Customs rituals holidays cultural spaces of the Astrakhan region. Public Relations, Culture and Life of the Peoples of the Astrakhan Territory in the 17th-19th Centuries
State budgetary educational institution"Children's Home No. 1", Astrakhan
Professional competition of educators
All-Russian Internet Competition of Pedagogical Creativity
(2012 – 2013 academic year)
Competition nomination: organization of leisure and extracurricular activities .
Author of the work: teacher Gorshunova Nadezhda Vladimirovna
Scenario of the event on the topic:
"Customs and traditions of the Astrakhan people"
Target:
acquaintance with the national culture of the region, the main holidays of the city;
education of patriotism on the example of pride in one's land and people, aesthetic culture and tolerance;
development of children's creative abilities and increase their self-esteem.
The venue is divided into sections, each filled with attributes of a given nationality (elements of a costume, household utensils, folk crafts.) A presentation has been prepared.
Course progress.
Leading:
Today our lesson 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 will learn what the words "custom" and "tradition" mean.
Custom- rooted, repeated for a long time in any society, action ...
Tradition(from Latin Traditio - transmission; tradition), elements of social and cultural heritage that are passed on from generation to generation and preserved in certain societies, classes and social groups for a long time ...
What nationalities live in Astrakhan?
The majority of the region's population (70%) are Russians. The second largest nation is the Kazakhs (14.3%), the Astrakhan region is the historical place of residence of the Kazakhs, it is the largest Kazakh community in the subjects of the federation. The Astrakhan region is also a historical place of residence for Tatars (including Astrakhan and Yurt speakers who speak separate dialects) (7%), Nogais (in most Karagash) and Turkmens.
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%)
Nogais 4,570 (0.45%)
Gypsies 4 331
Avars 4 218
Lezgins 3 646
Dargins 3 550
Persons who did not indicate nationality 2,963
Belarusians 2,651
Turkmens 2 154
Koreans 2 072
Astrakhan Tatars 1980
Germans 1,389
Kumyks 1 356
Georgians 1,212
Chuvash 1 171
Turks 1 128
Uzbeks 1,030
Jews 1011
The tasks of preserving traditional culture are closely connected with the problems of reviving national cultures. There are regional national-cultural societies (NCOs), of which there were more than 30 in the region by the beginning of 2010 (Kazakh society - Zholdastyk, Tatar - Duslyk, Turkmen - Vatan, Uzbek - Uzbekiston, Azerbaijani - Azerbaijan , Turkish - "Aydin", Armenian - "Arev", Dagestan - "Dagestan", Kalmyk - "Halmg", German autonomy "Einheit", youth center of Nogai culture "Edige, etc.).
Traditional regional holidays and festivals are held in Astrakhan, such as the Tatar "Sabantuy", the Kalmyk "Tsagaan Sar", the Turkic-Iranian "Navruz / Nauryz", etc. Since 1992, the days of the Turkic enlightener A.Kh.-Sh. Dzhanibekov "Dzhanibekov readings", since 2010 "Biryukov readings" in memory of the ataman of the Astrakhan Cossack army I.A. Biryukov, as well as events in honor of the Uzbek educator Alisher Navoi. In the early 1990s, regional contests of children's Kazakh (“Anche Balapandar”), Nogai (“Sheshekeiler”) and Tatar (“Yana Isemner”) creativity were held.
Maslenitsa- a holiday that has survived from pagan times. It is celebrated during the week before Lent. The custom of celebrating Shrove Tuesday dates back to ancient times - from Greek and Roman bacchanalia. The pagan Slavs also celebrated a spring holiday during this period - a meeting of spring and seeing off winter. Shrovetide has always been a fun time among the people. It was believed that those who refuse to celebrate it will live "in bitter misfortune and end badly."
(Scene from the Maslenitsa holiday)
Arising long before the birth of Islam, the holiday Nauryz personifies the spring awakening of nature, its renewal. According to an old belief, on the days of the vernal equinox, when the Sun enters the constellation of Aries, the world is created anew and the New Year begins for the Eastern peoples. where, according to the established tradition, representatives of the regional national cultural societies set up colorful national yurts on one of the April days. There will be ten of them, and each of them will have its own national color, its semantic and content content (Iranian, Kazakh, Turkmen, Azerbaijani, Turkish , Tatar, Tajik, Nogai, Dagestan, Uzbek). The ancient culture of the people - a nomad, life, custom, nature, songs, legends, epic, the art of craftsmen, jewelers became a source of creative inspiration for Kurmangazy.
(The record sounds - “Memoirs of Savishchev”
composer Kurmangazy Sagyrbaev)
On this day, Astrakhan residents and guests of the holiday will see national dishes, household items and products of arts and crafts presented by each nation. Officially, Navruz is simply a national holiday. And it has long since lost its religious character, like a holiday of fire-worshippers. Before the start of the holiday, every house was put in order, wells and ditches were cleaned in villages and villages, trees and flowers were planted, garden tools were repaired and updated, etc. It is believed that when Navruz enters a cleaned clean house, to a good owner, illnesses, failures and hardships bypass him. On the eve of the holiday itself, a dastarkhan was laid in each family - a tablecloth with various dishes. For the treats of neighbors and relatives, traditional festive national dishes were prepared - pilaf, shish kebab, boiled peas, sumalak, etc. On this day, people forgive old grievances, help those in need of mercy.
(Kazakh dance performed by children)
Among the Astrakhan Tatars, the big holiday of Spring was called - Amil. This holiday was also not associated with Muslim religious rituals. The holiday usually began in the center of the city and constantly moved to the outskirts, and then from village to village. People greeted each other with a handshake of both hands. On the festive table on this day, every Tatar family served dishes with pumpkin and rice: pilaf, pies - “kubak burek”. The youth participated in traditional competitions in horse racing - "yat yarysh", wrestling - "kuryash". Young people also competed in climbing a high pole - "altyn kabak", and the one who became the owner of the coveted coin, fixed on the top of the pole, received the main prize - usually a ram. Until the evening, students (shakirds) went from house to house, delighting the owners with songs, for which they received money, some treats.
(Competitions in wrestling and battle with bags on a log)
"Sabantuy"
(From the Turkic "saban" - a plow and "tui" - a holiday, a holiday among the Tatars and Bashkirs, after the end of spring field work)
The history of Sabantuy is as ancient as the Tatar (Bulgarian) people themselves. Already two weeks before the holiday, the collection of gifts for the winners began, preparations for the holiday. "The horse senses the approach of Sabantuy in advance," says a Tatar proverb. The culmination of the holiday was Maidan - competitions in running, jumping, national wrestling - koresh and, of course, horse racing, sung in poems and songs, causing admiration and delight - the decoration of the Tatar holiday. The beginnings of the Sabantuy holiday go back to the mists of time, and originally it was called "seken" - a rite with chicken eggs (a symbol of fertility). Its essence was as follows: the eggs had to be taken out of a vessel with thick sour cream without the help of hands. Other elements of the holiday acquired a valiant, daring character, such as: climbing a pole (formerly a symbol of the sun), horse racing and horse riding, a characteristic Turkic belt wrestling - “kuresh”, as well as songs, dances and treats with national dishes, the arrival of numerous guests.
"TSAGAN SAR ON ASTRAKHAN LAND"
"Tsagan Sar" is one of the best Kalmyk holidays. They say about its history in different ways: it has many legends and traditions. There is an opinion that Buddhists all over the world have been celebrating it since the time when the Great Buddha, having gained enlightenment, completely refuted the six false teachers in a dispute and showed miracles to the people. And according to folk legends, Kalmyks also celebrate Tsagan Sar as the victory of the legendary maiden Gall-Okon-Tengri over a tribe of cruel and treacherous giants - mongooses, personifying the power of evil.
Tsagaan Sar predicted the beginning of spring. Therefore, during the holiday, the Kalmyks, when meeting, greet, and then ask: “Did you have a good winter?”. “Yes, they overwintered well,” they usually answer. And although winter has not yet taken the reins of government, in the Astrakhan region on the hospitable Liman land with the arrival of Tsagan Sara on February 12, they met spring and remembered the traditions laid down by our ancestors. Here are some of them: Since ancient times, everyone was preparing to celebrate the holiday: they did a general cleaning in the house, sewed or bought new clothes, chose a fat ram, cooked meat, washed all things. On the eve of the holiday, women washed their hair, combed their hair and put on shivrlg (hair covers). They wore shirts with white collars. Before the Tsagaan Sar holiday, the hostess of the house, having made wrestlers, sorted out the rosary, because this day is called “Matsg Odr” - the day of prayers, purification, the last day of winter.
Early in the morning, on the day of Tsagan Sar, the hostess of the house brews Kalmyk tea. While the tea boils, she opens the chest, takes out new clothes and hangs them on a pre-stretched rope. It was the custom to weather the clothes once a year. In the morning, when the whole family wakes up, the mother calls the children to her and kisses them on the right cheek, saying: “Be happy (a), live long, next year I will kiss you on the left cheek.” Next year is coming. She says the same words again. These words contain the wisdom of the people: to live safely for a year, and again congratulate each other. We wished each other health and happiness.
An important moment of the holiday was the preparation of the national flour dish - wrestlers. They were made from rich dough and fried in boiling fat. The shape of the wrestlers had a deep meaning. Bortsok "huts", molded in the form of a ram figurine, meant the wishes of a large offspring; "whale" - reminiscent of a part of horse entrails, "ovrtya tokhsh" - symbolized cattle, "moshkur" - twisted, reminiscent of ram's entrails, symbolizing the "knot of happiness", "tsatsl" - a brush, a symbol of a brush on the headdress of Kalmyks.
Traditional "Day of the vobla"
In Astrakhan - a big holiday. Traditional "Day of the vobla" celebrated for the 15th time. Whole families come to see him. Many - with fishing rods, hoping to catch the fish so beloved in this city. On the embankment of the Volga staged a competition. Participants came from all over Russia with their gear and lures.
Game: Catch a fish
Children use a fishing rod to catch fish. Who is bigger and faster.
Fisherman's Day
On the second Sunday of July, Russia traditionally celebrates Fisherman's Day.
on the embankment of the Volga River, the traditional "Festival of fish soup" will be held, in which representatives from all regions of the region will take part. The Regional Fisheries Agency has prepared a show-competition “Catch, fish!”, where participants will be offered to chase fish released into the city fountain with their bare hands. At the same time, the international festival of folk art "Living Water - 2012" will be held on the main stage. The evening will end with a festive concert with the participation of Astrakhan soloists.
(Scene "Neptune visiting the 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 the other, has become a popular place for lovers in recent years.
Carved pillars and benches in the Pushkin style look very attractive, and an incredible view of the Red Embankment opens from the bridge of lovers. Before the appearance of the bridge, there was a tradition among the newlyweds to tie a ribbon on a branch of one of the birches that grew on the square. After a while, the birch could not withstand such a “ribbon oppression” and died: they began to tie knots on a nearby birch, but it could not withstand such an attack. In order to avoid the disappearance of the Astrakhan birches, it was decided to give the lovers one of the Astrakhan bridges. Later, in 2005, next to the arch on the bridge of lovers in Astrakhan, a metal tree made to look like bronze was installed, on which the treasured ribbons of family well-being began to be hung.
Then there was another tradition that came to us from the European and Baltic countries - to hang a lock, personifying a strong and happy family life. In Moscow and St. Petersburg, such an original wedding tradition has been fought for a long time: the administration, believing that the castles of lovers spoil the appearance of the bridge, mercilessly cut off piles of bulky iron. In Astrakhan, they began to fight with this quite recently. Back in 2006, there were no locks, but after 5 years a huge number of them accumulated on the bridge of lovers: literally every centimeter of the fences is occupied by a lock with a romantic inscription. However, despite the disputes between lovers and the city administration, the bridge of lovers in Astrakhan does not cease to be one of the most beautiful and favorite places for couples in love.
The Swan Lake
Fraternal garden, recreation center of the Caspian Flotilla.
Day of the city
Astrakhan residents celebrated the holiday beloved by the townspeople, which this year was decided to be held in warm September, for two days. Folk festivals took place in urban areas. Children's and sports games, competitions, concerts with performances by creative teams of the city - in each district of Astrakhan, several venues were organized where Astrakhan residents could have fun. The main celebration unfolded in the park of culture and recreation "Arcadia". Here, the guests of the holiday observed a real miracle of sand. The festival "Sand Sculpture of the Ponizovye" was held in Astrakhan for the first time. It was attended by students of Astrakhan art schools. Many of them worked with sand for the first time, they were helped by artists from St. Petersburg, who were specially invited to the City Day. In total, Astrakhan and St. Petersburg residents created 12 sand figures, led by the three-meter "Chernomor".
On the same Saturday, in honor of the City Day, a procession was held, which ended in the Kremlin. Here, at the Assumption Cathedral, the Cossacks solemnly took the oath. On this day, the Mayor of Astrakhan, Mikhail Stolyarov, who is a hereditary representative of the Orthodox community, was also dedicated to the Cossacks.
Toward evening, a jousting tournament was held in the Ulyanov Square on Oktyabrskaya Square. Representatives of historical reconstruction societies demonstrated to the audience a knightly battle in real armor.
On the second day of the Astrakhan holiday, the townspeople were treated to delicious treats. The Astrakhan watermelon festival was held on Lenin Square, where Astrakhan residents could see delicious berries of the most unusual shapes and sizes. Guests of the holiday could try unusual watermelon cocktails and admire the outlandish patterns that carving masters carved on watermelons. Two other delicious festivals were held by the Astrakhan City Hall on the Volga embankment. Here, to the sounds of folk songs, one could try various types of Astrakhan fish soup, which was prepared for the guests of the holiday by the districts of the city and the region. According to the competition jury, the most delicious was the fish soup prepared by the Kirov region. And after that, everyone could try different types of tea. Russians, Kazakhs, Tatars, Armenians, Chechens, Azerbaijanis, Nogais, Uzbeks and Kalmyks - representatives of various nationalities who have been living in peace and friendship on the territory of Astrakhan for hundreds of years, prepared treats and tea, according to their traditions.
The facilitator sums up and invites guests to the tour
Guests are invited to the tables, where the children, together with the teacher, prepared treats and tea, according to their national traditions.
Appendix No. 1
King Neptune enters to the music, makes a circle of honor and sits on the throne.
Neptune.
Proud I am the ruler of the seas,
Fish, dolphins master.
My palace at the bottom of the sea
All strewn with amber.
I congratulate you on the holiday of Neptune!
I wish you a fair wind
Seven feet under the keel and
Bypass all the sea reefs!
Mermaids enter to the music.
Neptune.
What are you sad, are you today? Has anyone offended you? Just say. I will turn the whole kingdom of the sea upside down. I will find the offender and punish him.
mermaid.
No need to look for anyone and turn the kingdom of the sea upside down. No one offended us and no one caused harm.
Neptune.
Share, beauty, with me your grief. Why are you sad? Tell me, maybe I can help you.
mermaid.
Ah, the father of the king. And to say something ashamed. For a long time I have not seen how people have fun, I would like to see.
Neptune.
Well, it's not difficult. Look (the dance "Sailor" is performed)
Neptune.
We cannot be without water for a long time. Farewell! It's time for us, and you continue to have fun. (Leave
Many nomadic peoples settled in our region. Almost everyone remembers tribal traditions and legends. And we want to tell you about the friendly and native Nationality - the Kazakh, the most indigenous. Many nomadic peoples settled in our region. Almost everyone remembers tribal traditions and legends. And we want to tell you about the friendly and native Nationality - the Kazakh, the most indigenous.
Like many nomadic pastoral peoples, the Kazakhs have preserved the memory of their tribal structure. Almost everyone remembers their generic names, and the older generation also tamgas (“tanba”), coats of arms-marks for livestock and property. Among the Lower Volga Kazakhs, the genus Tyulengit was additionally developed in the past by the guards and guards of the Sultan, who willingly accepted brave foreigners from the prisoners there. Like many nomadic pastoral peoples, the Kazakhs have preserved the memory of their tribal structure. Almost everyone remembers their generic names, and the older generation also tamgas (“tanba”), coats of arms-marks for livestock and property. Among the Lower Volga Kazakhs, the genus Tyulengit was additionally developed in the past by the guards and guards of the Sultan, who willingly accepted brave foreigners from the prisoners there.
Currently, the best traditions of the Kazakh people are being restored and developed, both in the general ethnic and in the regional Astrakhan, Lower Volga variants. This is done by the regional society of Kazakh national culture "Zholdastyk". These issues are covered in the regional newspaper in the Kazakh language "Ak arna" ("Clean Spring"). Days of Kazakh culture are held in the region, dedicated to the memory of the outstanding figure of folk art, our compatriot Dina Nurpeisova and her teacher, the great Kurmangazy Sagyrbaev, who was buried in Altynzhar.
In December 1993, the administration of the Astrakhan region was awarded the first prize of peace and harmony, established by the President of the Republic of Kazakhstan. This undoubtedly serves as a recognition of the good relations between the nationalities in the region, the positive cooperation of the entire multinational population of the region.
Women's national costume consists of a white cotton or colored silk dress, a velvet vest with embroidery, a high cap with a silk scarf. Elderly women wear a kind of hood made of white fabric - kimeshek. Brides wear a high headdress richly decorated with feathers - saukele
The traditional Kazakh dwelling - the yurt - is very comfortable, quick to build and a beautiful architectural structure. This is due to the fact that the way of life of the Kazakhs was determined by the main occupation - cattle breeding. In summer, they wandered with their herds in search of pastures, and with the onset of cold weather they settled in winter huts. The dwelling of the Kazakhs in the yurt, in winter - not a particularly large "hut" with a flat roof.
National features and traditions are firmly preserved in the Kazakh national cuisine. Its basis has long been animal products - meat and milk. Later, with the development of agriculture, the Kazakhs began to use flour products. National features and traditions are firmly preserved in the Kazakh national cuisine. Its basis has long been animal products - meat and milk. Later, with the development of agriculture, the Kazakhs began to use flour products.
The material and spiritual life of the Kazakhs is reflected in the historical tradition - "salt" and the customs of the people - "zhora-zhosyn". There is much historically valuable in the social, legal and household terminology preserved in historical legends.
The ceremony of placing a baby in a besikta cradle is performed on the third day after birth. According to legend, it is impossible to put a baby in a cradle before this period; spirits can replace him with a freak. The rite is accompanied by the magical song “besik zhyry”, which scares away evil forces. An important role in the rite is given to the “kindik sheshe” to an elderly woman who cut the umbilical cord during childbirth.
In the aul, the bride and groom were greeted with a traditional chant called "bet ashar" (revealing the bride's face). "Bet Ashar" had its own canonical text in two parts: in the first part, the bride usually introduced herself to the groom's parents and residents of the same village, the second part consisted of admonitions and instructions to the bride, who had just crossed the threshold of her family hearth. In the song, the bride was given advice on how to behave in married life. In addition to kalym, various ritual gifts are prepared from the groom’s side: mothers - sut aki (for mother’s milk), father - toy mal (wedding expenses), tartu (saddles, belts, etc.) to the bride’s brothers, kede to close relatives of the bride . The poor were often helped by relatives and friends in such cases.
The parents of the bride did not remain in debt either. When conspiring, they had to bring the so-called "kargy bau" - a pledge of fidelity to the agreement, "whale" - gifts to the matchmakers. The dowry (zhasau) of the bride was very expensive for them, sometimes exceeding the cost of bride price. Parents ordered a wedding headdress (saukele) and a wagon (kuyme). Wealthy parents provided the bride with a summer dwelling (tau type I take) with all its equipment.
There are countless different peoples in our region. No need to be a prophet, everyone knows this: We consider it an honor to live together Respect for culture, anyone helps us in this! There are countless different peoples in our region. No need to be a prophet, everyone knows this: We consider it an honor to live together Respect for culture, anyone helps us in this!
After the renovationists captured the Church of the Nativity of the Mother of God in the spring of 1924, which for some time was the cathedral church of the Orthodox community of believers, Archbishop Thaddeus (Assumption) transferred his pulpit to the Church of the Sign. For some time it became a cathedral church. But a week later he was also captured by the Renovationists. The renovationists held out in the Church of the Sign until 1930, when it was taken from them by the authorities and, by decision of the City Council dated 2/2/1930, was transferred to the central club of pioneers. But the club of pioneers did not manage to accommodate here, as by the decision of the City Council of July 2, 1930, a construction training center was transferred to the premises of the Znamensky Church. Unlike many other Astrakhan churches that were completely destroyed, the Znamenskaya Church lost only its upper part, along with domes and a bell tower. The rest of the temple, which makes up its main volume, together with the altar apses, has been preserved and was converted into a bakery. In this form, the temple is preserved to this day.
Of course, not all churches and monasteries have survived to this day, many churches perished. But what we see now fills our hearts with pride, because among the most important tasks in the preservation of cultural heritage are 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 had a special attractive power. The very existence of monasteries and monks helps people to endure the hardships of life more easily, because they know that there is a place where they will find understanding and consolation.
The growth of Orthodoxy after seventy years of destruction of the Church is now being accomplished by the labors of Astrakhan pastors, parishioners and philanthropists.
Astrakhan is also a unique ethnic reserve. There were 30 churches in the city, 5 - Armenian-Gregorian, 2 - Roman Catholic, 8 - Tatar mosques, 2 - synagogues, a Lutheran church, a Persian mosque, a Kalmyk kurul. And all this in a small space that can be walked during the day. This is nowhere in Russia.
3. 4 . Artistic, musical, theatrical life of Astrakhan. Guild of prominent Astrakhans
The history of the Astrakhan region has always been inseparable from the names of prominent statesmen, eminent citizens, great Astrakhan scientists, writers, poets, actors, and artists. On November 22, 1717, the Astrakhan province was formed by decree of Peter the Great. The first governors of the Karya were the enlightened people of that time - A.P. Volynsky, V.N. Tatishchev, N.A. Beketov.
In 1834-1844. Major-General I.S. Timiryazev was the governor of the region, who contributed a lot to the effective management of the region's economy. One of his merit in the cultural formation of Astrakhan was the creation on December 1, 1837 of the provincial museum. This museum is already 171 years old. It is one of the oldest museums in the country. The Astrakhan State United Historical and Architectural Museum-Reserve tells visitors about the history of the region, geography, geology, climate, flora and fauna of the Lower Volga. The Golden Treasury of the Museum is especially famous, where a unique collection of gold and silver items found by archaeologists in the Astrakhan region is stored. The collection of the golden pantry is the result of the work of many archaeological expeditions and is of great historical value.
In the spring of 2006, an exhibition of Sarmatian gold from this museum was shown for the first time in the center of Rome in the best exhibition hall with great success.
About our talented countrymen, about the origins of the musical, theatrical, literary life of the city, the exposition of the Astrakhan Museum of Culture, located on Chernyshevsky Street, tells. It was founded in 1978 in honor of the 150th anniversary of the great writer N. Chernyshevsky.
The first hall of the museum "Astrakhan book 18th century". Some of the liturgical books that have survived to our times, editions of ancient authors, and spiritual literature are collected here. Of particular interest is the "History of the Ataman Empire" by D. Kantemir, "Alifrestin" by A. Magnitsky, which is already 300 years old, the manuscript Synodikon of the Trinity Monastery. It also tells about the fate of our fellow countrymen who glorified our city - the first Russian academician, poet V. Trediakovsky, and the first fabulist in the country I. Khemnitser. The second hall of the museum presents the interior of the office of the writer N. Chernyshevsky. There are many documents and photographs about the opening of the first provincial printing house by E. Lesnikov, P. Nikifirova, S. Semenov.
In 1813, the first issue of the newspaper Vostochnye Izvestia, founded by I. Wepsgopfek, one of the first newspapers in the province, went out of print. In 1816-1818. A unique Asian music magazine was published in the city, founded by I.V. Dobrovolsky, which contained songs and dances of different peoples, set both for piano and full music.
Rybushkin M. (1792-1840) - graduate of Kazan University, teacher, researcher of antiquity. He wrote "A Brief History of Kazan". Since 1835, he was the director of gymnasiums and schools in the Astrakhan province. was fond of studying the history of the Astrakhan region, published articles and notes. In 1841, his book "Notes on Astrakhan" was published, which laid the foundations for local studies. In the museum we can also see the beginning of the drama theater in the city. Chernyshevsky was a great theatergoer, often watched performances and analyzed the work of the local troupe with great significance.
The theater was founded in 1810 and saw great actors on its stage: Yermolova, Komissarzhevskaya, Yuzhin, Streketova, and others.
Honored masters of theatrical art and cinema of past years are also Astrakhan residents: L.N. Sverdlin, I.A. Lyubeznov, V.K. Chekmarev and our contemporaries - E.G. Vitorgan, B.G. Nevzorov, P.V. Menshov, A. Zavorotnyuk, D. Dyuzhev and others.
3.5 . Museums of the city
The collection of museums existing in a certain territory, as well as one type, profile, departmental affiliation, is called a museum network. In the Astrakhan region, it is quite developed. It includes the Museum of Military Glory, the Museum of Chernyshevsky, Khlebnikov, Ulyanov and others.
In 1997, one of the oldest provincial museums in Russia, the Astrakhan State United Historical and Architectural Museum-Reserve, celebrated its 160th anniversary.
The funds of 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 history collections, a collection of handwritten and early printed books, photographs and documents of the 19th-20th centuries, models of ships, tools and household items.
The expositions of the museum cover a huge historical period from the first sites of an ancient man in the territory of the region to the modern development of the region. A large place among the exhibits of the museum is occupied by the collection of archaeological objects made of precious metals "Golden Pantry", more than 48 thousand coins have a numismatic collection of the museum, in addition, there are rich ethnographic and natural history collections. The structure of the Astrakhan State United Historical and Architectural Museum-Reserve includes branches: the Astrakhan Kremlin, the Literary Museum of Chernyshevsky, the Museum of Local Lore, the House-Museum of the Ulyanovs, the Museum of Military Glory, the Museum of Kurmangazy Sagyrbaev.
In the Astrakhan region there are many museums dedicated to various spheres of human activity. By visiting them, you can get acquainted with the culture, traditions and customs of local residents, the history of the region.
They can be divided into several groups according to various criteria.
One of the most important classification categories is the profile of the museum or its specialization. The fundamental feature here is the connection of the museum with a specific science or art form, technology, production and its branches. This connection can be traced in the composition of the museum's funds, in the subject of its scientific, expositional, cultural and educational activities.
Museums of the same specialization are combined into profile groups: natural science, art, history, architecture, literature, theatre, music, science and technology museums, industrial, agricultural, pedagogical museums.
Depending on the structure of the profile discipline or branch of knowledge, these main profile groups are divided into narrower ones.
In the Astrakhan region, among the historical museums stand out:
archaeological,
ethnographic,
military history,
Museums of history and everyday life, recreating or preserving a picture of the life of various segments of the population, documenting the socio-psychological features of life, which are most clearly manifested in the interiors of dwellings,
Monographic museums dedicated to a specific person, event, institution, team.
The first group of museums includes the archaeological museum in the village of Selitrennoe. It is located on the site of the excavations of the Mongolian city of Sarai-Batu. Subsequently, this monument gave so many discoveries and findings, data on the architecture, economy, population of the city, that it was turned into an open-air museum. Its peculiarity is that excavations continue to this day, carrying new information. The village itself and the territory surrounding it belongs to a unique historical territory, where there is a high concentration of archaeological sites. Another example is the Samosdel settlement, where archaeological excavations are also being carried out. The settlement is of great value because there are a large number of archaeological sites dating back to the Khazar and Mongol eras.
The second group includes the ethnographic museum in the Kremlin, which presents the history and culture of the peoples who lived on the territory of the Astrakhan region.
The third group includes the Museum of Military Glory, which presents 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 guided tours dedicated to the heroes of the Soviet Union and Russia. It should be noted that in addition to the central Museum of Military Glory, there are local and school museums of this type located throughout the region. For example, most schools have their own museum rooms dedicated to war veterans - graduates of this school.
The fourth group includes the museum of the history of the city of Astrakhan.
The fifth group includes the museum of V. Khlebnikov, the museums of ASTU, ASU, various enterprises, such as GAZPROM, the Drama Theater and others.
Art museums are represented by only one monographic museum - the B. Kustodiev Museum, which is a gallery.
There are few natural science museums in Astrakhan, among them the regional planetarium and the medical museum.
In the Astrakhan region, there are museums whose activities are related to several scientific disciplines or branches of knowledge. They are called complex museums. This is the Astrakhan Regional Museum-Reserve, it combines historical, natural science specialization, as it presents an exhibition on the ecology of the region.
Ensemble museums created on the basis of architectural monuments, their interiors, the surrounding area and various structures have a complex profile. Depending on the nature of the ensemble, they can be historical-artistic, historical-architectural, historical-cultural museums. The Astrakhan Historical and Architectural Museum-Reserve belongs to this type.
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 the History of Fishing in the village of Oranzhereynoye in the Ikryaninsky District, the Museum of the AGPZ, the Museum of the History of the Bassol Salt Industry.
Along with the profile classification, there is another, according to which museums of the collection type and museums of the ensemble type are distinguished. It is based on the division on such a basis as the way museums implement the function of documentation. Museums of the collection type build their activities on the basis of the traditional collection of material, written, pictorial materials that correspond to their profile. The activity of the museum of ensemble type is based on architectural monuments with their interiors, adjacent territory, natural environment. They perform the function of documentation by preserving or recreating the ensemble of immovable monuments and their surroundings. The most common forms of this type of museums are an open-air museum (the village of Selitrennoye), a house-museum, an apartment-museum (the museum of V. Khlebnikov, Chernyshevsky, the Ulyanovs and others).
The latter museums can also be referred to the group of memorial museums, as they are designed to perpetuate the memory of outstanding people and events. The authenticity of the place - a memorial building or place, a collection of memorial objects and a memorial and everyday composition - began to be considered a necessary component of memoriality.
According to another classification, museums are divided into public and private, formed mainly since 1991. Unlike private state museums, they are the property of the state and they are financed at its expense.
Another characteristic for classification is the administrative-territorial feature, according to which regional and district museums are distinguished.
Thus, in the Astrakhan region, museums of various qualification groups can be distinguished, while sometimes the boundaries between different qualifications are blurred or intersect with each other. As a result, we can conclude that the museum network of the Astrakhan region is voluminous and developed.
4. The problem of the revival and preservation of the cultural heritage of the Astrakhan region
4.1. State policy in the field of cultural heritage protection
In accordance with the Federal Law of June 25, 2002 No. 83-FZ "On objects of cultural heritage of the peoples of the Russian Federation", the main task in the field of cultural heritage is to ensure the safety of cultural heritage objects of all types and categories, which includes the implementation of state protection, conservation, use and promotion of cultural heritage in accordance with the law.
State policy should proceed from the recognition of the priority of preserving the historical and cultural potential as one of the main socio-economic resources for the existence and development of the peoples of the Russian Federation and implement an approach to solving issues of state protection, conservation, disposal and use of cultural heritage objects of all types and categories.
The existing system of state protection of cultural heritage objects was formed on the basis of principles that were defined in the 60s-70s of the last century and ensured an acceptable condition of the most important monuments. But the colossal economic and social changes in Russia that have taken place over the past 20 years have required a radical modernization of this system. An important step was the adoption in 2002 of the law "On objects of cultural heritage of the peoples of the Russian Federation." The new law introduced a number of new important concepts and norms that predetermine the regulation of the protection, preservation and use of cultural heritage sites.
In the field of cultural heritage, as a particularly socially significant one, there is strict state supervision over the implementation of legislation, which is also supplemented by the creation of institutions of broad public control, in particular, the practice of public examinations and discussions.
In the field of cultural heritage, there is strict state supervision over the implementation of legislation, which is also supplemented by the creation of institutions of broad public control, in particular, the practice of public examination and discussion.
Thus, the new law reflected the most urgent problems of preserving cultural heritage in the new economic conditions. At the same time, for the implementation of the law, by-laws are needed that would elaborate in more detail the issues of preserving the historical centers of the city (the system of protected zones, the size of permissible "intrusions" into the historical environment of the city center), and more clearly regulate the relations between the new owners of monuments and state protection institutions. .
The adoption of the new law is an indisputable victory for the scientific community, since it is on the initiative of historians, architects, and restorers that intensive work is being done to prepare, revise and supplement a significant 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 made within the framework of the regional program “Development of Culture and Preservation of the Cultural Heritage of the Astrakhan Region” made it possible to generally slow down the growth of crisis phenomena in the sphere of culture of the Astrakhan Region, preserve the main array of institutions and organizations of culture and art, and maintain the cultural life of the region at a certain level. Recently, there have been opportunities for the preservation and revival of national cultures. In the schools of the Astrakhan region, teaching began in different languages: Tatar, Nogai, Kazakh, Kalmyk. More than 30 national associations began to function in the region. These are societies of Nogai, Tatar, Kazakh, Chechen and other cultures. The activities of these associations make it possible to create the necessary conditions for the further ethno-cultural development of various ethnic groups in the region. In addition, the regional council, and then the administration, together with the societies, became the founders of the Russian-language Tatar newspaper Izel (Volga) and the Kazakh Ak Arna (Clean Spring), published in their native languages.
Implementation of the regional target programs "Development of culture and preservation of the cultural heritage of the Astrakhan region", "Preservation, revival and development of folk arts and crafts" and holding within their framework traditional events to celebrate Victory Day, Russia Day, City Day, International Museum Day, Music Day and etc., as well as the festival of national cultures "Multinational Astrakhan", the holidays "Days of Slavic writing and culture", "Tsagan-Sar", "Nauryz", "Sabaktuy", holding exhibitions of masters of folk arts and crafts, allowed to unite the interests of the population of the region in the field of culture.
The cultural potential of the region includes 4 theaters, 1 state concert organization - philharmonic and 24 creative groups, 2 state museums with thirteen branches, 301 libraries, 264 club institutions, 617 immovable historical and cultural monuments under state protection.
At present, there are the necessary economic, social, psychological prerequisites for continuing the modernization of the system of public administration and state regulation in the field of culture.
The objectives of this Program for the preservation of the cultural heritage of the Astrakhan region are:
Ensuring state protection of objects of cultural heritage of the peoples of the Russian Federation;
Ensuring the preservation, replenishment, study of the museum fund of the Astrakhan region, the modernization of museum activities, the creation of modern expositions;
Implementation of the latest information technologies in the activities of cultural institutions;
The complex of measures provides for the support of teams and masters of professional art and folk art of rural culture, national culture;
Modernization and strengthening of the material and technical base of cultural institutions of the educational process, library and museum business;
Ensuring the preservation and effective use of cultural heritage sites.
The Program is implemented by: the Department of Culture of the Astrakhan Region, together with regional institutions of culture and education in the field of culture, regional branches of all-Russian creative unions, local authorities of the Astrakhan Region, the Department of Economic Development of the Astrakhan Region, the Department of Education of the Astrakhan Region, the Department of Press, TV and radio broadcasting and mass media of the region, State Institution "Directorate for the implementation of federal and regional programs in the Astrakhan region".
4.3. Cultural heritage of the Astrakhan region in modern conditions
In the culture of every society and in world culture in general, there is a sphere where the heritage lives the eternal life of enduring values, not subject to the storms and onslaughts that occur in socio-political battles. This is culture in its marked form - monuments, paintings, texts, images, legends, that is, everything that can be collected in museums, book depositories - publications of literary monuments. Protection and development of cultural heritage, organization and maintenance of museums, libraries, archives, etc. - an important part of not only the activities of public organizations, but also an obligatory task of the state. They are widely included in international events. Enormous efforts are being made in this regard through UNESCO. Theoretical and practical activities of academician D. Likhachev in maintaining the monuments of the national past are widely known in Russia.
The values and meanings invested in the monuments of the past undoubtedly become an important factor in the new culture. They should not only be preserved, but also reproduced, revealing their meaning to new generations.
Despite the fact that Astrakhan is one of the historical cities of Russia, the command and administrative forces considered the architectural heritage an unfortunate obstacle to the development of the city. For a long time they gave preference to building on poured places. For example, such architectural buildings as the Art Nouveau Theater of Musical Comedy were demolished. The buildings of the church of Nikola Gostiny and the complex of buildings of the Spaso-Preobrazhensky Monastery were destroyed. It housed the seminary where B.M. Kustodiev, and in 1919 there were command courses where S.M. Kirov. The building of photography by S. Klimashevskaya, in which Chernyshevsky, Gorky, Shaumyan and many others were photographed, was also destroyed.
A wonderful flight theater in the Karl Marx Park burned down. It is bitter to list the losses suffered by the city. It is also bitter because it was at this time that a broad, but purely formal agitation was carried out in the mass media for the preservation of historical and cultural monuments of the Astrakhan region. And yet, thanks to the predominantly active actions of the VOOPIK, the regional cultural fund and other public organizations, it was possible to preserve a number of old buildings that are dear to historical memory - the building of the former editorial office of the Kommunist newspaper, the premises currently occupied by the Internal Affairs Directorate, the Bezrukavnikov house, the building of the former Nikolaev shelter and some others.
A special place in the protection of cultural heritage is occupied by the preservation and revival of national cultures. Now Astrakhan schools teach in different languages: Tatar, Nogai, Kazakh and Kalmyk. Teachers of national languages are trained in our ASU. National holidays are being revived, amateur art groups are being created, folklore festivals and competitions are being held. A museum of ethnography of the peoples of the Astrakhan Territory has been created, a plan for the construction and restoration of religious buildings of Astrakhan Muslims has been approved (the minaret of the White Mosque is being restored), Buddhists, the Liman Khurul has been repaired), Jews, Motheral (a Lutheran church is being recreated).
The festive fireworks died down, the music died down and the anniversary of the city - the 450th anniversary of Astrakhan became, albeit recent, but history. In preparation for this holiday, restoration work was carried out on many of the city's sights.
In preparation for the 450th anniversary of Astrakhan, restoration work began on the sights of the city. Several hundred million rubles were provided for the implementation of the project.
In August last year, the reconstruction of the State Philharmonic was completed. Construction work is underway on the reconstruction of the Astrakhan circus, the Astrakhan theater for young spectators, the restoration of a cultural monument - the former Annunciation Novodevichy Convent.
Within the framework of the project "Preservation and Reconstruction of Historical and Cultural Heritage", restoration of 214 cultural heritage sites is planned.
In addition to the main activities that are provided for by the decrees of the Government of the Russian Federation. Work was carried out on the construction and reconstruction of hotel complexes, the bus station, the river station, shopping centers, the reconstruction of runway pavements and the layout of the summer field of the Astrakhan airport and the removal of the RS-1 radio station of the Astrakhan regional radio and television center of the Federal State Unitary Enterprise Rostransradioset from the city limits. At the expense of LLC "AstrakhanGazprom" the reconstruction of the embankment of the Volga River from the street. Krasnaya Embankment (arrow of the Kutum River) to the street. Kremlin (hotel "Azimut").
Lukoil Nizhnevolzhsneft LLC will finance the reconstruction of the Swan Lake recreation area and the improvement of the park adjacent to it. In total, 9 billion rubles were allocated from the federal budget for the implementation of measures to prepare the celebration of the 450th anniversary of the founding of the city of Astrakhan, and 700 million rubles from the regional budget.
At a meeting of the city planning committee on January 10, 2007, the governor of the Astrakhan region A.A. Zhilkin said: "I made a commitment to the President of Russia and the people of Astrakhan to turn Astrakhan into a prosperous city by the 450th anniversary."
I would like to hope that the governor will fulfill his promise in the near future, because much of what was planned for the anniversary of the city has remained unfulfilled.
5. Conclusion
Thus, cultural heritage represents the main mode of existence of culture. Therefore, the preservation of cultural heritage to a certain extent coincides with the preservation of culture in general.
We, the people of Astrakhan, live in a unique culture, built on the unshakable foundations of Russian spirituality, on the foundation created in the Astrakhan region by our ancestors. Being a unifying link between the civilizations of the West and the East, the Astrakhan region has created its own special original culture. Many figures of the region left their masterpieces to the future generation, which are the achievement of all mankind.
The history of the Astrakhan region goes back centuries, it is changeable and multifaceted, rich in significant events, since the fertile lands of the Lower Volga have always attracted foreigners and conquerors. Cultural objects, religious buildings and complexes, historical residential buildings, handicrafts are a national treasure, therefore, they need to be protected. There are more than 500 monuments on the territory of Astrakhan. They belong to different periods of the city's development, have different values, but together they create a unique flavor of the southern historical city.
The study of the culture of Astrakhan practically began in 1886 - since the founding of the Petrovsky Society of Astrakhan Researchers. Even during the years of the civil war, the Soviet Republic considered it necessary to take under its protection the most valuable historical buildings and architectural monuments.
Despite the turbulent centuries-old history, Astrakhan has retained its originality. Her appearance, as before, is woven with only her inherent features. Astrakhan Kremlin, St. John Chrysostom Church, Roman Catholic Church, Gubin's mansion, St. Vladimir's Cathedral, etc. - all these are symbols of architecture and architecture of the Astrakhan region.
In Astrakhan, historical and cultural monuments were invested by such famous architects as Alexander Digby, Carlo Depedri, Luigi Rusca, F. Mindval. But the monuments were not always under the supervision of the owner, and many of them fell into decay over time.
The state realized the highest potential of cultural heritage. The task of state policy in this area is to identify, study, preserve, use and popularize cultural heritage. The regional program "Development of culture of the Astrakhan region" made it possible to slow down the growth of crisis phenomena in the sphere of culture of the Astrakhan region, to preserve the main array of institutions and organizations of culture and art, to maintain the cultural life of the region at a certain level. Opportunities arose for the preservation and revival of national cultures.
In general, the protection of cultural heritage remains difficult. This issue requires constant attention. It can be said without exaggeration that the level of cultural development of a particular nation should be judged by how it relates to its cultural heritage. By preserving the past, we prolong 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. History of the Astrakhan Cossack army. -- Saratov, 1991.
4. Bogatyrev A.I. Astrakhan: streets, years, fates. Astrakhan, 1999
5. Bryushkova L.P. Collections of geological museums as part of the cultural heritage. M., 1993
6. Vaskin N.G. Settlement of the Astrakhan region. -- Volgograd, 1993.
7. Gnedovsky M. Profile of the Museum // Soviet Museum. 1985. No. 5
8. Eremeev E.R. Astrakhan: history and modernity. Astrakhan, 1999.
9. History of the Astrakhan Kremlin. Ed. I.R. Rubtseva. Astrakhan, 2001
10. History of the Astrakhan Kremlin. Ed. I.F. Raikova. Astrakhan, 2002
11. Kalugina T.P. Art Museum as a Cultural Phenomenon. SPb., 2001
12. Culture of Astrakhan. Ed. I.A. Mitchenko. Astrakhan, 2001
13. Markov A.S. Astrakhan on old postcards. Astrakhan, 1999
14. Museums of the city of Astrakhan. Ed. P.A. Morozov. Astrakhan, 2000
15. Nature and history of the Astrakhan region. Astrakhan, 2002
16. Socio-economic situation of Astrakhan. Ed. I.V. Zvereva. Astrakhan, 2002
17. Ushakov N.M., Shchuchkina V.P., Timofeeva E.G., etc. Nature and history of the Astrakhan region. - Astrakhan: Publishing house of the Astrakhan pedagogical institute, 1996.
18. Etinger M.A. Musical culture of Astrakhan. - Volgograd: Nizh.-Volzh.kn.izd-vo, 2001
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The formation of this distinctive phenomenon began long before the 17th century. The origins of the culture of the population of the Lower Volga region should be sought in the Khazar Khaganate. It was during the period of its existence in our region that the main differences between the culture of the nomadic and the culture of the settled population were laid. These differences persisted until the 20th century. and to a certain extent have not lost some of their characteristics today.
Another main feature that emerged in the Khazar Khaganate and distinguishes the regional culture from many others is its multi-ethnicity.
If the Tatars and Nogais for the Lower Volga region were already quite the “old” population, originating in the Kypchak (Polovtsian) ethnic group, then the Kalmyks in the 17th century. on the Lower Volga were a relatively "young" population that appeared here no earlier than 1630. However, 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 certain groups of Tatars were engaged in both fishing and gardening, continuing on the Lower Volga the agricultural traditions laid down in the Khazar Khaganate.
The Nogais, as a nation that played a large role in the development of a vast territory from the Black Sea region to Southern Siberia, formed from the middle of the 14th century. based on Eastern Kypchak ethnic groups with some additions of Western Kypchak ("Polovtsian"). Soon after its formation, the Astrakhan Khanate was actually squeezed between the Nogai nomads - both from the east and from the west, and the rulers of the Khanate were often only proteges of the neighboring Nogai murzas.
Later, when the Astrakhan Khanate became part of Russia, large groups of Nogais sought protection here from the internecine strife of their Murzas, or migrated here during unsuccessful wars with other Kalmyk nomads (Oirats).
The English navigator Christopher Barrow, who visited Astrakhan in 1579-81, noted the presence of a semi-sedentary camp - the settlement "Yurt" (approximately on the site of modern Zatsarev), where 7 thousand "Nogai Tatars" lived. The same settlement, replenished with new settlers from the restless steppes, in the 17th century. was described by the German Holsteiner Adam Olearius and the Flemish Cornelius de Bruin, and in the 18th century. - the scientific traveler S.E. Gmelin.
The Yurtians, including the Yedisans (representatives of the nomad camps of the early 17th century), came from the Great Nogai Horde. These groups of Nogais switched to settled life in the middle of the 18th and early 19th centuries. And only a small part of them - the Alabugat Utars - for a long time preserved a semi-nomadic life in the steppe ilmens and the Caspian "basins".
The Yurt Nogais established various connections with the Middle Volga Tatars-settlers, who opened the Kazan trading yard in Astrakhan. They got the name "Yurt Nogai Tatars" or simply "Yurts". Even in 1877, according to the information of the Tsarevsky volost foreman Iskhak Mukhamedov, their historical self-name was preserved as “yurt-nogai”.
The Yurts had 11 settlements that arose in the middle of the 18th and early 19th centuries: Karagali, Bashmakovka, Yaksatovo, Osypnoy Bugor, Semikovka, Kulakovka, Three Channels, Moshaik, Kilinchi, Solyanka, Zatsarevo.
Another ethnic group of Nogais, immigrants from another, the Lesser Nogai Horde, "Kundrovtsy", according to the modern name - "Karagashi", appeared on the borders of the Astrakhan Territory, leaving the Crimean Khanate in 1723. They obeyed the Kalmyks until 1771, and then moved directly to the Krasnoyarsk district of the Astrakhan province.
Two semi-nomadic villages of Karagash (Seitovka and Khozhetaevka) were founded in 1788. At the same time, several families of Karagash continued their year-round nomadism on the Caspian coast until the revolution of 1917. But in 1929, all Nogais were transferred to settled life.
Until the beginning of the 20th century, with the settled earlier yurts, the karagashi. they almost did not contact, but they were aware of their common origin with them, calling the suburban residents “Kariile-nogai”, i.e. "Nogai-Chernoyurt"
Thus, all ethnic groups of Nogai origin in the Astrakhan region, having a single cultural community, experienced a similar development in the process of their sedentarization (transition to settled life).
With the transition from semi-nomadic and nomadic pastoralism to settled agriculture, the social structure of this population changed, obeying general laws, the way of life and traditions. At the same time, unusual, new socio-cultural and ethno-cultural variants and phenomena sometimes arose.
During their life in the Astrakhan region, the Karagashs radically simplified the tribal structure from the “five-membered” (people - horde - tribe, cube - branch - clan) to the “two-membered” (people - clan).
The Yurt people already at the beginning of the 18th century. a transitional structure arose, uniting the military-neighborly (the so-called "tabun") and tribal tribal. When settling, the “herd” formed a village, and the tribal groups included in it formed its quarters (“mahalla”). It so happened that representatives of the same clan, having fallen into different hordes, formed the same name "mahalla" in different villages.
Archival documents show that in the middle of the XVII century. 23 kinds of Yurt people were known. By the middle of the XIX century. only 15 "herds" survived, which were identical to the settled yurt villages around the city.
Each "makhalla" kept its own customary legal norms, had its own mosque and court-council of elders ("maslagat"), where the mullah was an ordinary member. In each "mahalla" teenage boys' unions were created, the so-called. "jiens". There were also unofficial places of worship - Sufi holy graves - "aulya".
At the same time, the number of “mahallas”, mosques in yurt villages, “jiens” and even “aulyas” is approximately the same (in different years 25-29) and corresponds to the number of previous births in yurt “herds” (24-25).
The legends of the Karagash have preserved the names of the two "hordes" in which they came from the North Caucasus (kasai and kaspulat). Sources of the end of the XVIII century. four “cubes” (tribes) are called, apparently two in each “horde”.
In the middle of the XIX century. 23 clans and subdivisions were known to have their own tamgas.
The social structure of the Nogai groups, which retained nomadism and semi-nomadism for a long time, was quite homogeneous.
A different situation could be observed among the yurts. Their social organization in the XVII-early XIX century. had three structural elements: “white bone” (Murzas and Agalars), “kara halyk” (common people) and dependent “emeks” (“dzhemeks”).
The "Murz" families from the surnames of the Urusovs and Tinbaevs descended from the founder of the Nogai Horde, Biy Yedigei. They led several "herds" of the Edisan stage of resettlement.
Less noble families of the best warriors - "batyrs" (the so-called "agalars")
replaced "Murz" at the head of many "herds"; they headed almost all of the yurt proper, and the batyr Semek Arslanov - the founder of the village of Semikovka - and one of the Edisan "herds".
In addition to ordinary Nogais (“black bone”), under the Yurt, Edisan “herds” there was a dependent social stratum of people of mixed origin, descendants of prisoners, or who had joined the Yurt people and were obliged to serve them and supply them with food. That is why they were called "emeks" ("dzhemeks"): from the word "em, jam" - "food, food, feed."
Emeks were the first permanent residents of the Yurt settlements. According to their names and other indirect signs, the settlements of the Emeks can be considered "Yameli aul", i.e. Three Channels, "Kulakau" - Kulakovka and "Yarly-tube", i.e. Scree Hillock.
With the transition to a settled way of life, in the middle of the 18th century, the Murzas and Agalars tried to enslave the Emeks into personal dependence on themselves, following the model of Russian peasants.
Astrakhan scientist - governor V.N. Tatishchev wrote about the yurt people that "they have subjects called yameks, but herd heads are responsible for those."
Herd head Abdikarim Isheev at the beginning of the 19th century. reported the following about his dependent population: “... from the tribe of various kinds of people, when our ancestors, not yet being in All-Russian citizenship, (had subordinate groups of people), taken prisoner by internecine strife from different nations, somehow lyazgirs (Lezgins - V.V.), Chechens and the like.
Although the social term "Emeki" was firmly forgotten by their successors, but according to some indirect data, it is possible to establish their probable descendants and habitats.
The Russian government, having limited the rights of the former murzas, went on to fundamentally equalize the rights of all Yurt residents: the status of emeks according to the VI revision in 1811 was raised to state peasants, and according to the VIII revision in 1833-35. Murzas were also transferred to the same category of peasants. Naturally, this act provoked a protest from many of them, including, for example, Musul-bek Urusov from Kilinchi, one of whose ancestors was granted the Russian princely dignity back in 1690 by the Russian tsars John and Peter Alekseevich.
Musul-bek even went to Nicholas I, but he only achieved the right to be exempted from taxes and Cossack service, but he was not restored to princely dignity.
Moving from a nomadic to a sedentary way of life, the Karagash and Yurt people basically preserved the old traditions in culture and life. Their dwellings have not undergone major changes since semi-nomadic and nomadic times. Characteristic for all groups of Nogais during their nomadic pastures was a non-separable, small-sized yurt.
Karagash in the second half of the XVIII century. gradually there was a transition to a large collapsible yurt, which they kept until 1929, and in some families of remote villages - until the 70s. XX century. Moreover, the Karagash, as well as the Nogais of the North Caucasus, retained the bride’s wedding cart “kuyme”. In the memory of the old-timers, the name of the last master who made such carts, Abdulla Kuymeshi from Seitovka, was also preserved. Almost all fragments of such a “kui-me”, brightly colored and decorated with rich ornamentation, are kept in the collections of the Saratov Regional Museum of Local Lore (Inventory No. 5882).
Researchers consider this marriage cart to be the last stage of the historical and cultural evolution of the same non-separable wagon, which was distributed under the name "kutarme" in the campaigns of the Mongols of the era of Genghis Khan.
Among the Astrakhan Turkmens, under the influence of the neighboring Nogais, the wedding tent-palanquin of the bride "kejebe" was also transformed into a wagon, which, however, retained its traditional name.
Karagash clothes also kept old traditions. Karagash men usually wore trousers, a waistcoat, a beshmet over it, belted with a leather or cloth sash. Leather galoshes or morocco "ichigi" were put on their feet.
As an everyday men's headdress, the skullcap became more and more widespread, although the massive fur hat typical of the Nogais also remained. Married women also had a more elegant fur hat with a fox or beaver edge. A camisole-type women's top dress with embroidered hemlines and wide sleeves made of cloth or velvet was characteristic of the legs of a young age. It was distinguished by a large number of metal decorations on the chest, especially coins of pre-revolutionary minting "aspa".
The well-known Polish writer, traveler and orientalist-researcher Jan Pototsky, who visited the Karagash on a roam in the Krasnoyarsk district in 1797, noted: “The clothes of these young girls were very strange because of the many silver chains, plates, handcuffs, buttons and other similar things. with which they were burdened." The “alka” earring was worn in the right nostril by both karagashkas and yur-tovkas - girls and young women in the first 3-4 years after marriage. The girls wore a braid, weaving a thread with decorations and a red headdress into it, young women wore a white one, laying the braid around their heads.
Yurt girls and women who lived closer to the city were much more likely to find purchased factory-made dresses that were more similar to the clothes of Kazan Tatars. Although here, too, some proper Nogai features of life continued to be preserved for quite a long time.
Food remained traditional among these peoples. During the period of nomadic and semi-nomadic life, horse meat prevailed in the diet of the Nogais. Even lamb was then considered a more festive food and was distributed at the feast, according to a complex ritual. Fish, vegetables and salt were practically not eaten then, in contrast to the post-revolutionary period and the modern period. Of the drinks, special preference was given to "Kalmyk" slab tea. A special role for all Nogais was played by "talkan" - mushy food made from millet. Baked dumplings - "baursak", a meat dish like dumplings - "burek", and later - pilaf - "palau" were common among karagash.
From the Golden Horde times, according to tradition, the Sufi cult of “holy places” - “aulya” passed to the Yurts, then to the Karagash (and from them to the Kazan and Mishar settlers). Both those and others worshiped the “Dzhigit-adzhe” sanctuary, located on the site of the former Horde capital Sarai-Batu. For the yurts, the grave located near Moshaik was revered, attributed to the legendary great-grandfather of the founder of the Nogai Horde, biy Edigey - “Baba-Tukli Shaiilg-adzhe” (“hairy, hairy grandfather”).
Among the Karagash in the first half of the 18th century. its own “aulia” was formed - “Seitbaba Khozhetaevsky”, who really lived at that time, a kind and skillful person, whose descendants serve the grave even now. Located a few meters from the grave of the Kazakh leader Bukei Khan, it eventually combined both places of worship, which are now revered by both Kazakhs and Nogais.
Among the Karagash, exclusively female (unlike the Kazakhs) shamanism-quackery (“baksylyk”) has firmly come into use and has survived to this day. In a dry summer, the Karagashs, in the same type as the Kazakhs, hold “kudai zhol” - a prayer for rain, but using not a cow, but a sacrificial ram.
From generation to generation, the traditional folk musical instrument of the Nogais is "kobyz" - a hand-made product with strings from horse sinews and with a bow, emitting low-pitched sounds and considered sacred, shamanic. Among the Karagash, the memory of the previously existing "kobyz" was preserved until the 80s. 20th century In the recent past, "kobyz" among all groups of the Lower Volga Nogais was replaced by the so-called "Saratov" accordion with bells. Until recently, the yurts retained an unusual form of "musical conversation" - "saz" - the exchange of conditional musical phrases, for example, between a guy and a girl.
Folk festivals and holidays among the Nogais are an integral and, perhaps, the most essential part of the national culture. The Sabantuy holiday was not typical for any of the groups of Nogai origin near Astrakhan. Holidays - "Amil" (Arabic - the month of March) among the yurts and "jai-lau" - among the Karagash were held when they went out to seasonal nomad camps.
Amil at the beginning of the 20th century. took place on a "rolling schedule" in all large Yurt villages annually from March 1 to March 10.
An invaluable contribution to the culture and study of the history of the Astrakhan Nogais, as well as other Turkic peoples, was made by such prominent figures as A.Kh. Umerov, B.M. Abdullin, B.B. Saliev. They enriched the culture of the peoples of the Astrakhan region, Russia and neighboring eastern states with their selfless and educational activities.
The life and culture of the Kalmyks have a centuries-old history. Kalmyks - Oirats by the time of their arrival in the Lower Volga were at the stage of early feudal society. This was reflected in the strict social hierarchy characteristic of feudal society, with its division into feudal lords and commoners. The noyons or sovereign princes belonged to the upper class of the Kalmyk feudal lords. This group included, first of all, the "big taishi", who owned huge camps and uluses. Uluses, in turn, were divided into aimags - large tribal groups, headed by zaisangs - junior taishi. Aimaks were subdivided into khotons - close relatives wandering together. The titles of taishi and zaisangs were inherited. An important role in the social life of the Kalmyks was played by the demcheis and shulengs, who were responsible for collecting taxes in kind.
Lamas played a special role in Kalmyk society. Although by the time the Kalmyks came to the Lower Volga region, they retained a huge number of remnants of pre-Lamaist beliefs, nevertheless, the positions of the Lamaist clergy among the Kalmyks were very strong. They were revered, they were feared and tried to appease, making very rich gifts to individual representatives of the upper strata of the clergy.
The powerless situation of the people of the “black bone” (“hara-yasta”) was very difficult. The commoner, as a rule, was assigned to his roam and did not have the right to free migration. His life completely depended on the willfulness of this or that official. The duties of the people of the black bone included certain duties, and above all, the military. In the 17th century the commoner was also obliged to pay his feudal lord an annuity in kind. In fact, ordinary Kalmyks were in the most severe serfdom from their noyons.
About the material culture of the Kalmyks, first of all, their dwellings give an idea. The main dwelling of the Kalmyks almost until the 20th century. there was a yurt - a wagon of the Mongolian model. The skeleton of the wagon was made of light folding bars and long poles. It was covered with felt mats, leaving the entrance to the yurt on the south side uncovered. The yurt had a double-leaf door covered with a felt canopy from the outside. The interior of the yurt depended on the wealth of its owner. The floor of the yurt was lined with carpets, felt mats or reed mats (chakankas). In the center of the wagon there was a hearth, and the whole space was divided into two halves, the right (male) and left (female). The northern part of the wagon was considered the most honorable. Here was a family altar with sculptural images of lamaist deities and saints. At any feasts, the northern part was assigned to the most honored guests. In the northeast, there was also a sleeping place for the owner of the yurt.
In a number of cases, dugouts and huts served as dwellings for the Kalmyks.
In the 19th century Kalmyks, moving to a settled way of life, began to settle in adobe houses, roofed with reeds. Wealthy Kalmyks built wooden and even stone buildings.
The traditional settlement of the Kalmyks had a circular layout, which was determined primarily by the nomadic way of life. Such a layout in the event of an attack helped to most optimally contain the onslaught of the enemy and protect the cattle driven into the center of the circle. Later, in the second half of the 19th century, outbuildings began to appear among some Kalmyks, which significantly changed the structure of the Kalmyk settlement.
The clothes of the Kalmyks were peculiar. For men, it consisted of a narrow fitted caftan, linen pants, a shirt with a collar, and soft felt trousers. In winter, this costume was complemented by a fur coat, insulated trousers and a fur hat.
Kalmyk women's clothing was much more varied and elegant. As a rule, it was made from more expensive fabrics than men's. Outerwear was a long, almost to the toe, dress, which was worn with a long sleeveless camisole and a sleeveless jacket. Particular attention in women's clothing was given to rich embroidery and decoration. The costume, as a rule, was complemented by a beautiful belt, which served as a kind of hallmark of its owner, an indicator of his nobility and wealth. A special role in the Kalmyk woman's costume was assigned to her headdress. According to P.S. Pallas, the women's hat consisted of "a round, pubescent sheepskin, a small flat top that covers only the uppermost part of the head. The nobles have rich ones made of silk fabric, moreover, somewhat taller than simple ones, hats with a wide front and back slit inversion, which is lined with black velvet" . Pallas did not find any special differences between women's and girl's headdresses.
However, in the XIX century. the situation has changed dramatically, women's costume and
headgear, in particular, has become more diverse.
Women's scarves, both factory printed and decorated with hand embroidery, were widely used.
The craft of the Kalmyks was predominantly natural. In each family, women were engaged in the manufacture of felt felt, used both for covering yurts and for laying on the floor. Ropes, clothes, bedspreads were made from sheep and camel wool.
The Kalmyks knew how to dress leather, perform simple carpentry operations, and weave mats from reeds. Blacksmithing and jewelry were very developed among the Kalmyks. Khosheutovsky ulus was especially distinguished by its jewelers, where there were gold and silver craftsmen.
The food ration of the Kalmyks was determined by the specifics of their economic activity, so meat and dairy food prevailed among them. Both meat and dairy products were very diverse. Kalmyk housewives cooked more than 20 different dishes from milk alone. From it, the Kalmyks produced an alcoholic drink - Kalmyk milk vodka - araka, and even alcohol. The invention of araka is attributed to Genghis Khan, therefore, after making a drink and offering (treats) to the spirits of fire, sky, dwelling, the fourth cup was intended for Genghis Khan. Only after that it was possible to start treating the guests.
Pressed green tea, which was brewed with the addition of milk, butter and salt, was widely used in the daily diet of Kalmyks. By the way, this tradition also passed to the Russian population with the name Kalmyk tea.
Meat was consumed in the most diverse form, numerous dishes were prepared from it.
According to religious beliefs, Kalmyks are Lamaists, which is one of the offshoots of Buddhism. It should be noted, however, that Lamaism in general and the Lamaism of the Kalmyks in particular were strongly influenced by shamanism. This was facilitated by the remoteness of the Kalmyks from the main lamaist centers in Tibet and Mongolia, and the nomadic lifestyle of the common people. This is evidenced by the widespread dissemination of ideas associated with the cults of local spirits, the spirits of the family hearth, etc.
Lamaism began to penetrate among the Kalmyks as early as the 13th century. and connected with the spread of Buddhism. But this teaching turned out to be too complicated because of its theoretical postulates and did not find a wide response in the souls of pastoral nomads.
The adoption of Lamaism by the Oirats of Western Mongolia should be attributed only to the beginning of the 17th century. and it is associated with the activities of Baibagas Khan (1550-1640) and Zaya Pandita (1593-1662).
In 1647, the monk Zaya Pandita, the adopted son of Baibagas Khan, visited the Kalmyks on the Volga, which to some extent contributed to the strengthening of the influence of Lamaism among them.
The name of Zaya Pandita is also associated with the creation of the Oirat writing itself. While translating Lamaist religious texts, Zaya Pandita keenly felt the need to reform the old Mongolian script in order to bring it closer to the spoken language. He began to implement this idea in 1648.
Initially, the supreme lama of the Kalmyks was appointed in Tibet in Lhasa, but due to remoteness, fragile ties and the policy of the tsarist government towards the Kalmyks, the right to appoint the supreme lama was removed from the end of the 18th century. Petersburg.
Some isolation from the main centers of Lamaism led to the fact that the role of the Lamaist church did not become as comprehensive as in Mongolia and Tibet. A large role in the daily life of the common people was played by various kinds of soothsayers, astrologers, folk healers. In the 19th century Lamaism, despite the opposition of St. Petersburg, became widespread among the Kalmyks. The tsarist government, fearing the strengthening of the lamaist church, was forced in 1834 to adopt a special decree limiting the number of monks in 76 khuruls (monasteries).
Despite the wide spread of Lamaism among the Kalmyks, pre-Lamaist shamanistic cults continued to be preserved in everyday life, associated with the veneration of the spirits of the elements, the spirits of localities, especially the spirits of mountains and water sources. The veneration of the owner of the lands and waters Tsagan Avga (“white old man”), included even in the lamaist pantheon, was associated with these ideas. With the cult of this mythological character, ideas about the mountain as the center of the world and about the world tree are closely intertwined. One of the descriptions of the world tree growing from the underworld, we find in the Kalmyk epic "Dzhangar". Even in Dzungaria, the Kalmyks absorbed the mythological ideas of the Tibetans, Chinese and even Indians, in addition, the beliefs of the Volga peoples continued to influence their mythological ideas.
A large group of the population of the Astrakhan region was made up of Kazakhs - one of the Turkic peoples of Eastern Kypchak origin.
The ethnic core of this people with the ethnonym "Cossack" (i.e. "free man", "nomad") arose in the 16th century. in the southern part of modern Kazakhstan, in the valleys of the Chu and Talas rivers, near Lake Balkhash, relatively quickly spreading to all the descendants of the Kipchaks, up to the Irtysh and Yaik (Urals). Bukhara writer Ruzbekhan at the beginning of the 17th century. mentioned the Kazakhs, pointing to their constant wars with kindred Nogais and steppe, also "Kypchak", Uzbeks.
By the middle of the XVI-beginning of the XVII century. a nomadic Kazakh people was formed, consisting of three groups corresponding to the three historical and economic zones of Kazakhstan: South (Seven Rivers), Central and West. Thus, three Kazakh "zhuzes" ("hundred", "part") appeared: the Senior (Big) in the Semirechye, the Middle - in Central Kazakhstan and the Younger - in the West. A Kazakh proverb says: “Give a pen to the elder zhuz and make him a scribe. Give the middle zhuz a dombra and make it a singer. Give the younger zhuz a naiz (peak) and make him a fighter.”
The senior zhuz for a long time remained under the rule of the Dzungars-Oirats, and after the defeat of their state by the Chinese in 1758, under the rule of the Kokand Khanate and the Tashkent beks. The middle zhuz was under the influence of the Bukhara and Khiva khanates, and the tribes of the Younger zhuz until the middle of the 16th century. were part of the Nogai Horde.
But at the beginning of the XVII century. the lands where the Nogais lived were captured by the Kalmyks-Oirats. They also took a small group of Ural Kazakhs to the right ("Caucasian") bank of the Volga, some of them converted to Islam, some converted to Buddhism-Lamaism. The lands of the left bank turned out to be free after the flight in 1771 of 30 thousand Kalmyk wagons back to Dzungaria.
The Kazakhs began to penetrate here even earlier, from the middle of the 18th century, making nomadic attacks on Krasny Yar and its environs, and in the winter of 1788 a conflict arose between them and the Nogai-Karagash over the division of the skins of those who died in the steppe from frost and starvation more than 3 thousand horses. Such clashes between the Kazakhs and the surrounding population were not uncommon.
The situation on the Lower Volga stabilized at the beginning of the 19th century: in response to the request of some sultans of the Younger Zhuz, Emperor Paul I gave them permission to occupy the lands of the Volga left bank, and under Alexander I such migration was carried out. The Kazakhs, led by Sultan Bukei Nuraliev, crossed the Ural River in 1801, forming in fact a new separate zhuz - the Inner (Bukeevskaya) horde, included in the Astrakhan province.
The resettlement of the Kazakhs to the territory of the Astrakhan Territory and the gradual transition to settled life supplemented the traditional features of the life and spiritual culture of the peoples living here, and also introduced some new elements to them.
The social structure of the Kazakhs after their resettlement in the Astrakhan region has undergone few changes. Kazakh zhuzes were traditionally subdivided into clans, which numbered over 130. They, in turn, were divided into smaller parts, divisions and generations.
Each clan had its own territory of residence, roaming routes, tribal forms of government (council of elders), its own emblem-tangu for branding livestock and marking property, and its own military units. The genus was strictly exogamous, i.e. marriages between members of the same clan were strictly forbidden. They also preserved their family cemeteries.
Newly created at the beginning of the 19th century. in the Lower Volga region, the Bukeev horde was made up of representatives of all 26 clans, from 3 main groups included in the Lesser Zhuz.
The military-class and clan-genealogical organization was the basis of the then Kazakh society. There were relatively few hereditary heirs of the khan's family and professional Islamic clergy in the new horde.
But in the Kazakh society, its own imperious aristocracy soon arose in the person of judges and military leaders, on whom ordinary nomads depended. In an even greater degree of dependence were the ruined poor, groups of foreigners, as well as slaves from prisoners of war.
In the Bukey Horde, the most numerous group of the population in comparison with other places of residence were "tyulengits", descendants of former prisoners of war of non-Kazakh origin. Although they were limited in their rights, however, more often than others they were involved in the performance of supervisory functions.
So, in the Kamyzyaksky district of the Astrakhan region and on the border with the Volgograd region, families live among the "tyulengites" who still remember their origin from the Kalmyks. Among them there are also descendants of natives of Central Asia, as well as other places.
In the Bukey Horde, new, additional tribal communities arose and survived, formed from fugitives who left the Russian service and found refuge in the steppes of the Bukey Horde.
In 1774-75. part of the Nogais fled here from near Orenburg, who at one time was transferred by the Russian government to the category of Cossacks, from near Astrakhan - a small group of "Kundra" Karagash, previously subordinate to the Kalmyks. In the Bukey Horde, they formed into an independent clan - "Nugay-Cossack".
Near the "Nugay-Cossacks" around the same years, a new Kazakh clan began to form from Tatar soldiers who fled from the border territories of present-day Tatarstan, Bashkiria and Orenburg.
So the number of tribal and similar ethnic formations in the Bukey Horde increased and reached three dozen.
The Bukeev Kazakhs in their new place of residence entered into various contacts with representatives of other peoples living here, in particular, with the Russians. At the same time, there was a custom of "tumming" or "tumming" - i.e. brotherhood and mutual assistance, which in one way or another affected all aspects of their life and culture.
The influence of the languages and cultures of neighboring peoples, borrowings from their speech can be traced in the terminology of housing, clothing, food and dishes, seasons, etc.
The traditional dwelling for the Kazakh family was a large collapsible wagon-yurt of the "Turkic type" with access to the eastern side.
Kazakh clothing mainly consisted of a shirt, harem pants, beshmet, in cold weather they wore a quilted robe, belted with a sash or a hunting narrow strap. A characteristic winter headdress for men was a fur hat with earflaps. 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 a more mature age, a closed headdress such as a hood with a full cut for the face was characteristic. An additional turban-like headdress was often worn over the hood.
Everyday women's dress was usually blue, and festive - white. Brighter colors prevailed in girls' clothes. The women's silk shawls with tassels, as well as a long dress with frills, were atypical, since they appeared in the 19th century. in the Senior Zhuz under the influence of the Russian-Cossack population.
The daily food of the Kazakhs was horse sausage, mutton broth - “surpa” served as a hot dish. Wheat and rye bread, baked by them in home ovens, was known among the Kazakhs. A ritual wedding dish of mutton's liver, presented to the bride and groom, was considered special and characteristic for the Bukeevites.
The most commonly used drink was koumiss, a sour drink made from mare's milk. Sometimes on holidays they made milk vodka or an intoxicating drink from millet.
The religion of Islam came to the Kazakhs quite late and often in a "non-classical", Sufi version. As a descendant of the Kazakh khans noted, officer and traveler-researcher Ch.Ch. Valikhanov, - "... in the Middle and Small Horde, Islam became incomparably stronger (than in the main, Bolshoi - V.V.), but even then only during the period of Russian rule under the influence of Tatar mullahs and mosques."
There were practically no mosques in the Bukey Horde; for collective prayers they were replaced by specially designated and appropriately furnished yurts-tents. The people retained faith in the patron spirits of their ancestors and harmful steppe spirits.
A mixed, Islamic-shamanistic character was the collective prayer for rain, often performed in dry summers. At the same time, a cow of black color was brought as a sacrifice to the highest heavenly power.
Male shamans (healers-sorcerers) enjoyed great popularity among the Kazakh population of the Astrakhan region. Only they had the exclusive right to use the ritual string-bowed musical instrument (“kobyz”). Apparently, this explains the fact that over time it disappeared from the everyday life of the Kazakhs.
Instead of "kobyz", the string-plucked "dombra" became common. Usually tunes, folk tunes were performed on it during festive festivities or in the family circle. Some dombra players were known throughout the Astrakhan region. The names of the folk singer Kurmangazy Sagyrbaev (1806-1879) and his talented student Dina Nurpeisova were very famous among the Kazakh population of the Astrakhan region, and Kazakhstan as a whole.
On the grave of Kurmangazy near the village. Altynzhar of the Volodarsky district of the Astrakhan region On October 11, 1996, in the presence of representatives of two neighboring states, a mausoleum was opened - a symbol of recognition of the talent of the great singer of the Kazakh people.
Thanks to folklore researchers, the heroic folk epic called “Forty Bogatyrs” was basically written down - a treasury of the creativity of the Kazakh people. These are, first of all, the epic legends “Idige”, “Musa”, “Orak and Mamai”, “Karasai and Kazy”, “Kazy-Korpesh and Bayan-Slu”, known in those distant times to Astrakhan Bukeyevites. This statement is based on the fact that the main territory where the restoration of the heroic epic took place was the Lesser Zhuz, which was once part of the Nogai Horde.
This fact emphasizes the closeness and close ties of the current peoples of the Lower Volga in their distant and recent past.
History of the Astrakhan Territory: Monograph. - Astrakhan: Publishing house of the Astrakhan state. ped. un-ta, 2000. 1122 p.
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Savidova E.
Customs and traditions of the peoples inhabiting our region
According to the 2002 census, the majority of the population of the Astrakhan region are Russians (70%), Kazakhs (14.2%) and Tatars (7%). From other groups - Ukrainians (1.3%), Chechens (1%), Azerbaijanis (0.8%), Kalmyks (0.7%), Armenians (0.6%), Nogais (0.5%), Avars (0.4%), Lezgins (0.4%), Dargins (0.4%).
The multinational composition of the population of our region is explained, on the one hand, by the late settlement of the Lower Volga, when settlers from different parts of the Russian state rushed here, to the former Astrakhan Khanate. The local nomadic population gradually switched to a settled way of life, mixing with the Little Russians and Great Russians who had settled in our region. On the other hand, the border position of the Astrakhan province contributed to the appearance of immigrants from the south of the country in our area. For hundreds of years, Russians and Ukrainians, Kazakhs and Tatars, Volga Germans have been living side by side in Astrakhan, in the last century the peoples of the Caucasus and Central Asia, Koreans have been added to them. Such a diversity of the national composition of the population, such a mixture of cultures, probably does not know any region.
Folk culture at all times has been the basis of all national culture, its historical basis. This simple truth must be remembered in these difficult times, when the integrity of folk culture has been destroyed. The disunity of people of different nationalities is the result of a low level of formation and development of a sense of national identity. Only by respecting the memory of their ancestors, they respect the memory of another people. The knowledge accumulated over millennia was fixed in the form of folk traditions and passed on from one generation to another as a collective socio-historical experience, a system of knowledge about nature and society, a code of moral norms. These traditions and customs have been transformed over time, changed, some have been lost, others are carefully preserved in many families.
Knowledge about the performance of rituals and observance of customs was passed down from generation to generation. Migration of people, changes in the environment, life, modern means of communication, transportation, living have changed and are changing before our eyes the details of many customs and rituals. New ones appear, and those that are not respected are discarded. But the essence and spirit of the old traditions remain.
In recent decades, there has been a process of revival of national traditions, folk holidays. Many of them are connected with the religious beliefs of peoples. Among the holidays especially revered by the people are such as Easter, Christmas, Maslenitsa, Nauryz, Eid al-Adha, Ramadan, Sabantuy.
Nativity
D 
For the Orthodox Church, January 7 is a great day, the church widely celebrates the Nativity of Christ. They begin to prepare for the holiday with the Nativity fast. Fasting begins on November 15 and runs until December 25 - this is according to the old style, and according to the new one - from November 28 and ends on January 7. Previously, those who were richer ate beluga, sturgeon, pike perch, and those who were poorer - herring, bream, catfish. On Christmas Eve, around Christmas, everyone expected the first star to appear in the east. According to legend, before Christmas, an unusual star appeared in the east of Bethlehem, which announced the birth of the Savior. When the first star appeared, it was possible to start the traditional meal. Dinner on Christmas Eve has always been plentiful and varied, which is why it was called a generous evening or a rich kutya. Kutya was an obligatory dish: it was prepared from grain boiled wheat, barley, rice with honey, and more often with full, i.e. honey with crushed poppy. Another obligatory dish was a vzvar - a compote of dry apples, pears, plums, cherries, raisins, etc.
Christmas Eve was celebrated on the last day before Christmas.
Christmas time
D 
12 days after the feast of the Nativity of Christ are called Svyatki, that is, holy days, since they are consecrated by the great events of the Nativity of Christ.
The people call them holy evenings, because, according to ancient custom, Orthodox Christians stop their daytime activities in the evening, in remembrance of the events of the Nativity and Baptism of the Savior, which were at night or in the evening. Winter Christmas time is a multi-layered holiday that incorporates rituals and customs associated with mythological and religious ideas that have developed in various historical eras.
This is interesting .
Here is how the well-known everyday writer, ethnographer A.A. Korinfsky describes the Christmas element: “Merry Christmas time is noisy, from the very day of the Nativity of Christ to the feast of the Epiphany of the Lord, with games and dances, and with songs in the light Russian expanse they amuse themselves, with prophetic fortune-telling, secret decrees of fates open to honest Orthodox people . Feasts are buzzing - intricate pavilions, poured with green wine, splashed with beer, braga, set mead. Whatever the day at Christmas time, then their beliefs, whatever the hour - a new tale, tenacious roots rooted in the heart of the people. Walking, "holiness" loving "fun" mother - Rus'; it is supposed by grandfathers, great-grandfathers, it is commanded to walk - to have fun for the broad Russian soul according to the whole Christmas tradition. And as if it is resurrecting these days, throwing off the shroud of age-old oblivion from the millennia-old shoulders, the ancient old man ... "
In Rus', during the days of Christmas time, fortune-telling, games with dressing up, folk festivals were accepted.
On the eve of Christmas, a spectacular-playing tradition of a folk holiday was already manifested, coming from the depths of pagan times: they began to perform rituals of divination, disguise, and caroling. This tradition originates from the festivities dedicated to the sun: in December it turns into summer, the day is added, people are looking forward to the resurrection of nature. The evening of Christmas Eve was popularly called Kolyadas.
This is interesting.
“Kolyada,” writes A.A. Korinfsky, is a mysterious word. Not only writers of everyday life, but also the people themselves date various concepts to this word. The most common interpretation: carols is a modified Latin Kalendae, Kalenda, originally the first day of each month, later the designation of the January calendars (from December 14 to January 1) as the starting point of the year. In the Middle Ages, this word meant Christmas games. In the Russian North, - writes A.A. Korinfsky, - "they call Christmas Eve a carol, caroling - a rite of going home on Christmas with congratulations and songs, with a star." More often, the festive tour of the courtyards took place after the Vespers or Matins, that is, early in the morning already on the day of the Nativity of Christ on December 25th. Christmas carols called the newborn Christ.
In the Great Russian provinces, according to A.A. Korinfsky, by the end of the 19th century, the custom of Christmas caroling, or Christ-worship, "became the exclusive property of the village children, who enthusiastically perform it for their elders." “And now you can still see on the night before Christmas,” the everyday writer noted in 1901, “in some places there are crowds of guys, one of whom carries a lit lantern in the form of a star on a stick, and all the others run after him to every yard, wherever they are. hosts are allowed.
In the evenings and at night, mummers went from house to house - carolers, especially in order to receive ritual food from the owners and express good wishes to them in the coming year. It was believed that the prosperity of the family next year depended on the degree of generosity of the owner of the house and gifts for carolers. But still, the central moment of the Christmas celebrations was a family meal. An odd number of dishes were prepared, the main of which was kutya - a kind of steeply boiled porridge made from barley or wheat groats (and sometimes prepared from a mixture of different types of grain), pancakes and oatmeal jelly were also prepared.
Christmas time was considered the most favorable time for divination. According to Russian beliefs, God, rejoicing at the birth of a son, releases the dead and evil spirits from the other world "to walk around the wide world." The invisible presence of spirits among living people provided, according to popular belief, the opportunity to look into their future, which explains the numerous forms of Christmas divination.
Everyone always wants to have a little glimpse into the future. Most often they told fortunes on the night before Christmas, on New Year's Eve and on Epiphany, as a rule, at midnight.
The topics of fortune-telling ranged from questions of life, death and health to the offspring of livestock, however, the main part of the fortune-telling was devoted to marriage issues - the girls tried to find out the most detailed information about their betrothed.
Fortune-telling was based on the belief that, under certain conditions, “signs” of fate would be received, which, if correctly interpreted, would open the veil of time and suggest the future. "Signs" could be anything - dreams, random sounds and words, forms of melted wax and protein poured into water, animal behavior, the number and even-odd of objects, etc.
They threw a shoe out of the gate: in which direction he would point with his toe - there and get married. They asked the owners of neighboring houses the name of the betrothed. And we guessed about the temper of the future husband by the behavior of the rooster: they poured grain in front of him and poured water into the saucer. If a rooster pecks grain, there will be an economic husband, and a drunkard will approach the saucer. In order to have a prophetic dream, it was necessary to put a comb or a cup of water under the bed or under the pillow.
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having taken a well from twigs, they put a lock next to it, and the key to it - under the pillow. Going to bed, they said: "Narrowed, mummers, come get some water." If the betrothed appears in a dream, be married this year.
Ate before going to bed anything salty or oversalted food. Going to bed, they said: "Who is my betrothed, who is my mummer, he will give me a drink."
The holy season ended with Epiphany Christmas Eve. It was the evening of parting with Christmas fun. For the last time, mummers went from house to house, Christmas carnivals were noisy: evening came, full of secrets, exciting riddles, fortune-telling. At Vespers that day, the consecration of water was performed in the temple. The consecrated water was carried home and considered to be curative for all kinds of diseases, it was sprinkled with living quarters, people, pet sheds, all household services and buildings, cellars, etc. A large complex of baptismal customs was associated with the rite of church consecration of water in reservoirs. To do this, a large hole was cut through the ice of the river, it was called the Jordan - in honor of the famous river, where Christ was baptized. The priests, together with the villagers, made a solemn procession around, then a prayer service was served and the water was blessed. It was believed that both the hole itself and the place around it had miraculous powers, and the water had healing powers.
The Feast of Epiphany ended the winter cycle of the Great Annual Feasts. And then they waited for Maslenitsa.
Maslenitsa
Original Russian holiday - Maslenitsa. He came to us from paganism. This is a mischievous, wild and cheerful farewell to the cold, boring winter and at the same time a meeting of the long-awaited spring, sun and warmth. Maslenitsa is celebrated in the last week before Lent and seven weeks before Easter. In different cities and villages she was called differently: honest, broad, cheerful, Semikov's niece, a commoner. But more often met, of course, the name Shrovetide or cheese week.
Each day of Maslenitsa had its own name and ritual meaning. Monday, called the "meeting". On this day, they began to dress up a scarecrow, built snowy towns, swings, mountains, baked pancakes. The first pancake was given to the poor in remembrance of the dead. On this day, relatives went to each other to agree on how to spend the week.
On Tuesday - a game: people started to ride the slides, swing on the swings, ate pancakes everywhere. From that day on, various kinds of entertainment began: sleigh rides, folk festivals, performances. In large booths on Yarmarochnaya Square, performances were given led by Petrushka and Shrovetide grandfather. On the streets there were large groups of mummers, in masks, driving around familiar houses, where merry home concerts were impromptu. Another simple entertainment was held in high esteem - skiing from icy mountains.
Wednesday was called "gourmet". She opened treats in all houses with pancakes and other dishes. Each family laid tables with delicious food, baked pancakes. Sons-in-law went to their mother-in-laws for pancakes that day. Other guests came along with them. There were stalls everywhere. They sold hot sbitni (drinks made from water, honey and spices), roasted nuts, and honey gingerbread. Here, right under the open sky, one could drink tea from a boiling samovar.
On Thursday, which was called "wide", Maslenitsa unfolded in full force. The main fun began: they rode horses, sang ditties, went caroling. This day was the middle of games and fun. Perhaps it was then that the hot Shrovetide fistfights, “fists”, originating from the traditions of Ancient Rus', took place. They also had their own strict rules. It was impossible, for example, to beat a recumbent (remember the proverb “they don’t beat a recumbent”?), attack one person together (two fight - don’t get the third one), beat below the waist (there is a saying: blow below the waist) or beat on the back of the head. There were penalties for violating these rules. It was possible to fight "wall to wall" or "one on one".
On Friday, which was called “mother-in-law’s evening,” unlike Wednesday, the opposite happened: the sons-in-law invited their mothers-in-law to visit and treated them to pancakes.
Saturday was called "sister-in-law gatherings." Let's start with the fact that the "sister-in-law" is the husband's sister. On this Sabbath day, young daughters-in-law hosted their relatives. The wives of sons for the mother of their husbands were daughters-in-law, that is, those who did not come from here, from their village, for example, but from who knows where - this was customary in some places earlier: "Do not marry your own, local." On this day, daughters-in-law were supposed to give gifts to their sister-in-laws.
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the last day of Maslenitsa, which is called Forgiveness Sunday, they burned a straw effigy - a symbol of winter, thereby seeing off winter until next year. Burning an effigy was the most popular type of wire. A variety of stuffed animals were burned at the stakes. It could be just a heap of straw, a wheel dressed on a pole, poles wrapped in straw and rags. This Sunday, everyone asked each other's forgiveness.
Pancakes were the main treat for Maslenitsa. Pancake is considered a symbol of the sun, as it has a round shape and is as hot as a heavenly body. People believed that after tasting a pancake, they ate a piece of the sun and acquired a piece of its power. Pancakes were baked everywhere and in huge quantities. Almost every housewife had her own recipes for pancakes and they kept them a secret from their neighbors. Pancakes were served on the table, piping hot. They were made with sour cream, butter, mushrooms, caviar, sturgeon. There were buckwheat, lenten, royal pancakes, with eggs, onions and smelt, wheat, semolina.
A significant part of the customs on Maslenitsa, one way or another, was connected with the theme of family and marriage relations: newlyweds who got married during the past year were honored on Maslenitsa. The young people were arranged a kind of bride: they put them at the gate posts and forced them to kiss in front of everyone, they were “buried” in the snow.
There were also Shrovetide customs dedicated to the punishment of boys and girls who did not marry during the past year (in fact, they did not fulfill their life purpose). For example, in our area, the most famous custom was “tying” the shoe, when a guy or girl was tied to the leg with a “box” - a piece of wood, a branch, a ribbon, etc., and forced to walk with it for some time. To untie the block, the punished paid off with money or treats.
The Maslenitsa rituals that have survived to this day are very interesting and unusual. Even the centuries-old efforts of powerful Christian, Buddhist, Muslim and many other organizations with great power and influence could not eradicate the glorious, cheerful, bright holiday.
This is interesting.
At different times Masons, feminists, atheists, communists, Zionists fought with Maslenitsa. In Turkmenistan, Thailand and several US states, Maslenitsa celebrations are currently prohibited at the government level. In China and in some Emirates people celebrating Maslenitsa are sentenced to death. And in Egypt, if a person is caught on the eve of the holiday with a bag of pancake flour, they cut off the back of his hands and throw him under the scorching sun.
Easter
The date of the celebration of Easter moves within 35 days, ("Easter limits"), they start on March 22 (April 4) and end on April 25 (May 8). And any Sunday can fall on this period, it all depends on which of these days the first Sunday after the spring equinox and full moon falls on.
The Christian Easter is based on the myth of the miraculous resurrection of Jesus Christ, crucified on the cross by the verdict of the Jewish court, approved by the Roman governor Pontius Pilate.
This is interesting.
The name "Passover" is a direct transfer of the name of the Jewish holiday, celebrated annually during the week, starting from the 14th day of the spring month of Nissan. The name "passover" itself is a Greek modification of the Hebrew word "pesah", which was interpreted as "passing"; it was borrowed from an older shepherd's custom of celebrating the transition from winter to summer pastures.
On Easter, swings were set up in the yards for children, poles were installed on which ropes were hung and boards were attached. They led round dances, danced, the youth walked merrily, playing in the open air. Also on Easter they loved, as in our days, to go to the cemetery. Food consecrated in the temple was left on the graves: Easter cakes, colored eggs, sweets, flowers. According to legend, the sun sparkles early in the morning on Easter, thereby, as it were, sharing the joy of the great holiday with people.
L 
The people greeted each other with the words "Christ is risen" and gave colored eggs. Why eggs? This symbol is of ancient origin. Ancient philosophers showed the origin of the world with the image of an egg. In Christianity, the egg reminds us of the future resurrection after death, and the red color means the joy associated with our salvation, the risen Lord.
By the way, the custom of christening and gifting with eggs is a distinctive feature of Rus'. There is nothing similar in other countries.
Ramadan
In Islam, there are many holidays and rituals that are observed by Muslims. This is Eid al-Adha, Nauryz, Ramadan or Eid al-Adha.
Eid al-Fitr is a sacred holiday for Muslims. Every Muslim must fast once a year, that is, deny himself food during the daytime. You can only eat before dawn and after sunset. Be sure to pray five times a day, do not swear, do not be rude, do not commit unseemly acts. If a person, due to illness, could not fast during Uraza, he can do it at another time. During this month, alms should be distributed. At the end of the fast, Muslims celebrate Ramadan. They prepare all kinds of dishes, sweets, go to visit, congratulate each other, give gifts. The holiday lasts three days, and then, after 70 days, the Eid al-Adha holiday comes.
Eid al-Adha
Kurban-bayram (in Turkic "the holiday of sacrificial animals"), the main religious holiday of Muslims, which begins on the 10th day of the month of Dhu-l-Hijja and lasts three to four days. Historians believe that it originated in pre-Islamic Arabia. In Islam, it is considered a time of affirmation in faith, the liberation of the soul from unrighteous intentions and gaining sincerity. The holiday is associated with legends about Ibrahim, who was about to sacrifice his son, and about the construction by Ibrahim and Ismail of the main Muslim temple of the Kaaba in Mecca. It coincides with the day of the pilgrimage to Mecca.
On Eid al-Adha, all believers must sacrifice animals. In our country, for obvious reasons, many Muslims replace the slaughter of cattle with a contribution to the mosque or slaughter small animals. Muslims fast for ten days before the holiday. Celebration of the day of sacrifice begins early in the morning. At a little light, Muslims go to the mosque for morning prayers, but before that it is necessary to perform a full ablution and put on new clothes. At the end of the morning prayer, believers go home. The second time they return to the mosque or to a special platform where the mullah delivers a sermon. At the end of the sermon, Muslims usually visit the cemetery to pray for the dead. Returning from the cemetery, they begin the sacrificial rite. The sacrificial animal must be at least one year old. Mostly use a ram, goat, cow or bull. The donation of livestock is considered a good deed: the more such sacrifices a Muslim makes during his life, the easier it will be for him after death to go to paradise along the Sirat bridge thrown over the abyss, "thin as hair and sharp as a sword." At the same time, the animals that were sacrificed by a Muslim will support him and will not let him fall into the hellish abyss. In Eid al-Adha, every Muslim must taste a meat dish. On this holiday, they visit friends, relatives and present gifts. The spirit of generosity and hospitality reigns in every house on this day.
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Azakh holiday of spring equinox Nauryz
In ancient times, the Kazakh people lived in the steppes in yurts. At that time, spring was determined by the sun: as soon as the warm rays of the sun penetrated into the yurt through its upper opening. According to the old calendar, this day usually coincided with March 21 - the day of the vernal equinox. It was believed that on this day there is a renewal in nature. Nauryz is the oldest natural holiday celebrated by many nations in the modern world.
Nauryz contains many national moral and ethical principles developed by mankind for centuries in the pre-religious era; at the same time, it absorbed the positive elements of morality developed by religious ideas.
According to the ancient ideas of the Kazakhs and their ancestors - the Turks, each year was divided into 6 months of summer and 6 months of winter. The boundary of this division was the first day of the New Year - Nauryz ("the day of the vernal equinox"). Symbolically, Nauryz acts as the first day of the onset of good, its victory over evil. The traditional greeting on this day is necessarily with alternating hugs over both shoulders, you must shake hands with each other with both hands.
Nauryz is a day of joy. Nauryz is a day of renewal of nature and, accordingly, for people it is a holiday of renewal and cleansing of the body, clothing, home from dirt, cleansing from evil, hatred, sins. He calls people to cleanse their souls, cleanse them from hatred, to forgive people their sins and evil. Therefore, on the eve of the holiday, people put things in perfect cleanliness and order in the house, paid off debts, put up those who were in a quarrel. On the night before the celebration, as a sign of the wish for an abundance of milk, harvest and rain, all containers were filled with milk, ayran, grain, spring water, and on the day of the holiday they embraced each other, expressed the best wishes so that all hardships and troubles would pass them.
At noon, at a designated place near the village, a bull was slaughtered and a dish “belcoterer” was cooked from its meat, which means “straightening camp”, since the bull was considered one of the strongest animals, and food from it gave people strength and endurance. On this day, the young tried to communicate more with the elders, who were highly experienced in life affairs. Nauryz is a celebration of respect for the elder, love for the younger.
Men train for six days for various competitions. Whoever knocks down the golden plaque on the pole with the first arrow becomes the king on that day, etc. Nauryz could not do without wrestling, in which girls could also participate. The girl challenged the horseman to a competition with the condition that if he wins, he will acquire the right to her hand and heart, and if she wins, then the horseman must obey her and fulfill any of her desires. And in such cases, Nauryz turned into wedding celebrations.
This is interesting.
"Nauryz" is an international holiday, which people have already forgotten about. In addition to the ancestors of the Kazakhs - the Turks, Iranians, ancient Greeks, Sogdians, Buryats, Burmese and other peoples celebrated it. It is known that the British celebrated a very close date - March 26 - as the New Year beforeXVIIIcentury.
The day ended with a performance, where two akyns in poetic form competed in songs. Their competition ended at sunset. Then a fire was kindled, and people with torches lit from it went around all the surroundings of the village, sang and danced, thereby completing the holiday of spring renewal and the equinox.
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abantuy
Sabantuy is the favorite holiday of the Tatar people. The holiday is ancient, its name comes from the Turkic words: saban - a plow and tui - a holiday. Previously, Sabantuy was celebrated in honor of the beginning of spring field work (at the end of April), but now - in honor of their end (in June).
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In the old days, the celebration of Sabantuy was a great event, and preparations were made for it for a long time. All winter girls, young women prepared gifts - weaving, sewing, embroidering. In the spring, before the start of the holiday, young horsemen collected gifts around the village for future winners in competitions and folk games: embroidered scarves and towels, shirts, pieces of calico. A towel embroidered with a national pattern was considered the most honorable gift. The collection of gifts was accompanied by songs and funny jokes. Gifts were tied to a long pole. Aksakals appointed a jury to award the winners, kept order during the competition. Competitions were very different - in running, jumping, national wrestling, horse racing.
Features, ethno-social, confessional and cultural traditionspeoples, inhabitingouredge presented in an integrated form. ... students' knowledge about peoples, inhabitingouredge about their culture, traditions And customs. The next section includes...
The program of the thematic section "Kuban - a multinational region" within the framework of the regional subject "Kuban studies" for students of educational institutions of the Krasnodar Territory from grades 1 to 11
Program... the edges from grades 1 to 11 are ethno-social, confessional and cultural traditionspeoples, inhabitingour... existence peoples living in their native edge. 3 1 Folk customs And traditions. Folklore and everyday life peoples, inhabiting Kuban. ...
