Presentation on the topic "Project: customs and traditions of the Buryats". Buryats, traditions and customs Life and life of the Buryats

Family and tribal customs and traditions.

The division into tribal communities has been preserved.
The Buryats invited their closest neighbors to a meal when they slaughtered a bull, ram or horse or bull. If a neighbor could not come, a piece of meat was sent to him.
Hospitality is very widely developed. Always help travelers, foreigners. Always give guests a gift at their own expense.
The Buryats have revered the white color since ancient times, it was associated with something pure, noble, sacred. Guests were seated on white felt. The shamans rode white horses and wore white clothes.

Family and marriage customs and traditions.

The dominant form of the family was an individual monogamous family, which consisted of the head of the family, his wife, children and parents. Polygamy was allowed, but only wealthy Buryats could afford it.
At the wedding, men showed their skills in wrestling, archery, the competition of trotters and pacers, knowledge of mythology, singing songs, genealogies, traditions and legends.
The Buryats could not form a family of members of the same clan. The parents of the bride and groom drank milk wine and exchanged belts during the matchmaking, where the dowry was negotiated for the bride.
The husband had no right to dowry, it was only the property of his wife. In some places, the bride was kidnapped.
The wedding ceremony included several stages: preliminary agreement, matchmaking, setting the date of the wedding, payment of bride price by the groom, bachelorette party, search for the bride and departure of the wedding cortege, waiting at the groom's house, the marriage itself, the ceremony of consecrating the new yurt.
During the matchmaking, all relatives and matchmakers prayed to the patron spirits. The role of the Lama in the rite was very important.
All relatives gave gifts to the bride, and the parents of the newlyweds after the wedding thanked those who gave valuable gifts.
Yurools (admonitions) were always pronounced at weddings.
A woman could not call her father-in-law and older relatives of her husband by name, dress up and be with her head uncovered, sit if her husband's relatives were standing. After the death of her husband, she married his brother or close relatives. After giving birth, for some time she could not cook food, touch the fire and hold the tongs. Some time after the birth of a child, a purification ceremony was performed on her - aryulga.

Customs and traditions associated with the birth and upbringing of children.

The Buryats are very fond of children, they often adopt them, especially boys.
A week after the birth, the ritual of placing the child in the cradle took place - "ulgeede oruulha". Many people gathered for this celebration with gifts for the newborn.
The name of the child was given by the senior guest.
In order to divert the attention of evil spirits from the child, he was called a dissonant name, often denoting animals (Shono - Wolf, Bukha - Bull,) or offensive nicknames (Teneg - Stupid, Khazagai - Crooked).
The Buryats were very afraid of losing their children, so a birch tree was placed in front of the entrance to the dwelling, from which they stretched a rope to the wall with a piece of seine or shreds of cloth tied to it. This is to prevent strangers from entering the house. Amulets (whip, knife, skin and wings of an owl, tibia, rosehip branches) placed under the child's bed.
Children's games reflected the work of parents. The surrounding nature, a herd of horses, a flock of sheep, public holidays - this is the world where the child's horizons developed. There was a whole system of moral, mental and physical education of children.
An ideal man should have 9 abilities: to be able to fight, to be a hunter, to be able to make, to know blacksmithing, to be able to break a cattle vertebra with his hand, to be able to weave a whip from 8 straps, to be able to weave a tripod for a horse, to be able to use a bow and be a rider.

Funeral - funeral customs and traditions.

The forms of burial among the ethnic groups of the Buryats were different. At the burial place, the saddle of a stabbed beloved horse was left. Buryat cemeteries were located not far from the Taman groves. Sometimes they were buried just somewhere. The coffin was not made everywhere and not always. Not infrequently, the deceased was left directly to the ground, slightly covered with branches.
The burning of corpses was considered another form of burial.
People killed by lightning were buried as a shaman, so it was believed that heaven had chosen him. Wine was placed next to the aranga and food was placed.
With the advent of the lama, the rituals changed somewhat. They gave the dead man the appearance of a sleeping man, put his right hand to his ear and bent his knees.
The grave was dug shallow, but with the spread of Christianity in the Baikal region, changes were made: the grave was dug deep, and a commemoration was held on the 40th day.

In former, distant times, a brave hunter, a well-aimed shooter lived in the world. He always hit without a miss, never came home empty-handed.

But then one day he walked through the forest all day and until the evening he did not meet either an animal or a bird. Tired, exhausted, he went to bed. He sleeps and sees a strange dream: a yellow fog fell on him, and then a motley fog approached. The hunter woke up and sees: a yellow fog is approaching him. He was frightened, grabbed his bow, put an arrow in, but a human voice was heard from the fog:
- Do not shoot me, brave hunter, I will not harm you. The fog became even thicker, denser and turned into a yellow snake with colorful rattling wings. The Spotted Serpent said:
- Let's be friends, brave hunter, well-aimed shooter. I need your help. For many years I have been at war with the yellow-winged serpent and I cannot overcome it. Together we will defeat him.
- I'm ready to help you, - said the hunter.
“Then let’s go to the valley where the battle will be,” said the motley-winged serpent.
They came to a wide valley.
“Our battle will be long,” said the variegated serpent. We will ascend to the sky three times and descend to the earth three times. When we rise for the fourth time, my enemy will overcome me, take over; when we go down, he will be at the top and I will be at the bottom. At this time, do not yawn: I will turn his yellow head towards you, and you shoot in his only eye. This eye is in his forehead, in the very middle of his forehead. Now hide in this hole, soon the yellow-winged serpent will rush from the sky right at me.
The hunter hid in a hole.
Soon, a yellow-winged serpent rushed from the sky. The battle has begun. The snakes, having grappled, rose three times to the sky, three times fell to the ground. The forces were equal. But now they rose to the sky for the fourth time, and the yellow-winged serpent overcame the motley-winged one. When they descended, the yellow-winged one was above and the variegated-winged one was below. But the motley-winged one quickly turned the head of his enemy to the hunter. The sharpshooter was just waiting for that. The string of his bow was drawn. A moment was enough for him to shoot an arrow and pierce the yellow eye of a yellow-winged serpent. And then a yellow poisonous fog fell on the ground, from which all the trees in the forest withered, and all the animals died. The hunter was saved by a variegated serpent. He covered his friend with mighty dense wings and kept him under them for three days and three nights until the yellow poisonous fog dissipated.
And when the sun shone again, the variegated serpent said:
We have defeated a formidable enemy. Thank you hunter. The yellow-winged serpent did a lot of harm. Every day he swallowed three beasts and devoured the fiery serpents, my subjects. If not for you, he would have killed me and devoured all the fire kites. Come visit me. You will see my palace, my subjects, my old parents.
The hunter agreed, and he and the serpent descended into a deep pit, and from there through an underground passage they got into a palace sparkling with gold and precious stones. On the floor lay fiery serpents coiled into coils. One room was followed by another, even richer. And so they came to the largest hall. In it, near the hearth, sat two old multi-winged snakes.
“These are my parents,” said the serpent. The hunter greeted them.
- This hunter saved me and all my khanate, - said the serpent. - He killed our old enemy.
"Thank you," said the snake's old parents. - You will be rewarded for this. If you want, we will give you gold and precious stones, as much as you can carry. If you want, we will teach seven ten languages, so that you can understand the conversations of birds, animals and fish. Choose!
“Teach me seventy languages,” said the hunter.
- Take better gold and jewelry, - said the old parents of the snake. - For someone who knows seventy languages, life is not easy.
“No, I don’t want gold, teach me languages,” the hunter asked.
"Well, have it your way," said the old motley-winged serpent. - From now on you know seventy languages, from now on you hear the conversations of birds, fish and animals. But this is a secret. You must keep it from people. If you let it slip, you will die the same day.
The hunter left the Spotted Serpent Khanate and went home. He walks through the forest and rejoices: after all, he understands everything that animals and birds say among themselves. The hunter came out of the forest. Here is the yurt. "I'll go into it," he thinks. And the dog barks:
- Don't come in here. Although it is a rich yurt, our owner is mean. Here you will not only meat - they will not give you milk.
The hunter moved on. Near another yurt, a dog barks:
- Come here, traveler. Although this is a poor man's yurt, but our host is kind, he will treat you. We have only one cow, but the owner will give you milk, we have only one black ram, but the owner pays the last ram for the guest.
The hunter entered the poor man's yurt. The owner politely greeted him, seated him in a place of honor. The host's wife served the guest a bowl of milk. The poor man invited the hunter to spend the night, and in the evening killed a black ram for him. As they ate, the dog whined:
- Good guest, drop the mutton shoulder, I will grab it and run out, the owner will not be angry with you.
The hunter dropped his shovel. The dog grabbed her and ran away. And then she barked:
- A kind guest treated me to a delicious spatula. I will not sleep all night, I will guard the yurt.
The wolves came at night. They stopped near the poor man's yurt and howled:
- Now we'll pull the horse!
- My master has only one horse, you can't eat it. If you come closer, I will raise a loud bark. The owner will wake up, his guest-hunter will wake up, and then you will be unhappy. Better go there, to the rich man, bully his fat gray mare, he has many horses, and his dogs are hungry, they will not want to bark at you.

Pavlina Semenov
Summary of the lesson "Customs and traditions of the Buryat people"

Subject: « Customs and traditions of the Buryat people»

Target: introducing children to customs and traditions of the Buryat people.

Tasks:

1. Enrich and expand children's knowledge about customs and traditions of the Buryat people.

2. Develop figurativeness of speech with the help of lexical and grammatical exercises.

3. Enrich children's vocabulary with small forms folklore: proverbs, sayings, tongue twisters, riddles.

4. To form in children the skills of a collective game, interest in culture Buryat people

5. Raise respect for people of the indigenous nationality, interest, love and respect for customs and traditions.

Equipment: felt yurt, Buryat hat, dolls, a bag of bones - ankles, cards for playing cinquain. Class accompanied by a multimedia slide show.

preliminary work:

1. Designing the development environment "My native land"

2. Examining the illustrations: animals, birds, national clothes, dishes, illustrations of everyday life Buryat. (

3. Conversations by topic: "Buryat yurt", "Who are they Buryats?", "Family tree", "Ornament", "Clothes Buryat", "Food Buryat", "Craft".

4. Reading fiction literature: "Bear", "Omul barrel", "Legend of the swan girl", "Legend of Baikal and Angara", "Geser".

5. Introduction to Buryat folklore - riddles, proverbs, sayings, tongue twisters, fairy tales.

6. Didactic games: "Find a pair", "Pick up a similar ornament", "Find Buryat costume"," Dress up a boy, a girl", "Collect items of clothing".

7. Movable Buryat games: "Mitten", "Camel and camel", "Hat, thread, knot".

8. Visit to the Museum of History Buryatia.

Bring up. Hello dear guests and friends! We welcome you with a wish of happiness and kindness, in order to remember and revive our good traditions.

Children come into Buryat costumes.

Bring up. Today on lesson we will get into the culture and life Buryat people. What you learn, tell yourself, you must remember in order to remember and continue customs and traditions of our ancestors.

Who are the ancestors? (These are our grandfathers, grandmothers, great-grandfathers, great-grandmothers - this is who gave birth to us)

- Guess my riddle: A house without a roof and windows,

And people live in it together (yurt)

Look at this yurt, they lived in such yurts Buryats. By Buryat custom Boys sit on the right side, and girls on the left. The children are seated. Bring up. Let's remember how we were visiting the museum. stories Buryatia. What did you see in the yurt? (hearth, goddess, where the sacred books were placed, Buryat items; beds, tools)

What was the name of the settlement where they lived Buryats? (ulus)^Each ulus consisted of several yurts. In one ulus lived one relative, one clan. Everyone did the housework together, lived together. In uluses Buryats they lived only in winter and therefore their yurts were called winter roads.

What was the yurt made of? (the base is wooden, wooden slats, and felt was attached on top). The best pieces covered the north side from the cold wind.

In the summer, they often moved from place to place, and therefore the yurts were wooden, easily disassembled and assembled.

I propose to play a very interesting game.

Game "Yurt" (cinquain).

Children stand on a red ribbon, each child has his own path, the path is made up of colored rectangles. Whoever answers the question moves to the next rectangle.

Attention to the screen (on the screen - a yurt)

1. - What is it? (yurt)

2. - What is she like? (round, white, beautiful, etc.)

3. - What do they do in the yurt? (e / sivut, rest, play, etc.)

4. - Who lives in a yurt? (Buryats, People)

Let's make a beautiful sentence of your words - answers.

They live in a beautiful round yurt Buryats.

What is another name for a yurt? (dwelling, house, dwelling)

Guys, a yurt is the best housing invented by a nomad. It is light, heats up quickly, easily withstands frost and cold. (Children sit down)

What animals were bred Buryats? (goats, sheep, cows, horses and camels) Didactic a game: "Baby Animals"

The goat has a baby. (goat, and if a lot. (goats)

At the cow.

At the horse.

At the camel.

Well done, you know baby animals very well Buryats often wandered from place to place following the herd.

Problem situation

Bring up. Why did they roam? (we were looking for good pastures where the grass grew thick and juicy)

What are good pastures for? (the animals ate grass and gave a lot of meat and milk, wool, fattened their cubs)

And now we will move to the summer pasture. Examining and telling the "summer pasture"

Make up a story about the animals we see in the pasture, (children sit in their seats).

Name the main foods Buryat?

Didactic game "Dairy products and meat dishes"

Dairy screening products: sour cream, milk, cheese, foam-urma, butter, etc. Meat dishes - buuza, sharbin, khushuur, black pudding, meat sausage, etc.

Budamshuu enters to the music of Bud. - Sayin bina, uhibuud! Sagaan Yaraar! Sagaalganaar!

Now the holiday of the White month continues and I congratulate you all. They come with gifts. As the mistress of your house, Polina Bulgatovta, I present the hadak.

Did you recognize me? I am cheerful Budamshuu, I like to play and have fun. Let's play! I will teach you to speak fluently Buryat and Russian. Repeat after me

Buryat Russians

1. Sa - sa - sa - Sa - sa - sa - Sanzha sasali sasaa Beyasit the sly fox

2. Ca - ca - ca - Cy - sy - sy- Caba sasan sagalhyaa The fox has a mustache

3. Sa - sa - sa - Su - su - su - Saryuun dayda sagarna Have you seen the fox?

Bud. Here, well done! Now I will test your mind and ingenuity - I will tell you Buryat riddles:

1. Where is the nose, there is the tail, (needle and thread)

2. Silk circle - seven holes around, (head)

3. Two brothers live side by side, but do not see each other (eyes)

Bring up. - And our children know Buryat proverbs

1 child Rather than dishonor your name, it's better to break your bones.

2 children He gave his word - it is necessary to keep it, he began to work - it is necessary to complete it.

3 children Looking at your shadow - you become beautiful looking at your peers

You become smart.

4 children Anger torments the body, and the mountain - the horse.

Bud. What good children you have, they know such clever proverbs. For this, I want to give you another gift. (Pulls out a hat from the box - malachai). I will give it to you if you play a game with me - "Budamshuu Hat" Mobile game "Budamshuu Hat"

Bud. What kind of children you have - fast, dexterous, could not catch up with them. I give you this hat - malachai, you will play in a group. (Gives to teacher)

And what other items of national clothing Buryat you know? (children's answers)

Bring up. Now we will show festive clothes Buryat. (slide show)

I offer you a didactic game "Dress Buryat dolls"Children dress up dolls and talk about their dolls (What is your name, what did you wear, etc.). Bud. Did you know that the most favorite game in the family circle since ancient times is the dice game, which is called "Walk". The game "Step" - ankles, dice - this is an old Buryat game, both adults and children loved to play it. Varieties games: "We'll collect a big pile", "Guess how many bones are in the hand", "Tossing", Now sit back, let's play. Game "Step"

Good Wishes:

1 child So that the herds grow fat.

2 children So that comfort reigns in your home.

3 children To keep everyone healthy.

4 children So that luck and success live in the family.

Bud. Oh, thank you kids, big for the good wishes. Well, it's time for me to go to other children. Bayartai!

Children: Bayartai!

Bring up. Thank you all for your attention!

The basis of the spiritual culture of the Buryats is a complex of spiritual values related in general to the culture of the Mongolian ethnic group. In conditions when for many centuries the population of the Baikal region was influenced by many peoples of Central Asia, and later with being part of Russia, due to the fact that Buryatia was at the junction of two cultural systems - Western Christian and Eastern Buddhist - culture the Buryats seemed to be transformed, remaining in appearance the same.

Family and everyday customs of the Buryats

A large patriarchal family was the main social and economic unit of the Buryat society. Buryat society at that time was tribal, that is, there was a division into clans, clan groups, then tribes. Each clan led its genealogy from one ancestor - the ancestor (udha usuur), the people of the clan were connected by close blood ties. Strict exogamy was observed, i.e. A Buryat could not marry a girl of his own kind, even if the relationship between them was very conditional, in several generations. A large family usually lived as follows - each ulus consisted of several villages. In the village there were one, two, three or more yurts with different outbuildings. In one of them, she usually stood in the center, the elder of the family lived, an old man with an old woman, sometimes with some orphans - relatives. Some Buryats, like the Mongols, had a family of their youngest son, an odkhon, who was supposed to take care of his parents. Elder sons with their families lived in other yurts. The whole village had common arable lands, mowing - irons, cattle. Further, their relatives lived in the ulus - uncles (nagasa), cousins.

At the head of the clan was the leader - noyon. When the genus greatly increased and generations grew up, because of the interests of its branches, they resorted to dividing it - a rite of departure from kinship was carried out, when the separated family constituted a separate genus - obok. All the elders of the family came to the ceremony. Everyone prayed to spirits and ancestors. At the boundary - the border of the lands of families - they broke a cauldron and a bow in two, they said:

“Just as the two halves of the cauldron and the bow do not form a single whole, so the two branches of the family will no longer unite.”

So one genus was divided into tribal divisions, for example, the Batlaevskaya seven among the Bulagats. Several clans, in turn, made up a tribe; among the Buryats, a tribe is called by the name of the first ancestor. Either the tribe was simply a community of people united by tribal ties, like the Bulagats and Ekhirits, or the tribe had a head - as a rule, the head of the oldest clan, like the Khori - Buryats. Separate groups of clans, in turn, could also be distinguished into a tribal formation, like ikinats or ashaabgats. In the Buryat communities, there was a custom of mutual assistance during migrations, building yurts, rolling felt, organizing weddings, and funerals. Later, in connection with the development of land ownership and haymaking, assistance was provided in the harvesting of bread and hay. Mutual assistance was especially developed among women in dressing leather, shearing sheep, and rolling felt. This custom was useful in that labor-intensive work was quickly and easily carried out by common efforts, an atmosphere of friendship and collectivism was created.

The dominant form of the family was an individual monogamous family, which included the head of the family, his wife, children and parents. The custom allowed for polygamy, but it was found mainly among wealthy people, since a ransom (kalym) had to be paid for the wife.

In order to avoid expenses on kalym, sometimes they resorted to the custom of “andalat” - an exchange that consisted in the fact that two families, each with sons and daughters, exchanged girls. According to customary law, the dowry - enzhe - was the full property of the wife, and the husband had no right to it. In some places, in particular, among the Kudara Buryats, kidnapping was practiced - the kidnapping of the bride.

The wedding ceremony usually consisted of the following stages: preliminary conspiracy, matchmaking, wedding appointment, the trip of the groom with relatives to the bride and payment of bride price, bachelorette party (basaganai naadan - girl's game), looking for the bride and leaving the wedding train, waiting at the groom's house, marriage, consecration new yurt. Wedding customs and traditions in different ethnic groups had their own characteristics. According to existing traditions, all relatives of the bride had to give gifts to her during the wedding. The parents of the newlyweds remembered well those who presented gifts in order to later repay with an equivalent gift.

Children occupy a significant place in the life of Buryats. The most common and good wish among the Buryats was considered: "Have sons to continue your family, have daughters to marry." The most terrible oath consisted in the words: “Let my hearth go out!” The desire to have children, the consciousness of the need to procreate was so great that it gave rise to the custom: in the absence of one's children, to adopt strangers, mainly children of one's relatives, most often boys. Under customary law, a man could take a second wife into the house if he had no children from his first marriage.

The father and mother of the child were not called by proper names: the name of the child was added to the words “father” or “mother” (for example, Batyn aba - father of Batu).

Six or seven days after the birth, the rite of placing the child in the cradle was performed. This ceremony was, in essence, a family celebration, at which relatives and neighbors gathered to give gifts to the newborn.

The name of the child was given by one of the senior guests. In families where children often died, the child was given a dissonant name in order to divert the attention of evil spirits from him. Therefore, there were often names denoting animals (Bukha - Bull, Shono - Wolf), offensive nicknames (Khazagai - Crooked, Teneg - Stupid) and such names as Shuluun (Stone), Balta (Hammer), Tumer (Iron).

Children from an early age were taught the knowledge of their native land, the customs and traditions of their fathers and grandfathers. They tried to instill labor skills in them, to involve them in the production activities of adults: boys were taught to ride a horse, shoot a bow, hook horses, and girls were taught to crumple belts, sheepskins, carry water, kindle a fire, babysit. Children from an early age became shepherds, learned to endure the cold, sleep under the open sky, stay with the herd for days, go hunting. There were no strict measures for misconduct in the Buryat family.

Settlement and dwellings. Buryat life

The nomadic way of life has long determined the type of hermetically closed compact dwelling - a collapsible structure made of a lattice frame and felt covering, round at the base and with a hemispherical top. Under certain conditions, the yurt is a perfect design both in practical and aesthetic terms.

The dimensions of the yurt correspond to the scale of a person. The internal layout takes into account the interests and tastes of its inhabitants, provides household activities. The Buryat name for a felt yurt is heey ger, and a wooden yurt is modon ger. A yurt is a light, collapsible building adapted for transportation on pack animals.

In the 19th century a significant part of the Buryat population lived in settlements - uluses scattered along river valleys and highlands. Each ulus consisted of several families - ails or khotons, united by ancestry. The population spent the cold season in the uluses, so they were also called winter roads. The number of yards in them was different - from 10 - 12 yards to 80 dozen. On the winter roads there were multi-walled wooden yurts, Russian-type huts, and outbuildings. In summer, the Buryats of the Cis-Baikal region wandered to summer camps, which were located near pastures. They usually lived in felt or wooden yurts. In the Cis-Baikal region, felt yurts began to disappear even before the arrival of the Russians, and in Transbaikalia they were common until the revolution.

Wooden yurts, common in the Cis-Baikal region, had a sloping roof and were most often built in eight walls from round larch or half logs stacked in 12–14 rows. The diameter of the yurt reached 10 meters. In the center, to support the ceiling, poles with a beam were installed. The ceiling of the yurt was covered with soaked bark, turf and wood. Inside the yurt was conditionally divided into two halves. In the western part - baruun tala - there were harnesses, tools and weapons, ongons - images of spirits hung on the wall, and in the eastern part - zuun tala - there was a kitchen, a pantry. According to customs, a married woman was forbidden to enter the western half. The northern part of the yurt - khoymor - was located opposite the door. Here, under the protection of the fire, they put a hut (corners) with an infant, and guests were seated. In the middle of the yurt there was a hearth and a togoon - a large cast-iron cauldron. The smoke rose up and exited through a hole in the ceiling. The hearth was considered sacred, and numerous rules and rituals are associated with it. A wooden bed was installed in the northwest side, shelves for utensils were built in or simply placed in the wall of the northeast side. Outside, a porch was sometimes attached, and a hitching post was dug in - serge, the top of which was decorated with carved ornaments. Serge served as an object of special reverence and was an indicator of the family's prosperity, since his absence meant horselessness, poverty.

Cattle breeding and agriculture

The traditional economy refers to the economic and cultural type of nomadic pastoralists of the dry steppes of Eurasia, which existed in this area for three millennia. Cattle breeding, the main occupation of the Buryats in the 17th–20th centuries, determined the way of life of the people and the specifics of their material and spiritual culture. In the economy of the Buryats in the XVII century. nomadic (Transbaikalia) and semi-nomadic (Pribaikalia) pastoralism played a dominant role. Hunting and agriculture were of secondary importance, and the degree of their development depended on cattle breeding. The accession of Buryatia to Russia gave a new impetus to the further development of the Buryat economy: the natural economic structure is being destroyed, commodity-money relations are deepening, and more progressive forms of economic management are being formed. Sheep were of particular importance. Meat was used for food, felt was made from wool, and clothes were made from sheepskin.

Along with cattle breeding, the Buryats had arable farming. Before the arrival of the Russians, it was predominantly hoe, that is, in the same form in which it was inherited from the Kurykans. Later, mainly under the influence of the Russians, the Buryat farmers got wooden harrows and plows, to which the horse was harnessed. Bread was harvested with pink salmon scythes, later with Lithuanian scythes.

They threshed bread with flails, winnowed with wooden shovels and sieves. In the 19th century Alar, Udin, Balagan Buryats, who lived in fertile river valleys, were widely engaged in agriculture. In the open steppe regions, the fields were located close to housing, did not require much effort for cultivation, but the yield was low due to frost and winds. Preference was given to mountainous and wooded places, although uprooting the forest and plowing the land required great effort and was available only to wealthy people.

The Buryats sowed rye, and, to a lesser extent, wheat, oats and barley. Of the large crops, millet and buckwheat were sown in some places. Agricultural work usually fit into the traditional time frame, which was very tight, for example, sowing of spring crops began on May 1 and ended on the 9th.

Hunting

The Buryats have long had two types of hunting - collective battling (aba) and individual (atuuri). In the taiga and forest-steppe zone, the Buryats hunted such large animals as elk, deer, and bear. They also hunted wild boar, roe deer, musk deer, hunted squirrel, sable, ermine, ferret, otter, lynx, badger. On Lake Baikal, seals were caught.

Individual hunting, common throughout the ethnic territory of the Buryats, in the forest-steppe zone was represented by active and passive forms, various methods and techniques: tracking, chasing, luring, ambush, hunting a bear “on a den”. The passive form of hunting, known to the Buryats, was for the production of wild meat and fur animals.

In the taiga zone, the Buryats set various traps on animal trails and in other narrow places: they dug pits for hunting, set crossbows, hung loops, built mouths, stationary traps, packs and packs, built notches. In the steppe zone, wolves and foxes were hunted using poisoned baits and traps. The hunting equipment of the Buryats consisted of the following production tools: a bow, arrows, a spear, a lash, a stick, a knife, a gun, crossbows, loops, a bag, a bag, a mouth, a die, a decoy for red deer, roe deer and musk deer.

Buryat crafts

Buryat art metal is a culture both material and artistic. It was created by the creative efforts of blacksmiths, whose artistic products served as one of the most effective means of aesthetic design of folk life. The artistic metal of the Buryats was closely connected with the life and life of the people and reflected the aesthetic concepts of the people.

The monuments of the jewelry art of the past centuries are iron and steel plates with silver notches and a silver surface with niello patterns. The shape of the plates of varying complexity is a circle, a rectangle, a rosette, a combination of a triangle with a rectangle and a circle, an oval. In order to increase the decorative effect of the plates, semi-precious stones were used - carnelian, lapis lazuli, malachite, as well as coral and mother-of-pearl.

The Buryats excellently used silver and tin notches on steel and iron, filigree and granulation, silvering and gilding, engraving and openwork carving, mother-of-pearl inlay and simple cutting of colored stones, burnishing and blackening, casting and stamping.

The scope of wood as a building and finishing material is extremely wide. In the Buryat life, many items of permanent use are made of affordable, good material that can be easily processed. Artistic processing of wood is carried out by notched-flat, notched, relief and three-dimensional carving. In the technique of notched-flat carving, some things were ornamented in the past, in the technique of relief carving - plot-thematic images, in the technique of three-dimensional carving: toys, chess, architectural works.

As for the ceremonial horse attire, metal plates were used in the bridle, saddle, breastplate, backrest. The basis of these things was leather, on which ornamented silver notches or silver plates with niello and colored stones are superimposed. The saddle plates were treated with a combined technique of notching and silvering, coral inlay, niello, engraving, openwork cut and graining.

Many items of women's and men's jewelry are cast from noble metals and undergo final processing by forging and grinding. These are silver braids, rings and bracelets. Jewelry is divided into head, braid, ear, temporal, shoulder, belt, side, hand jewelry.

traditional food

The nomadic economy also determined the nature of the food. Meat and various dairy products were the basis of the diet of the Buryats. It should be emphasized that meat and especially dairy foods were of ancient origin and were of great variety.

Dairy products were consumed by the Buryats in liquid and solid form. Tarag (curdled milk), khuruud, airuul (dry cottage cheese), urme (foam), airig (buttermilk), bislag and heege (kinds of cheese) were prepared from milk. Butter was obtained from whole milk, sometimes sour cream. Koumiss was prepared from mare's milk, and archi (tarasun) was made from cow's milk. The abundance of dairy food among the Buryats came from the beginning of spring, when the calving of cows began.

Meat food occupied an exceptionally important place in the diet of the Buryats. The value and quantity of its consumption increased in winter. Horse meat was considered the most satisfying and best in taste, followed by lamb. For a change, they used animal meat - goat meat, locust meat, hare and squirrel meat. Sometimes they ate bear meat, upland and wild waterfowl. There was also a custom to prepare for the winter uuse - horse meat.

The distribution of boiled meat at the table took place depending on the degree of honor and social status of the guests. The head (toolei) was served to the most honored guest, other guests: shoulder blade (dala), femur (possibly semgen), two lower large ribs (under habhan), humerus (adhaal). The closest guest was treated to an aorta (golto zurkhen) along with a heart. Among the expensive treats for guests-relatives were: lamb brisket (ubsuun), lamb sacrum, dorsal spine (heer), large intestine (khoshkhonog). When slaughtering an animal and treating guests, blood sausage in different variations was necessarily prepared. In winter, raw liver (elgen), kidneys (boore), and lard (arban) of a horse were especially tasty.

Buryat traditional clothing

Traditional Buryat men's clothing is a dressing gown without a shoulder seam - a winter degel and a thinly lined summer terlig.

Traditional outerwear for men was straight-backed, i.e. not detachable at the waist, with long hemlines that widen downwards. The men's dressing gowns of the Buryats of Transbaikalia and Cisbaikalia differed in cut. For the Trans-Baikal Buryats, the Mongols are characterized by swing clothes with the smell of the left floor on the right with one-piece sleeves. The deep smell provided warmth for the chest part of the body, which was important during long riding. Winter clothes were sewn from sheepskin, 5–6 skins were used to sew one degel. Initially, the smoked sheepskin degel was not decorated, fur protruded along the edges of the collar, sleeves, hem and bodice. Later, all edges began to be sheathed, edging with plush, velvet or other fabrics. Sometimes degels were covered with cloth: for everyday work - cotton (mainly dalemba), elegant degels - with silk, brocade, semi-brocade, chesusa, velvet, plush. The same fabrics were used when sewing an elegant summer terlig. The most prestigious and beautiful were considered fabrics woven with gold or silver - Chinese silk - patterns, the image of dragons were made of gold and silver threads - probably, the traditional love for metal had an effect here. Since such fabrics were very expensive, not everyone had the opportunity to sew a dressing gown entirely from silk. Then expensive fabrics were used for appliqué, bodice trim, sleeves, sleeveless jackets.

Men's and women's degels have all genders - upper (urda hormoy) and lower (dotor hormoy), back (ara tala), front, bodice (seezhe), sides (enger). Fur products were sewn using the huberdehe method, sewing loops over the edge, the seam was then closed with decorative braid. Clothing from fabrics was sewn using the hushezhe method - “needle forward”. One piece of fabric was sewn onto another, then the edge of the bottom layer was turned up and stitched again.

Funeral and memorial customs and traditions

People killed by lightning were buried as a shaman, as they believed that heaven had chosen him. Wine was placed next to the aranga and food was placed.

With the advent of the lama, the rituals changed somewhat. They gave the dead man the appearance of a sleeping man, put his right hand to his ear and bent his knees.

The grave was dug shallow, but with the spread of Christianity in the Baikal region, changes were made: the grave was dug deep, and a commemoration was held on the 40th day.

In the family and social life of the Buryats from the middle of the 17th-18th centuries, the features of the patriarchal-tribal system were clearly manifested. The division into genera has been preserved. According to Pallas, in the second half of the 18th century there were about 80 Buryat clans. In addition, on the territory of Buryatia there were numerous groups of Mongols, Dzungars, Sartols, who arrived from Mongolia during the period of civil strife. According to the established tradition, an unfamiliar Buryat was asked at a meeting what kind (yasu, utkha) he belongs to. Each Buryat had to know the name of his family and list his ancestors in the male line up to the seventh or tenth generation.

In the Buryat communities, there was a custom of mutual assistance - tukhalamzha - during migrations, building yurts, rolling felt, organizing weddings, and funerals. Later, in connection with the development of agriculture and haymaking, assistance was provided in the harvesting of bread and hay. Mutual assistance was especially developed among women in dressing leather, shearing sheep, and rolling felt. Tukhalamzha was useful in that labor-intensive work was quickly and easily carried out by common efforts, an atmosphere of friendship and collectivism was created.

Nevertheless, the Buryat tribal community of the late 17th and 18th centuries was already far from the idyll of universal prosperity and peace: there was social and property inequality in it with all the ensuing consequences.

In the new socio-economic conditions, the custom of tukhalamzha was often used by the Buryat tribal elite in order to accumulate wealth. So, for example, the provision of livestock by the wealthy to the poor under the guise of disinterested assistance was in reality one of the forms of exploitation, covered up by a patriarchal-tribal shell. In this way, the poor cattle breeder fell into economic dependence on a more powerful relative. With the intensification of socio-economic inequality, the large owner usurped the functions of tribal assistance, turning it into a means of exploitation.

Family traditions obliged the Buryats to invite their nearest neighbors to fresh meat when they slaughtered a ram, horse or bull. This rule was stricter if the hunter killed a goat, elk or bear, if the neighbor for some reason could not come to the meal, the owner sent him pieces of meat.

Such a phenomenon as visiting was associated with patriarchal-clan relations. Guests came not to one person, but to a group of relatives, but they stayed with one of the elders. Each fellow odnoulusnik considered it his duty to invite the newcomer to him and treat him. A whole company was formed around the guests, which went around all the yurts. Usually, guests traveled around in the summer, during the tribal religious holidays - taylagans.

The life of the Buryat cattle breeders was not as boring and monotonous as it seemed to the travelers. M. Tatarinov rightly noted, saying: “Brotherly, both sitting in yurts and in a campaign among themselves, hunters sing songs and a drawling voice, young people also play in yurts, coo like a pigeon or shout like a goose, like a duck and other bird voices. And so their game is cheerful and funny. Many games, dances and pantomimic scenes were of ancient origin and were associated with the hunting life of the ancestors of the Buryats. These games include Khurayn Naadan (Blackcock Dance), Khoyri Naadan (Capercaillie Dance), Baabgain Naadan (Bear Game), Shonyn Naadan (Wolf Game) and others. . In all these games and dances, the performers tried to reproduce as accurately as possible the nature of the movements and voices of the depicted animals. The “haraana maltaash naadan” (“Dance of digging out the Sarana”) also belongs to the ancient period.

The nomadic period of life of the Buryats was reflected in the dances: “Mori hurgaasha naadan” (“Taming the horse”), “Bukhyn naadan” (“Bull game”), “Botogoshooho” (“Playing a camel and a camel”), “Araha eldehe” (“ Dressing of the skin"), "Zoohein naadan" ("Dance of Salamat"). Some games and entertainment depicted everyday scenes: for example: “Buubei-naadan” (“Nanny Playing”), “Adaguushi naadan” (“Mockingbird Dance”), (“khogtuu ongon” (“Drunken ongon”). The game was widespread at the ankles - step. This game had a number of varieties: "Step", "Step harbaha", "Hongordoolgo". The ball used in children's games - bumbege rolled out of wool. The boys had fun archery, wrestling and horseback riding, participated but during the holidays in horse races.There were various counting rhymes for children, riddles, jokes, and tongue twisters.

The Buryats had special game ongons - naadani ongon, which survived until the 20th century. These ongons were called during the evenings to amuse the youth. The same was done during the ritual of feeding the ongons - ongoo edeluulhe. The main character in such cases was a shaman who called ongons and portrayed certain animals, birds, people with flaws or peculiar qualities (temper, addiction to alcohol, mockery and windiness).

Some games and dances were ritual in nature. The mass game "Zemkhen", for example, was arranged so that the youth of two neighboring clans or uluses would get to know each other better. “Basaganai naadan” - a bachelorette party was arranged by parents in honor of their daughter who was getting married. Blacksmiths periodically performed a special rite of consecration of their forge - "Khikhiin khuurai". If lightning killed a person or burned down a dwelling and caused significant damage to the household, a multi-day “Neryeeri naadan” was arranged, accompanied by the performance of religious rites.

Of the ritual holidays associated with cattle breeding, it should be noted cutting the manes and tails of horses. The haircut was done in the spring with the help of neighbors. After finishing the work, the owner would splash and throw several pieces of boiled meat into the fire along with white hair torn from the manes and tails, and then treated the audience.

The days of migrations were solemn. For example, when moving to letniki, the entire ulus prepared milk wine, slaughtered sheep and arranged a general festivities in one day.

The dance games "Guugel", "Nooshelge", "Yagsha", "Khatar", "Yokhor", "Derbeeshen", "Barbagai", "Mushkharaldaan" and others, noted by researchers in the second half of the 19th century, apparently also existed in the 18th century. According to M.N. Khangalov, in the old days, the dance "Khatar" was started by old men and women, who, together with the youth, stood in a circle. The dance was divided into three periods: the first - the dancers, having formed a circle, hold each other by their lowered hands and slowly move in the sun, making a circle, and sing songs of different content; the second - the dancers move closer, raise their hands and wave them slightly up and down, leaning forward a little, and at this time they sing less drawn out and louder; the third - the dancers move close to each other, their arms bend at the elbows almost at a right angle and together, like one person, jump up, and the song is sung abruptly ... So they dance for a while, continuing to make a circle around the sun.

The yokhor dance was arranged with the onset of warm spring days. Various aspects of the spiritual life of the Buryats were manifested on the yokhor: some simply sang songs, others demonstrated their rich song repertoire, some went to the yokhor to show off the beauty of their voice, others to perform the songs they had newly created. They had fun on the yokhor, met with friends and comrades, young men and women met and fell in love. All this happened within the framework of the steppe etiquette.

Public holidays closely associated with shamanism were tailaguna, or takhils. The word "tailagan" comes from the ancient common Mongolian form "takhihu", which turned into "taihu", which means "honoring" (honoring the gods). Tailagans began with prayers and sacrifices to local patron spirits and ended with a common meal, drinking milk wine and various games - competitions, wrestling, archery, horse races. Most Buryats had three obligatory tailagans a year - spring, summer and autumn. The biggest holiday was the summer tailagan. Participation in tailagan was considered voluntary and honorable. It was a matter of honor not only for the owner, but also for all relatives, to bring one's "sasali" (wine for libation to the deities) to tailagan and have a share - khubi from the meat of a sacrificial animal. Therefore, the poor, who could not contribute to the organization of the celebration, were assisted. As a rule, only men and children of both sexes were allowed to go to the tailagan. After tailagan, a party went on in the uluses for two or three days, the youth organized naadan and yokhor.

The Buryats had a peculiar cult of the word. Storytellers, uligershins, songwriters, connoisseurs of riddles, proverbs and sayings, witty and talented improvisers were especially popular. Not a single festival, not a single important event in the life of the ulus took place without recognized singers, improvisers, tuhechins. Often the best of them specially went to neighboring uluses to compete. In such cases, the hosts, having received guests, put up local masters against them, who were supposed to defend the honor of the ulus and clan. Such competitions were a kind of cultural event and attracted many people.

It is impossible not to mention such a custom as “competitions in wit” - sese bulyaaldaha, arranged at any celebrations: at a wedding, during a reception, at a tailagan. This is essentially a scene, like an interlude, in which two or more people take part and which is designed for the viewer. One of the participants asked questions intended to ridicule or confuse the other, and the partner answered, showing maximum resourcefulness and trying in turn to put the interlocutor in a difficult position. Questions and answers were often given in poetic form, with alliteration and a certain rhythm. The motive of such a competition was widely represented in the songwriting of the Buryats.

With the adoption of Lamaism in Transbaikalia, festivities and amusements began to take on a slightly different character. Shaman tailagans (takhils on obo) were included in the system of lamaist rituals, arranged without animal sacrifices, by invocations and treats of Taman gods and spirits. From now on, it was supposed to perform laudatory hymns from the honor of the lamaist gods, to please them with music, fragrant ablutions, to give jewelry, to express good wishes. Lamas became the main actors at the holidays. At the end of the prayer service, naadan began, and traditional sports competitions were held.

Gradually, purely lamaistic holidays - khurals, arranged at datsans, became widespread. The most popular were the days of Maidari and Tsam, which fell on the summer months. The Maidari festival was held with the confluence of many believers with the participation of a large number of lamas. The ceremony, which had the character of a magnificent mystery, included the transfer of the statue of Maidari to the chariot and the movement of this chariot around the monastery. After the religious part, a folk festival began - naadan, accompanied by games, entertainment, and competitions. In the holiday of Tsam, the main part of the ritual was dances-mysteries of lamas in masks.

In winter, Sagaalgan (white month) was celebrated, timed to coincide with the beginning of the first spring lunar month, which was considered simultaneously the beginning of the New Year. The celebration lasted about a month and, in addition to prayers in datsans, included fortune-telling, making animal figurines, and so on. During the holiday, they congratulated each other, made gifts, expressed good wishes, and ate plentifully.

Family and marriage relations of the Buryats were complex, developed over the centuries, people's relations, reflecting not only the existing social structure of society, but also the phenomena of previous social formations.

The wedding rites of the Buryats were a complex of various rituals relating to almost all aspects of people's lives - art, religion, folklore, ethics, physical training, etc. During the wedding, ulusniks showed their skills in archery, in wrestling, and pacers, in the performance of songs, knowledge of mythology, genealogy, legends and traditions.

All aspects of family and marriage relations were regulated by customs and traditions. Exogamy, which persisted until the beginning of the 20th century, did not allow marriage of persons belonging to the same genus. For example, the Buryats of the Gotol clan took wives from the Irkhideevsky, Sharaldaevsky and Yangut families. There was a custom to talk to children in infancy, even when they were still in the cradle. As a sign of the conclusion of a marriage contract - huda orolsolgo, the parents of the bride and groom exchanged belts and drank milk wine. From that moment on, the girl became a bride, and her father had no right to marry her off to another. The Buryats married their children early: at the age of 14-15, and sometimes even earlier. Matchmakers were sent for negotiations; with the successful fulfillment of their mission, negotiations began on kalym - baril, the value of which depended on wealth. “There are wives for whom their husbands paid 60 horses, for some even 100, with the addition of a significant number of bulls and rams and 20 or more camels,” Langans noted.

In order to avoid spending money on kalym, they sometimes resorted to the custom of andalata - an exchange that consisted in the fact that two families, each with sons and daughters, exchanged girls. According to customary law, the dowry - enzhe was the full property of the wife, and the husband had no right to it. In some places, in particular among the Kudara Buryats, kidnapping was practiced - the kidnapping of the bride.

The wedding ceremony usually consisted of the following stages: preliminary agreement, matchmaking, wedding appointment, the groom’s trip with relatives to the bride and the payment of bride price, bachelorette party (basaganai naadan - girl’s game), looking for the bride and leaving the wedding train, waiting at the groom’s house, marriage, consecration new yurt. Wedding customs and traditions in different ethnic groups had their own characteristics.

The marriage union needed religious consecration. For shamanists, this consisted in the fact that during the matchmaking, the assembled relatives and matchmakers made a libation to the patron spirits. With the penetration of Lamaism, many wedding rites and traditions have changed. Gradually, the role of lamas in the wedding process, as well as in the life of the Buryats in general, became extremely important. Lamas began to determine the day and hour when the bride was taken away from the parental yurt, the color of the horse intended for her, and also the person who should take her out of the yurt and put her on a horse.

According to existing traditions, all relatives of the bride had to give gifts to her during the wedding. The parents of the newlyweds remembered well those who presented gifts in order to later repay with an equivalent gift.

At weddings, well-wishes and instructions were always pronounced - yurools.

With regard to women, there was a whole system of rules, prohibitions and duties. She did not have the right to call her father-in-law and older relatives of her husband by name, to sit if they were standing, in the presence of her husband's relatives she had to be with her head covered and in a woman's outfit. A woman was not allowed to attend tribal tailagans. After the death of her husband, she became the wife of his brother or other relative. Pregnancy did not free a woman from heavy housework. At the onset of childbirth, the woman was isolated from other family members, because she was considered unclean and could not approach and touch the fire for a certain time, hold tongs, and cook. Before starting household chores, she had to undergo a special rite of purification - aruulga. “They consider the entire female gender to be unclean, and for this no woman can pass along the western side of the fire laid out in the middle of the yurt, where idols hang, but must, although further, go the other way; if a woman or a girl rides, then upon arrival her horse, saddle and bridle are fumigated with Bogorodsk grass or fir, ”Langans noted.

In family and marriage relations, traces of the maternal clan were still preserved. Among the maternal relatives, a special place was occupied by her brother, the nagasa, who had a number of rights and obligations in relation to his sister's children. In the terminology of kinship, the Buryats retained the features of the classification system. The terms referred to a strictly defined category of relatives, among which the older ones - aha and the younger ones - duu, male relatives on the father's side - abaga and on the mother's side - nagasa, were distinguished.

Children occupy a significant place in the life of a Buryat. The most common and good wish among the Buryats was considered: “Khaluunda huuha khubuuntei, khadamda oshoho basagatai boloora” - “Have sons to continue your family, have daughters to marry”. It reflects the attitude of the Buryats towards children. Having many children has always been revered as happiness; parents with many children were given more honor and respect. The absence of children was considered a punishment from above, because to remain without offspring meant to end the family, not to save the hearth. If a Buryat died childless, they said that his fire had gone out. The most terrible oath was the words: “Let my hearth go out!”

The desire to have children, the consciousness of the need to procreate was so great that it gave rise to the custom, in the absence of one's own children, to adopt strangers, mainly children of one's relatives, most often boys. Under customary law, a man could take a second wife into the house if he had no children from his first marriage.

The child's father and mother were not called by proper names: the child's name was added to the words "father" or "mother" (for example, Batyn aba - Batu's father).

The extremely high mortality of children was based on various reasons - social disorder, low level of culture, lack of medical care, etc. rituals, expiatory sacrifices.

Six or seven days after the birth, the rite of placing the child in the cradle, "ulgeede oruulha", was performed. This ceremony was, in essence, a family celebration, at which relatives and neighbors gathered to give gifts to the newborn.

The name of the child was given by one of the senior guests. “If a baby is born in a yurt, then outsiders are waiting, whoever enters the yurt first and what word he says, then the name of the newborn, or what the father first looks at ... there are many Russian names, because it’s the first Russian to enter the yurt, so they give names, what is the name of the passer-by; and if the baby lives for a long time, then those who gave the name are given and honored, ”wrote M. Tatarinov.

In families where children often died, the child was given a dissonant name in order to divert the attention of evil spirits from him in this way. Therefore, there were often names denoting animals (Bukha - Bull, Shono - Wolf), offensive nicknames (Khazagay-Crooked, Teneg - Stupid) and such names as Shuluun (Stone), Balta (Hammer), Tumer (Iron) .

With the penetration of Lamaism into Buryatia, foreign names began to be introduced, usually of Tibetan and Sanskrit origin: Galsan (Happiness), Damba (Highest), Rinchin (Precious), Aryaa (Saint). Borrowed Russian names sometimes underwent strong phonetic changes. For example, the name Roman was pronounced Armaan, Vasily - Bashiila, or Bashel.

The constant fear of losing a child gave rise to all sorts of protective measures, accompanied by magical ceremonies and rituals. In some places, a birch tree was placed in front of the entrance to the dwelling, from which a rope was stretched to the wall with pieces of cloth tied to it or a piece of seine. These signs, called zeek, were placed to prevent strangers from entering the house. The set of protective measures included amulets, which could be a knife and a whip placed under a child's bed, a tibia - shaata semegen, skins and wings of an owl. Rosehip branches were often used as amulets. But the most effective amulet, according to the Buryats, was considered a kind of amulet given by a shaman - hasyuuhan. A family where children often fell ill or died often turned to a shaman or a shaman woman with a request to become a godfather - naizhi baabai or a godmother - naija too day. The shaman sprinkled wine, gave an amulet, enjoyed special respect in the family and often visited the child. If he grew up healthy, then the parents considered themselves indebted to the shaman and gave him gifts.

The children's games reflected the labor activity of the elders. The surrounding nature, a flock of sheep, a herd of horses, an ulus with its measured and monotonous life, public holidays - this is the world in which the child's horizons developed. There was a whole system of mental, moral and physical education of children. According to the Buryats, a man was considered ideal if he had nine abilities - hain ere yuhen erdemtei: to be able to fight - barildakha, to be able to craft - urlakha, to know blacksmithing - darlakha, to be a hunter - agnakha, to be able to break the vertebral bone of cattle with his bare hands -- heeer shaaha, to be able to weave a whip of eight straps -- naimaar mogoyshlood mina tomoho, to weave a tripod for a horse -- gurbilaa shuder tomoho, to be able to pull a bowstring -- eber nomyn oohorye yazha shadakh and be a rider -- urildaani mori unakha.

In the Buryat family, there were no strict penalties for misconduct. Noting this, Langans wrote: “However, the children of both the Buryats and the Mongols have full will to follow their natural inclinations in everything, without fear of severe punishment for misconduct. There are among them those who are excellently capable of the verbal sciences they call and are gifted with an amazing memory: those appointed to lamas in the teachings taught by him succeed to such an extent that spiritual books of the Lamaic faith (written in the Tibetan language, which they do not understand) are recited by heart, and several people suddenly they can be read without straying in a single word. This is perhaps one of the first characteristics of the mental abilities of Buryat children.

The nature of the ancient Buryat burials can be judged from the data of archaeological excavations. For example, some burials on Olkhon dating back to the 18th century had artificial masonry made of stone slabs. In one of the female burials, various household items and jewelry, as well as millet grains, were found. On the frontal part of the skull on the skin, covered with silk cloth, lay a silver-plated disc. Several of the same decorations were below the neck. Apparently, they were sewn to the headdress and clothes of the buried. Under the neck were three mother-of-pearl discs with carved ornaments. Near the ear holes were earrings made of copper wire with beaded pendants - margins. Small bronze buttons lay in one row on the chest. At the right shoulder were 15 small coins of English, German and French origin dating back to the 18th century. On the wrists of both hands there were two bronze bracelets, on the right hand, in addition, three copper rings, and on the left - two. At the left hand lay an iron knife in a wooden sheath. At the right hand in a leather, badly decayed bag, lay two bronze spoons and a small iron knife in a sheath.

Under the skull, iron adornments of a spade-shaped truss and a large number of small metal pendants, apparently sewn to the collar of the suit, were found. The hair is braided into a pigtail and set in a copper tube. The lower part of the skirt of the costume is decorated with small plates of white metal and white beads.

The men were buried in the same way. In the burial ground, next to the described female burial, small buttons and a metal ornament with a late 18th century coin set in it were found near the skull. In his right hand lay a pipe with a long stem, tightly stuffed with tobacco, and a flint and steel with an iron flint. On the same side were two pieces of iron ore in a small wooden box. Bronze bracelets were worn on both hands. Under the neck lay a large number of small beads. They were probably trimmed with a collar of clothes. The leather headdress is decorated with glass beads of various colors and sizes.

All Buryat burials excavated on Olkhon had the same orientation in the position of the skeletons: women were buried with their heads to the east, and men - to the west, northwest and northeast.

In the Buryat burial grounds in the valley of the Talkin River (left bank of the Angara), a skeleton of a horse with an iron bit in its teeth, a skeleton of a bull or a cow, iron arrowheads, middle linings of bows of a complex Turkic-Mongolian type, a metal pipe - Hansa and other items were found. The age of the burial, presumably - the XVI-XVII century. These burials are interesting because they represent the past of the Angara Buryats, even before their contact with the Russians.

The forms of burial among the ethnic groups of the Buryats were different. According to travelers, in particular Georgi, among the Buryats, the dead man was buried in the clothes in which he died. Together with the deceased they put "knife, bow, arrows". At the burial place, the beloved horse of the deceased was slaughtered and the saddle was left there. Buryat cemeteries were usually located in small hollows or on the slopes of hills near Taman groves. Sometimes they did without common cemeteries. The custom of burying the deceased simply somewhere in the forest was preserved among the Alar Buryats until the end of the 19th century. Apparently, the coffin was not always made and not everywhere. Not infrequently, the deceased was left right on the surface of the earth, covered with trees or covered with stones and deadwood.

Another form of burial was the burning of corpses. “Whoever dies from a fraternal male or female sex, they cut the dead in the best dress, they put a flint, tinder, a pipe, a summer and winter dress with him, even if someone had gold and silver, they put them with them, and take them to the forest, surround them with firewood and they put horses in pairs, or how rich they are, and light firewood, where the dead one burns completely. And for commemoration they bring wine and food, and what remains is given to the dogs,” notes M. Tatarinov.

People killed by lightning were buried in a different way. According to shamanic notions, the one struck by thunder was considered the chosen one of heaven - tengri - and he was buried like a shaman: he was dressed in an orgoy (special costume), taken to a shaman's grove, where he was left on a specially arranged platform - aranga. Food was placed next to the aranga and wine was placed.

With the spread of Lamaism among the Trans-Baikal Buryats, changes occurred in funeral and memorial customs and rituals. Burials began to be associated with the prescriptions of the sacred books of Lamaism. Lama determined from books the day, hour and method of burial of the deceased. When determining the day and method of burial, both the time (year and constellation) of a person’s birth and the hour of his death, his social status and the nature of death were taken into account. The body of the deceased was usually wrapped with a piece of daba (matter), and the face was covered with hadaks (shreds of matter); to give him the appearance of being asleep, they bent their knees and put their right hand to their ear....

The deceased was laid with his head to the west so that the rays of the rising sun fell into his eyes. The grave was dug shallow, just to place the coffin. According to Lamaist prescriptions, it was possible to leave the dead in a coffin on the surface of the earth or subjected to partial burning. Sometimes the corpse was thrown into the water or simply left in the forest. In some cases, the bodies of lamas were burned, and the ashes in an earthen vessel were placed in small chapels - bumkhan, built of wood on top of a hill or mountain.

Rapprochement with the Russian population, the influence of Russian culture and way of life, the spread of Christianity in the Baikal region made some changes in the burial and memorial customs and traditions of the Buryats. These changes, in particular, consisted in the fact that they began to bury the dead deep into the ground and arrange a commemoration for them 49 days after the funeral.

Galina Prokopchuk
Summary of GCD for the preparatory group "Customs and traditions of the Buryat people"

State budgetary preschool educational institution

child development center - kindergarten No. 23

Krasnoselsky district of St. Petersburg

Summary of GCD for the preparatory group.

Subject: «»

Technologies used:

1. Electronic educational resources (ESM).

2. Health saving (exercise minute)

Compiled:

Educator Prokopchuk G.N.

Saint Petersburg

Lesson summary« Customs and traditions of the Buryat people»

Subject: « Customs and traditions of the Buryat people»

Target: introducing children to customs and traditions of the Buryat people.

Tasks:

1. Enrich and expand children's knowledge about customs and traditions of the Buryat people.

2. Develop figurativeness of speech with the help of lexical and grammatical exercises.

3. Enrich children's vocabulary with small forms folklore: proverbs, sayings, tongue twisters, riddles.

4. To form in children the skills of a collective game, interest in culture Buryat people

5. Raise respect for people of the indigenous nationality, interest, love and respect for customs and traditions.

Equipment: felt yurt, Buryat hat, dolls, a bag of bones - ankles, cards for the game "Yurt". The lesson was accompanied by a slide show on multimedia.

preliminary work:

1. Designing the development environment "My native land"

2. Examining the illustrations: animals, birds, national clothes, dishes, illustrations of everyday life Buryat. (

3. Conversations by topic: "Buryat yurt", "Who are they Buryats?", "Family tree", "Ornament", "Clothes Buryat", "Food Buryat", "Craft".

4. Reading fiction literature: "Bear", "Omul barrel", "Legend of the swan girl", "Legend of Baikal and Angara", "Geser".

5. Introduction to Buryat folklore - riddles, proverbs, sayings, tongue twisters, fairy tales.

6. Didactic games: "Find a pair", "Pick up a similar ornament", "Find Buryat costume"," Dress up a boy, a girl", "Collect items of clothing".

7. Movable Buryat games: "Mitten", "Camel and camel", "Hat, thread, knot".

8. Visit to the Museum of History Buryatia.

Lesson progress

Bring up. Hello dear guests and friends! We welcome you with a wish of happiness and kindness, in order to remember and revive our good traditions.

Children come into Buryat costumes.

Bring up. Today in the lesson we will get into the culture and life Buryat people. What you learn, tell yourself, you must remember in order to remember and continue customs and traditions of our ancestors.

Who are the ancestors? (These are our grandfathers, grandmothers, great-grandfathers, great-grandmothers - this is who gave birth to us)

- Guess my riddle: A house without a roof and windows,

And people live in it together (yurt)

Look at this yurt, they lived in such yurts Buryats. By Buryat custom Boys sit on the right side, and girls on the left. The children are seated.

Bring up. Let's remember how we were visiting the museum. stories Buryatia. What did you see in the yurt? (hearth, goddess, where the sacred books were placed, Buryat items; beds, tools)

What was the yurt made of? (the base is wooden, wooden slats, and felt was attached on top). The best pieces covered the north side from the cold wind.

In the summer, they often moved from place to place, and therefore the yurts were wooden, easily disassembled and assembled.

I propose to play a very interesting game.

Yurt game.

Children stand on a red ribbon, each child has his own path, the path is made up of colored rectangles. Whoever answers the question moves to the next rectangle.

Attention to the screen (on the screen - a yurt)

1. - What is it? (yurt)

2. - What is she like? (round, white, beautiful, etc.)

3. - What do they do in the yurt? (live, rest, play, etc.)

4. - Who lives in a yurt? (Buryats, People)

Let's make a beautiful sentence of your words - answers.

They live in a beautiful round yurt Buryats.

What is another name for a yurt? (dwelling, house, dwelling)

Guys, a yurt is the best housing invented by a nomad. It is light, heats up quickly, easily withstands frost and cold. (Children sit down)

What animals were bred Buryats? (goats, sheep, cows, horses and camels) Didactic a game: "Baby Animals"

The goat has a baby. (goat, and if a lot. (goats)

At the cow.

At the horse.

At the camel.

Well done, you know baby animals very well. Buryats often wandered from place to place following the herd.

Problem situation

Bring up. Why did they roam? (we were looking for good pastures where the grass grew thick and juicy)

What are good pastures for? (the animals ate grass and gave a lot of meat and milk, wool, fattened their cubs)

And now we will move to the summer pasture. Examining and telling the "summer pasture"

Make up a story about the animals we see in the pasture, (children sit in their seats).

Name the main foods Buryat?

Didactic game "Dairy products and meat dishes"

Dairy screening products: sour cream, milk, cheese, foam-urma, butter, etc. Meat dishes - buuza, sharbin, khushuur, black pudding, meat sausage, etc.

Budamshuu enters to the music of Bud. - Sayin bina, uhibuud! Sagaan Yaraar! Sagaalganaar!

Now the holiday of the White month continues and I congratulate you all. They come with gifts. As the mistress of your house, Polina Bulgatovta, I present the hadak.

Did you recognize me? I am cheerful Budamshuu, I like to play and have fun. Let's play! I will teach you to speak fluently Buryat and Russian. Repeat after me

Buryat Russians

1. Sa - sa - sa - Sa - sa - sa - Sanzha sasali sasaa Beyasit the sly fox

2. Ca - ca - ca - Cy - sy - sy- Caba sasan sagalhyaa The fox has a mustache

3. Sa - sa - sa - Su - su - su - Saryuun dayda sagarna Have you seen the fox?

Bud. Here, well done! Now I will test your mind and ingenuity - I will tell you Buryat riddles:

1. Where is the nose, there is the tail, (needle and thread)

2. Silk circle - seven holes around, (head)

3. Two brothers live side by side, but do not see each other (eyes)

Bring up. - And our children know Buryat proverbs

1 child Rather than dishonor your name, it's better to break your bones.

2 children He gave his word - it is necessary to keep it, he began to work - it is necessary to complete it.

3 children Looking at your shadow - you become beautiful looking at your peers

You become smart.

4 children Anger torments the body, and the mountain - the horse.

Bud. What kind of children you have - fast, dexterous, could not catch up with them. I give you this hat - malachai, you will play group. (Gives to teacher)

And what other items of national clothing Buryat you know? (children's answers)

Bring up. Now we will show festive clothes Buryat. (slide show)

good wishes:

1 child So that the herds grow fat.

2 children So that comfort reigns in your home.

3 children To keep everyone healthy.

4 children So that luck and success live in the family.

Bud. Oh, thank you kids, big for the good wishes. Well, it's time for me to go to other children. Bayartai!

Children: Bayartai!

Bring up. Thank you all for your attention!