "

Senior Zhuz for a long time remained under the rule of Dzhungar-Oratov, and after the defeat of their state, the Chinese in 1758 - under the rule of the Kokand Khanate and Tashkent Becks. The Middle Zhus was influenced by the Bukhara and Khiva Khanni, and the tribes of the younger Zhusu right up to the middle of the XVI century. included in the Nogai Horde.

But at the beginning of the XVII century. The lands where the Nogaians lived were captured by Kalmykov-Oratats. They on the right ("Caucasian") coast of Volga and a small group of the National Kazakhs, part of the Islam adopted, part of the Lamaism addressed to Buddhism, was also taken. The lands of the left bank were free after flight in 1771. 30 thousand Kalmyk kibils back to Dzungaria.

Kazakhs began to penetrate here even earlier, from the middle of the XVIII century, making nomadic attacks on the Red Yar and its surroundings, and Zi-My 1788, between them and the Nogai-Karagashi there was a conflict due to the relief skins of the fallen in the steppe from frosts and nonsense More than 3 thousand horses. Such collisions of the Kazakhs with the surrounding population were not uncommon.

The situation on the Lower Volga has stabilized at the beginning of the XIX century: in response to the request of some Sultans of the younger Jus, Emperor Paul I gave them permission to take the land of the Volga left bank, and under Alexandra I, such migration was made. Kazakhs, headed by the Sultan Bukem Nuralyyev, crossed in 1801 across the Ural River, accounted for actually a new separate Zhuz - the inner (Bukuevskaya) Horde included in the Astrakhan province.

The resettlement of the Kazakhs to the territory of the Astrakhan Territory and the gradual transition to settling was replenished with traditional traits of life and the spiritual culture of peoples living here, and also brought some new elements in them.

The social structure of the Kazakhs after the relocation of them in the Astrakhan region has undergone little change. Kazakh zhuza traditionally were divided into the births-clans, which had more than 130, they, in turn, were crushed into smaller parts of the subiablasting and generation.

Each family had its territory of living, routes of nomads, generic forms of management (Council of Elders), its coat of arms for the branding of livestock and designation of property, their military detachments. The genus was strictly exogan, i.e. Marriages between members of the same kind were categorically prohibited. We also retained their generic cemeteries.

Newly created at the beginning of the XIX century. In the Lower Volga region, the Bokeek Horde consisted of representatives of all 26 and clans, from 3-major groups included in a small zhuz.

The military-class and clan-genealogical organization underlied at the basis of the then Kazakh society. In the new Horde there were relatively few hear heirs of the Khansky family and a professional Islamic clergy.

But in Kazakh society, there soon arose its own power aristocracy in the face of judges and military leaders, from which ordinary nomads depended. To an even greater degree, the disassembled poor, groups of interempines, as well as slaves from prisoners of war were.

In the Bukeev Horde, the most numerous groups of the population compared to other places of residence were "tulents", descendants of former prisoners of Nekazakh origin. Although they were limited in rights, however, more often than others were attracted to the performance of supervisory functions.

Thus, in the Kamyzyaksky district of the Astrakhan region and on the border with the Volgograd region among the "tulents" families live, still remembering their origin from Kalmykov. There are among them and descendants of Middle Asia natives, as well as other places.

In the Bukeev Horde, new, additional tribal communities have emerged and preserved, who formed from the fugitives, who left the Russian service and who were refuge in the steppes of the Bokeek Horde.

In 1774-75 From under Orenburg, part of the Nogaians, translated at one time by the Russian government in the category of Cossacks, from near Astrakhan, is a small group of Kundrovsky Karagasha, who had previously submitted to Kalmyks. In the Bukeev Horde, they were formed in an independent human race - "Nugai Cossack".

Next to the "Nugai Cossacks", about the same years, a new Kazakh genus of the Tatars soldiers fled from the border territories of the current Tatarstan, Bashkiria and Orenburg began to be formed.

So the number of generic and similar ethnic formations in the Bukeev Horde increased and reached three dozen.

Bokeevskiy Kazakhs at a new residence joined a variety of contacts with representatives of other peoples living here, in particular, with Russians. At the same time, there was a custom "Tummy", or "Tumism" - i.e. The twinthies and mutual assistance, which one way or another was reflected in all aspects of their life and culture.

The impact of the languages \u200b\u200band cultures of neighboring peoples, borrowing from their speech can be traced in the terminology of housing, clothing, food and dishes, time of year, etc.

The traditional housing for the Kazakh family served a large collapsible Kbiitka-yurt "Turkic type" with exit to the eastern side.

The clothes of the Kazakhs preferably consisted of a shirt, sharovar, beshmett, in cold weather, a quilted bathrobe, spiderman, or a hunting narrow strap was put in cold weather. Characteristic winter headdress for men was a fur hat-guns. Kazakh girls wore a small hat, usually decorated with a bunch of bird feathers. Young women wore a high pointed cone shaped headdress. And for women of more mature age, a closed headdress of the hood type with a full-cut for face was characterized. On top of the hood, an additional candy-shaped session was turned on.

Everyday female dress was usually blue, and the festive is white. Brighter tones prevailed in girlish clothes. Meeting female silk shawls with brushes, like a long plaque with ruffles were atypical because it appeared in the XIX century. In the senior Zhuza under the influence of the Russian-Cossack population.

The casual food of the Kazakhs was a horse sausage, a hot dish served Bouralon Broth - "Surpa". It was known for the Kazakhs of wheat and rye bread, baked by them in home furnaces. A ritual wedding dish from the liver breakfast, a pretended bride and groom, was considered special and characteristic of the Bokeevans.

Kumys are most often used as a drink - sour drink from the mare milk. Sometimes on holidays made milk vodka or a hop drink from millet.

The religion of Islam came to the Kazakhs quite late and often in the "non-classical", Sufi version. As the descendant of Ka-Zahsky Khanov, officer and traveler explorer, Ch.ch. Valikhanov, "... In the middle and small Horde, Muslim has become incomparably stronger (than in the main, large - V.V.), but also only during the period of Russian dominion under the influence of Tatar Mulls and mosques."

There were practically no mosques in the Bokeek Horde, they were replaced by specially designated and appropriately furnished yurts-kibiti for collective prayations. The people persisted in perfume in the patrone of the ancestors and steppe malicious spirits.

Mixed, Islamic-shamanist, the collective prayer was about the rain, often drunk in summer. At the same time, the cow of black suit was brought as a victim of the highest celestial force.

High popularity among the Kazakh population of the Astrakhan Territory used men-sorcerers (lekari sorcerers). Only they had the exceptional right to use a ritual string-like musical instrument ("KOBZ"). It is explained to this, this is explained by the fact that over time he disappeared from the preceded abroad of the Kazakhs.

Instead of the "kobiz" the common-prolonged "Dombu" became common. Usually, it was performed by the nailers, folk tunes during the festive festivities or in a family circle. Some housebris were known in the entire Astrakhansky district. Great fame among the Kazakh population of the Astrakhan Territory, and Kazakhstan as a whole, enjoyed the names of the People's Singer Kurmangazy Sagyrbayev (1806-1879) and his talented student of Dina Nurpeisova.

At the grave of Kurmangazi y with. Altynzhar of the Volodarsky district of the Astrakhan region October 11, 1996, in the presence of representatives of two neighboring states, Mausoleum was opened - a symbol of recognizing the talent of the Great Singer of the Kazakh people.

Thanks to folkloristic researchers, heroic folk epic was recorded mainly and a heroic folk epic called "Forty Bogatira" is a treasury of creativity of the Kazakh people. This is, first of all, the epic legends of the "Idyig", "Musa", "Orara and Mamai", "Karasai and Kaza", "Kaz-Corps and Bayan-Serv", known in those distant times and Astrakhan Bokekeevts. This statement is based on the fact that the main territory where the restoration of the heroic epic was a small zhuz, which was once in the Nogai Horde.

This fact emphasizes the proximity and close links of the current on-kindly of the Lower Volga in their distant and recent past.

History of Astrakhan Territory: monograph. - Astrakhan: Publishing House of the Astrakhan State. Ped. University, 2000. 1122 p.

Bekesheva Tatyana

The population of the Astrakhan region is multinational in composition. Here are representatives of more than 100 nationalities. At various times, residents of Central Russia and Ukraine, from the Caucasus, Urals, from Central Asia, were settled at the lowland of the Volga. Among the settlers were Russian and Ukrainians, Belarusians, Tatars, Nogai, Chuvashi and Mordva. Each of these peoples has an interesting culture, their customs and traditions.

I would like to dwell on one of these peoples, namely in the Kazakhs.

By the number of population in the area of \u200b\u200bthe Kazakhs, they occupy second place (approximately 140 thousand people). This is the indigenous population of the Astrakhan region. Before the revolution, they were called "Kirgiz", and they inhabited the eastern part of the Astrakhan province.

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Preview:

MBOU "Odean School".

Astrakhan Kazakhs: customs, traditions, life.

Performed: Bekesheva Tatiana

Student 10 "a" class

Leader: Dobchhanova

Zulfia Vadutovna,

Geography teacher

from. Home

Astrakhan Oblast

2011

Fate My cherished river

Flowing between two boats.

Two shores - two wonderful languages,

For them to give everything ready! ..

So I live on the sunny land,

Where the friendship of the seeds germinate,

Where inseparable Dastarkhan and bread ...

Two languages, and the homeland is alone!

M.Utezhanov

(translation of Yu.Sheterbakova)

The population of the Astrakhan region is multinational in composition. Here are representatives of more than 100 nationalities. At various times, residents of Central Russia and Ukraine, from the Caucasus, Urals, from Central Asia, were settled at the lowland of the Volga. Among the settlers were Russian and Ukrainians, Belarusians, Tatars, Nogai, Chuvashi and Mordva. Each of these peoples has an interesting culture, their customs and traditions.

I would like to dwell on one of these peoples, namely in the Kazakhs.

By the number of population in the area of \u200b\u200bthe Kazakhs, they occupy second place (approximately 140 thousand people). This is the indigenous population of the Astrakhan region. Before the revolution, they were called "Kirgiz", and they inhabited the eastern part of the Astrakhan province.

The current Kazakhs speak in the language relating to the North-West, or the Khpchak group of Turkic languages. Belief of the Kazakhs - Muslim Sunni.

In the middle of the hu1 century, the ethnic composition of the Kazakhs was replenished with tribes, intimidated because of the Urals after the collapse of the Nogai Khanate, and the birthbrained groups from Siberia, the Eastern Seminary. As a result of close economic, cultural and household connections, multiplies and tribes occur. With the fall of the Mongolian IGA, the facilities of the Kazakhs revived. Destroyed cities were restored. Trade and economic relations of cities and steppe areas strengthened. In the huge territory there were a single language and a single farm. Many common was in everyday life and culture of various tribes and nationalities.

In the worldview of the masses in the XV-XVII centuries. Animistic ideas and the cult of the forces of nature, which preserved the features of ancient mythology, in particular, recognition of the struggle of two began: good (Keei) and hostile (Kecip). The essence of the anemism was the spiritualization of natural phenomena, the idea that the spirit is hidden for every phenomenon of nature, which allegedly controls them. Kazakh mythology prohibited to break the spring green grass, for people saw in her life continuity. Kazakhs worshiped the spirit of the Earth (Zer Ana) and Water (Su An Ana). The cult of fire was of great importance (from Ana). The oldest name of the sacred fire is preserved - Alas. In the Kazakh reference, the fire is a patron of dwelling, a homely hearth. The bride, when joining a new family, should walked to fire in a big house, bring the victim to fire, watering the oil into it (Saying May Kui).

The Kazakhs have preserved an ancient rite of purification by fire (Alas-Tau, from the ancient word "Alas" - night light, sacred fire). This rite was accompanied by swinging from wintering in Zhailau. Since ancient times, Kazakhs have developed that in winter cereals, people often sin, as "unclean forces" are found in housing, harmful to man. And Zhailau is clean, it is worried and there should be cleaned, so at the beginning of the nomadic road leading to Zhailau, the two largest fire was bred, between which people and octara sheep were missing. The horses were considered "clean animals" and were not subject to cleansing.

The calendar. The basis of the Kazakh folk calendar was astronomical ideas and some knowledge of the starry sky, accumulated by many years of popular experience.

Much practical importance in the economic life of the people had observation in the frequency of nature phenomena. The nomadic economy required the knowledge of the account and understanding of the frequency of nature phenomena. Kazakhs watched the movement of heavenly shining. Permanent movement in the endless steppes has learned them well to navigate in the sides of the world, find the road to the stars, accurately determine the location of the broken, wells, pastures.

In the XVI-XVII centuries. Among the people there were professionals-computers engaged in empirical meteorology and time score "Ejepshi" (Counter). Their craft was hereditary and passed from his father to his son. Especzy had the experience of many generations, from year to year they led the observations, gave weather forecasts, determined the time of seasonal work, the swing to Kosstau to Zhailau and back, set the leap years of the Kazakh folk calendar, etc. Of particular interest of Espeli showed a starry sky. They knew all the main planets well, they sang them in their songs, they were told about the legends. The map of the star sky Kazakhs usually open the polar star, playing an important role in their lives. Moving at night, the Kazakhs focused on it. The constellation of a big bear in different historical epochs was viewed different names: "Zhetigen" (seven), "chain cards" (seven elders), "Zhep Karakshy" (seven robbers). Small Majer - "Akboz AT", "Kekboz AT" (White Merin, Gray Merin). The names of these constellations are associated with the shepherd domestic, night guard of herd.

The county of the Kazakhs was determined by the moon. To establish the number of months in the year, Kazakh Especi constantly observed the movement of the moon. Their observations made it possible to divide the year for 12 months, a month-to-sodium decade. The time account was determined by the periods of growing and decreasing moon.

Kazakhs determined the seasons and on the position of the Sun relative to Pleiad. The astronomical months of the sunny year they called "Zhuldyz", having, in this case, in view of the number of zodiac constellations, which were 12, respectively, 12 lunar phases. The countries of the world were installed through the daytime of the sun. The south called "He, Tustik" (the right midday side), the north - "Salt toustik" (the left midday side), East - "Kun Schigys" (Sunrise side), West - Kun Batius (Sunset side).

A cyclic calendar, inherited by them from the previous era, played a major role in the life of the people. Kazakhs considered time by cycles in 12 years, wearing the name "Misel". Every year it was called the animal name: Mouse (Tyshkin), Cow (Siyir), Tiger (Bars), Hare (Koyan), Dragon (Ulu), Snake (Zhyl), Horse (Zylky), Sheep (Koy), Monkey (Mesh) , Chicken (Tauyk), Dog (IT), Pig (DACKS).

The beginning of the year corresponded to the Spring Equinox (Coon Togys) and began on the holiday of Nauryz (March 21). The Persian word "Nauryz" - means "new day", it entered the Kazakh language for a long time. On this day, the men went to the groups from Aul to Aul, women were prepared by the preparation of traditional "Nauryz Kej" (wheat chowers) - a symbol of abundance and harvest. Olders on holidays were served by a boiled head of the bull, and they uttered traditional wishes about the growth of livestock, abundance of dairy products.The week consisted of seven days: Senbi (Saturday), Gexenbi (Sunday), Duisenbi (Monday), Seissenbi (Tuesday), Sirsenbi (Wednesday), Baisenbi (Thursday), Juma (Friday). The names of the days have mainly the Persian origin, with the exception of the Arab term "Juma".

Historical and cultural processes are directly related to the socio-economic development of the population. Nomadic cattle breeding and irrigated agriculture created the basis of a single culture of the tribes of Kazakhstan. A significant impact on the culture of the Kazakh people provided the culture of neighboring peoples, especially the Volga region, Siberia and Central Asia. A noticeable track also left Muslim culture in Kazakhstan. Thus, in the XV - early XIX in Kazakhstan, a single culture was functioning, which was based on the best traditions of the culture of the ancient tribes of the Kazakh steppes.

Historically, the Kazakhs are divided into three Zhuza (the word "zhuz" translates as "hundred"), i.e. In each zhuza about hundreds of birth. Births combined into Taise's birthbroken associations: Urta Zhuz (big zhuz), Orta Zhuz (medium zhuz), Kimi Zhuz (junior zhuz). Another name of the senior Zhuza - Uyusun, Middle - Argyn ("Clean" Gunns), Jr. - Alshyn. Kazakhs also call themselves Alasha (second self-adhesion of the people). In 1801, Sultan Book of Nurgalimov led 5 thousand families of the Junior Zhus to the Left-Bank Volga, forming an inner, or Bouquer, Horde. Thus, starting from the X1x century, the Kazakhs become a new ethnic component of the Lower Volga region.

The Kazakh people have their own, original culture. On its formation in different years, the material and spiritual life was influenced, which the Kazakhs led. Economic and economic structure, food, clothing were most adapted to the conditions in which they lived.

In recent years, in our region in our area, no Kazakh holiday is without the construction of Yurt. Our contemporaries were convinced that the traditional Kazakh housing of Yurt was very convenient, fast in the construction and a beautiful architectural structure. This is due to the fact that the lifestyle of the Kazakhs was due to the main occupation of cattle breeding. In the summer, they nomaded with their herds in search of pastures, and with the onset of cold weather they moved to the winter. The housing in the summer served yurt, and in the winter - not particularly large sizes of "Mazanka" with a flat roof.

The clothes of Kazakh cattle breeders were very simple. They wore ordinary teak and stem pants and a stray shirt with a straight gate, leather boots with very narrow socks and high heels, endowed in most cases a yellow bathrobe and bosst, which were shued by a belt with silver blahs. On the head of the Kazakhs wore a hat or a hat from felt, a tubette. In the winter they put on fur coats from sheepskin and from the skins of young foals, which sewed up the wool.

The suit of rich Kazakhs sewn often from silk matter and decorated, especially for girls, silver and even gold places and coins.

The presence of agriculture and cattle breeding in the economy of the Kazakhs, the predominance of the latter on a huge steppe territory largely determined the nature and features of the kitchen, which is the most stable element of the material and consumer culture of the people. It is distinguished by the variety and specificity of the products. It was the basis of meat and dairy dishes. Of all kinds of meat, the Kazakhs put the horse in the first place.Kaza, Schuya - sausage products,map puff panels- special kind of preparation of delicacy from individual pieces of meat - these are the main Kazakh meat products from the horse.

Very diverse is the Kazakhs from sheep, goat and cow's milk:ayran, to Atyk - varieties of prostruck;kaimak, Irkit, Klege - cream; Sarmai - butter; all kinds of delicacies, such as

kurt, Irimshik. Milk in the first 2-3 days after the appearance of young people in sheep, goats, cows are prepareduyz. For this, the colosure is diluted with milk, poured into a pre-prepared purengeal of a young lamb and lowered in a boiling meat Majan, adding salt. After 30-40 minutes, the colostly coats and turns into a white mass - Uyz. But the Balkymak makes from camel milk, bringing it to coagulation by slow boiling and stirring. Both Uyz and Balkymak are served on Dastarkhan cold.

The mare milk goes to the preparation of extremely tasty, nutritious and healing kumsa(Kyats) , camel - another like Kumsu beverage -schubat.

Food also uses corn, rice, for example, pilaf (pallau), dried melons - kaown. Kazakhs love to drink tea. Drink it in every way: with milk, without milk. Kazakhs are joking: "In the morning we drink tea with Baursak, drink tea with Curdaka at dinner, drink tea with Besbarmak in the evening." In the past, the Kazakhs of alcoholic beverages were not, with the exceptionbase (Braga) cooked from millet, wheat milk ripenesswith spices and the start-up fermenting acidic milk.

This is what the restored rite looks like:

"Besik Toya"

"Holiday of the child's bed in the cradle"

Kazakh cradle Unusually easy to use and comfortable with a nomadic lifestyle. The cradle was made of willow, the side parts (headboard and foot) were sometimes made from birch.

Before making a child in the room and put it in the cradle, a rite was held "alastau " - Cleansing the room, the cradle of the child from all the unclean. "Alas" - night light,sacred fire.Since ancient times, there has been a belief that there are unclean forces who harm people in the dwellings of people. The rite performed a woman respected in Aul, positive character qualities. She was served a metallic saucer, in which the soler, goii or bars of fat smoked at Corgers. A woman with this saucer went around the room, a cradle with the words:

Alas, Alas, Alasa,

Keldi, Mien, Balas,

Kosh, Kosha Palacei,

Alas, Alas, Alas.

TiLi Zhannyn TiLinen Alas,

Zod Zhannyn Kozinen Alas,

OMIZ OMKATSYAN Alas,

Kyryk Kybyrgashinan Alas,

Alas, Alas, Alasa,

Keldi, Mien, Balas.

Under the pillow lay a mirror, a comb with a wish to be beautiful, coming, scissors - a master of his business. Amulet from the evil eye was suspended on the transverse crossbar. Parents brought the child, the woman laid him into the cradle, tied two strings - "Bau", covered7 things:

A special blanket so that the child always was warm and the dream was strong, - "Uyuyn Mosktei Bolsyn";

Chapan To be respected in the people: "Zhambildyn Zhasin Bersen, Chokannun Basin Bersiin" ("live so many years as Jambul lived, and have such a smart head, like Chokana Valikhanov")

- fur coat and thumbto be rich, wealthy;

Put UZDa from above,to quickly grew;

Kebenk and Nogayka,to become a defender of the interests of his people: "Koblandy Batyr Bol, Kamchaga Aday Tol!" - "Be Batyr like Kobland, grow more to Kamchi!"

For holding a rite "Staying a child in the cradle" woman received a remuneration cut on a dress or handkerchief. The holiday was accompanied

A treat, songs, games, comic entertainment, such as "Tashtima". Special flour balls, which were called "Tashtima," were stirred with Kurt (dried salty pieces of cottage cheese), candy, folded in the kules or plates. A woman who laid into the cradle of a child, substituted a plate or a kulek under the cradle and asked those present: "Tashtama?". If "Tashta" was answered, the person was given a treat. So received festive treats and adults, and children.

Bibliography

1. GD Urazraeva "Astrakhan Kazakhs: history and modernity" (to the 10th anniversary of the Astrakhan Regional Society of Kazakh Culture and Language "Zholdastk") Astrakhan 2000

After capturing in the spring of 1924, the renovations of the Christmas-Bogorodskiy Church, the formerly the Cathedral Temple of the Orthodox community of believers, the Archbishop of Faddi (Uspensky) suffered his department to the Znamensky Temple. He became a cathedral temple for a while. But in a week was also captured by the update. The update was kept in the Znamensky temple until 1930, when he was selected from them by the authorities and by decision of the city council from 2 / II.1930 was transferred under the central club of the pioneers. But the pioneers club did not have time to accommodate here, as a decision of the city council of July 2, 1930, a construction training point was transferred to the place of the Znamensky temple. Unlike many other Astrakhan temples, completely destroyed, the Znamensky Church lost only the upper part along with the domes and the bell tower. The rest of the temple, which constitutes its main volume with altar apsides, has been preserved and was converted to a boss. In this form, the temple is saved now.

Of course, not all temples and monasteries have survived to this day, many churches died. But what we see now fills our hearts to pride, for the most important tasks in the preservation of cultural treasure include the revival of religious roots, the restoration of the important role of the Orthodox Church.

Monasteries and temples have always been important centers of spiritual life. They possessed a special attractive force. The very existence of monasteries and monks helps people easier to endure lives, as they know that there is a place where they will find understanding and consolation.

The growth of Orthodoxy after the seventies of the destruction of church is now performed by the works of Astrakhan shepherds, parishioners and benefactors.

Astrakhan is a unique ethnic reserve. The city had 30 churches, 5 - Armenian-Grigorian, 2-Roman Catholic, 8 - Tatar mosques, 2 - synagogues, Lutheran Kirk, Persian mosque, Kulmyki Kurul. And all this in a small space that can be passed throughout the day. There is no such thing in Russia.

3. 4 . Artistic, musical, theater life of Astrakhan. Guild of outstanding Astrakhantsev

The history of the Astrakhan Territory has always been inseparable with the names of outstanding statesmen, famous citizens, great Astrakhantsev scientists, writers, poets, actors, artists. On November 22, 1717, the Decree of Peter the First, Astrakhan province was formed. The first governors of the skill were enlightened by the people of the time - A.P. Vol., V.N. Tatishchev, N.A. Beketov.

In 1834-1844 The governor of the region was Major General I.S.Timiryazev, a lot of contributing to the effective management of the region's economy. One of his merits in the cultural formation of Astrakhan was the creation of December 1, 1837 of the provincial museum. This museum is already 171 years old. He is one of the oldest museums in the country. The Astrakhan State Unified Historical and Architectural Museum-Reserve tells visitors about the history of the region, about geography, geology, climate, flora and the fauna of the Lower Volga. Special fame uses the "Golden Storage Museum", where the unique collection of products made of gold and silver, found by archaeologists on the territory of the Astrakhan region. Collection of Golden Storeroom - the result of many archaeological expeditions, has a huge historical value.

In the spring of 2006, in the center of Rome, the exhibition of Sarmatian gold from this museum was first shown in the best exhibition hall with great success.

About our talented countrymen, about the origins of the musical, theater, literary life of the city tells the exposition of the Museum of Culture of Astrakhan, located on Chernyshevsky. It was founded in 1978 in honor of the 150th anniversary of the Great Writer N. Chernyshevsky.

First Hall of the Astrakhan Book 18 Museum. Here part of the liturgical books, which preserved to our times, the publication of ancient authors, spiritual literature is collected. Of particular interest is the "History of the Ataman Empire" D.Kanthamir, Aliferessina A. Magnitsky, who has already been 300 years old, the handwritten synodik of the Trinity Monastery. It is also argued about the fate of our countrymen, glorifying our city - the first Russian academician, the poet of V. Northakovsky, and the first Basinoist in the country I. Chemnitzer. The second hall of the museum represents the interior of the Cabinet of the writer N. Chernyshevsky. There are many documents and photos about the opening of the first provincial printing house E. Lesnikova, P. Nikifirova, S. Semenova.

In 1813, the first issue of the newspaper Eastern news, founded by I. Vepsgopffek, one of the first newspapers in the province was published. In 1816-1818 A unique Asian music magazine, founded by I.V. Dobrovolsky, was published in the city, which was placed on songs and dances, laid both for piano and full music.

Rybushkin M. (1792-1840) is a graduate of the Kazan University, a teacher, a researcher of the antiquity. He wrote a "brief history of Kazan". Since 1835, he is the director of the Gymnasium and School of Astrakhan province. He was fond of studying the history of the Astrakhan Territory, printing articles and notes. In 1841 his book "Notes on Astrakhan", which laid the foundations of local local history. In the museum we can also see the beginning of the dramatic theater in the city. Chernyshevsky was a big theater, often watched performances and with a large meaning analyzed the work of the local troupe.

The theater was founded in 1810 and saw great actors on her scene: Yermolov, Commissarzhevskaya, Yuzhina, Strektov, and others.

Astrakhans are the well-deserved masters of theatrical art and film past years: L.N. Sverdlin, I.A. Lifeznov, V.K. Chekmarev and our contemporaries - E.G. Vitorgan, B.G. Nevzorov, P.V. Menshov, A. Zavorotnyuk, D. Dyuzhev, etc.

3.5 . Museums of the city

The combination of museums existing on a certain territory, as well as one type, profile, departmental affiliation, is called the museum network. In the Astrakhan region it is quite developed. It includes the museum of combat fame, the Museum of Chernyshevsky, Khlebnikov, Ulyanovy and others.

In 1997, he celebrated his 160th anniversary of one of the oldest provincial museums of Russia - the Astrakhan State Unified Historical and Architectural Museum-Reserve.

In the funds of the six urban and six rural branches of the museum contain more than 250 thousand exhibits. Among them, you can see various unique archaeological, numismatic, ethnographic, natural collections, a collection of handwritten and old-line books, photographs and documents of the XIX-XX centuries, models of vessels, labor tools and household items.

The museum's expositions cover a huge historical period from the first parking of an ancient person in the territory of the region to the modern development of the region. A large place among the exhibits of the museum is a collection of archaeological items made of precious metals "Golden Storeroom", more than 48 thousand coins has a numismatic assembly of the museum, in addition, rich ethnographic and natural collections are collected. The Astrakhan State Unified Historical and Architectural Museum-Reserve includes branches: Astrakhan Kremlin, Literary Museum of Chernyshevsky, Local Lore Museum, House-Museum of Ulyanovy, Museum of Combat Glory, Museum of Kurmangaza Sagyrbaev.

In the Astrakhan region there are quite a few museums devoted to various fields of human activity. By visiting them, you can get acquainted with the culture, traditions and customs of local residents, history of the region.

They can be divided into several groups on various features.

One of the most important categories of classification is the Museum's profile or its specialization. The fundamental sign here is the connection of the museum with a specific science or type of art, technique, production and its branches. This connection is traced as part of the Museum Funds, in the subject of its scientific, exposition and cultural and educational activities.

Museums of one specialization are combined into profile groups: natural-scientific, artistic, historical, architectural, literary, theatrical, musical, science and technology museums, industrial, agricultural, pedagogical museums.

Depending on the structure of the profile discipline or industry, these basic profile groups are divided into narrower.

In the Astrakhan region among historical museums stand out:

Archaeological

Ethnographic,

Military historical

Historical and domestic museums, recreating or retaining the painting of various layers of the population, documenting the socio-psychological features of life, which are most brightly manifested in the interiors of the dwellings,

Monographic museums dedicated to a particular person, event, institution, team.

The first group of museums includes the Archaeological Museum in the village of Selitran. It is located on the site of the excavation of the Mongolian city of Saray-Batu. Subsequently, this monument gave so many discoveries and finds, data on architecture, economics, population of the city, which was turned into an open-air museum. Its feature is that excavations continue to this day, carrying new information. The village itself and its surrounding territory belongs to the unique historical territory, where there is a high concentration of archaeological monuments. Another example is the self-sustaining settlement, where archaeological excavations are also produced. The settlement is greater value since here a large number of archaeological monuments related to the Khazar and Mongolian epochs.

The second group includes the ethnographic museum in the Kremlin, which presents the history and culture of peoples living in the territory of the Astrakhan region.

The third group includes the museum of combat fame, which presents the expositions on the history of the Great Patriotic War, the defense of the city of Astrakhan and some other wars. In addition, the museum hosts excursions dedicated to the heroes of the Soviet Union and Russia. It should be noted that in addition to the central museum of combat fame there are local and school museums of this type, located throughout the region. For example, in most schools, there are museum-devoted to the participants of the war - graduates of this school.

The fourth group includes the Museum of History of the city of Astrakhan.

The fifth group includes the Museum V. Klebnikov, Museums of AGTU, AGU, various enterprises, for example Gazprom, Drama Theater and others.

Artistic museums are represented by only one monographic - the B. Kustodiev Museum, which is a gallery.

Naturally scientific museums in Astrakhan are presented little, among them regional planetarium, medical museum.

In the Astrakhan region there are museums whose activities are associated with several scientific disciplines or branches of knowledge. They are called museums of an integrated profile. Such is the Astrakhan Local Lore Museum of the Reserve, it combines a historical, natural-scientific specialization, as the exhibition on the ecology of the region is presented here.

An integrated profile has ensembles, created on the basis of architecture monuments, their interiors, surrounding areas and various structures. Depending on the nature of the ensemble, they can be historical and artistic, historical and architectural, historical and cultural museums. This type includes Astrakhan Historical and Architectural Museum-Reserve.

The development of science and technology, art, culture leads to the emergence of new profile groups of museums. These include the Museum of Medicine in Astrakhan, the Museum of Culture in Astrakhan, the Museum of Fisheries History in the village of Orangenee Iclarinsky District, AGPZ Museum, Museum of History of Salt Fishery "Bassol".

Along with the profile classification, there is another, in accordance with which the museums of the collection type and the museums of the ensemble type are distinguished. It is based on a division of such a sign as a method of implementing museums of the documentation function. Collection type museums build their activities based on the traditional assembly of real, written, visual materials corresponding to their profile. The activities of the ensemble-type museum are based on architectural monuments with their interiors adjacent to the territory, the natural environment. The documentation function is carried out by preserving or recreating an ensemble of immunity monuments and inherent in the environment. The most common forms of this type of museums are an open-air museum (Selitrenaya village), a house-museum, a museum apartment (V. Khlebnikov Museum, Chernyshevsky, Ulyanovy and others).

Recent museums can also be attributed to the group of memorial museums, as they are designed to perpetuate the memory of outstanding people and events. The required component of the memoriality began to be considered the authenticity of the place - a memorial building or place, a collection of memorial items and a memorial-household composition.

On another classification, museums are divided into public and private, educated mainly since 1991. Unlike private state museums are the property of the state and they are funded by his account.

Another characteristic for the classification is an administrative-territorial sign, in accordance with which regional, district museums differ.

Thus, in the Astrakhan region, museums can be distinguished by the museums of various qualification groups, while sometimes the framework between different qualifications is blurred either intersect. As a result, it can be concluded that the Museum network of the Astrakhan region is volume and developed.

4. The problem of the revival and preservation of the cultural heritage of the Astrakhan Territory

4.1. Public policy in the field of cultural heritage

In accordance with the Federal Law of June 25, 2002, No. 83-FZ "On the objects of the cultural heritage of the Peoples of the Russian Federation", the main task in the field of cultural heritage is to ensure the safety of the cultural heritage sites of all types and categories, which includes the implementation of state protection, conservation, use and Popularization of cultural heritage in accordance with the legislation.

Public policy should proceed from the recognition of the priority of the preservation of historical and cultural potential as one of the main socio-economic resources of the existence and development of the peoples of the Russian Federation and to implement an approach to solving state protection issues, conservation, disposal and use of cultural heritage facilities of all types and categories.

The existing system of state protection of cultural heritage facilities was formed on the basis of the principles that were defined in the 60s-70s of the last century and ensured the acceptable state of the most important monuments. But colossal economic and social changes in Russia, which have occurred over the past 20 years, demanded a fundamental modernization of this system. An important step was the adoption of the law "On the objects of the cultural heritage of the Peoples of the Russian Federation". The new law introduced a number of new important concepts and norms predetermining the regulation of the protection, preservation and use of cultural heritage facilities.

In the field of cultural heritage, as especially socially significant, there is a tough state supervision over the execution of legislation, also complemented by the creation of general public control institutions, in particular, the practice of public expertise and discussions.

In the field of cultural heritage, there is a tough state supervision over the execution of legislation, also complemented by the creation of general public control institutions, in particular, the practice of public expertise and discussions.

Thus, the new law reflected the most actual problems of preserving cultural heritage in new economic conditions. At the same time, for the implementation of the law, registered acts are needed in which the issues of preserving the historical centers of the city would have been developed in more detail (system of security zones, the size of the permissible "intrusions" into the historical environment of the city center), the relations of new owners of monuments and government security agencies are more clearly regulated. .

The adoption of a new law is the indisputable victory of the scientific community, since it is at the initiative of historical scientists, architects, restorers are intensive work on the preparation, processing and addition of a substantial package of legislative acts on the protection of cultural heritage.

4.2. Regional target program "Development of culture and preservation of the cultural heritage of the Astrakhan region"

The efforts undertaken in the framework of the regional program "Development of Cultural Heritage of the Astrakhan Region" allowed generally to slow down the growth of crisis phenomena in the field of culture of the Astrakhan region, to preserve the main array of institutions and organizations of culture and art, maintain the cultural life of the region at a certain level. Recently, opportunities have emerged to preserve and revive national cultures. In the schools of the Astrakhan region began to be taught in different languages: Tatar, Nogai, Kazakh, Kalmyk. Over 30 national associations began to function in the region. These are Nogai, Tatar, Kazakh, Chechen and other cultures. The activities of these associations make it possible to create the necessary conditions for the further ethnocultural development of various ethnic groups in the territory of the region. In addition, the regional council, and then the administration made together with the socies of the founders of the Russian-speaking Tatar newspaper "Izel" ("Volga") and Kazakh Ak Arna (pure spring) issued in native languages.

Realization of regional target programs "Development of culture and the preservation of the cultural heritage of the Astrakhan region", "Preservation, revival and the development of folk artworks" and holding traditional events for the celebration of the Victory Day, the Day of Russia, the City Day, the International Day of Museums, the Day of Music and etc., as well as the festival of national cultures "Astrakhan Multinational", holidays "Days of Slavic Writing and Culture", "Tsagan-Sar", "Nauryz", "Sabaktui", holding exhibitions of masters of folk arts and fields, allowed to unite the interests of the population of the region in the sphere of culture.

The cultural potential of the region includes 4 theater, 1 state concert organization - Philharmonic and 24 creative teams, 2 state museums with thirteen branches, 301 library, 264 club institutions, 617 immovable monuments of history and culture in state protection.

Currently, there are necessary economic, social, psychological prerequisites for continuing the modernization of the public administration system and government regulation in the field of culture.

The objectives of this program to preserve the cultural heritage of the Astrakhan region are:

Ensuring the state protection of objects of cultural heritage of the peoples of the Russian Federation;

Ensuring the safety, replenishment, study of the Museum Fund of the Astrakhan region, the modernization of the activities of museums, the creation of modern expositions;

Introduction into the activities of cultural institutions of the latest information technologies;

A set of measures provides for the support of teams and masters of professional art and the folk art of rural culture, national culture;

Upgrades and strengthening the material and technical base of the cultural institutions of the educational process, library and museum;

Ensuring the safety and efficient use of cultural heritage facilities.

In the implementation of the Program Take part: Department of Culture of the Astrakhan Region, together with regional agencies of culture and education in the field of culture, regional offices of All-Russian creative unions, local governments of the Astrakhan Region, Department of Economic Development of the Astrakhan Region, Department of Education of the Astrakhan Region, Print Department, Television and radio broadcasting and mass communication of the region, GU "Directorate for the implementation of federal and regional programs in the Astrakhan region."

4.3. Cultural heritage of the Astrakhan Territory in modern conditions

In the culture of each society and in world culture, there is a sphere where the legacy lives the eternal life of incredit values \u200b\u200bthat are not subject to Buryam and Natisov occurring in socio-political battles. This is a culture in its noticed form - monuments, paintings, texts, images, legends, that is, everything that can be collected in museums, book storage facilities - publications of literary monuments. Protection and development of cultural heritage, organization and maintenance of museums, libraries, archives, etc. - An important part is not only activities of public organizations, but also the mandatory task of the state. They are widely included in international events. Huge efforts are being made in this regard through UNESCO. Russia is widely known theoretical and practical activities of Academician D. Lihachev to maintain monuments of the National Past.

The values \u200b\u200band meanings invested in the monuments of the past are undoubtedly becoming an important factor in the new culture. They should not only be preserved, but also reproduced, revealing their meaning for new generations.

Despite the fact that Astrakhan is among the historical cities of Russia, commanders - administrative forces considered the architectural heritage of an annoying hindrance towards the development of the city. They preferred for quite a long time to build places. So, for example, such architectural buildings were demolished as the building of the Music Comedy in Modern style. The buildings of the Church of Nikola Living Room and the complex of buildings of the Spaso Preobrazhensky Monastery were destroyed. It housed a seminary where BM studied. Kustodiev, and in 1919 there were command courses, where S.M. Kirov. The building of S. Klimashevskaya photography was destroyed, in which Chernyshevsky, Gorky, Shaumyan and many others were photographed.

The wonderful flight theater burned down in the package named after Karl Marx. Gorky listed the losses that have suffered by the city. Gorky also because it was at that time in the media, a broad, but purely formal agitation for preserving monuments of history and culture of the Astrakhan region was carried out. And yet, thanks to the most active actions of the Ipex, the regional Fund of Culture and other public organizations, it was possible to save a number of expensive historical memory of old buildings - the building of the former editorial office "Communist" newspaper, the premises occupied by the Internal Affairs Directorate, the house of Neuchakavnikov, the building of the former Nikolaev shelter and some others.

A special place in the protection of cultural heritage is preserved and reviving national cultures. Now in Astrakhan schools, teaching in different languages \u200b\u200bis underway: Tatar, Nogai, Kazakh and Kalmyk. In our Agu, teachers of national languages \u200b\u200bare preparing. National holidays are reborn, teams of amateur activities are created, folklore festivals and contests are being held. A museum of ethnography of the peoples of the Astrakhan Territory was created, the plan of construction and restoration work of the cult facilities of the Astrakhan Muslims was approved (the Minaret of the White Mosque) Buddhists was rented, the Liman Hurula was repaired), Jews, Motorel (Lutheran Church are reconstructed).

Festive fireworks, the music and the anniversary of the city reserved the music and anniversary of the city - 450 years of Astrakhan began to be recent, but history. As part of the preparation for this holiday, the restoration works of many attractions of the city were held.

As part of the preparation for the 450th anniversary of Astrakhan, restoration works began the sights of the city. For the implementation of the project, the budget provided several hundred million rubles.

Last August, the reconstruction of the state philharmonic was completed. Construction work is underway on the reconstruction of the Astrakhan circus, the Astrakhan Theater of the Young Spectator, the restoration of the cultural monument - the former Blagoveshchensky Novodevichy Monastery.

As part of the project "Preservation and recreation of historical and cultural heritage", a restoration of 214 objects of cultural heritage is planned.

In addition to the main activities, which provide for the decisions of the Government of the Russian Federation. Work was carried out on the construction and reconstruction of hotel complexes, bus station, river station, shopping centers, reconstructions of IPP covers and the planning of the summer field of Astrakhan airport and the removal from the city feature of the RS-1 radio station of the Astrakhan Regional Radio Telecommunication Center FSUE Rostransradioset. At the expense of Astrakhangazprom LLC there is a reconstruction of the Embankment R. Volga from the street. Red Embankment (Arrow R. Kutum) to ul. Kremlin (Hotel "Azimuth").

LUKOVLNIZHNOL'ZHESNEFT LLC will finance work on the reconstruction of the recreation area of \u200b\u200bthe Swan Lake and the improvement of the park adjacent to it. In total, 9 billion rubles were allocated for the implementation of measures to prepare the celebration of the 450th anniversary of the foundation of the city of Astrakhan from the federal budget, from the regional budget - 700 million rubles.

At the meeting of the Town Planning Committee on January 10, 2007. Governor of the Astrakhan region A.A. Vilkin said: "I assumed the commitment to Russian President and Astrakhans to the 450th anniversary to turn Astrakhan into a prosperous city."

I would like to hope that the governor in the near future will fulfill his promise, because much of it is planned to be scheduled for the anniversary of the city, and remained unfulfilled.

5. Conclusion

Thus, the cultural heritage represents the main way of existence of culture. Therefore, the preservation of cultural heritage to a certain extent coincides with the preservation of culture at all.

We, Astrakhans, we live in a unique culture, built on the unshakable foundations of the Russian spirituality, on the foundation created in the Astrakhan Territory by our ancestors. Being a backing link between the civilizations of the West and the East, the Astrakhan region created its special original culture. Many people have left their masterpieces to the future generation, which are the achievement of all mankind.

The history of the Astrakhan Territory goes deep in centuries, she is a changeable and multi-cable, rich in significant events, since the fertile lands of the Lower Volga have always attracted foreign countries and conquerors. Culture facilities, religious buildings and complexes, historical residential buildings, folk crafts are national treasure, so need to be protected. There are more than 500 monuments on the territory of Astrahan. They belong to different periods of the development of the city, have a different value, but together create a unique color of the southern historical city.

The study of the culture of Astrakhan practically began from 1886 - since the founding of the Petrovsky Society of researchers of the Astrakhan Territory. Even during the Civil War, the Soviet republic considered it necessary to take under their protection the most valuable historical buildings and architectural monuments.

Despite the turbulent centuries-old history, Astrakhan retained its uniqueness. Her appearance, as before, is weaving alone inherent in her inherent. Astrakhan Kremlin, Church of John of Zlatoust, Roman Catholic Church, Gyuba Mansion, St. Vladimir Cathedral, etc. - All these are symbols of architecture and architecture of the Astrakhan Territory.

In Astrakhan, monuments of history and culture have invested their talent such well-known architects as Alexander Digby, Carlo Deuders, Luigi Ruska, F. Mindval. But not always the monuments were under the master's supervision and many of them came with time to decline.

The state realized the highest potential of cultural heritage. The objective of state policy in this area includes identification, learning, preservation, use and popularization of cultural heritage. The regional program "Development of the Culture of the Astrakhan Region" made it possible to properly slow down the growing crisis in the field of culture of the Astrakhan region, to preserve the main array of institutions and organizations of culture and art, maintain the cultural life of the region at a certain level. There were opportunities to preserve and revive national cultures.

In general, the protection of cultural heritage remains even difficult. This problem requires constant attention. Without exaggeration, it can be said that the level of development of a culture of this or that nation should be judged by how it refers to his cultural heritage. Keeping the past, we extend the future.

Bibliography

1. Architecture of the Astrakhan Kremlin. Ed. J.J. Sarycheva. Astrakhan, 2001.

2. Astrakhan Kremlin. Ed. A.V. Bondareva. Astrakhan, 2003.

3. Biryukov I. A. The history of the Astrakhan Cossack troops. - Saratov, 1991.

4. Bogatyrev A.I. Astrakhan: Streets, years, fate. Astrakhan, 1999.

5. Brystova L.P. Collections of geological museums as part of cultural heritage. M., 1993.

6. Vaskin N.G. Settlement of the Astrakhan Territory. - Volgograd, 1993.

7. Gltedovsky M. Museum Profile // Soviet Museum. 1985. No. 5.

8. Eremeev E.R. Astrakhan: history and modernity. Astrakhan, 1999.

9. The history of the Astrakhan Kremlin. Ed. I.Rrubseva. Astrakhan, 2001.

10. The history of the Astrakhan Kremlin. Ed. I.F. Rica. Astrakhan, 2002.

11. Kalugina T.P. Art Museum as a phenomenon of culture. SPB., 2001

12. Culture of Astrakhan. Ed. I.A. Mitchenko. Astrakhan, 2001.

13. Markov A. S. Astrakhan on vintage postcards. Astrakhan, 1999.

14. Museums of the city of Astrakhan. Ed. P.A. Morozova. Astrakhan, 2000.

15. Nature and history of the Astrakhan Territory. Astrakhan, 2002.

16. The socio-economic situation of Astrakhan. Ed. I.V. Zverev. Astrakhan, 2002.

17. Ushakov N.M., Schucchina V.P., Timofeeva E.G, and others. Nature and history of the Astrakhan Territory. - Astrakhan: Publishing House Astrakhan Ped.IN-TA, 1996.

18. Etinger MA Astrakhan musical culture. - Volgograd: Nazy.-Volzh.Kn.Isd-in, 2001

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State Budgetary General Education

"Children's House №1" Astrakhan
Professional Competition Employees Education

All-Russian Internet Contest of Pedagogical Creativity

(2012 - 2013 accounting)
Competition Nomination:organization of leisure and extracurricular activities .
Copyright: Tutor Gorshunova Nadezhda Vladimirovna
Scenario Events on the topic:
"Customs and traditions of the Astrakhan people"
Purpose:

• 
  acquaintance with the national culture of the region, the main holidays of the city;
• 
  upbringing patriotism on the example of pride for their land and people, aesthetic culture and tolerance;
• 
  development of children's creative abilities and improving their self-esteem.

The place is divided into sections, each filled with attributes of this nationality (elements of a suit, household utensils, folk crafts.) A presentation has been prepared.

Travel course.

Leading:

Today, our occupation is devoted to the topic " Customs and traditions of the Astrakhan People "

We will get acquainted with the main holidays of the peoples of Astrakhan and the traditions of the people. But first we learn that we denote the words "Custom" and "Tradition"

Custom - rooted, repeated for a long time in any society, action ...

Tradition (from lat. Traditio - transmission; legend), elements of social and cultural heritage, transmitted from generation to generation and persistent in certain societies, classes and social groups for a long time ...

What nationalities live in Astrakhan?

Most of the population of the region (70%) are Russian. The second largest people are Kazakhs (14.3%), the Astrakhan region is a historic accommodation destination of the Kazakhs, this is the largest Kazakh community on the subjects of the federation. The Astrakhan region is a historic place of residence also the Tatars (including the Astrakhan and yurt speakers on individual dialects) (7%), Nogai (most Karagasha) and Turkmen.
Number in 2002, thousand people

Russians 700 561 (70.0%)

Kazakhs 142 633 (14.3%)

Tatars 70 590 (7.0%)

Ukrainians 12 605 (1.2%)

Chechens 10 019 (1%)

Azerbaijanis 8 215 (0.8%)

Kalmyks 7 165 (0.7%)

Armenians 6,309 (0.64%)

Nogai 4 570 (0.45%)

Gypsies 4 331.

Avars 4 218.

Lezgins 3 646.

Dargins 3 550.

Persons who not indicated nationality 2 963

Belarusians 2 651.

Turkmen 2 154.

Koreans 2 072.

Astrakhan Tatars 1 980

Germans 1,389.

Kumykov 1 356.

Georgians 1 212.

Chuvashi 1 171.

Turks 1 128.

Uzbeks 1 030.

Jews 1 011.

The tasks of conservation of traditional culture are closely closed with the problems of the revival of national cultures. There are regional national-cultural societies (NGOs), which in the region by the beginning of 2010 there were more than 30 (Kazakh Society - Zholdastk, Tatar - Duslyk, Turkmen - "Vathan", Uzbek - "Uzbekistan", Azerbaijani - "Azerbaijan" , Turkish - "Aydin", Armenian - "Arov", Dagestan - "Dagestan", Kalmyk - "Halmg", German autonomy "Ainheit", Youth Center for Nogai Culture "Edig and others).
In Astrakhan, traditional regional holidays and festivals are held, such as the Tatar "Sabantuy", Kalmyk "Tsagan Sar", the Turkic-Iranian "Navruz / Nauryz" and others. Since 1992, the days of the Turkic enlightener A.H.-h. Janibekova "Janibekov's readings", since 2010 "Biryukovsky readings" in memory of Ataman Astrakhan Cossack troops I.A. Biryukova, as well as events in honor of the Uzbek enlightener Alisher Navoi. In the early 1990s, regional reviews of children's Kazakh (Anch Balapadar), Nogai (Sheshkeeiler) and Tatar ("Yana Isaedener") of creativity were held.
Maslenitsa - Holiday, preserved from pagan times. It is celebrated during the week before the great post. The custom to celebrate Maslenitsa takes its beginning from ancient times - from the Greek and Roman Vakhanalia. Slavic-pagans also coped the spring holiday during this period - a meeting of spring and winters of winter. In the people of Maslenitsa has always been cheerful. It was believed that the one who refuses her to celebrate would live "in bitter misfortune and badly ends."
(Scene from the holiday of Maslenitsa)
Arising long before the birth of Islam, holiday Nauryz It personifies the spring awakening of nature, its update. According to the old belief in the days of the spring equinox, when the sun enters the constellation of Aries, the world comes back and for the eastern peoples comes the new year. In Astrakhan Nauryz acquired the status of the regional holiday, and since 1998, from 1998 he has been held in the Central Park of Culture and Leisure "Arkady", where at the current tradition, representatives of regional national cultural societies in one of the April days set the colorful national yurts. In their ten, and each of them will have their own national flavor, their semantic and substantive filling (Iranian, Kazakh, Turkmen, Azerbaijani, Turkish , Tatar, Tajik, Nogai, Dagestan, Uzbek). The ancient culture of the people - a nomad, life, custom, nature, songs, legends, epos, the art of craftsmen, jewelers have become a source of creative inspiration Kurmangaza.

(Record sounds - "Memories of Savishcheva"

composer Kurmanghaza Sagyrbaev)

On this day, the Astrakhans and guests of the holiday will see national dishes presented by each people, household items and articles of decorative art. Officially, Navruz is just a national holiday. And he has long lost his religious character as the festival of fireplongs. Before the holiday began in each house, the order, in Aulah and the villages, cleaned the wells, Aryki, plant trees, flowers, repaired and renewed garden equipment, etc. It is believed that when Nruzruz enters the cleaned clean house, to a good owner, illness, failures and adversity bypass by his side. On the eve of the holiday itself, Dastarkhan was covered in each family - a tablecloth with various disasses. For the treats of neighbors, relatives were preparing traditional festive national dishes - pilaf, kebab, boiled peas, Slomal, etc. On this day, people forgive old resentment, help in need of mercy.

(Kazakh dance performed by children)

Astrakhan Tatars have a large spring holiday wore name - Amil. This holiday was also not associated with Muslim religious rituals. The holiday usually started in the center of the city and constantly moved to the outskirts, and then from the village to Selu. People welcomed each other with the handshake of both hands. On the festive table, on this day, dishes and rice were served in every Tatar family: pilaf, pizza - "Kubak Burek". The youth participated in traditional competitions in the jumps - "Yat Yarysh", the struggle - "Kurash". The young people competed and in Lazagne in the High Six - "Altyn Kabak", and the one who became the owner of the cherished coin, fortified at the top of the pillar, received the main prize - usually the ram. Until the evening, the disciples (Shakirds) went home, glad the owners by the songs, for which they received the money, who treats.

(Competitions in the fight and battle bags on the log)

Sabantuy

(From the Turkic "Saban" - Plow and Tui - a holiday, a holiday from Tatars and Bashkir, after the end of spring field work ")

The story of Sabanta is the same ancient as the Tatar (Bulgarian) people himself. Already two weeks before the holiday, gifts began to collect for the winners, preparation for the holiday. "The SABANTUA approaches the horse in advance," says the Tatar saying. The culmination of the holiday was Maidan - competition in running, jumping, national struggle - Koresh and, of course, horse racing, enemia in verses and songs, causing admiration and delight - decorating the Tatar holiday. The beginning of the holiday of Sabantuy go to the depths of centuries, and originally it was called "Sek" - a rite with chicken eggs (a symbol of fertility). Its essence was as follows: I had to get eggs from a vessel with a thick sour cream without help. Other elements of the holiday acquired a great-old, delete character like that: climbing on the sixth (previously symbol of the sun), jumps and dryness, a characteristic Turkic struggle on the belts - "Kuresh", as well as songs, dancing and treating national dishes, arrival of numerous guests.
"Tsagan Sar on Astrakhan Earth"
Tsagan Sar is one of the best Kalmyk holidays. About his history speak differently: it has many legends and legends. It is believed that the Buddhists of the whole world celebrate it since the great Buddha, having acquired enlightenment, completely denied in the dispute of six false teachers and revealed the people of wonders. And on the people's legends of Kalmyk, the celebrated Tsagan Sar also as the victory of the legendary Virgin Gall-Tengri above the tribe of cruel and cunning giants - Mangus, personifying the power of evil.

Tsagan Sar foreshadowed the beginning of spring. Therefore, during the holiday of Kalmyk, meeting, greets, and then ask: "Did you get well?". "Yes, they were turned well," they are usually answered. And, although winter has not yet taken the brazers of the board in their hands, in the Astrakhan region on the hospitable Liman land with the arrival of Tsagan Sara, on February 12, they met the tradition and remembered the traditions laid down by our ancestors. Here are some of them: everything was preparing everything for a meeting of the holiday: they did general cleaning in the house, sewed or bought new clothes, chose a fatty sheep, boiled meat, all things were washed. On the eve of the feast of a woman washed their head, combed her hair and dressed sewerlg (hair covers). Welded shirts with a white collar. Before the holiday of Tsagan Sar, the hostess at home, making a bustle, moved the rosary, because this day is called "Mazg Ore" -Jen prayer, cleansing, the last day of winter.

Early in the morning, on the day of Tsagan Sar, the hostess of the house cooks Kalmyk tea. While tea boils, she opens the chest, pulls new clothes and hangs on a pre-stretched rope. Such was a custom - we mild clothes once a year. In the morning, when the whole family wakes up, the mother calls for children and kisses them to the right cheek, uttering: "Be happy (a), live for a long time, next year I am a kiss in the left cheek." Comes next year. She again utters the same words. In these words, the wisdom of the people is: safely live a year, and again congratulate each other. Wished each other health and happiness.

An important point of the holiday was the preparation of a national flour dish - borties. They were prepared from a dough and fried in a boiling fat. The shape of borsokok was deeply important. Barzoki "Huz", winged in the form of a ram figurine, mean the wishes of a large range; "Keith" - reminded of part of the horses, "Ortty Tohsh" - symbolized cattle, "Moskur" - twisted, reminded the lamb of the insides, symbolizing the "Knot of Happiness", "Tstsl" - a brush, a brush symbol on the headdress of Kalmyks.
Traditional "Vobly Day"

In Astrakhan - a big holiday. Traditional "Vobly Day"it is celebrated in the 15th time. For him come entire families. Many - with rods, hoping to catch the fish so much in this city. At the Volga Embankment staged a competition. Participants gathered from all over Russia with their gears and baits.

Game: "Catch the fish"

Children using fishing rods on a magnet catch fish. Who more and faster.
Fisherman's Day

On the second Sunday of July in Russia traditionally celebrate the day of the fisherman.

on the Embankment of the Volga River, the already traditional "Festival of the Eyes" will take place, in which representatives from all areas of the region will take part. The regional fisheries agency prepared a show-competition "Fish, fish!", Whose participants will be offered with bare hands to strive for fish released in the city fountain. At the main stage at the same time, the International Festival of Folk Creativity "Live Water - 2012" will be held. The evening will end the festive concert with the participation of Astrakhan soloists.

(Scene "Neptune visiting fishermen")

Wedding traditions.

One of the most romantic places in Astrakhan is the bridge of lovers. A small bridge, stretching from one bank of the Kutum River to another, has become a popular place of lovers in recent years.

Carved pillars and shops in Pushkin style look very attractive, and from the bridge of lovers, an incredible view of the red embankment opens. Before the appearance of a bridge among the newlyweds, a tradition was led to tie a ribbon on a branch of one of the birches, grew up on the square. After a birch time, the birch was not ashamed of such a "ribbon oppression" and died: they began to tie a nodules on a nearby birch, but she did not stand such an offensive. In order to avoid the disappearance of Astrakhan Berez, it was decided to give in love with one of the Astrakhan bridges. Later in 2005, next to the arch on the bridge of lovers in Astrakhan, a metal tree was installed, made under the bronze, for which the cherished ribbons of family well-being began to hang.

Then another tradition appeared, who came to us from the European and Baltic countries - to hang the castle, personifying a strong and happy family life. In Moscow and St. Petersburg, with such an original wedding tradition, they are struggled for a long time: the administration, believing that the castles of lovers spoil the appearance of the bridge, the piles of bulky iron are ruthlessly cut. In Astrakhan with this began to fight quite recently. Back in 2006, the castles did not hang, but 5 years later, a huge quantity was accumulated on the bridge of lovers: literally every centimeter of fences is busy with a castle with a romantic inscription. However, despite the disputes between the in love and the city administration, the bridge of lovers in Astrakhan does not cease to be one of the most beautiful and favorite places of couples in love.

The Swan Lake

Bratsk Sadik, DC Caspian Flotilla.
Day of the city

Favorite citizens holiday, which this year decided to spend in the warmth of September, the Astrakhanians celebrated two days. Folk Gulyanya took place in urban areas. Baby and sports games, contests, concerts with performances of creative teams of the city - in every area of \u200b\u200bAstrakhan were organized for several sites, where the Astrakhans could have fun. The main celebration turned into a park of culture and recreation "Arkady". Here guests of the holiday observed the present miracle from the sand. The festival "Sandy sculpture of Ponizova" passed in Astrakhan for the first time. It was attended by students of the Astrakhan Art Schools. Many of them worked with sand for the first time, artists from St. Petersburg helped them, who were specially invited for the city day. In total, 12 sand figures led by the three-meter "Chernomore" were created by the Astrakhans and Piters.

On the same Sabbath day in honor of the Day of the city, a procession was held, which ended in the Kremlin. Here the Assumption Cathedral of the Cossacks solemnly accepted the oath. The mayor of Astrakhan Mikhail Stolyarova, who is an offacarious representative of the Orthodox Community, was dedicated to the Cossacks on this day.

Closer to the evening in the Ulyanovsky square on the Oktyabrskaya Square staged a knightly tournament. Representatives of the societies of historical reconstruction demonstrated the audience a knightly fight in real armor.
On the second day of the holiday of Astrakhan citizens expected delicious treats. The Festival of Astrakhan Watermelon was held on Lenin Square, where the Astrakhans were able to see delicious berries of the most unusual forms and sizes. Guests of the holiday could try unusual watermelon cocktails and admire the wound patterns that were cut on the watermelons of the carline wizard. Two other delicious festivals of the Astrakhan City Hall spent on the Volga embankment. Here, under the sounds of folk songs, it was possible to try the most different types of Astrakhan's oars, which the holidays of the city and the region were preparing for guests. The ear of tasty on the recognition of the competitive jury was the ear prepared by the Kirov district. And after all the wishes could try various types of tea. Russian, Kazakhs, Tatars, Armenians, Chechens, Azerbaijanis, Nogai, Uzbeks and Kalmyks - representatives of various nationalities that in the world and friendship live in the territory of Astrakhan hundreds of years, prepared treats and tea, according to their traditions.

The host sums up and invites guests on a tour

Guests are invited to the tables where children together with the educator prepared treats and tea, according to their national traditions.
Appendix #1.

Music includes King Neptune, makes a circle of honor and sits on the throne.

Neptune.
Proud I am the seas of the ruler,
Fish, lord dolphins.
My palace at the bottom of the sea
All supped amber.
Congratulations on the feast of Neptune!
I wish you a passing wind,
Seven feet under the keel and
Get all the marine reefs!

The music includes mermaids.

Neptune.
What are you sad, are you today? Did you not hurt you? Just tell me. I am all the kingdom of sea wind upside down. I will find the offender and punish him vela.

mermaid.

No need to look for anyone, the kingdom of marine up to turn the bottom. Nobody hurt us and no harm hurt.

Neptune.
Share, beautiful, with me with your grief. Why are you sad? Tell me, maybe I can help you.

mermaid.
Ah, father king. And say something consistent. For a long time I did not see how people are having fun, I would like to look.

Neptune.

Well, it is not difficult. Look: the dance "Sailor")

Neptune.

For a long time we can not be without water. Farewell! It's time for us, and you continue to have fun. (Go

Research

by justice

on the topic: "Folklore, rites of the Astrakhan Kazakhs"

Work performed: Zhilyaev Daria

Class 8 "B"

Teacher: Rudometric N.P

The fate of my cherished river

Flowing between two boats.

Two shores - two wonderful languages,

For them to give everything ready! ..

So I live on the sunny land,

Where the friendship of the seeds germinate,

Where inseparable delibean and bread ...

Two languages, and the homeland is alone!

M.Utezhanov

(translation of Yu.Sheterbakova)

Research on the topic: "Folklore, rites of the Astrakhan Kazakhs." The rite, folklore are a distinctive feature of the individual people. They crossed and reflect all the main sides of life. They are a powerful means of national education and cohesion of the people into a single whole.

The purpose of this work is: Determine the main rites of the Kazakh people and find out how much they are preserved in the modern world.

To implement this purpose, you must perform the following tasks:

Familiarize yourself with the Kazakh national customs, folklore as the most important block in the system of spiritual culture of the Kazakh people;

Get an idea of \u200b\u200bthe main rites, respected by the inhabitants of my city;

Explore the modern knowledge of the customs of the Kazakh people among school students;

To comprehend the role and importance of customs in the life of the ethnos in our time.

Relevance The topic under consideration is that society again and again turns into its origins. The country is experiencing a spiritual lifting, the search for lost values \u200b\u200bbegins, attempts to remember the forgotten, forgotten, and it turns out that the rite, custom is aimed at preserving eternal human values:

Peace in the family

Love to neighbor

Cohesion

Moral good

Modesty, beauty, truth,

Introduction

We, the younger generation, must join the national culture, because Our today, as our past, also creates the traditions and customs of the future. Do we need a modern generation, to know the customs that our distant ancestors guided? Yes, we need it. We must know well not only the history of the Russian state, but also the traditions and customs of the national culture; Realize, understand and actively participate in the revival of national culture, self-realize yourself as a person who loves their homeland, their people and everything connected with the folk culture, know not only Russian rites, but also study the rites of other peoples who populate our Astrakhan region.

Just in case - your custom.

The main part of the population of the Astrakhan region is multinational in composition. Here are representatives of more than 100 nationalities. At various times, residents of Central Russia and Ukraine, from the Caucasus, Urals, from Central Asia, were settled at the lowland of the Volga. Among the settlers were Russian and Ukrainians, Belarusians, Tatars, Nogai, Chuvashi and Mordva. Each of these peoples has an interesting culture, their customs and traditions.

I would like to dwell on one of these peoples, namely in the Kazakhs.

By the number of population in the area of \u200b\u200bthe Kazakhs, they occupy second place (approximately 140 thousand people). This is the indigenous population of the Astrakhan region. Before the revolution, they were called "Kirgiz", and they inhabited the eastern part of the Astrakhan province.

The current Kazakhs speak in the language relating to the North-West, or the Khpchak group of Turkic languages. Belief of the Kazakhs - Muslim Sunni.

In the middle of the hu1 century, the ethnic composition of the Kazakhs was replenished with tribes, intimidated because of the Urals after the collapse of the Nogai Khanate, and the birthbrained groups from Siberia, the Eastern Seminary. As a result of close economic, cultural and household connections, multiplies and tribes occur. With the fall of the Mongolian IGA, the facilities of the Kazakhs revived. Destroyed cities were restored. Trade and economic relations of cities and steppe areas strengthened. In the huge territory there were a single language and a single farm. Many common was in everyday life and culture of various tribes and nationalities.

In the worldview of the masses in the XV-XVII centuries. Animistic ideas and the cult of the forces of nature, which preserved the features of ancient mythology, in particular, recognition of the struggle of two began: good (Keei) and hostile (Kecip). The essence of the anemism was the spiritualization of natural phenomena, the idea that the spirit is hidden for every phenomenon of nature, which allegedly controls them. Kazakh mythology prohibited to break the spring green grass, for people saw in her life continuity. Kazakhs worshiped the spirit of the Earth (Zer Ana) and Water (Su An Ana). The cult of fire was of great importance (from Ana). The oldest name of the sacred fire is preserved - Alas. In the Kazakh reference, the fire is a patron of dwelling, a homely hearth. The bride, when joining a new family, should walked to fire in a big house, bring the victim to fire, watering the oil into it (Saying May Kui).

The Kazakhs have preserved an ancient rite of purification by fire (Alas-Tau, from the ancient word "Alas" - night light, sacred fire). This rite was accompanied by swinging from wintering in Zhailau. Since ancient times, Kazakhs have developed that in winter cereals, people often sin, as "unclean forces" are found in housing, harmful to man. And Zhailau is clean, it is worried and there should be cleaned, so at the beginning of the nomadic road leading to Zhailau, the two largest fire was bred, between which people and octara sheep were missing. The horses were considered "clean animals" and were not subject to cleansing.

Kazakhs had many national traditions and customs related to economic activities, family relationships, wedding holidays that were preserved to the present day.

Traditions and rites associated with economic activities.

The main economic activity of the Kazakh people was mainly nomadic cattle breeding. Therefore, in the people, more attention was paid to growing livestock. Since each cattle breeder wanted the cattle to be well preserved and multiplied, then the traditions and rites associated with it appeared. One of these rituals is a flame cleansing. In the spring, when it was necessary to move from the winterings to Zhailau, a fire was raised in several places, and the cattle was drunk between the fires. It was before the adoption of Islam, when there were still cultures of the worship of fire. At the departure to Zhailu, every aul decorated his woven carpets. The camel, who went ahead, was covered with a beautiful carpet, from the long feathers of Pheasant did a quadrangular crown and put on their heads. Such a nomad called "crowned wagon." Crowded camel usually led the most respected woman from Aula or Bride. According to the reference, the nomad led by a camel in the crown from Phezanyih Frenev Schalz will not take, and nomads in the way will not expose trouble.

According to another custom, in spring to the first thunder, plant food was not allowed. Wild onions and other plants started, there is after the first thunder and rain. According to believe, after the thunder, the plants quickly begin to grow, cattle, feeding them, gives more milk, then it is allowed to use the gifts of God. Therefore, in Semiruchea, in the sound of thunder, women were in buckets, senoming: "Let the milk there will be a lot, a little fire," and went around the yurt. In Central Kazakhstan, it was called "beat in Otau", and women were knocking on Kerega Yurts. According to cosmogonic beliefs, it increased the amount of milk in the void of livestock.

Another interesting custom was called "maobie Murynddyk", or "becklared count." He was held at the arrival at Zhailau, when the foals tied to the believed rope and began to milk mare. And so in order for the foals and mares to be fastened, the milk was a lot, and Kumys are tasty, the top of the cola was wondered with fat.

Before the adoption of Islam Kazakhs, all agricultural instruments and adaptations were considered sacred. So, the heap for catching horses; The belt believed the foals: Kogen, in which the lambs and goats were kept, ways, reins; The bancan, who raised Shanic Yurts, were sacred, it was impossible to step over to women through them, it was impossible to come on them.

Family traditions and customs.

Since the foundation of life was considered the hearth, then the customs associated with it, many.

Matchmaking. According to custom, the parents of the girl of the faithful man. He comes to future matchmakers. If the other party accepts a proposal, then the time is prescribed for the visit of the match. Then the father of the groom at the set time sends the matchmaker, which hesitates the wedding: the number of calm, the cost of the wedding, which devotee will be at the bride prescribes the time of payment of Calma and the wedding time.

After all this agreement between the matchmakers is fixed by an oath. To do this, the bowl is poured into the bowl of the sheep sacrificed, both sides lowered the fingers into the bowl and swear in the fact that the Swatovsky agreements will not violate.

After these rituals, Aksakala read the Quran before the bowl and follow the blessing. This custom from the Kazakhs is called the "blessing bowl". In honor of this blessing, the main swat from Zigita puts on the neck of "Collar" or makes a gift called Ukitagar - "put on feathers" (apply stigma). This gift personifies the fact that their bride is a girl. Now both parties become legitimate wits, close relatives. For the approval of this match, Kuyryk-Bauyr is served - Kurdyuchnaya Salo along with the liver, the matchmaker treat them each other. Before leaving the matchmaker, they make gifts and dressed in Kijt. After how the main part of Calma is paid, the groom goes to the bride with the mission of Uryn. This day was put by a separate yurt was committed Uryn Toy. A traditional evening was held in the yurt of a close relative - the care of the bride. At the end of the evening, the Snohhs will lead to a girl in a separate yurt. Young Snoi invite Zhigites there. Other women throw the bridegroom "log", tensioned in front of him. The bridegroom can not overpand them, he must pay the tax code. Before the door of Otau, he must pay "opening". Here the groom meets the mother of the bride and makes him drop fat in the fire and offers a drink, called AK. After this bridegroom, the "opening of the curtain" of the closing bed, "Taking the hand", "Stroking hair", and other actions corresponding to the matchmaking ritual. But this night the bride and the bride spend only in conversations with each other. Zigit goes to himself before the parents of the bride fell. This evening is called "Young Games". After that, Urayne both sides begin to actively prepare for the wedding.

According to tradition, the Kazakhs are always very respectful, they treated the elders with great respect. If the elders are sitting at the table, then the youngsters before them will not start talking, do not crime to food, will not stand out due to the table. The saying "Beware of the Son speaking in front of the Father, and ahead of the mothers of the serving daughter" says that the question of a respectful attitude towards the eldest of the Kazakhs was given more attention.

The Kazakhs were not accepted that the wife of his husband's friends was called by name. Snohy did not have to call all the relatives of her husband by name. They gave them their nicknames. This custom was called "Interrogation of the name".

The hospitality of the Kazakhs is widely known. It was possible to stay in any house and everywhere to be a respected guest. If the guest remained not satisfied with the reception provided to him, he could apply to the bieness court. If the guest entered even into the house of the blood enemy, then the owner of the house was responsible for his life before the departure. Kazakhs had a widely developed mutual assistance to each other. Such assistance had various names: the custody, Nemeurine, the mind, Asar. So together they could collect the poor of cattle, to carry out work on the sheep haircut, to assist in harvesting, on hay, in the construction of the home. And today in Aulah, the Kazakhs often proclaim asar to help build fellow villagers. For a job, no one does not pay anyone, but fed well. Kazakhs have many traditions and customs and traditions associated with the death of man. According to tradition, relatives come to the deceased to the deceased and "farewell", they ask for each other for a reason for possible resentment; Then, according to custom, follow the announcement, condolences, crying and intensity, holding 7 days, 40 days, anniversary, ASA.

Kazakhs, like many Turkic-speaking peoples, celebrate the equinox of the day and night on March 22 as the Great Day of Ulus. On this day, all the best clothes, they wish good to each other and well-being, forgive old resentment, having fun.

National Games .

Kazakhs have many national games, and entertainment.

At the evening of young people playing "Khan - Vizier", "Neighbors", "Zagging," Mershin "and other entertainment games. The youth playing all night in the "Aigolak", "throwing a belt", "Sakkulak", "distinction of a whisper", "Tynpy", "Altybakan" (swing). In addition, Kazakhs have a game "Togyz Kumalak", which teaches to count.

A lot of the Kazakhs and sports entertainment and games. The most popular Kazaksha Kres - the struggle, the throwing of the jumbies, archery, tugging Arkana, hiking; Many games are held on horseback: Bayga, Sais, Kyz Kuu, Kokpara, Audaryspak. They raise strength, dexterity, courage. From the military sports games, you can call the toads at ATU, which produces the eye and the accuracy. The tank itself is assigned the title of Mergen.

Marriage ritual

One of the most interesting and significant in the Kazakh environment is the marriage rite, in which, as in the mirror, the characteristic national characteristics of the Kazakh people are reflected. In essence, all sources known to us are talking about the presence of a monogamous marriage in the Kazakhs, for the conclusion of which certain restrictions are imposed, warning blood-related marriages. Concerning. According to the Kazakh tradition, representatives of the same kind, consisting of a relationship of less than in the seventh knee, or living in the territories divided by less than seven rivers be married. Moreover, even when these conditions are met, the marriage requires a special resolution of the head and axakal chapter. This kind of restrictions contribute to the prevention of blood-related mixing and provide healthy offspring and prosperity of the nation.

The marriage agreement can be achieved in two ways: first, by means of a contract between the parents of the other party, when the head of the groom's family goes with this proposal to the parents of the bride, which is usually happening; Secondly, the side of the bridegroom empowered to this close friend. The conclusion of such an agreement provides for, on the one hand, the definition of compliance of the property situation of the other side (by the way, it is also legislatively prohibited, but widely practiced in recent years), and on the other - familiarity with the Mother of the Bride. The last circumstance, not devoid of logic look, was reflected in one of the Kazakh proverbs, which in Russian sounds like this: "Mother is a shadow of his daughter, a good mother and daughter will be good."

The completion of the marriage agreement is completed by the first act of the rite and the day is determined when the parents of the bride and his closest relatives will have to give the father of the bride KiT - a horse, a bathrobe and other gifts depending on the property position of the family. On this day, the bride's family organizes a feast with the invitation of close relatives, on which all issues related to the upcoming wedding are specified. The obligatory ritual of this stage of the rite is a slaughter of brown-white-headed ram (in no case black), which is a good omen. During THOS, the relatives of the groom chinno squeezed for the deliberate, and the relatives of the bride serve them, feeding tea, koumiss, meat. An indispensable companion of the completed stage of the feast is the formation of a bowl of the bowl with Ayran, in which a piece of fried Kurdyuk, and entertainment games on the river of women's female halves with young men. Before leaving, the relatives of the bride give relatives of the groom with relevant gifts, the value of which also depends on the property of the family. This act concludes the final conclusion of a marriage agreement and relations between the parties enter the new phase.

The side of the groom pays the bride's family due to calm, the sizes of which are in strict accordance with the property position of the family. As a rule, rather rich families give 77 heads of horses, middle-weight families - 47, poor - 17, if there are no horses, they are given equivalent to other types of livestock. When most of the calm is paid, the relatives of the groom can designate the wedding day. At the same time, the side of the bridegroom organizes a stump-th, inviting all relatives to see and evaluate gifts intended for the fiance. Friends and relatives also bring gifts, thus the missing part of them, which is one of the characteristic traits of mutual assistance in the Kazakh environment.

With the completion of this rite, the bride's side notifies the bride's relatives that they are ready to bring wedding gifts - Jarty. Having received such a notice, the bride's family appoints the day when she is ready to take guests. On this day, the groom, accompanied by the parents, the closest relatives of the parents, their brothers and sisters, the eve and sterns, is sent to the bride. It is not allowed that the groom enter the yurt of their future tests and mother-in-laws simultaneously with parents and senior relatives, therefore, without reaching the doors of Yurts 300-500 meters, he comes down from the horse and departs aside. The parents of the bride take the relatives of the bride and administer from to the yurt, and the bride's girlfriends, accompanied by young women, laughing go to meet the groom. In the doorway, he is met by a mother-in-law, which of a large dishes from her hands in her hands spreads over the head of the future son-in-law sweets, baussa and Kurt. The people around the youth and kids must be in a mixture of food from the ground. This rite is called Kazakhs and means that the parents of the bride wish the fiance of happiness and prosperity. On this day, the side of the bride cuts the ram and arranges a feast in honor of the future son-in-law. Dombré sounds, dancing are replacing the ayats and songs. On the second day, the relatives of the bride choose two or three experienced young women to disassemble groom gifts and evaluate them to determine from compliance with the property position of the groom. In addition, the relatives of the groom should have each of the bride's relatives to present a separate gift, and the Mother of the Bride is a redemption for saving her breasts (as a rule, in terms of the cost of cattle) and provide an appropriate number of rashes to organize a wedding party in the bride's house.

After the groom will be met and enter the yurt of the parents of the bride, he may be in it or in a separate yurt of having fun with young people. However, at the same time, the bride and groom should not talk and contact each other, and they can only exchange silent eyes. At night, when everyone is asleep, the wife of the older bride bridal leads her to a separate yurt of the groom, where they can enter into sexual relations, and the wife of an elder brother for his mediation gets a significant bribe from the groom.

After evaluating wedding gifts, a wedding day is appointed, as a rule, no more than 15-30 days. The wedding rite of the Kazakhs, unlike other Muslim peoples, does not require consecration of Mullah. It is enough for half the bride and groom, as well as all those present missing the wedding song "Auzhar". The words of this song can be different, but the melody is always alone. The song is divided into five parts: prologue, consolation, intensity, crying, the song removal of the bedspread (veil). On the first day of the wedding, the oldest member of the genus is invited to the house of the groom, who gives a partnership to the newlywed, in honor of him a feast is satisfied. On the second day they go beyond the bride. Before the bride fene, all neighboring young men and girls gather, for them there is a treat and several singers begin to console the bride, performing wedding songs "heat-heat", which are very diverse in their content, but the meaning load is quite definite: in these songs sounds longing for leaving places and anxiety for the future of his tribesmen in someone else's birth.

When the bride drives up to the house of the future groom, being in the center of those accompanying her faces, on the clothes of which red matter was tied, she closes the face of a veil, and her parents who meet her parents scatter over her head, Baursaki and sweets, similar to how it was done when visiting Bride's bridegroom. Entering in yurt, the bride and groom primarily welcome the fire of the focus, and then hesitate to the older generation and guests. The singer, in the hands of which Kamchu is located, with a red thread in it, begins to glorify the bride and describe the gifts brought to her, gradually lifting the bedspread closing her face.

This rite received the name of Betashar in the Kazakhs. The content of the song accompanying the song is also arbitrarily, but in it, along with the advantages of the bride, the duties of the young wife are necessarily listed: respect for older and relatives of her husband, worship before husbands, the provision of honor and respect for guests and a constant smile on the face, care for the household health care, care etc. In general, the genre of these songs is very diverse and the brief description is practically not amenable. In addition to traditional songs, a wedding rite, like any holiday among the Kazakhs, is accompanied by traditional jumps and competitions in riding riding in all sorts of species, an unchanged contest of Akyn and Fear. This wedding ceremony ends and a young married couple stands out in a separate cell of the genus, leading either independent farm, or on a pair with her husband's parents (in rare cases - wives).

The existence of the rite suggests that the husband looks at his wife as part of his property, so family-marital relations in the Kazakh environment are under the dominant effect of this factor. First of all, this is manifested in the exclusive right of inheritance by the male line and the Institute of Amenherry, in which the widow of the late spouse, as if by inheritance, passes to his brother and only if the latter fails, has the right to choose a new spouse from among the representatives of this kind, or, There is no such, get the right to free movement. At the same time, when dividing the property between the son and the widow, the latter has the right to receive 1 \\ 6-1 \\ 8 of the property belonging to her spouse. If there are two or three wives, which is extremely rare and mainly in rich families, then it is similar to 1 \u003d 6 property. Unmarried children after the death of the father remain with her mother.

Children's rites

After childbirth, two or three women are invited to the guinea (from among neighbors or relatives) so that, on the one hand, congratulate it, and on the other - to help the housework. On the third day after the birth of a child, a feast for women Aula - Shludkhan, on which women wish the newborn long and happy life. In the evening and at night, young people are going together, playing jabers and sings songs. This holiday continues for three evenings before reaching a child of seven-day age.

On a fortieth day, one more solemn ceremony is arranged, again associated with the invitation of neighboring women who bring gifts to the newborn, including: clothes, fasteners, pearl threads, as well as a joint venture, on this official ceremony Aksakal usually comes the infant name (on others Sources, the name of the child gives on the seventh day after birth, and on a fortieth spend bathing), which is chipped by a child three times in the right ear. Then the eldest and most revered woman lays the baby to the cradle (other sources add that on this day the child shave the head for the first time).

The next rite is associated with the first landing on the horse. It is carried out on the day when the child is fulfilled five years. On this day, a joint plumage is put on his head, sit down on the horse and send a visit to all relatives. Relatives should give a child with food and give a break for his horse. From this point on, the child, having his own break for a horse, starts riding a two-three-year-old horse. It is this circumstance that allows many authors who wrote about Kazakhs, call them a "nation in the saddle."

Finally, completes this seven-year cycle of rites ritual circumcision, which is carried out in the interval between five and seven years. Before circumcision on the head and shoulders, the child put on a lead plumage and send again with a visit to relatives. Relatives must give a child sweetness, as well as, depending on their property situation, present the clerk plumage, goat (or a fine lamb), foal, calf. The foal presented to the child should be a core of special stigma on the ear and after he grows up, it is called "Cropped Horse". Circumcision is performed by Mullah or Haja. This is what the restored rite looks like:

"Bad i. to Toya "

"Holiday of the child's bed in the cradle"

Kazakh cradle Unusually easy to use and comfortable with a nomadic lifestyle. The cradle was made of willow, the side parts (headboard and foot) were sometimes made from birch.

Before making a child in the room and put it in the cradle, a rite was held "alastau " - Cleansing the room, the cradle of the child from all the unclean. "Alas" - night light,sacred fire. Since ancient times, there has been a belief that there are unclean forces who harm people in the dwellings of people. The rite performed a woman respected in Aul, positive character qualities. She was served a metallic saucer, in which the soler, goii or bars of fat smoked at Corgers. A woman with this saucer went around the room, a cradle with the words:

Alas, Alas, Alasa,

Celd. i., M. i.not, balasi,

Kosh a.forest i.,

Alas, Alas, Alas.

T. i.l. i. Zhannyn T. i.l. i.nen Alas,

Goats Zhannyn Kozi.nen Alas,

OMIZ OMKATSYAN Alas,

Kyryk Kybyrgashinan Alas,

Alas, Alas, Alasa,

Celd. i., M. i.no, balasi.

Under the pillow lay a mirror, a comb with a wish to be beautiful, coming, scissors - a master of his business. Amulet from the evil eye was suspended on the transverse crossbar. Parents brought the child, the woman laid him into the cradle, tied two strings - "Bau", covered7 things:

- a special blanket so that the child always was warm and the dream was strong, - "Uyuyn Mosktei Bolzyn";

- Capan To be respected in the people: "Zhambildyn Zhasin Bersen, Chokannun Basin Bersi.h "(" Live so many years as Jambul lived, and have such a smart head, like Chokana Valikhanov ")

- fur coat and thumb to be rich, wealthy;

- put a Uzda from above, to quickly grew;

- Kebenk and Nogayka, to become a defender of the interests of his people: "Koblandy Batyr Bol, Kamchaga Aday Tol!" - "Be Batyr like Kobland, grow more to Kamchi!"

For holding a rite "Staying a child in the cradle" woman received a remuneration cut on a dress or handkerchief. The holiday was accompanied by a treat, songs, games, comic entertainment, such as "Tashtima". Special flour balls, which were called "Tashtima," were stirred with Kurt (dried salty pieces of cottage cheese), candy, folded in the kules or plates. A woman who laid into the cradle of a child, substituted a plate or a kulek under the cradle and asked those present: "Tashtama?". If "Tashta" was answered, the person was given a treat. So received festive treats and adults, and children.

Rite of burial

The rite of burial in the Kazakhs takes place mainly on the Muslim ritual. The deceased face is placed to the West, tied the chin and purely wistful matter are covered with a face, the body surrounded by the tent. The body is located in the house for one to three days, and close relatives with closed lanterns carry the guard at the body. Everyone who came to express condolences must go into the room, say goodbye to the deceased and express sympathy to relatives. Then the body was washed with clean water, wrapped it into a white savan.

Prayer is read about the redemption of sins, at the end of which the body of the deceased is carried out of the house and carry out a ceremony called Zhanaza. All participating ceremony stand around the body, and holds it Ahun. After the ceremony is completed, the relatives of the deceased ask those present: "What was this man in life?" Those present in one voice answer: "A wonderful person, a good person, I wish him to get to the paradise. Let him find a refuge!". After the completion of this ritual, the removal of the deceased begins. If the grave is far away, then the body wrapped in the carpet is transported on camels. The grave crypt is digging in the ground in the form of a pit or cave, the body head is put south, legs north, face - west. Before the cave is closed, each of those present throws the body's handful of the earth, then the cave is meditated.

On the seventh day, commemorate and wash the body to persons raise gifts in the form of clothes or matter. Subsequent commemorations are held on a fortieth day and a year.

According to the tradition, mourning for a died for a long time, and his spouse or mother is obliged to wall. The wife of the deceased over the course of the year wears black clothes, tied by a white handkerchief. During the year, funeral songs come across the sunrise and sunset, as well as at the approach of a person who came to express condolences.

After the boron of the body, relatives and relatives give the family of late food, matter and cattle. If a notable and well-known person died, then in front of his yurt is raised sorrow, the color of which depends on the age of the deceased: for the young - red, old man - white, middle-aged man - red-white. The beloved horse of the deceased triggered the tail and mane and do not allow other people to ride it. When swinging and crossing the saddle and the utensils of the deceased on the back of this horse and leads him about the wife of the deceased. In addition, the death is taken, the presence of which gives the right to sing a funeral song when approaching other yurts.

A year later, the grave repairs, because it is the appearance of the grave that speaks about the occupied position and the material supply of the deceased. Typically, the grave is laid out by a hill stone, for those who had a significant position in society, the hill is surrounded by a global wall, for the most famous persons on the grave hill, a high dome is laid out.

Especially solemnly commemorate a year later. In addition to replacing the grave, it is arranged with the invitation of relatives and relatives. On this day, the horse of the deceased to sum up to the yurt and the wife and the children of the deceased crying, saying goodbye to her. Then the horse is clogged, removed and the death of death, bubbing it with a tree. The commemoration is accompanied by jumps, the struggle, the competitions of aknow in memory of the dead. However, sometimes these events occur so fun that they seem very strange with the famous reaches. After completing the rite, the wife of the deceased removes white covers with his head, and daughters are black clothes. The clothes of the deceased, before that stored in the house, give the leading ceremony for the auxiliary to Aksakala, who wraps her together with his head and the hooves of the cracked horse in the skin of the horse and takes all this to the grave hill.

Holidays

The first holiday, which originates still in the pre-Islamic history of the Kazakhs, is Nauryz, or the holiday of Spring, coming on the day of the spring equinox. On this day, each house prepares a special dish "Nauryz", which includes seven types of products: chumis, wheat, rice, barley, millet, meat and Kurt. People walk from Aula to Aul, eat this kushanye, sing the song "Nauryz", hugging, congratulations to each other Happy New Year, they wish good range in the new year and wealth in the house.

Two other holidays are already connected with the Islamic ritual and from the conduct is regulated by the Quran. One of them is once-ait or a "holiday of talk", the first and second number of the month of Shavval in honor of the completion of the post of the month of Ramadan. According to the Koran canons, each orthodox Muslim must accept every year, which is considered as one of the most important duties of Orthodox. During the day, it is forbidden to drink, eat, incense, attached to entertainment and even rinse your mouth with water. Daytime should be devoted to work, prayers, the reading of the "Quran" and pious reflections, after sunset and before his sunrise it is allowed to drink and eat. On the first day of the month, Shavval Life enters the normal course and on this occasion is a holiday. The rite of the holiday is a special overall prayer, followed by a festive meal and distribution of alms to the poor. Kazakhs on this holiday are sitting at the horse and drive around with greetings of relatives and acquaintances, as well as conduct national entertainment activities.

The main Muslim holiday is Kurban Ait, or the "feast of the sacrifice", coming on 71 days after the time-ait, that is, for the tenth of the month of Zu Al-Hija. Holiday last three or four days. The rite of the holiday has a clear historical basis. According to the giving, one of the first-enders of the peoples of North Arabia, Ibrahim once appeared in a dream, Allah, who took him, in order to experience his faith, secretly climb the mountains and sacrifice to Allah his son Ismail. However, when he rose to the mountains and was ready to kill the boy, Allah, making sure his devotion, sent a lamb as a redemptive victim. Since then on the day, this holiday in the entire Muslim world, sheeps and lambs are sacrificed. Meat is given to the poor and partially used for festive family meal. The mandatory ritual of the holiday is the overall prayer in the temple preceding the sacrifice. On the day of the holiday, a meal is preparing in every house, everyone congratulates each other, such a traditional contest as Kokpaz has been organized.

I had a survey among students, which makes it possible to determine what they know about customs and rites. According to the questionnaire, I received the following results:

Only 3% do not know any folk customs and rites.

The rest called the following:

C Vadba (80%), "Nauryz" (86%), "Uraza Bayram" (77%), Wires to the army (35%), acknowledged (64%), "Kurban Bayram" (64%), "Holiday Talk "(27%). In many families, the following customs, rites, holidays are observed: Nauryz (98%), commemoration (59%), day of name ((12%), commemoration days (27%). Know Kazakh customs (43%). Some respondents As a festive custom, a gastronomic abundance and special dishes were noted: manta, kaynars. Ayran, Kurt, Hem, Tara, Kuyrdak, Bauersak, Beshbarmak (5%).

For other mandatory attribute of this holiday, folk walking and fun are folk: "Songs, Dances"; "Mass games", "traditional jumps", entertainment.

To the question: what wedding you would like to arrange yourself - 53% prefer a modern civil rite, 21% - a traditional rite with a religious design of marriage, 9% is a civil rite with elements of a people's wedding, 7% - without rites. Know students and customs and rites related to the birth of a child, such as cutting Put (73%), put in the cradle for the girl a knife, a mirror and comb (39%), 40 days lit lamp near the baby cradle to protect against evil spirits (fifteen%). All folk customs read - 21%, go to the mosque for the holidays - 18%, go to the cemetery together with parents in memory days - 34%, 2% do not make any customs. They know about the burial - 42%, that these days you need to walk in mourning clothes - 40%, do not attend entertainment events - 41%, that the deceased fan in the mood - 37%. Modern customs have been listed difficult, only 3% called

such as the custom of speaking to adults "Hello", 5% - to give way to the elderly in transport, 3% - listen to the senior advice, 2% - to throw coins for happiness to the fountain.

Conclusion

We must carefully keep the traditions and customs of antiquity, so as not to lose the connection of times and generations. For example, among them there was our ancient custom to live honest and useful work, working not only for themselves, but also for society, not only for the sake of money or fame, but also for the victory and revival of the Fatherland, showing dexterity and skill in the profession, work By surely sharing the fruits of his work with his neighbors, that is, being the best Russian qualities: patriotism, smelting, creative gift, partnership, love for God and Russia, Cat. Or, for example, the ancient custom of hospitality, which has always been famous for any people. The quality is beautiful, and we do not change it. Another useful and almost forgotten custom is custom: chastity before marriage and married, allowing a mother to give birth and educate healthy offspring in physical and moral cleanliness, strengthening the basis of the family and the whole. And the good customs in Russia had so many children as God gives. So it was born and raised in families of five, ten or more children! It is this kind and crowded, saving for his wife and husband that Russia has allowed Russia in the tests of the twentieth century, to create great achievements of Russian civilization.

We saw on the example of Kazakh national customs, revered and now, that they help to allocate the people into a single whole. True, we saw another that the younger generation has a very vague idea of \u200b\u200bthe true values \u200b\u200bof culture. In the modern world there is a shamelessness, arrogance, everything is sold and bought. And there is no place for any conscience, nor honor, no experience of ancestors, nor mercy, no love, no debt, nor high patriotic feelings ... The young people know perfectly well that there is no future in such a country that it is doomed to conquer and looting. In such a country with such "customs", a Russian person can only die and impossible to feel neither the owner or a full-fledged citizen. And so that this does not happen, it is necessary to hurt the good Orthodox customs of our homeland Orthodox customs of the people - this is the way of the way of his life formed by centuries, within which each person opens the path of proper development of natural abilities, the path to life success.

Folk custom, as a rule, strict. How to return the strict customs of the ancestors to our people?

The main task of each person today is to make a spiritual choice: to connect with its people in his thousand-year fate, in his fertile Orthodox customs and traditions coming from the depths of the centuries, to find a saving faith that meets all the urgent questions of life, and forever join the historical customs and standards of life of different people. Historical customs of any people are unique. Folk customs and rites were and remain an integral part of the spiritual culture of the people. Can we save them and pass on? Yes. But only if you are aware of the lost values \u200b\u200bin vital in the future. It is folk customs who express the soul of the people, decorate her life, give her uniqueness, strengthen the connection of generations

BIBLIOGRAPHY

1. Archaeological dictionary of the Astrakhan Territory / Sost. E.V. Schneshtein. Astrakhan: Publishing House "Astrakhan University", 2004.

2. Astrakhan Kazakhs. History and modernity. - 1st ed. - Astrakhan: Publishing house GUP IPK "Volga", 2000.

3. Markov A.V., Lviv S.V. Astrakhan and Kazakhs. - Astrakhan: Publishing house GUP IPK "Volga", 2000.

4. Vaskin N.G. Settlement of the Astrakhan Territory. - Volgograd, 1993.

5. Eremeev E.R. Astrakhan: history and modernity. - Astrakhan: Publishing House "Volga", 1999.

6. Culture of Astrakhan. / Ed. I.A. Mitchenko. - Astrakhan, 2001

7. The socio-economic situation of Astrakhan. Ed. I.V. Zverev. Astrakhan, 2002.

8. Ushakov N.M., Schuchkin V.P., Timofeeva E.G, and others. History of the Astrakhan Territory. - Astrakhan: Publishing House Astrakhan Ped.IN-TA, 1996.

9. The Readings of the Astrakhan region / Sost. V.S. Urastaraev GD. - Astrakhan: Publishing house GUP IPK "Volga", 2000.

Application:

A few questions about customs and rituals.

1. What Kazakh customs and rites are known to you? ___________________________________

2. Do you know the Kazakh holidays? Specify which __________________________________________________________________________

________________________________________________________________________________

4. What do you think, are any customs, rites associated with the old faith are respected in our area? If so, what exactly ______________________________________________________________________

5. What wedding would you like to arrange yourself?

No rituals ___________________________________________________________________

Modern civil rite ____________________________________________________

Civic ritual with elements of the people's wedding ____________________________________

Traditional rite with a religious design of marriage ________________________________

6. What are customs and rites are known to you related to the birth of a child? ______________________________________________________________________

7. What customs are you honored? ______________________________________________________________________________

8. What do you know about the burial? __________________________________________________

__________________________________________________________________________________

9. What modern customs are you known? ____________________________________________________________________________________________________________________________________