Chuvash national traits. Appearance of the Chuvash: characteristic features and characteristics. Indigenous population of the Chuvash Republic
There is some truth in this statement. Any change of ethnonym is associated with the genetic drift of the people. Today's Chuvash are not only Suvars, they are also Bulgars - descendants of the Huns (Vunnogurs, etc.), they are also the awakened Mari (Viryal) and fragments of various nations that have merged into the sphere of Chuvash culture. Geneticists have recognized that the middle Chuvash are genetically close to the early Turks, that is, the Huns. But what about the rest of the Chuvash? Today the anthropological school of Chuvashia has been destroyed, but it was the anthropologists who claimed: “The Chuvash are 98% Caucasian; Mari, Mordovians by 82%, and Tatars and Bashkirs by 60%.” If the Chuvash are Turks, then why is this a big difference in terms of Caucasianness in relation to the Turks (Tatars and Bashkirs)?
Watching a film about the Chuvash-Turks, the following thoughts arise:
- the film postulates the idea that the Turks are not an anthropological, but a cultural community, this explains the difference in the anthropology of the Chuvash and other Turkic peoples. But in this case, how can we explain the powerful cultural difference between the Chuvash and the Turkic peoples: in religion, art, way of life? In addition, historically the Turks descend from a very specific ancestor - the Hun tribe Tyukue (Tyugyu), which means, after all, anthropology is a key indicator of the unity of the Turkic community.
- The film shows the rituals around the Abashevo mounds. From an archaeological point of view, the Abashevites are not the ancestors of the Chuvash. True, from the point of view of the attitude of the Chuvash to the mounds, as to “Ulăp tapri”, such filming is possible, but the Chuvash did not perform rituals near such places, except perhaps only in those cases when there was a kiremet on the hill.
- During the rituals, beer was not thrown into the fire. Beer, as well as offerings, were left at the cult site. The Mari offer sacrifices to the fire.
- The film tells about the developed hop growing in Chuvashia, but everyone should understand that there is no longer any need to talk about any industrial farming in the republic after the reign of the former Head of the Administration of Chuvashia. It would be worth saying that every village farmstead used to have its own brewery. All Russian names associated with brewing are Bulgaro-Chuvash: hops, malt, wort, etc.
- The ritual of “nime” (mutual assistance) was usually carried out during the construction of a house or during field work and was associated with personal participation in the work. Under the former Head of the Administration of Chuvashia, this ritual was reduced to the level of “voluntary-forced” monetary collections. The connection between the “nime” ritual and the autumn gatherings “kĕr sari” is not clear.
- Historically, yeast began to be added to beer at a later time, during the period of the nation’s drinking.
- It is believed that beer is a common Turkic drink. Judging by the name “săra” among the Chuvash and Altai, it may indeed seem so, however, who influenced whom? It is known that brewing originated in Mesopotamia in the 5th millennium BC, and not in Far East. Name at least one Turkic people, where brewing was also widely developed?
- If the Chuvash are Turkic-speaking, then why do the basic words of the people not fit into the Turkic vocabulary: for example: hevel (“sun” Chuv.) – helios (Greek). Why are the Turks nomads, and the Chuvash the most ancient farmers? (D.F. Madurov. Type of way of life of the Chuvash people and its role in the ecosystem of the Volga-Kama region // Ecological Bulletin of the Chuvash Republic. - Cheboksary: 2000. - Issue 20. D.F. Madurov. Verification of the way of the Chuvash people using the example of cultural artifacts // From the history of nature to the history of society: the past in the present and future: Supplement to the Bulletin of the Russian Philosophical Society. Materials scientific conference. M.: 2000. - part 1) Why all the Turks worshiped Tengrikhan, but the Chuvash have no traces of this cult. The Chuvash worship Tura. This is the name of a god of Central Asian origin. More details about this in the article (D.F. Madurov. Near Asian-Chuvash cultural parallels. P.360-382 // Scientific and pedagogical heritage of V.F. Kakhovsky and problems of history and archeology. Materials of the scientific-practical conference. December 19-20 2006 Book 2. – Cheboksary, ChGIGN, 2009).
- Listening to the Chuvash song in the film, I involuntarily remembered the Ukrainian one: “A birch tree grew on my pidvirya, Give us vodka hey ho, give us vodka hey ho. A birch tree grew on my pidvirya.” So who copied this song from whom?
- It’s a pity that the silver jewelry of the Chuvash people is poorly represented in the film. Embroideries with flowers embroidered with aniline threads look terrible. The height of vulgarity, this tradition appeared in the 50s, during the period of cultivation of the denial of national culture and imitation of Russian. A woman in a girl’s headdress simply looks funny, and the combination of glasses and an ethnographic costume also looks ridiculous.
- The film claims that the Chuvash who converted to Islam began to be called Tatars. This phrase reveals the meaning of the kinship of the Turkic-speaking Chuvash and Tatars. One should be aware that these processes took place during the period of Tatar domination in the region and their maximum cultural influence. Exactly the same processes are taking place today, and from this point of view, most of the Orthodox Russian-speaking population can also point to their Chuvash (Bulgaro-Suvar) roots. At the same time, in the Chuvash environment there are traces of genetic input from neighboring peoples.
- I am surprised to learn that the Chuvash language exists and will exist thanks to the translation of the Bible into it. In fact, the sacred scriptures in the “Hunnic language” were published back in 530, but this in no way affected the preservation of the language or the translations themselves. Of course, we can only thank the Russian Institute of Bible Translation for another large (by our standards) financial contribution. Let us remember that with a grant from the English Bible Society, missionary-educator I.Ya. Yakovlev built the Chuvash Simbirsk school. Only the main goal of this mission was not the development of the national culture of the Chuvash, but purely missionary tasks, not for nothing, according to the recollections of the students of the Simbirsk school, it was forbidden to sing Chuvash folk songs. And from the point of view of the Orthodox (Orthodox) Church, even folk costume is “pagan,” as the Cheboksary News newspaper has already written about in its propaganda articles. So, it turns out that they slipped us another “Trojan” (“Trojan horse”).
After watching the film, you get the feeling that this film was created to further divide our people, or that it was created by people incompetent in these matters.
Life style, everyday life, rituals - all this influences behavior. The Chuvash people live in the center of the European part of Russia. Characteristic character traits are integrally connected with the traditions of these amazing people.
Origins of the people
About 600 kilometers from Moscow is the city of Cheboksary, the center of the Chuvash Republic. Representatives of a colorful ethnic group live on this land.
There are many versions about the origin of this people. It is most likely that the ancestors were Turkic-speaking tribes. These people began migrating west as early as the 2nd century BC. e. Seeking a better life, they came to the modern territories of the republic back in the 7th-8th centuries and three hundred years later they created a state that was known as This is where the Chuvash came from. The history of the people could have been different, but in 1236 the state was defeated by the Mongol-Tatars. Some people fled from the conquerors to the northern lands.
The name of this people is translated from Kyrgyz as “modest”, according to the old Tatar dialect - “peaceful”. Modern dictionaries claim that the Chuvash are “quiet”, “harmless”. The name was first mentioned in 1509.
Religious preferences
The culture of this people is unique. Elements can still be traced in the rituals. The style was also influenced by close communication with Iranian-speaking neighbors (Scythians, Sarmatians, Alans). The Chuvash adopted not only their everyday life and economy, but also their manner of dressing. Their appearance, costume features, character and even religion were obtained from their neighbors. So, even before joining the Russian state, these people were pagans. The supreme god was called Tura. Later, other faiths began to penetrate into the colony, in particular Christianity and Islam. Those who lived on the lands of the republic worshiped Jesus. Allah became the head of those who lived outside the area. In the course of events, Muslims became dissatisfied. Yet today, most of the representatives of this people profess Orthodoxy. But the spirit of paganism is still felt.
Merging two types
Various groups influenced the appearance of the Chuvash. Most of all - Mongoloid and That is why almost all representatives of this people can be divided into fair-haired Finnish and dark-haired representatives. Blonde hair is characterized by light brown hair, gray eyes, pallor, a wide oval face and a small nose, the skin is often covered with freckles. At the same time, they are somewhat darker in appearance than Europeans. Brunettes' locks are often curled, their eyes are dark brown and narrow in shape. They have poorly defined cheekbones, a depressed nose and a yellow skin type. It is worth noting here that their features are softer than those of the Mongols.
The Chuvash differ from neighboring groups. Characteristic for both types are a small oval head, a low bridge of the nose, narrowed eyes, and a small, neat mouth. Average height, not prone to obesity.
Casual look
Each nationality has a unique system of customs, traditions and beliefs. The population of the Chuvash Republic was no exception. Since ancient times, these people made their own cloth and canvas in every home. Clothing was made from these materials. Men were supposed to wear a linen shirt and trousers. If it became cool, a caftan and a sheepskin coat were added to their look. The Chuvash had patterns unique to themselves. The woman’s appearance was successfully emphasized by unusual ornaments. All things were decorated with embroidery, including the wedged shirts that the ladies wore. Later, stripes and checks became fashionable.
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Each branch of this group had and still has its own preferences for the color of clothing. Thus, the south of the republic has always preferred rich shades, and northwestern fashionistas loved light fabrics. Each woman's outfit included wide Tatar trousers. A mandatory element is an apron with a bib. It was especially diligently decorated.
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In general, the appearance of the Chuvash is very interesting. The description of the headdress should be highlighted in a separate section.
Status determined by helmet
Not a single representative of the people could walk with his head uncovered. This is how a separate movement in the direction of fashion arose. Such things as tukhya and hushpu were decorated with special imagination and passion. The first was worn on the head by unmarried girls, the second was only for married women.
At first, the hat served as a talisman, a talisman against misfortune. Such an amulet was treated with special respect and decorated with expensive beads and coins. Later, such an object not only decorated the appearance of the Chuvash, it began to talk about social and marital status women.
Many researchers believe that the shape of the dress resembles Others provide a direct link to understanding the design of the Universe. Indeed, according to the ideas of this group, the earth had a quadrangular shape, and in the middle stood the tree of life. The symbol of the latter was a bulge in the center, which distinguished a married woman from a girl. Tukhya had a pointed conical shape, hushpu was round.
The coins were chosen with special care. They had to be melodic. Those that hung from the edges hit each other and rang. Such sounds scared away evil spirits - the Chuvash believed in this. The appearance and character of a people are directly related.
Ornament code
The Chuvash are famous not only for their soulful songs, but also for their embroidery. The skill grew over generations and was passed down from mother to daughter. It is in the ornaments that one can read the history of a person, his belonging to a separate group.
The main feature of this embroidery is its clear geometry. The fabric should only be white or gray. It’s interesting that girls’ clothes were decorated only before the wedding. IN family life there was not enough time for this. Therefore, what they did in their youth was worn for the rest of their lives.
Embroidery on clothes complemented the appearance of the Chuvash. It contained encrypted information about the creation of the world. Thus, the tree of life and eight-pointed stars, rosettes or flowers were symbolically depicted.
After the popularization of factory production, the style, color and quality of the shirt changed. The older people grieved for a long time and assured that such changes in the wardrobe would bring disaster to their people. And indeed, over the years, true representatives of this genus are becoming fewer and fewer.
World of traditions
Customs say a lot about a people. One of the most colorful rituals is a wedding. The character and appearance of the Chuvash, traditions are still preserved. It is worth noting that in ancient times, priests, shamans or government officials were not present at the wedding ceremony. Guests of the event witnessed the creation of a family. And everyone who knew about the holiday visited the homes of the newlyweds’ parents. Interestingly, divorce was not perceived as such. According to the canons, lovers who married in front of their relatives must be faithful to each other for the rest of their lives.
Previously, the bride had to be 5-8 years older than her husband. On last place When choosing a partner, Chuvash people valued their appearance. The character and mentality of these people required that, first of all, the girl be hardworking. They gave the young lady in marriage after she mastered housekeeping. An adult woman was also tasked with raising a young husband.
Character is in customs
As previously mentioned, the very word from which the name of the people comes is translated from most languages as “peaceful”, “calm”, “modest”. This meaning absolutely corresponds to the character and mentality of this people. According to their philosophy, all people, like birds, sit on different branches of the big tree of life, each is a relative of the other. Therefore, their love for each other is limitless. The Chuvash people are very peaceful and kind people. The history of the people does not contain information about attacks on the innocent and arbitrariness against other groups.
The older generation keeps traditions and lives according to the old pattern, which they learned from their parents. Lovers still get married and swear fidelity to each other in front of their families. Mass celebrations are often held, at which the Chuvash language sounds loudly and melodiously. People wear the best suits, embroidered according to all the canons. They cook traditional lamb soup - shurpa, and drink home-made beer.
The future is in the past
In modern conditions of urbanization, traditions in villages are disappearing. At the same time, the world is losing its independent culture and unique knowledge. Nevertheless, the Russian government is aimed at maximizing the interest of contemporaries in the past of different peoples. The Chuvash are no exception. Appearance, features of life, color, rituals - all this is very interesting. To show to the younger generation the culture of the people, university students of the republic spend impromptu evenings. Young people speak and sing in the Chuvash language.
The Chuvash live in Ukraine, Kazakhstan, and Uzbekistan, so their culture is successfully breaking through into the world. Representatives of the people support each other.
Recently, the main book of Christians, the Bible, was translated into Chuvash. Literature is flourishing. The ornaments and clothing of the ethnic group inspire famous designers to create new styles.
There are still villages where they still live according to the laws of the Chuvash tribe. The appearance of men and women in such gray hair is traditionally folk. The great past is preserved and revered in many families.
Nikitina E. V.
Specifics of the mentality of the Chuvash people: Philosophical aspect of the study of the essence of ethnic mentality: abstract of the dissertation... candidate of philosophical sciences. - Cheboksary, 2004. - 169 p.
Academic degree: Candidate of Philosophy
HAC specialty code: 09.00.11
Specialty: Social philosophy
INTRODUCTION
Chapter I. PHILOSOPHICAL ASPECT OF STUDYING THE PROBLEM OF FORMATION OF ETHNIC MENTALITY
1. 1. Genesis of the concepts of mentality and ethnomentality
1. 2. Structure and functions of ethnomentality
1. 3. The essence of ethnomentality
Chapter II. MENTALITY OF THE CHUVASH PEOPLE: MAIN FEATURES AND SPECIFICITY OF ITS FORMATION
2. 1. Features of the formation of the mentality of the Chuvash people. Mythology and ethnoreligion as forms of mentality
2. 2. The role of the national language and folklore in the formation of the mentality of the Chuvash people
2. 3. Socio-historical conditions for the development of the peoples of the Volga region and the specifics of the Chuvash mentality
2. 4. Characteristic features of the Chuvash ethnic mentality
Introduction
Relevance of the research topic. The global changes that took place in the world at the turn of the 20th and 21st centuries caused radical transformations in interethnic relations, and national problems took on a topical tone. It is quite possible that without a clear definition of development parameters, without positive ethnic self-identification and lobbying of priority interests, without persistent protection of historical and cultural space, traditions and spiritual values, economically uncompetitive peoples such as the Chuvash, Udmurts, Mari, Mordovians, following the small-numbered the Shors, Teleuts, Kumandins, Yukaghirs will cease to be carriers of original cultures.
Against the background of the accelerating process of globalization not only in the sphere of economics and politics, but also in the field of culture and education, in the context of the increasing “Westernization” of the Russian way of life, interest in the problem of ethnic mentality *, in traditional national values, in the centuries-old spiritual and moral experience of ethnic groups seems very natural. Knowledge of the characteristics of ethnomentality and behavior of people in a specific geographical environment and socio-political situation is necessary for managing a multinational state.
The study of the problem of the Chuvash national mentality is caused by the desire to understand its identity, historical roots and spiritual foundations of development. In almost all spheres of human activity and intellectual creativity, the Chuvash have clearly demonstrated themselves: outstanding passionaries emerged from the people - world-famous cosmonaut A. G. Nikolaev, ballerina N. V. Pavlova, architect P. E. Egorov, sinologist N. Ya. Bichurin, minister-aircraft manufacturer P.V. Dementyev, ethnoeducator G.N. Volkov, diplomat A.V. Gorchakov, commander V.I. Lapaev, production organizer A.P. Aidak and many other figures. In philosophical
In the dissertation, the terms “national mentality”, “people’s mentality”, “ethnic mentality”, “mentality of an ethnic community”, “ethnomentality” are used as synonyms. from a perspective, this is the problem of the relationship between the categories of the universal and the particular, that is, the national in the universal and the universal in individual forms of the national. Spiritual foundations of Chuvash society, one of ancient peoples, settled at the junction of Europe and Asia, Orthodoxy and Islam, living in many regions Russian Federation, are especially interesting because they contain a deep fundamental platform of universal human principles, value absolutes and philosophical and ethno-religious teachings about the world and society.
The desire of any people to understand their history, preserve their culture and their usual, life-supporting psychological makeup is a natural desire. If in a person’s life the awareness of one’s belonging to a certain ethnic group (in other words, national self-awareness or ethnic identity), the search for specific values of the nation play an important role and have a serious impact on relations between people (from interpersonal to interstate), then the development of sciences that analyze national problems from different sides - ethnopsychology, ethnopedagogy, ethnosociology, ethnopolitical science, ethnophilosophy - is absolutely necessary.
The relevance of the study of national issues increases noticeably during periods of turning point in the relations between peoples and states due to the need for correct forecasting and development of concepts further development humanity. Ethnophilosophy has a great responsibility: will it welcome globalization, theoretically justifying the usefulness of the erosion of traditional culture, morality, mentality, basic ideologies of the value-normative system, or will it try to minimize the possibility of downward cultural dynamics, adapting political-economic innovations to the value-semantic core - to the mentality of his people.
The degree of development of the problem and theoretical sources. Purposeful research into the problems of ethnopsychology and ethnomentality begins in modern times, when the object of study became the “spirit of the people”, “soul of the people”, “national character” and when it was first recorded that the formation ethnic characteristics influenced by climate, religion, laws, principles of government, examples of the past, morals and customs. From the first steps of the formation of ethnopsychology, its largest representatives studied mentality, albeit under different names. In the works of scientists of the 18th-19th centuries. J. Buffon, W. Wundt, G. W. Hegel, I. G. Herder, E. Durkheim, I. Kant, M. Lazarus, G. Le Bon, C. Linnaeus, C. Montesquieu, I. G. Fichte, Z. Freud, A. Fulier, H. Steinthal, K. Jung made attempts to identify the essence of national character, the features of its manifestation in the social life and cultural creativity of peoples.
The term “mentality” first appeared in 1856 in the vocabulary of the American philosopher R. Emerson. Subsequently, this concept was used by neo-Kantians and phenomenologists. However, it was developed with considerable fruitfulness by French historians of the 20th century. Representatives of the Annales school (M. Blok, L. Febvre, J. Le Goff) became pioneers in the use of the term “mentality” in scientific works, preferring it to “collective ideas”, “collective unconscious” and other similar concepts. G. Butul was one of the first to give a detailed definition of mentality, establishing its place between the world and a person who perceives this world as if through a prism. In his understanding, mentality is “a set of ideas and intellectual attitudes inherent in an individual and connected to each other by logical connections or relationships of faith. our mentality is between us like a prism. it, to use Kant’s expression, is the a priori form of our knowledge.” Researchers contributed to the formation of the concept of “mentality” primitive cultures L. Lévy-Bruhl, M. Moss, C. Lévi-Strauss. Studying the various customs of uncivilized peoples, they drew attention to the colossal difference in thinking that was formed in different cultural conditions. The problems of ethnology within the framework of the philosophy of history and culture were considered by A. Toynbee, O. Spengler, KLspers, in the field of anthropology - L. Morgan, E. Tylor, J. Frazer.
In the 1960-80s. J. Duby, A. Dupron, F. Ariès, A. Burguière, W. Raulf, P. Burke, A. Bureau, R. Chartier and others studied the history of mentalities in Europe. Foreign historians of anthropological orientation began to consider all spheres of reality in projections of human ideas about them, through the mentality of social and ethnic groups. Today their concept finds serious support not only in historical science, but also in cultural studies and philosophy.
P. E. Astafiev, N. A. Berdyaev, N. Ya. Danilevsky, F. M. Dostoevsky, V. O. Yupochevsky, N. O. Lossky, V. wrote about the Russian national idea, the specific character and thinking of the Russian people. V. Rozanov, V. S. Solovyov, P. A. Sorokin, L. N. Tolstoy, N. I. Turgenev, P. Ya. Chaadaev and many other philosophers and historians. In modern domestic research, the concepts of “national idea”, “national consciousness”, “national identification” and partly “national mentality” receive different interpretations within the framework of cultural studies, sociology, political science, philosophy and other humanities. Of the new developments that embody a philosophical approach to ethnosocial problems, the studies of R. G. Abdulatipov, S. S. Averintsev, M. Yu. Alekseev, E. Yu. Bagramov, A. K. Baiburin, B. N. Bessonov stand out , Yu. V. Bromley, A. V. Valeeva, E. M. Vinogradova, G. D. Gacheva, L. N. Gumshgeva, G. Guseinova, M. S. Dzhunusova, L. M. Drobizhevoy, A. G. Zdravomyslova, A. N. Jesuitova, L. V. Karaseva, K. K. Kasyanova, I. S. Kona, V. G. Krysko, D. S. Likhacheva, S. A. Magarila, M. K. Mamardashvili , V. M. Mezhueva, V. A. Mikhailova, G. V. Osipova, M. N. Rutkevich, Z. V. Sikevich, G. U. Soldatova, T. G. Stefanenko, V. A. Tishkova, D N. Uznadze, V. M. Fedorov, V. Yu. Khotinets, G. G. Shpet and many others.
The study of specifically mental structures from historical, social, psychological, cultural and philosophical points monographs and individual articles by B. S. Gershunsky, A. I. Grishchuk, A. Ya. Gurevich, P. S. Gurevich, I. G. Dubov, Z. Z. Ibragimova, Yu. A. Kovalev, V. V. Kochetkova, Z. I. Levina, V. V. Manekina, B. V. Markova, I. V. Mostovoy, A. P. Ogurtsova, D. V. Polezhaeva, L. N. Pushkareva, E. Ya. Tarshis, E.B. Shestopal and others. In recent years, round tables and conferences have been held, and special works have appeared with a socio-philosophical analysis of the phenomenon of “national mentality”, “mentality of an ethnic community”. These include studies by K. Z. Akopyan, V. G. Belousov, A. L. Vassoevich, I. M. Gabdul-gafarova, S. V. Grineva, I. A. Dzhidaryan, R. A. Dodonov, B A. Dushkova, F. H. Kessidi, A. I. Paltseva, O. I. Pashkevich, N. A. Prokopishina, I. L. Sirotina, V. K. Trofimova, etc. However, the available Today, scientific and journalistic publications concerning the study of problems of ethnic mentality do not provide an unambiguous explanation of this complex sociocultural phenomenon, do not reveal the completeness of its essence and structure.
The national issue, including the peculiarities of mentality, is given close attention in the republics of the Russian Federation. Brochures and solid monographs by philosophers R. N. Bezertinov, R. Fakhrutdinov (Naberezhnye Chelny), Yu. A. Kaliev, V. S. Solovyov (Yoshkar-Ola), E. V. Mamedova (Yakutsk), IM Velm, G. A. Kornishina, M. V. Petrova, E. V. Popova (Izhevsk), R. S. Khakimov, V. I. Kurashova (Kazan), Z. N. Rakhmatullina, B. Kh. Yul-dashbaeva (Ufa), N. I Shutova (Saransk), K.K. Vasilyeva (Ulan-Ude), etc. In these studies, the nation is comprehended through knowledge of the characteristics of the people’s character, specific worldview and special structure of mentality.
Issues of Chuvash behavior, national idea, and self-awareness appear in scattered form in publications of the 16th-19th centuries. In the works of famous domestic and foreign travelers A. I. Artemyev, N. Witzen, V. P. Vishnevsky, Z. Herberstein, I. G. Georgi, A. M. Kurbsky, V. I. Lebedev, I. I. Lepekhin , A. Lukoshkova, G. F. Miller, A. N. Minha, A. Olearius, P. S. Pallas, V. A. Sboev, A. A. Fuks, I. F. Erdman contain interesting descriptions of traditional material and spiritual culture, as well as some comments on the behavior of Chuvash peasants. From the point of view of problems of mentality and consciousness of the nation, the works of Chuvash researchers, cultural and scientific figures of the 19th - early 20th centuries are of interest. N. I. Ashmarin, N. L. Bichurin, T. A. Zemlyanitsky, N. I. Ilminsky, V. K. Magnitsky, N. Ya. Marr, S. M. Mikhailov, N. N. Poppe, E. Rozhansky, G. T. Timofeev, I. N. Yurkin, I. Ya. Yakovlev and others.
The first examples of analysis of national character and mentality are found in the publications of the national newspaper “Khypar” (“News”, Kazan) for 1906-1907. In the speeches of prominent figures of science, culture, literature N.V. Nikolsky, M.F. Akimov, T.S. Taer, K.V. Ivanov, S.Kirillov, Vasya Anissi (A.V. Knyaginina) the acute problems of protection were raised the rights of the people, their culture, language, traditions. Analytical articles on the national issue were published in the 1020s of the 20th century (G. F. Alyunov, D. P. Petrov-Yuman, F. PLavlov, M. K. Sespel, G. I. Komissarov-Vander, A. P. Prokopyev-Milli, M.P. Petrov-Tinekhpi, D.V. Isaev-Avral, Mois. F. Fedorov, etc.). The documents of the Chuvash National Society (ChNO, 1918), the Congresses of Small Peoples of the Volga and Urals, held in Kazan under the direct supervision of Professor N.V. Nikolsky, are meaningful and have not lost their theoretical significance. Unfortunately, these archival materials have not yet been studied scientifically.
A sharp struggle against the “enemies of the people” (N.V. Shubossinni, N.I. Shelebi, P.P. Khuzangaya, V.E. Mitta, V.I. Krasnov-Asli, V.Z. Paimena, E.V. Elliev, V. E. Rzai, S. M. Lashman, S. P. Shypchyk and many other writers) in the 1930s took place at the forefront of the problem of national dignity, on the protection of language and culture. The lessons of the ideological confrontation of that time provide rich material for identifying significant features of the Chuvash ethnomentality. In the 1950-60s and subsequent years, discussions arose more than once about the “golden fleece” of national traditions and the Chuvash character. The fundamental dispute between the historian I. D. Kuznetsov and the writer M. N. Yukhma spread from the republican press to the pages of Moscow magazines.
A new wave of the “Chuvash idea” came during the years of perestroika at the end of the 20th century. Formation of informal associations (Society named after I. Ya. Yakovlev, People's Khural, Party people's development- CHAP, Chuvash Social and Cultural Center) was a bold step in the development of the nation’s self-awareness. Particular success in this matter fell on the Chuvash National Congress (formed in 1992). A lot has been written and published about the Congress and around the Congress. This material can serve as the basis for studying the characteristics of the mentality and specifics of the national consciousness of the Chuvash people during the 20th century. Among the scientific developments of the Soviet and post-Soviet period, on the basis of which conclusions can be drawn about the mentality of the Chuvash people, one should name the studies of specialists in various fields of knowledge G. A. Aleksandrov, I. A. Andreeva, E. V. Vladimirova, G. N. Volkov, P. V. Denisov, V. D. Dmitrieva, V. G. Egorova, N. I. Egorova, V. P. Ivanova, T. N. Ivanova, V. F. Kakhovsky, V. K. Kirillov, A. PKovalevsky, M. G. Kondratyev, N. G. Krasnov, L. P. Kurakova, G. B. Matveeva, G. A. Nikolaeva, T. N. Petrova, A. K. Salmina, M. Ya. Sirotkina, A. P. Smirnova, V.P. Stanyala, A.A. Trofimov, A.P. Khuzangaya and others. Philosophical aspects of the problem of culture and spiritual life of the Chuvash ethnic group are illuminated in the works of M.P. Zheltov, N.A. Ismukov, R. S. Kirillova, V. KH Kuznetsova, A. G. Matveeva, R. V. Mikhailova, Yu. P. Nikitina, G. D. Petrova, A. I. Petrukhina, A. G. Stepanova, E. Z. Feizova, V. I. Chekushkin, D. M. Shabunin and other philosophers.
An analysis of published works on the problem of the Chuvash national character, the Chuvash mentality shows that most of them are devoted to folklore, historical and literary studies, linguistics, ethnographic research. There are almost no works of a theoretical, methodological and socio-philosophical nature that reveal the essence of ethnic mentality and the specifics of its formation. Despite the obvious relevance of the problem under study, it still remains undeveloped.
The theoretical and methodological foundations of the dissertation are presented by research in the field of history, sociology, cultural studies, psychology, linguistics, historical anthropology, ethnology, pedagogy, which provided concrete scientific material for philosophical generalization. Effective methods for studying national mentality are intercultural analysis, synthesis, comparison, and generalization. Among the philosophical methods, the dissertation uses the method of ascent from the abstract to the concrete, the principle of unity of the historical and logical, and dialectical contradiction as a source of development. The work also used phenomenological and hermeneutical approaches to the analysis of ethno-social phenomena: phenomenology allows us to consider ethnic existence as an independent type of social existence, hermeneutics contributes to the restoration of complex ethno-social symbolism.
The methodological basis for the study of national mentality was supplemented by the principles of domestic psychology. Firstly, we adhere to the principle of determinism, developed by S. L. Rubinstein and his school in the mid-1930s, from which it follows that the psyche is determined by the way of life and changes with changes in the standard of living. The conditions of material life, the influence of the natural environment (landscape), climate, political and social conditions determine the differences in national mentalities and characters. Secondly, according to the principle of the activity approach put forward by A. N. Leontyev, the psyche is formed in the process of activity and is determined by its character. Traditional forms of activity for a given culture determine the national characteristics of mentality and character. Thirdly, L. S. Vygotsky’s concept of cultural-historical development is used, which explains the process of an individual’s assimilation of cultural experience developed during the historical development of civilization. The cultural-historical concept of L. S. Vygotsky-A. N. Leontiev is based on the theory of interiorization by J. Piaget and P. Janet. The formation of psychological characteristics is carried out through the internalization (transformation of external actions into internal ones) of social modes of activity in the process of ontogenetic development of a person. In concrete reality, the process of an individual mastering generic qualities occurs in a nationally specific form.
The object of research is the spiritual life of the Chuvash people, expressed in their historical and cultural heritage (in folklore, mythology, religion, fiction, ethnographic and other written sources).
Subject of research is the Chuvash ethnic mentality, its specificity and development trends.
Purpose and objectives of the study. The purpose of the study is to study the process of formation of ethnic mentality and identify its essence using the example of the historical fate of the Chuvash people, to substantiate the social significance of ethnomentality as an integral phenomenon of modern culture and human existence.
Achieving this goal required solving the following tasks:
1) analysis of the main theoretical approaches to defining the concept of “people’s mentality” in order to develop the category “ethnic mentality” and identify the content and structure of ethnomentality;
2) identifying the philosophical aspect of the study of the problem of ethnic mentality, which consists in the need to identify the specifics of contradictions that arise in the life of the people, and the method of resolving them in order to understand the essence of ethnomentality;
3) understanding the basic prerequisites and patterns of the process of formation and development of the mentality of the Chuvash and other “foreigners” of Russia, substantiating the cementing role of ancient mythology, ethnoreligion and language in preserving the national spirit of small peoples;
4) determining the characteristics of the mentality of the Chuvash people, revealing the features of some ethno-mental phenomena characteristic of modern Chuvash people.
Scientific novelty of the research. The dissertation, based on available available publications, summarizes the experience of the modern socio-philosophical concept of ethnomentality and on this basis, for the first time, an attempt was made to study the spiritual and moral image of the Chuvash nation.
The most significant results that determine the novelty of the development are reflected in the following provisions submitted for the defense of the dissertation:
1) the definition and content of ethnic mentality as a stabilizing spiritual, psychological-semantic, rational and irrational core of the life of the people has been clarified; taking into account the points of view of psychologists, biologists, ethnologists, historians and other specialists in the humanities, the structure of ethnomentality was adjusted (components were highlighted: ethnic consciousness (self-awareness), ethnic unconscious and ethnic character);
2) the social essence of ethnomentality is revealed; the concepts of ethnic interiorization and ethnic mentalization were introduced; It has been established that the way to resolve specific contradictions that arise in the life of the people and relate to the retransmission of ethnocultural values, traditions and experience from generation to generation is ethnic interiorization; it was found that the mentalization of behavior, communication and cognition as a process of acquisition by a person through internalization and socialization specific features thinking and behavior developed by a social community as a result of joint activities leads to the fact that human behavior becomes meaningful, role-playing; since ethnomentalization (an individual’s assimilation of ethnomental foundations) affects three most important spheres of human activity - behavior, communication, cognition, ethnomentality has significant socioregulatory potential that determines the intensity and direction of socio-political and sociocultural changes in the life of an ethnic group;
3) the reasons for the emergence and development of the characteristics of the mentality of the Chuvash people are substantiated (the influence of unique natural, cultural, historical-political, economic, social and living conditions, etc.) based on a comparison of the Chuvash national character and behavior with the mentality of other Volga peoples; despite the significant presence of eastern and western elements in the Chuvash culture, the ethnomentality of the Chuvash is considered as an independent, special worldview that has absorbed the acceptable cultural traditions of many peoples in a revised form;
4) the most characteristic features of the modern Chuvash ethnic mentality are highlighted, such as extremely warm collectivism in the world, reverent attitude towards the land, nature and life, unquestioning loyalty to oath and duty, etc., which are still preserved, despite the strong globalization pressure in the spheres of everyday life and spiritual culture of small peoples.
Theoretical and practical significance of the work. The results * obtained in the dissertation make it possible to clarify the content, structure and functions of ethnic mentality, and to determine its place in the system of concepts of social philosophy. Identification of the specifics of the formation of the mentality of an ethnic community contributes to a deeper understanding of the internal sources of the spiritual life of nations, the successful resolution of interethnic conflicts, settlement and adjustment national policy. The research materials were used when delivering lectures and conducting seminars on social philosophy, and were partially used in the creation of textbooks on regional disciplines (“The World of Chuvash Culture”, etc.).
Approbation of work. The main provisions and conclusions of the work were presented at meetings of the Department of Philosophy of the Humanities faculties s
Chuvash state university them. I. N. Ulyanov, at regional and international scientific and practical conferences and seminars at Moscow State University. M. V. Lomonosov, Samara State Pedagogical University, Ulyanovsk State Technical University, at specialized sociological courses at Kazan State University. The research materials were reflected in 8 scientific publications with a total volume of 2.5 pp.
The dissertation research was carried out with the financial support of the Ministry of Education and Science of the Russian Federation (grant for supporting graduate students, grant code - AOS-1. 1-229).
The dissertation was discussed at an extended meeting of the Department of Philosophy of the Humanities Faculties of the Chuvash State University. I. N. Ulyanova and recommended for protection.
Work structure. The dissertation research consists of an introduction, two chapters containing seven paragraphs, a conclusion and a list of references.
Conclusion
The conclusions of the dissertation research are formed in the following provisions:
1) We see the philosophical aspect of studying the problem of the formation of an ethnic mentality in identifying the specifics of contradictions in the life of an ethnic group, primarily related to behavior and communication, and the method of resolving them and thereby understanding the essence of this phenomenon. The specificity of the mentality of a people develops in phylogenesis in the process of adaptation to the social and natural environment and is fixed in the psyche of each individual in the form of biological prerequisites for the development of a special manner of thinking. These genetically fixed potential possibilities can be realized only in the process of ontogenetic development of a person thanks to social communication. This leads to a conclusion about the social essence of ethnic mentality. Ethnomentality acts as a way of sociocultural regulation of the life of the people, allowing the individual and the ethnic group as a whole to function optimally in the conditions of a given environment.
2) The mechanism of formation of ethnomentality in ontogenesis, i.e. ethnomentalization, is associated with interiorization and socialization (training and assimilation by an individual of a certain system of knowledge, values, norms, attitudes, patterns of behavior inherent in a given ethnic group). Resolution of contradictions in behavior, communication, and cognition occurs through ethnic interiorization - through the formation of concepts as a result of the transformation of external actions into internal ones, characterizing the ethnic side of the life of the people, on the basis of which ethnic role behavior arises. The formation of ethnic behavior, in turn, leads to the formation of ethnic (national) consciousness and self-awareness and, consequently, ethnic mentality.
3) The mental qualities of the Chuvash people, such as collectivism in everyday life, love of their native language, reverent attitude towards the land, nature, honesty, loyalty to oath and duty, etc., are based on spiritual attitudes and axiological foundations that have developed over many centuries under the influence of the geopolitical location of the region, natural, cultural, historical and social conditions for the development of the ethnic group.
4) A valuable source in the study of Chuvash ethnomentality are materials of folklore, mythology, proverbs and sayings, ancient vocabulary and historical analysis of the language, which enshrine the relationships between the phenomena of reality reflected by consciousness and their assessment. The core component in the mentality of the Chuvash people is the ethnic religious and philosophical teaching of Sardash, which contains the ideological position and foundations of the traditional culture of the ethnic group. Islam and the Arab-Turkic world, as well as Orthodoxy and interaction with the Russian people, had a significant influence on the mentality of the Chuvash.
5) The civilized development of Chuvash society as part of the Russian state has national identity. Ancient traditional culture is alive, although the 20th century introduced a lot of “alien” into the Chuvash ethnomentality. The preservation of sociocultural traditionalism as a way of self-preservation of the people in the future is possible only if combined with adaptation processes.
The list of mental traits of any people contains a number of positive and negative traditional qualities. Dividing them into pros and cons is relative, conditional, because when viewed from different points they can easily be rearranged. The evaluation criterion in such cases should be the national morality and ideological teachings of the ethnic group, correlated with universal human values.
Emphasizing the hard work, modesty, collectivism, tolerance, unpretentiousness, and hospitality of the Chuvash has become the talk of the town, and at the same time, derogatory reproaches of stinginess, stubbornness, resentment and envy come to the fore. Folklore, religious, historical materials, as well as modern observations quite convincingly testify to the militancy and patriotism, perseverance and audacity, endurance and patience, love of freedom and perseverance, righteousness and sacrifice, tenacity and determination in the Chuvash national character, which at the turn of the 20th-21st centuries became almost invisible or moved from positive to disrespected qualities. Ignoring the spirit of love of freedom of our ancestors - the warriors of Ataman Ermak, Bolotnikov, Razin or Pugachev, who fought side by side, hung on tagans and burned in the fire along with Salavat, is unforgivable. An entire section is required to study the militancy and patriotism of the Chuvash people. Having left the world a dozen words for military commands and ranks (hurray, ataman, esaul, etc.), raising great commanders from Mode to Chapaev, from the military leaders of the General Staff P. P. Lebedev, A. N. Bogolyubov to cosmonaut A. G. Nikolaev , today the Chuvash people do not want to raise a warrior-defender. This is a new turning point in the character and mentality of the nation.
The work is expected to continue with analysis philosophical teachings, runes and maps preserved in ancient Chuvash writings, in-depth study of monuments of ancient Chuvash writing and folklore and philosophical masterpieces of mythology, ethnoreligion and non-artistic creations of the 19th-20th centuries. During the 20th century, the Chuvash waged a tireless struggle to preserve traditional ethnomentality and ethnic stability. A step-by-step in-depth study of the Chuvash national spirit awaits its turn.
An attempt to understand the essence of ethnic mentality using the examples of the Chuvash and other Volga peoples, undertaken in this work, revealed the immense depth of the socio-philosophical topic, the versatility of the moral, aesthetic-psychological, traditional-innovative, conscious-subconscious state of the nation in different times and in various situations, because it is this outwardly unsteady, but internally solid, core quality that is the core of the centuries-old relationships between tribes, peoples, nations and states.
In the last quarter of the 20th century, at a time when the topic of “chăvashlakh” (“Chuvashness”) was discussed orally and in writing, the word “mentality” was not in dictionaries or in textbooks on psychology, history, cultural studies and ethnology, but among Russian philosophers and political scientists debated the identity and difference of the concepts “ folk soul", "community spirit", "national character", "mentality" and "mentality". Soon, methodological justifications and methodological techniques for studying the problems of national spirit, character and mentality were found unusually quickly, terms and their content were defined, and all sorts of components of a new capacious concept were identified. Works on the mentality of the Russian, Tatar, Bashkir, Udmurt and other peoples of the Volga basin appeared one after another. Against this background, the study of the Chuvash mentality has become an urgent matter for many reasons, including the reason national mentality: The Chuvash are destined to keep up with others.
In our work, we use the term “ethnomentality” instead of the concepts “mentality of the people”, “national mentality” and consider it the most capacious and convenient. Ethnomentality is a set of generally accepted models of thinking, behavior, and communication that are significant for the self-identification of members of an ethnic community, developed in the process of joint life activity of the people through the resolution of specific contradictions regarding the transmission of ethnocultural values, traditions, social experience from generation to generation, and conditioned by cultural and historical, socio-political factors and genetic and mental characteristics of the ethnic group. The structure of ethnomentality consists of three main components: ethnic consciousness (self-awareness), ethnic unconsciousness and ethnic character.
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The Chuvash people are quite numerous; more than 1.4 million people live in Russia alone. Most occupy the territory of the Republic of Chuvashia, the capital of which is the city of Cheboksary. There are representatives of the nationality in other regions of Russia, as well as abroad. Hundreds of thousands of people each live in Bashkiria, Tatarstan and the Ulyanovsk region, and a little less in the Siberian territories. The appearance of the Chuvash causes a lot of controversy among scientists and geneticists about the origin of this people.
Story
It is believed that the ancestors of the Chuvash were the Bulgars - tribes of Turks who lived from the 4th century. on the territory of the modern Urals and in the Black Sea region. The appearance of the Chuvash speaks of their kinship with the ethnic groups of Altai, Central Asia and China. In the 14th century, Volga Bulgaria ceased to exist, the people moved to the Volga, to the forests near the Sura, Kama, and Sviyaga rivers. At first there was a clear division into several ethnic subgroups, but over time it smoothed out. The name “Chuvash” has been found in Russian-language texts since the beginning of the 16th century, it was then that the places where these people lived became part of Russia. Its origin is also associated with the existing Bulgaria. Perhaps it came from the nomadic tribes of the Suvars, who later merged with the Bulgars. Scholars were divided in their explanation of what the word meant: a person's name, a geographical name, or something else.
Ethnic groups
The Chuvash people settled along the banks of the Volga. The ethnic groups living in the upper reaches were called Viryal or Turi. Now the descendants of these people live in the western part of Chuvashia. Those who settled in the center (anat enchi) are located in the middle of the region, and those who settled in the lower reaches (anatari) occupied the south of the territory. Over time, the differences between subethnic groups have become less noticeable; now they are the people of one republic, people often move and communicate with each other. In the past, the way of life of the lower and upper Chuvashes was very different: they built their homes, dressed, and organized their lives differently. Based on some archaeological finds, it is possible to determine which ethnic group an item belonged to.
Today, there are 21 districts in the Chuvash Republic, and 9 cities. In addition to the capital, Alatyr, Novocheboksarsk, and Kanash are among the largest.
External features
Surprisingly, only 10 percent of all representatives of the people have a Mongoloid component that dominates their appearance. Geneticists claim that the race is mixed. It belongs predominantly to the Caucasian type, which can be seen from the characteristic features of the Chuvash appearance. Among the representatives you can find people with brown hair and light-colored eyes. There are also individuals with more pronounced Mongoloid characteristics. Geneticists have calculated that the majority of Chuvash have a group of haplotypes similar to that characteristic of residents of countries in northern Europe.
Among other features of the appearance of the Chuvash, it is worth noting their short or average height, coarse hair, and darker eye color than those of Europeans. Naturally curly hair is a rare phenomenon. Representatives of the people often have epicanthus, a special fold at the corners of the eyes, characteristic of Mongoloid faces. The nose is usually short in shape.
Chuvash language
The language remained from the Bulgars, but differs significantly from other Turkic languages. It is still used in the republic and in surrounding areas.
There are several dialects in the Chuvash language. The Turi living in the upper reaches of the Sura, according to researchers, are “okai”. The ethnic subspecies anatari placed greater emphasis on the letter “u”. However, clear distinctive features on this moment are missing. The modern language in Chuvashia is rather close to that used by the Turi ethnic group. It has cases, but lacks the category of animation, as well as the gender of nouns.
Until the 10th century, the runic alphabet was used. After reforms it was replaced by Arabic symbols. And since the 18th century - Cyrillic. Today the language continues to “live” on the Internet; even a separate section of Wikipedia has appeared, translated into the Chuvash language.
Traditional activities
The people were engaged in agriculture, growing rye, barley and spelt (a type of wheat). Sometimes peas were sown in the fields. Since ancient times, the Chuvash raised bees and ate honey. Chuvash women were engaged in weaving and weaving. Patterns with a combination of red and white colors on fabric were especially popular.
But other bright shades were also common. The men carved, cut dishes and furniture from wood, and decorated their homes with platbands and cornices. Matting production was developed. And since the beginning of the last century, Chuvashia began to seriously engage in the construction of ships, and several specialized enterprises were created. The appearance of the indigenous Chuvash is somewhat different from the appearance of modern representatives of the nationality. Many live in mixed families, marry with Russians, Tatars, and some even move abroad or to Siberia.
Suits
The appearance of the Chuvash is associated with their traditional types of clothing. Women wore tunics embroidered with patterns. Since the beginning of the 20th century, the lower Chuvash women have been wearing colorful shirts with ruffles from different fabrics. There was an embroidered apron on the front. For jewelry, Anatari girls wore tevet - a strip of fabric trimmed with coins. They wore special caps on their heads, shaped like a helmet.
Men's trousers were called yem. In the cold season, the Chuvash wore foot wraps. As for footwear, leather boots were considered traditional. There were special outfits worn for the holidays.
Women decorated their clothes with beads and wore rings. Bast sandals were also often used for footwear.
Original culture
Many songs and fairy tales, elements of folklore remain from the Chuvash culture. It was customary for the people to play instruments on holidays: the bubble, the harp, the drums. Subsequently, a violin and an accordion appeared, and new drinking songs began to be composed. Since ancient times, there have been various legends, which were partly related to the beliefs of the people. Before the annexation of the territories of Chuvashia to Russia, the population was pagan. They believed in various deities and spiritualized natural phenomena and objects. At certain times, sacrifices were made as a sign of gratitude or for the sake of a good harvest. The main deity among other deities was considered the god of Heaven - Tur (otherwise - Torah). The Chuvash deeply revered the memory of their ancestors. The rituals of remembrance were strictly observed. Columns made of trees of a certain species were usually installed on the graves. Linden trees were placed for deceased women, and oak trees for men. Subsequently, most of the population accepted the Orthodox faith. Many customs have changed, some have been lost or forgotten over time.
Holidays
Like other peoples of Russia, Chuvashia had its own holidays. Among them is Akatui, celebrated in late spring - early summer. It is dedicated to agriculture, the beginning preparatory work to sowing. The duration of the celebration is a week, during which time special rituals are performed. Relatives go to visit each other, treat themselves to cheese and a variety of other dishes, and pre-brew beer from drinks. Everyone sings a song about sowing together - a kind of hymn, then they pray for a long time to the god of Tours, asking him for a good harvest, the health of family members and profit. Fortune telling is common during the holiday. Children threw an egg into the field and watched whether it broke or remained intact.
Another Chuvash holiday was associated with the veneration of the sun. There were separate days of remembrance of the dead. Agricultural rituals were also common when people caused rain or, conversely, wished it to stop. Large feasts with games and entertainment were held for the wedding.
Dwellings
The Chuvash settled near rivers in small settlements called yalas. The settlement plan depended on the specific place of residence. On the south side, houses were lined up. And in the center and north, a nesting type of layout was used. Each family settled in a certain area of the village. Relatives lived nearby, in neighboring houses. Already in the 19th century, wooden buildings similar to Russian rural houses began to appear. The Chuvash decorated them with patterns, carvings, and sometimes paintings. As a summer kitchen, a special building (la) was used, made of logs, without a roof or windows. Inside there was an open hearth on which they cooked food. Baths were often built near houses; they were called munches.
Other features of life
Until Christianity became the dominant religion in Chuvashia, polygamy existed in the territory. The custom of levirate also disappeared: the widow was no longer obliged to marry the relatives of her deceased husband. The number of family members was significantly reduced: now it included only spouses and their children. The wives took care of all the household chores, counting and sorting food. The responsibility of weaving was also placed on their shoulders.
According to the existing custom, sons were married early. On the contrary, they tried to marry off daughters later, which is why wives were often older than husbands in marriages. The youngest son in the family was appointed heir to the house and property. But girls also had the right to receive an inheritance.
The settlements could have mixed communities: for example, Russian-Chuvash or Tatar-Chuvash. In appearance, the Chuvash did not differ strikingly from representatives of other nationalities, therefore they all coexisted quite peacefully.
Food
Due to the fact that livestock farming in the region was poorly developed, plants were mainly consumed as food. The main dishes of the Chuvash were porridge (spelt or lentil), potatoes (in later centuries), vegetable and herb soups. The traditional baked bread was called hura sakar and was baked with rye flour. This was considered a woman's responsibility. Sweets were also common: cheesecakes with cottage cheese, sweet flatbreads, berry pies.
Another traditional dish is khulla. This was the name of a circle-shaped pie; fish or meat was used as filling. The Chuvash were preparing different types of sausages for the winter: with blood, stuffed with cereals. Shartan was the name of a type of sausage made from a sheep's stomach. Basically, meat was consumed only on holidays. As for drinks, the Chuvash brewed special beer. The resulting honey was used to make mash. And later they began to drink kvass or tea, which were borrowed from the Russians. The Chuvash from the lower reaches drank kumys more often.
For sacrifices they used poultry that was bred at home, as well as horse meat. On some special holidays, a rooster was slaughtered: for example, when a new family member was born. Scrambled eggs and omelettes were already made from chicken eggs. These dishes are eaten to this day, and not only by the Chuvash.
Famous representatives of the people
Among those who have characteristic appearance Famous personalities also met Chuvash people.
Vasily Chapaev, a future famous commander, was born near Cheboksary. His childhood was spent in a poor peasant family in the village of Budaika. Another famous Chuvash is the poet and writer Mikhail Sespel. He wrote books in his native language, at the same time he was public figure republics. His name was translated into Russian as “Mikhail”, but in Chuvash it sounded Mishshi. Several monuments and museums were created in memory of the poet.
A native of the republic is also V.L. Smirnov, a unique personality, an athlete who became the absolute world champion in helicopter sports. He trained in Novosibirsk and repeatedly confirmed his title. There are also famous artists among the Chuvash: A.A. Coquel received an academic education and painted many stunning works in charcoal. He spent most of his life in Kharkov, where he taught and developed art education. A popular artist, actor and TV presenter was also born in Chuvashia
Chuvash are one of the most numerous nationalities living on the territory of the Russian Federation. Of the approximately 1.5 million people, more than 70% are settled on the territory of the Chuvash Republic, the rest in neighboring regions. Within the group there is a division into upper (viryal) and lower (anatri) Chuvash, differing in traditions, customs and dialect. The capital of the republic is the city of Cheboksary.
History of appearance
The first mention of the name Chuvash appears in the 16th century. However, numerous studies indicate that the Chuvash people are direct descendants of the inhabitants ancient state Volga Bulgaria, which existed on the territory of the middle Volga in the period from the 10th to the 13th centuries. Scientists also find traces of Chuvash culture dating back to the beginning of our era on the Black Sea coast and in the foothills of the Caucasus.
The data obtained indicate the movement of the ancestors of the Chuvash during the Great Migration of Peoples to the territory of the Volga region occupied at that time by Finno-Ugric tribes. Written sources have not preserved information about the date of appearance of the first Bulgarian public education. The earliest mention of the existence of Great Bulgaria dates back to 632. In the 7th century, after the collapse of the state, part of the tribes moved to the northeast, where they soon settled near the Kama and the middle Volga. In the 10th century, Volga Bulgaria was quite strong state, the exact boundaries of which are unknown. The population was at least 1-1.5 million people and was a multinational mixture, where, along with the Bulgarians, Slavs, Maris, Mordovians, Armenians and many other nationalities also lived.
The Bulgarian tribes are characterized primarily as peaceful nomads and farmers, but during their almost four hundred year history they had to periodically encounter conflicts with the armies of the Slavs, the Khazar tribes and the Mongols. In 1236, the Mongol invasion completely destroyed the Bulgarian state. Later, the Chuvash and Tatar peoples were able to partially recover, forming the Kazan Khanate. The final inclusion into the Russian lands occurred as a result of the campaign of Ivan the Terrible in 1552. Being in actual subordination to Tatar Kazan, and then to Rus', the Chuvash were able to maintain their ethnic isolation, unique language and customs. In the period from the 16th to the 17th centuries, the Chuvash, being predominantly peasants, participated in the popular uprisings that swept the Russian Empire. In the 20th century, the lands occupied by these people received autonomy and became part of the RSFSR in the form of a republic.
Religion and customs
Modern Chuvash are Orthodox Christians; only in exceptional cases are there Muslims among them. Traditional beliefs represent a unique type of paganism, where the supreme god Tour, who patronized the sky, stands out against the background of polytheism. From the point of view of the structure of the world, national beliefs were initially close to Christianity, so even close proximity to the Tatars did not affect the spread of Islam.
Worship of the forces of nature and their deification led to the emergence large quantity religious customs, traditions and holidays associated with the cult of the tree of life, the change of seasons (Surkhuri, Savarni), sowing (Akatuy and Simek) and harvesting. Many of the festivities remained unchanged or were mixed with Christian celebrations, and are therefore celebrated to this day. Vivid examples The preservation of ancient traditions is considered to be a Chuvash wedding, at which national costumes are still worn and complex rituals are performed.
Appearance and folk costume
The external Caucasian type with some features of the Mongoloid race of the Chuvash is not much different from the inhabitants of central Russia. The general facial features are a straight, neat nose with a low bridge, a rounded face with pronounced cheekbones and a small mouth. The color type varies from light-eyed and fair-haired to dark-haired and brown-eyed. The height of most Chuvash people does not exceed the average.
The national costume is generally similar to the clothing of the peoples of the middle zone. The basis of a woman’s outfit is an embroidered shirt, complemented by a robe, apron and belts. A headdress (tukhya or hushpu) and jewelry generously decorated with coins are required. The men's suit was as simple as possible and consisted of a shirt, pants and a belt. Shoes were onuchi, bast shoes and boots. Classic Chuvash embroidery is a geometric pattern and a symbolic image of the tree of life.
Language and writing
The Chuvash language belongs to the Turkic linguistic group and is considered the only surviving language of the Bulgar branch. Within the nationality, it is divided into two dialects, distinguished depending on the territory of residence of its speakers.
It is believed that in ancient times the Chuvash language had its own runic writing. The modern alphabet was created in 1873 thanks to the efforts of the famous educator and teacher I.Ya. Yakovleva. Along with the Cyrillic alphabet, the alphabet contains several unique letters that reflect the phonetic differences between languages. The Chuvash language is considered the second official language after Russian, is included in the compulsory educational program in the republic and is actively used by the local population.
Remarkable
- The main values that determined the way of life were hard work and modesty.
- The non-conflict nature of the Chuvash is reflected in the fact that in the language of neighboring peoples its name is translated or associated with the words “quiet” and “calm.”
- The second wife of Prince Andrei Bogolyubsky was the Chuvash princess Bolgarbi.
- The bride's value was determined not by her appearance, but by her hard work and the number of skills, so her attractiveness only grew with age.
- Traditionally, upon marriage, the wife had to be several years older than her husband. Upbringing young husband was one of the duties of a woman. Husband and wife had equal rights.
- Despite the worship of fire, the ancient pagan religion of the Chuvash did not provide for sacrifices.
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