Traditions and customs of the Buryat people for children. Education portal
The Buryats, or Buryaad, are the northernmost Mongolian people, the indigenous people of Siberia, whose closest relatives, according to recent genetic studies, are the Koreans. The Buryats are distinguished by their ancient traditions, religion and culture.
Story
The people formed and settled in the region of Lake Baikal, where ethnic Buryatia is located today. Previously, the territory was called Bargudzhin-Tokum. The ancestors of this people, the Kurykans and Bayyrku, began to develop the lands on both sides of Lake Baikal, starting from the 6th century. The first occupied the Cis-Baikal region, the second settled the lands to the east of Baikal. Gradually, starting from the 10th century, these ethnic communities began to interact more closely with each other and by the time of creation Mongol Empire formed a single ethnic group called the Barguts. At the end of the 13th century, due to internecine wars, the Barguts had to leave their lands and go to Western Mongolia, in the 15th century they moved to Southern Mongolia and became part of the Yunshiebus Tumen of the Mongols. The Bargu-Buryats returned to their homeland only in the 14th century, after part of the eastern Mongols moved west to the lands of the Oirats. Later, the Khalkhas and Oirats began to attack them, as a result, part of the Bargu-Buryats was under the influence of the Khalkha khans, and part became part of the Oirats. During this period, the conquest of the Buryat lands by the Russian state began.
Buryats are divided into ethnic groups:
- sartulae
- knots
- Transbaikalian Buryats (“black mungals” or “fraternal yasash Turukai herds”)
- shosholoki
- Corinthians and Baturians
- sharanuty
- tabanguts
- saganuty
- writhing
- ikinats
- hongodori
- Bulagats
- gotols
- ashibagats
- ehirites
- kurkuts
- khatagins
- terte
- alagui
- sharaites
- shurtos
- atagans
All of them inhabited the territories of ethnic Buryatia in the 17th century. At the end of the 17th and beginning of the 18th century, the Songol ethnic group moved to them from other regions of Inner Asia.
From the second half of the 17th to the beginning of the 20th century, there were ethnoterritorial groups of the Buryats, which were also subdivided depending on the place of residence.
Barguts (Buryats) of the Qing Empire:
- old barguts or chipchins
- new barguts
Trans-Baikal Buryats living in the Trans-Baikal region:
- Khori
- Barguzin
- aginian
- Selenga
Irkutsk Buryats living in the Irkutsk region:
- Zakamensky
- Alarian
- Okina
- Balagan or Ungin
- kudinsky
- idinsky
- Olkhon
- Verkholensk
- Lower Udinsk
- kudarinsky
- Tunkinskie
Where live
Today, the Buryats inhabit the lands where their ancestors originally lived: the Republic of Buryatia, the Trans-Baikal Territory of Russia, the Irkutsk Region and the Khulun-Buir District, located in autonomous region Inner Mongolia Chinese People's Republic. In the countries where the Buryats live, they are considered a separate independent nationality or one of the ethnic groups of the Mongols. On the territory of Mongolia, the Buryats and Barguts are divided into different ethnic groups.
population
The total population of the Buryats is about 690,000 people. Of these, approximately 164,000 live in China, 48,000 in Mongolia, and about 461,389 in Russian Federation.
Name
Until today, the origin of the ethnonym "buryaad" is debatable and has not been fully elucidated. It was first mentioned in the Secret History of the Mongols in 1240, the second time this term was mentioned only at the end of the 19th century. There are several versions of the etymology of the ethnonym:
- from the expression buru halyadg (looking to the side, side).
- from the word bar (tiger);
- from the word burikha (to evade);
- from the word storm (thicket);
- from the ethnonym Kurykan (Kurikan);
- from the word bu (ancient and old) and the word oirot (forest peoples). In general, these two words are translated as indigenous (ancient) forest peoples.
- from the word piraat of Khakass origin, which goes back to the term buri (wolf) or buri-ata (wolf father). Many ancient Buryat peoples revered the wolf and considered this animal to be their progenitor. The sound "b" in the Khakas language is pronounced as "p". Under this name, Russian Cossacks learned about the ancestors of the Buryats, who lived to the east of the Khakasses. Later, the word "pyraat" was transformed into the word "brother". The Mongolian-speaking population living on the territory of Russia began to be called brothers, brotherly mungals and brotherly people. Gradually, the name was adopted by the Khori-Buryats, Bulagats, Khondogors and Ekhirits as a common self-name "Buryaad".
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Religion
The religion of the Buryats was influenced by the Mongol tribes and the period of Russian statehood. Initially, like many Mongolian tribes, the Buryats practiced shamanism. This complex of beliefs is also called pantheism and tengrism, and the Mongols, in turn, called it hara shashyn, which translates as black faith.
At the end of the 16th century Buddhism began to spread in Buryatia, and from the 18th century Christianity began to actively develop. Today, all three religions exist in the territory where the Buryats live.
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shamanism
The Buryats have always had a special attitude towards nature, which was reflected in their ancient faith - shamanism. They revered the sky, considered it the supreme deity and called the Eternal Blue Sky (Khuhe Munhe Tengri). They considered nature and its forces - water, fire, air and the sun to be animated. Rituals were performed in the open air at certain objects. It was believed that in this way one could achieve unity between man and the forces of air, water and fire. Ritual holidays in shamanism are called taylagans, they were held near Lake Baikal, in places that were especially revered. The Buryats influenced the spirits through sacrifice and observance of special traditions and rules.
Shamans were a special caste, they combined several characteristics at once: storytellers, healers and mind-manipulating psychologists. Only a person with shamanic roots could become a shaman. Their rituals were very impressive, sometimes a large number of people, up to several thousand, gathered to look at them. When Christianity and Buddhism began to spread in Buryatia, shamanism began to be oppressed. But this ancient faith is deeply embedded in the worldview of the Buryat people and cannot be completely destroyed. To this day, many traditions of shamanism have been preserved, and spiritual monuments and sacred places are an important part of cultural heritage Buryat.
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Buddhism
The Buryats living on the eastern coast began to profess Buddhism under the influence of the Mongols living in the neighborhood. In the 17th century, one of the forms of Buddhism, Lamaism, appeared in Buryatia. The Buryats brought to Lamaism the attributes of the ancient faith of shamanism: the spiritualization of nature and natural forces, the veneration of guardian spirits. Gradually, the culture of Mongolia and Tibet came to Buryatia. Representatives of this faith, who were called lamas, were brought to the territory of Transbaikalia, Buddhist monasteries, schools were opened, applied arts were developed and books were published. In 1741, Empress Elizaveta Petrovna signed a decree that recognized Lamaism as one of the official religions in the territory. Russian Empire. A staff of 150 lamas was officially approved, who were exempted from paying taxes. Datsans became the center of development of Tibetan medicine, philosophy and literature in Buryatia. After the revolution of 1917, all this ceased to exist, the datsans were destroyed and closed, the lamas were repressed. The revival of Buddhism only began again in the late 1990s, and today Buryatia is the center of Buddhism in Russia.
Christianity
In 1721, the Irkutsk diocese was created in Buryatia, which began the development of Christianity in the republic. Among the Western Buryats, such holidays as Easter, Ilyin's Day, Christmas have become common. Christianity in Buryatia was strongly hampered by the population's commitment to shamanism and Buddhism. The Russian authorities decided to influence the worldview of the Buryats through Orthodoxy, the construction of monasteries began, the authorities also used such a method as getting rid of taxes, subject to the adoption of the Orthodox faith. Marriages between Russians and Buryats began to be encouraged, and already at the beginning of the 20th century, 10% of the entire Buryat population were mestizos. All the efforts of the authorities were not in vain and at the end of the 20th century there were already 85,000 Orthodox Buryats, but with the beginning of the 1917 revolution, the Christian mission was liquidated. Church leaders, especially the most active ones, were sent to camps or shot. After World War II, some Orthodox churches were revived, but officially the Orthodox Church was recognized in Buryatia only in 1994.
Language
As a result of the era of globalization in 2002, the Buryat language was listed in the Red Book as endangered. Unlike other Mongolian languages, Buryat has a number of phonetic features and is divided into groups:
- Western Buryat
- Eastern Buryat
- Old Bargut
- New Bargutian
and dialect groups:
- Alaro-Tunik, widespread west of Lake Baikal and divided into several dialects: Unginsky, Alarsky, Zakamensky and Tunkino-Okansky;
- Nizhneudinskaya, this dialect is common in the western territories where the Buryats live;
- Khori, spoken east of Lake Baikal, spoken by the majority of Buryats living in Mongolia and a group of Buryats in China. It is divided into dialects: North Selenga, Agin, Tugnui and Khorin;
- Selegin, common in the south of Buryatia and divided into dialects: Sartul, Khamnigan and Songol;
- the ekhirite-bulagat group prevails in the Ust-Orda district and the territories of the Baikal region. Dialects: Barguzin, Bokhan, Ekhit-Bulagat, Baikal-Kudarin and Olkhon.
The Buryats used the old Mongolian script until the mid-1930s. In 1905 Lama Agvan Dorzhiev developed a script called vagindra. It is worth noting that the Buryats are the only indigenous people of Siberia who own literary monuments and founded their own historical written sources. They were called the Buryat chronicles and were written mainly in the 19th century. Buddhist mentors and priests left behind a rich spiritual heritage, their works, translations of Buddhist philosophy, tantric practices, history and Tibetan medicine. In many datsans of Buryatia there were printing houses in which books were printed by woodcut method.
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dwelling
The traditional dwelling of the Buryats is the yurt, which many Mongolian peoples call ger. This people had portable yurts made of felt, and yurts made of wood, which were built in one place.
Wooden dwellings were made of logs or logs, were 6 or 8 coal, without windows. There was a hole in the roof large sizes designed for lighting and smoke outlet. The roof of the dwelling was installed on 4 pillars, which are called tengi, large pieces of coniferous bark were laid on the ceiling with the inside down. Smooth pieces of turf were laid on top.
The door to the yurt was always installed on the south side. Inside the room was divided into two halves: the right one was male, the left one was female. On the right side of the yurt, which belonged to a man, a bow, arrows, a saber, a gun, a harness and a saddle hung on the wall. On the left side were kitchen utensils. In the middle of the dwelling there is a hearth, along the walls there were benches. On the left side were chests and a table for guests. Opposite the entrance was a shelf with ongons and bukhrans - Buddhist sculptures. In front of the dwelling, the Buryats installed a hitching post (serge), which was made in the form of a pillar with an ornament.
Portable yurts are lightweight and easy to assemble and disassemble due to their design. This was very important for the nomadic Buryats, who moved from place to place in search of pastures. In winter, a fire was lit in the hearth to heat the home, in summer it was used as a refrigerator. The lattice frame of a portable yurt was covered with felt soaked for disinfection with a mixture of salt, tobacco or sour milk. The Buryats sat around the hearth on quilted felt.
In the 19th century, rich Buryats began to build huts, which they borrowed from Russian settlers. But in such huts, all the decoration of the elements of the national dwelling of the Buryats was preserved.
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Food
In the cuisine of the Buryats, products of animal and animal-vegetable origin have always occupied an important place. They prepared for the future sour milk (kurunga) of a special ferment and dried pressed curd mass. The Buryats drank green tea with milk, to which they added salt, lard or butter, and prepared an alcoholic drink from the distillation of kurunga.
In the Buryat cuisine, fish, herbs, spices and berries, strawberries and bird cherry, occupy a significant place. Very popular dish national cuisine- smoked Baikal omul. The symbol of Buryat cuisine is buuza, which Russians call poses.
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Character
By nature, the Buryats are secretive, usually they are peaceful and meek, but vindictive and evil, if offended. Compassionate towards relatives and never refuse to help the poor. Despite external rudeness, Buryats have a very developed love, justice and honesty towards their neighbor.
Appearance
Buryat skin color is brown-bronze, the face is flat and wide, the nose is flattened and small. The eyes are small, set obliquely, mostly black, the mouth is large, the beard is sparse, the hair on the head is black. Growth is medium or small, the physique is strong.
clothing
Each Buryat clan has its own national dress, which is very diverse, especially for women. Among the Trans-Baikal Buryats, the national dress degel is a type of caftan sewn from dressed sheepskin. At the top of the chest there is a triangular-shaped pubescent notch. The sleeves are pubescent and narrowed at the wrist. Fur for pubescence used different, sometimes very valuable. At the waist, the caftan was pulled together with a belt sash. A knife and smoking accessories were hung on it: a tobacco pouch, a flint and a ganza - a small copper pipe with a short shank. Three stripes of different colors were sewn into the chest part of the degel: yellow-red at the bottom, black in the middle and various at the top: green, white, blue. The original version was yellow-red, black and white embroideries.
In bad weather, a saba was put on top of the degel, this is a type of overcoat with a large fur collar. In cold weather, especially if the Buryats were on the road, they put on a wide dakha robe, which was sewn with wool outside from dressed skins.
In summer, the degel was sometimes replaced by a caftan made of cloth of the same cut. Often in Transbaikalia in the summer they wore robes, which were sewn from paper for the poor Buryats, and from silk for the rich.
Buryat pants were long and narrow, sewn from rough leather, the shirt was sewn from blue fabric. In winter, high boots made of the skin of foals' legs were worn as shoes, in spring and autumn they wore boots with a pointed toe, called gutals. In summer they wore shoes knitted from horsehair, with leather soles.
As headdresses, women and men wore round hats with small brim and a red tassel at the top. The color and details of the dress have their own meaning and symbolism. The pointed top of the cap is a symbol of well-being and prosperity, the silver pommel denze with red coral on the top of the cap symbolizes the sun, which illuminates the entire Universe with its rays. The brushes represent the rays of the sun. Fluttering at the top of the cap of the hall means an invincible spirit and a happy fate, the sompi knot symbolizes strength and strength. The Buryats are very fond of the blue color, for them it is a symbol of the eternal and blue sky.
Women's clothing differed from men's clothing in embroidery and decorations. The female degal turns around with a cloth of blue color, at the top in the back area it is decorated with embroidery in the form of a square. The degel is decorated with copper and silver buttons and coins. Women's dressing gowns consist of a short jacket sewn to the skirt.
As hairstyles, girls wear pigtails, braid them in quantities from 10 to 20 and decorate them with a large number of coins. On the neck, women wear gold or silver coins, corals, in their ears - huge earrings, which are supported by a cord thrown over their heads. Polty pendants are put on behind the ears. They wear copper or silver bugaks on their hands - bracelets in the form of hoops.
Men belonging to the clergy cut their hair on the front of the head, and wore a pigtail in the back, into which horse hair was often woven for density.
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Life
The Buryats were divided into nomadic and settled. The basis of the economy was cattle breeding, they usually kept 5 types of animals: sheep, cows, camels, goats and horses. They were also engaged in traditional crafts - fishing and hunting.
The Buryats were engaged in the processing of wool, skins and tendons of animals. The skins were used to make bedding, saddlery and clothes. Wool was used to make felt, materials for clothing, hats and shoes, and mattresses. The tendons were used to make thread material, which was used in the manufacture of ropes and bows. The bones were used to make toys and ornaments, used in the manufacture of arrows and bows.
The meat was used for food preparation, it was processed according to waste-free technology, delicacies and sausages were made. The spleen of animals was used by women in sewing clothes as a sticky material. Various products were made from milk.
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culture
Buryat folklore consists of several areas:
- legends
- uligers
- shamanic invocations
- sayings
- fairy tales
- puzzles
- legends
- proverbs
- cult hymns
Musical creativity is represented by various genres, some of them:
- epic tales
- dance songs (the round dance yokhor is especially popular)
- lyrical ritual
The Buryats sing various songs of a lyrical, domestic, ritual, table, round dance and dance character. Improvisation songs are called among the Buryats duunuud. The fret base belongs to the anhemitonic pentatonic scale.
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Traditions
The only public holiday in the Republic of Buryatia, when the entire population has an official rest, is the first day of the New Year Lunar calendar- a holiday of the White month called Sagaalgan.
Other holidays are also celebrated in Buryatia in accordance with religious and national traditions:
- Altargana
- Surkharban
- Yordyn games
- Day of the ancient city
- Day of Ulan-Ude
- Day of Baikal
- Hunnic New Year
- Zura Khural
By tradition, the Buryats invite close neighbors to fresh meat when they slaughter a ram, bull or horse. If a neighbor could not come, the owner sent him pieces of meat. Days of migrations are also considered solemn. On this occasion, the Buryats prepared milk wine, slaughtered rams and held festivities.
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Children occupy an important place in the life of Buryats. Large families have always been respected. Parents who have many children enjoy great respect and respect. If there were no children in the family, it was considered a punishment from above, to remain without offspring means the termination of the family. If a Buryat died childless, they said that his fire had gone out. Families in which children often fell ill and died turned to shamans and asked them to become a godfather.
From an early age, children were taught the knowledge of customs, their native land, the traditions of their grandfathers and fathers, and they tried to instill in them labor skills. Boys were taught to shoot arrows and ride horses, girls were taught to take care of babies, carry water, make fire, wrinkle belts and sheepskin. FROM early years children became shepherds, learned to survive the cold, slept in the open, went hunting and spent days with the herd.
Author teacher of chemistry and biology Batomunkueva D.B.
Introduction
In the world there were and there are many differentdifferent cultures that are formed in the process of livingfeatures of various ethnic communities.Traditional culture reflects the features of the history of a particular people,his way of life and activities, the originality of the natural environmentdy, which is organically woven into the life of the ethnos, constituting unity with it. Cultural context developmentof each people, the historical features of its existence, the dominant religious beliefs, customs,traditions, education system, value orientations, ideas about the normativity and non-normativity of certain types of behavioron ideas about the health of the individual and the community. Wherein dos The decline of modern official medicine has not led to the complete displacement of traditional medical cultureand, accordingly, did not completely replace the idea ofhealth and disease preserved in ethnic culture.
The traditions of the people largely determine the collective psychology, the level of health of each people, even the definition of the essence of health. So, in some societies, longevity is considered an expression of health, in others - physical strength, thirdly - fullness of the body. In the world, the idea of appetite as an expression of health is quite widespread, and for people engaged in physical labor, muscle strength is considered health. This view is close to the ancient ideas about the health of a man - a warrior who was considered healthy if he could sit on a horse without outside help.
In turn, health is the first and most important need of every person and nation, which determines the ability for any activity and ensures the harmonious development of the individual and ethnic group. It is the most important prerequisite for the knowledge of the world around us, for self-affirmation, happiness and well-being. Culture, including traditional culture, cultural traditions in their totality are an important factor in ensuring the health of a person and society.
Cultural traditions of the Buryat people as a basis healthy lifestyle life
Health in the traditional culture of many peoples, including the Buryat people, is understood as a state of harmony with the surrounding people,nature and even the cosmos. Consider the diseaseis expressed as a loss of harmony by a person and (or) society, which is expressed in disharmony. Health and disease of the tractare not as states of different nature, but as twosides of a single process of development of the individual and society. Health acts as a "companion" and the result of harmonious development, and illness - disharmony.
In traditional oriental medicine, the diagnosis and treatment of a person is carried outare adjusted taking into account the time of year, environmental factorsliving environment, social conditions, human behavior and values.For example, health, in terms of traditionalonny culture of the Buryats, it is impossible to achieve, ignoring the spiritual harmony, tempernatural and responsible behavior of a person in front of himself, ancestors, parents, other people, nature, spirits and deities. A person is considered healthy and happy,if he does not violate the laws of nature, society and the universe.
According to the religious traditions of the people, the understanding of health and a healthy lifestyle is inextricably linked with religion.
Since ancient times, the traditional culture of health has been based on the values, attitudes and healing practices of shamanism. Shamanism is a system of religious beliefs that suggests the existence of good and evil spirits that inhabit mountains, forests, waters, and the underworld. The leading figure in shamanism is a shaman - a person who is an intermediary between a person and spirits. It is believed that the help of spirits endows the shaman with supernatural powers, so he is able not only to ensure successful fishing, predict the future, but also to find out the causes of diseases and cure people. The causes of diseases were considered, first of all, in the context of the behavior and worldview of the patient.
As you know, the main form of communication between shamans and spirits is various prayers and sacrifices, called kamlanie, from the Turkic word "kam" - shaman. A shaman performs in a special costume (orgy) and with a tambourine. To become a shaman, a person must have shamanic heredity, have certain qualities (memory, intuition, imagination, extrasensory perception, poetic gift), have some kind of sign on the body - tengeriin temdeg (“divine mark”, “strange behavior”). It is impossible to become a shaman at will. A shaman was a representative of a certain tribe, an exponent of the will of the sacred spirits, who at a certain turning point could consolidate the tribe.
Shamanism is as close to nature as possible. Unlike Christians or Buddhists, shamanists do not have special temples for worship. Public, collective and some family-individual prayers are held in the open air at the foot or on top of a mountain, on the banks of a river or lake, near an unusual rock or tree, which, according to shamanism, are sacred places.
According to S.O. Daribazarova, "Buryat shamansthe root of all diseases was considered a violation of harmony betweenman and the surrounding world, which led to the invasionhostile spirits into the human body or a complete losssoul as a result of physical or mental trauma.Man is a part of this world, therefore his healthdepends on the exchange of positive energies of living and non-livinghowl of matter. Shamans tried to find a connection between a person and events taking place in society and nature, forto bridge the gap between sickness and healing eat.
Considering the importance of shamanism in the healing of the Buryats, it can be noted that this type of religion is the basis of psychological charging and the accumulation of positive energy through communication between people and with nature during various rituals, primarily taylagans.
Religion as the basis for the formation of a health culture of the Buryat people
The first religion - Buddhism, which spread among the Buryats, Kalmyks, Tuvans and partly Altaians, is Tibetan Buddhism, Mahayana Buddhism, belonging to the Gelukpa school, the founder of which is the great reformer of Tibetan Buddhism Tsongkhava (1357-1419). To the territory modern Russia Buddhism came from Tibet, together with Indo-Tibetan medicine at the turn of the 15th-16th centuries. and, in comparison with the shamanism dominating here, became a powerful stimulus for the social and cultural development of the peoples who practiced it. This phenomenon can be compared with the influence of Byzantine Christianity on pagan Kievan Rus.
The very essence of Buddhism lies in the awakening of the human spirit and the achievement of nirvana, which can be considered as absolute health. Buddhism preaches only positive emotions that arise in a person (happiness, kindness, cordiality, enthusiasm, love). From a psychological point of view, Buddhism is the most psychologically optimal and health-promoting religion. Buddhism develops in a person the desire and desire to avoid bad (negative) experiences in life. When fulfilling the prescribed foundations of morality, Buddhism assumes a healthy lifestyle in its comprehensive understanding. The formation of a healthy system of society requires not only economic and political conditions, but, most importantly, the health of the people, cultural progress and a high level of social consciousness, the achievement of which requires a long process of upbringing and education of the masses.
If you arrive at the datsan without an escort, you need to know a few rules from the "code of conduct" in a Buddhist monastery. By the way, they are posted at the entrance to the territory of the Ivolginsky datsan.
All gates of the datsan consist of three parts - the central entrance, which is usually opened only on major holidays, and two "gates", right and left. You should enter the territory through the left gate, and do not break into the central gate.
To inspect the territory of the datsan should be "from left to right", walking along the path in the direction of the sun. Such a round trip is called "goroo", it is a kind of rite of purification. For non-Buddhists, this rule is also useful, it brings some systematization to the inspection process. The ignorant usually rush from dugans to stupas, from stupas to lamas' houses, missing a lot of details and, in fact, the meaning.
Near the temples, in the direction of travel, there are khurde prayer drums filled with texts of lamaist prayers. Khurde must be “twisted”, strictly clockwise. This action is considered equivalent to a perfect prayer. You can also pray with the help of himmorins - shreds of fabric consecrated by a lama, with your name and the text of the prayer. Many of them are tied to the bushes and trees surrounding the datsan, each swaying of the himmorin in the wind is also considered to be the utterance of a prayer.
You can enter all open temples. Non-Buddhists are allowed to attend prayer services, which in the Ivolginsky datsan usually begin at 9 am and last about an hour and a half. During the prayer service, people sit down along the walls on their knees. It is recommended to leave offerings in the temples - you can use money or food, usually milk or sweets.
On the territory of the monastery you can not smoke, litter and swear, it goes without saying. It is advisable for women not to wear miniskirts, however, if there is no other at all, no one will be kicked out of the datsan. Inside the temples, it is recommended to take off your hats, remove bags and backpacks from your shoulders, take them in your hands or leave them at the entrance - again, for non-Buddhists, this is only a recommendation, there are no angry shushing old women here.
When visiting temples, you should not turn your back on the statues of Buddha and saints, you should not point your finger at them (this will not be easy). While in temples during prayers, you should not cross your arms or legs. At the exit of each temple there is an arshan, a vessel with holy water. It should be taken with the right hand, pour a little water into the left, take three sips, and apply the rest of the moisture on the head. However, non-Buddhists do not have to follow this rule.
Pay attention to the plates with the image of a crossed-out camera. In the universal language of symbols, this means that photography is prohibited. And this is perhaps the only strict ban on the territory of the datsan.
For advice on which lama to turn to on a particular issue, it is better to go to the main temple, Sogchen Dugan. And if you just have a desire to talk "for life", you can turn to any clergyman. After the conversation, the lama should be thanked with money - there is no fixed amount, but you should not be greedy either.
Meditation has been found to reduce indicators of stress, such as increased heart rate and sweating. These studies became the basis for the "relaxation response" introduced to the general public by Professor G. Benson of Harvard in the 1970s.
The second religion, which is of key importance in preserving and strengthening the health of the Buryats, is Orthodox Christianity. Since the spread of the Orthodox faith in Siberia, quite a few Buryats have become dual-believer, have adopted the Orthodox religious stereotype of behavior. Often there is such a phenomenon as visiting Buddhist datsans by Russians, and Orthodox churches by Buryats.
The interaction of the Buryats with the bearers of the Orthodox mentality and spiritual culture, primarily with the Russians, influenced the way of life and culture, including relations related to the maintenance and protection of health. In addition, the tolerant nature of Orthodox Christianity led to the same attitude towards it on the part of the Buryat people. The absence of wars, armed conflicts, stress associated with national and religious intolerance has a beneficial effect on the spiritual, mental and physical health of people.
Thus, the Buryats, who adopted Christianity with its humanistic moral content, bring to the masses the foundations of love, compassion, mutual respect and mutual assistance, which is one of the factors of the moral health of modern society. In addition, the Buryats, who converted to Christianity and adhering to the traditional way of life, which includes fasting, systematically cleanse their body, their mind and spiritual world. The healing effect of the revival of Orthodoxy in modern Buryatia is colossal both for the Orthodox and for the entire population of the Republic.
Religion, as one of the factors in the formation of the health culture of the Buryat people, points to other factors that together will allow the formation of a healthy personality that will spread its experience in society.
Researchers record a situation where traditionallyIn this culture, frequent and minor changes in health are explained in much the same way as in scientific medicine.(fatigue, malnutrition, stress, etc.), while severely disturbed or rapidly worseninghealth is associated with factors of the mystical, metaphysicalof the ethical and moral order.
All cultural traditions of the Buryats reflect the peculiarities of their historical development.For centuries, a whole system of ecological principles and traditions of a humane, deeply moral, reverent attitude towards nature and its creations has been developing. In addition, in Buddhism, which absorbed and reworked the traditions of shamanism, a person is considered not as a special being standing above nature, but as a representative of one of the types of "living beings". All this was reflected in the folklore of the Buryat people, their knowledge and ideas about health.
The formation and development of the traditional culture of the Buryats is directly and directly related to the history of the people, which is reflected in the ideas of health and a healthy lifestyle, and three religions played an important role: shamanism, Buddhism and Christianity.
Family and household traditions of the Buryats
It was customary among the Buryats to instill love for their native antiquity, to conveythem knowledge of their genealogy, legends, legends and tales associated with them. This type of Buryat traditions is mainly viewed through the prism of folk holidays.
Holidays and festive culture have a significant healing effect.
Such a healing function (primarily in the spiritual and mental components) has been performed for many centuries by traditional holiday meeting the New Year at the Buryats "Sagaalgan". This holiday, with all its customs and rituals, is an integral part of the culture of the Buryat people and is celebrated by virtually the entire population of Buryatia, as well as Buryats living outside of it. Its stability is explained by the fact that cultural traditions of the social order, family and domestic relations, psychology, morality, and spirituality were reflected in Sagaalgan.
The healing effect of the holiday "Sagaalgan" lies both in the spiritual and symbolic, and in the cultural and psychological context. The spiritual and symbolic context is associated with the burning of pieces of dough, rags (new handkerchiefs, pieces of cloth, napkins) in a ritual fire, with which people were previously wiped. In this, the Buryats see the cleansing function of the rite - purification by fire. Burning all diseases, misfortunes, sins that have stuck for the whole year, a person celebrates the New Year with a pure soul and body, free from all filth.
As you know, the last day of the old year is called “butuu uder”. According to ancient Buryat beliefs, the life of a person, living beings is born in a deaf, closed space (mother's womb, shell, cocoon, egg, egg, etc.), and when the time comes, they must come out of there to start new round in samsara. The spiritual and symbolic component is also manifested in the preparation of the annual "symbolic" path or the road of success. To clear your path, the direction of the path is determined in advance by a lama - an astrologer. Early in the morning on the day of Sagaalgan, the owner or hostess of the house performs the ceremony in the indicated direction, 100-200 meters from the house. Sweets taken from home, small change, grains, new pieces of fabric or multi-colored ribbons are presented as a gift to the mystical owners of the road. Thus, a symbolic purification of the path for the whole year is performed.
In the event that a person begins “his” year, and this happens every eleven years, then he must order a prayer-amulet in the datsan and perform some rituals. Thus, psychologically a person tunes in to constructive social activity, a healthy lifestyle, spiritual development. It is important to note that during the fifteen days following the first day of the New Year, prayers are read, primarily for the New Year to be happy for everyone, for the health and well-being of people. Consequently, a person wishes good and health not only for himself, but for all people, which contributes to the improvement of society.
The cultural and psychological context is connected with the preparation for the meeting of Sagaalgan. Traditionally, they stockpiled firewood, cleaned in and around the house, burned garbage and unnecessary old things in the southeast direction from the dwelling. Then they fumigated family members, the house, all buildings with fragrant herbs (manifestation of the cleansing and health-improving function of rituals). In the old days, women sewed new clothes, men restored or ordered new horse harness, as in holidays horseback rides to the datsan, to neighbors, relatives were coming. Married women living far from their parental home traditionally had the “legal right” to visit and congratulate relatives once a year during Sagaalgan, so they looked forward to the New Year with great impatience. The healing effect is associated with the purification of the surrounding world, the mood for celebration and well-wishes.
One of the important elements of Sagaalgan is decoration. holiday table. It is the abundance of treats that is important, it is always put with a large margin and, as a rule, remains. Such a spiritual symbolic meaning festive table is expressed in the traditional feasts of many peoples. As noted in the literature, Sagaalgan food is primarily ritual food. Most of the food, put on the table, was, as it were, “closed, deaf” - postures, heart, kidneys, tibia. When they are "opened" - this is a modern form of manifestation of an ancient magical action - opening the closed to give way to new life. The cultural and psychological context is associated with psychological satisfaction from prosperity in the house and the abundance of guests. Both meant a harmonious, righteous, "healthy" life.
Great importance was attached to the design of the ritual structure - tabag. A “pyramid” is built on a large flat dish (plate) from bakery products - boobos, gingerbread, sweets, cookies, milk - foam (urme) - modern substitutes - waffles, cheeses, etc. All these products are arranged in layers, the number of layers should be odd 3-5-7-9. Each layer of the "pyramid" has a symbolic meaning in the following sequence:Ilayer - 10 years of a person's life - means "jargal" - happiness, 2nd layer - the next 10 years of life "zobolon" - suffering, 3rd layer - again - "jargalal" happiness. A "pyramid" of 3 layers is built for young people under 30 years old, of 5 layers - for parents who are 50 years old and over. "Pyramid" of 7 layers is dedicated to grandparents. The ninth layer is dedicated to nine spirits "9 tengeriin ezedte" - nine heavenly deities - guardians. This building was placed on the goddess or on the table in front of him and stood there for the first three days. Thus, a person psychologically prepared not only for happiness, but also for possible suffering, which increased the stress resistance of a person and the whole people.
Everyone tried on the eve of the new year to be at home, among their loved ones, so that they could all perform two rituals together - “Burkha delgehe” and “Dalga”. The rite of "Burkha delgehe" (worship of household deities) includes the following points: sculptures are put up on the shrine and images of Buddhist deities painted on canvas are hung. Basically, these were images of the White Elder - Sagaan Ubgen - the owner of the Earth, the patron of the hearth. In any ulus, in a yurt, he was the personification of people's memory, life wisdom and experience. In addition to this character, in many houses there were often images of Namsarai - a deity that gives people wealth, Ayushi - a deity that gives longevity, Sagaan Dara ehe (White Tara) - the patroness of women and children. A lampada was lit in front of them, sacrificial cups with different types treats. The healing effect lies in the joy of the unity of the family and the people, respect for folk culture, appeal to spiritual values.
Before starting the meal, the hosts performed the dalga ritual - offering treats to the owner of the hearth. It was accompanied by the words: “The old year has rang, the New Year is coming. I make a sacrifice with the brisket of a white sheep. Let the house be warm and light. May death and suffering disappear, may happiness and well-being be established, may life force be added. The life force represented health in all three components. At the same time, they cut off three pieces of meat, took three pieces from all the dishes from the table and threw them into the fire, dripped milk vodka three times. The number three in this case had an ancient magical meaning: Gal gurban khubuutei - there are three sons by the fire. Fire is a symbol of life, a symbol of rebirth, measured by the concept that we have our ancestors - our past; there is the present, and our children and grandchildren as a symbol of the future.
There is a belief that Sagaan Ubgen visits every yurt these days, so on all days there should be plenty of food, fun, laughter, and good mood in the house. This attitude was to be maintained for the whole year, setting people up for a healthy lifestyle in its comprehensive understanding.
An obligatory ritual that has a healing value is considered to be the hanging of "khii morin". Among the Mongolian peoples, the term khii morin includes the following concepts:
a) it is the finest psychophysical substance “vital energy” (“vital breath”, “vital force”), in the form of a rushing (i.e. in constant motion) “horse-wind” and “four powerful animals: a lion, a tiger, dragon, bird Garuda;
b) a symbol of vital energy, well-being, prosperity, happiness and good luck, longevity, virtue.
When someone fell ill or was constantly accompanied by failures, they said: “Khii moriniin dooshoo haraa” or “khelteegee” (Khii morin leaned over, looks down). This means that his life energy is not above his head, the power emanating from him has decreased. The concept of “hii morin” also means inspiration: a talented person with a bright soul is called hii morita hun, i.e. a person with a heavenly (air) horse. This is a male force, not a deity itself, but a good mediator between heaven and man, connected with both the world of people and the world of spirits. "Khii morin" served as amulets, bringing happiness, health, good luck. So, from the point of view of Buddhists, its erection is not only a blessing, but also a magical rite. Here, on the plane of the fabric, a prayer for well-being is inscribed and 8 Buddhist symbols are depicted - emblems of happiness (naiman takhil), 7 jewels (doloon erdeni). Thus, the considered rite testifies to a complex understanding of health and a healthy lifestyle in the traditional Buryat culture.
Sagaalgan is an ancient folk holiday, the rituals of which carry a cleansing, health-improving, patronizing (protective), redemptive function. It manifests a desire to strengthen the ties between generations, to create a healthy spiritual and psychological environment, to ensure continuity in the cultural and spiritual heritage.
The next most important holiday for the Mongolian-speaking peoples is the oboo rite, tailagan, which is held collectively.
The device oboo on the tops of the mountains is associated with their cult, because all the hills on the surface of the Earth concentrate its vital energy. The important role of the mountain since ancient times was due to the fact that it allowed the interaction of man with cosmic forces, including astral objects. The mountain was not just one of the natural objects, but also the personification of all these forces. Thus, the cult itself is associated with the source of health and vitality, the energy of life.
The main mountain of the area usually became the place of departure of the Buryats' tribal cults. The areas of modern settlement of the Buryat, Mongolian clans are cultly divided into several zones, where each clan or tribe has a particularly revered oboo. Here in Kizhing, this is the sacred mountain of Chelsan, Chelsaana Buural baabay.
The purpose of the rites and the cults of oboos and taylagans themselves is to propitiate the owners, the spirits of the localities, so that they patronize the inhabitants of the given area, send rains and warmth in time, protect them from various diseases, promote the reproduction of livestock, etc. In addition to treating the spirits with dairy and meat food, they additionally tied strips of new fabrics to the branches of young trees, left sweets and money. They burned juniper on stone altars, the fragrant smoke from which was considered pleasant food for spirits, deities. All this was regarded as a sacrifice - a gift that did not require immediate material return. In response, the deities had to contribute to the well-being of the family, the growth of livestock, wealth, health and other types of benefits for a long time. In the case of a successful ceremony, acceptance of the offering, signs of the favor of the host spirits appear: a light drizzle begins to fall, a rainbow appears in the sky. At the place of the ceremony, the owner of the area himself may appear, turning into an animal or a bird. According to the eyewitnesses of Chelsaan, the buural baabay appeared in the form of a white old man on a horse.
Therefore, harmony with the surrounding world meant the need to give without requiring immediate return. The main thing was considered to be the achievement of harmony of life, which was personified by health.
prescribed by traditionmeticulous observance of all the necessary festive rites and rituals in strict sequence makes people assimilate the embodied inethical rules, style of communication and relationships, the nature of actions andaction, the content of spiritual values.People disappear that anxiousa situation where moral qualities are perceived as somethingoffered from the outside, sometimes imposed. Rituals are combined into a vaultrules and laws, that is, binding and immutable actions thatare divided into two groups:
the first is general institutions: fasting, prayers, cleansing, abstinence, and so on;
the second is the sacraments, in other words, the rituals performed by the priestsor priests with supposedly special powers and secretscommunicating with God and influencing him.
As stated in the encyclopedic dictionary,ritual (ceremony, ceremonial) - an officially adopted schedule of ceremonial receptions, processions. It is a type of social action, sometimes going beyond the scope of a holiday and ritual.
Otherwise ritual can be defined as external forms,observed in celebrations, or a celebration according to a predeterminedplan, or ritual according to established rules. Rituals can bereligious as well as secular nature. The folk holiday has a broad democratic character and includes a number of customs that are ritualizedprocedure, whether the person knows about it or not.
Integral part national culture is the holding of sports or hunting holidays. In January-February, a sports and hunting festival "Zeegete Aba" or "Aba Haidag" was held. This holiday established the customs and traditions of battue hunting, ways of training horses, places and rules of hunting, types of weapons, technology for their manufacture, rituals of hunters, and traditions of nature protection. The treatise "Education of horses" is written in the old Mongolian language and is stored in the National Library in Ulaanbaatar. Before going hunting, a ritual of spraying the spirits of the area was performed. As for the ethics of hunters, there were such an unshakable system of penalties: if one of the hunters injured the index finger of another, then he gave away a cow or several calves; if the suit was accidentally damaged, then 1-2 sheep were given away.
In April, a holiday was held for cutting the manes and tails of horses “delelge” or “dalalga”. This holiday was important because horse hair is actively used in everyday life. They are used to weave reins, girths for saddles, fetters for horses, reins for bridles, bows for buckets, nets for fishing, collars for calves, and various ropes.
In summer, the Surkharban holiday or “eryn gurban naadan” (three games of husbands) was held. The healing significance of such holidays is obvious, and it is in the physical component. At the same time, the spiritual and psychological components of sports holidays are indisputable.
Buryat rites, rituals and ceremonies arose and improved under the influence of religious and cultural and educational traditions and, mainly, were linked to health and safety. Toestablished and generally accepted can be attributed to the rites that are performed at the time of the birth of a child and are mainly magicalprotective nature, which is quite fully and in detail described in the works of K.D. Basaeva.
The group of rituals consists of: name naming - milaaga("tooito taiha"), laying in the cradle, ("ulgydo oruulkha"), the firsthaircut of uterine hair at 1-3 years old, a series of magical rites separately forgirls and boys, initiation into men 13-14-year-old boys. All this was aimed at ensuring the spiritual, mental and physical health of the younger generation.
The everyday traditions include the idea of the Buryats about a specialdangerous years - the years of their birth, which were advancing according to the nationalcalendar after a certain period. In connection with what was carried outa certain ritual to avoid a possible threat to well-being and health.
Healing traditions are based on folk methods of treatment. Among them different kinds massage, heating pads and compresses (salt, sand, felt), hydrotherapy (bathing in mineral and hot springs - arshans), moxibustion, herbalism. In traditional Buryat medicine, there were methods of treatment that had a deep spiritual and even mystical meaning. So, an unusual procedure for the treatment of serious diseases was practiced - wrapping in the skin "zhen tabiha", which has come down to us unchanged from ancient times. The patient is wrapped in a warm, freshly skinned animal, surrounded by trembling, living internal organs: a heart is placed on the heart, a liver is placed on the liver, and so on.
Conclusion
The traditions of the culture of health of the Khori Buryats, as well as the entire Buryat people, are of key importance in ensuring the health of a person and society, form the moral and ethical foundations of a righteous human life, heal the interaction of people with each other and with the outside world, spiritualize the process of life.
In today's world, there are many problems associated with human health and society. As a result of globalization processes, value orientations towards health and a healthy lifestyle are becoming very relevant.
The lack of culture is of particular concern and anxiety, because it becomes a global disaster, evidence of the loss of spiritual orientation and responsibility for the present and future.
It is found in many phenomena of everyday life: in the slovenliness of the external appearance of people, the neglect of urban and rural habitats, the spread of rudeness and vulgarity, passed off as norms of communication, aggressiveness and hostility in relations between people. Understanding a healthy person, a healthy lifestyle is mainly focused on the spiritual, moral, cultural values of the West.
Therefore, the study and new understanding of the rich ethnic heritage of the health culture and healthy lifestyle of the Buryat people, accumulated over a long period of historical development, is of particular importance for our generation.
References:
Babueva V. D. The world of Buryat traditions / V. D. Babueva. - Ulan-Ude: Ulzy, 2001. - 142 p.
Daribazarova S. O. Traditional methods of treatment among the Buryats / S. O. Daribazarova // Ethnic processes and traditional culture. - M.; Ulan-Ude, 2005. - S. 165.
Egunov N.P. Buryatia before joining Russia / Ulan-Ude, 1990. - 162 p.
Galdanova G. R. Dolama beliefs of the Buryats / G. R. Galdanova; USSR Academy of Sciences, Sib. department, Buryat, fil., Buryat. Institute of Societies. sciences; resp. ed. L. P. Potapov. - Novosibirsk: Nauka, Sib. department, 1987. - 115 p.
Mikhailov T. M. Buryat shamanism: history, structure and social functions / T. M. Mikhailov; USSR Academy of Sciences, Sib. department, Buryat. fil., BION; resp. ed. I. A. Asalkhanov. - Novosibirsk: Nauka, Sib. Department, 1987. - 288 p.
Ministry of Education and Science of the Republic of Belarus
GBOU "Kizhinginsky Boarding School of Secondary General Education"
Cultural traditions of the Khori Buryats
as the basis of a healthy lifestyle
Completed by: Bodieva Saryuna, 11th grade.
Head: Batomunkueva D.B.
Kizhinga
The first Western ethnographers and researchers noted among the Buryats such a feature as politeness in communicating with each other. This is the tradition of the Buryats. The culture and language of the Buryats practically exclude the possibility of being impolite. It is not customary for the Buryats to raise their voice when communicating. Even under conditions of extreme stress, the Buryats maintained their politeness and equanimity. Children specially learned how to behave with adults, with peers, with other members of society.
The Buryat language has a complex system of politeness, in which traces of feudal-patriarchal relations are still caught. Previously, among the Buryats, a person was evaluated not as an individual, but only from the point of view of his social position. Buryats often refer to each other according to the system of kinship, seniority and position. For example, among the Buryats it is not customary to call parents on you, only on you, this also applies when talking with elders.
The Buryat psychology is such that people constantly analyze how to talk with an interlocutor so as not to cause trouble.
Buryat culture is considered non-verbal, and many things are simply not spoken out loud. The Buryats communicated not only with the help of words, but also through body language and gesture etiquette.
For example, it is not customary for the Buryats to refuse treats. When someone comes to the house, the first thing he will be called to the table and you can not refuse. After a meal, you can't just get up and leave the table silently. You should praise the hostess, even if this is not at all the case. Some will consider this behavior hypocritical, but they are wrong. These are the traditions of the Buryats.
The circle most of all corresponds to the way of life of the Buryat people, it manifests the desire to live in harmony with the outside world.
Interaction on foreign territory is also accompanied by its own set of gestures and ritual phrases. When entering an apartment, and earlier in a yurt, one cannot step on the threshold, and one cannot talk through the threshold.
Traditional politeness and etiquette forbade women to touch any male tools, weapons, cross the path of a walking man, step over the legs of men.
Buryat etiquette instructs the younger ones to let the elders go forward when entering the room, not to speak loudly in front of them, not to interfere in the conversation of the elders, to show respect and obedience. Children from an early age were taught certain rules of etiquette.
Among the Buryats, it is considered impolite, indecent, to shuffle, stomp, slam the door, knock, wave your arms when talking, take certain unusual poses. So, for example, it is considered disrespectful to those present to keep their hands on the back of their heads, behind their backs, put their elbows on the table, and folding their hands on their chest was considered not only indecent, but also reprehensible, sinful.
Buryat courtesy etiquette can take many forms. If you accept a gift, you must accept it with both hands. If a Buryat borrowed money, then he had no right to return the money by putting banknotes in the creditor's hand. Money must be invested in an envelope. There is a ritual of returning things, when the debtor, before returning anything, must first talk politely with the creditor, drink tea, and only then return the thing and leave. By the way, the creditor already immediately understood why the debtor had come to him and was also very polite with him.
Many do not know that earlier it was customary for the Buryats to bow.
This was evidence of good manners and upbringing. The bow was an indicator of the ratio of the statuses of two persons bowing to each other. In the old days, the Buryats gave gifts with a bow.
During the exchange of bows, the parties practically did not meet their eyes. The Buryats generally avoided looking directly into the eyes, this was considered a sign of aggression. This was possible when dealing with foreigners. In general, the Buryats within their society were extremely attentive in matters of communication, provision of services, etc. Outside their enclave, the Buryats were freed from such verbal and non-verbal rules of social relationships.
Another subtlety is that it is not customary for the Buryats to open gifts in the presence of the donor. A well-bred person, with expressions of gratitude befitting the occasion, will put the gift aside and continue the polite conversation with dignity. Of course, it is also unacceptable to refuse to accept a gift. Accepting a gift is much more meaningful than giving it.
It is not customary for the Buryats to rush or rush a visitor. The owner always greeted the visitor with courtesy.
Thus, the peculiarities of politeness and etiquette in the Buryat culture are peculiar and unique. Through them, a person's attitude to reality, his relationship with the world, with nature, with other people is manifested. Body and communication techniques serve as an expression of the national mentality and show the features of the national character.
The Republic of Buryatia is part of the Russian Federation. Representatives of the Buryats are: Ekhirits, Bulagats, Khorints, Khongodors and Selengins.
Religious views in Buryatia are divided into 2 groups - eastern and western.
In the east, Lamaist Buddhism is preached, and in the west, Orthodoxy and shamanism.
Culture and life of the Buryat people
The culture and life of the Buryat people was influenced by the impact various peoples to their ethnicity. But despite all the changes, the Buryats managed to preserve the cultural values of their kind.
Since ancient times, the Buryats lived in prefabricated portable dwellings, the reason for which was the nomadic lifestyle. They erected their houses from lattice frames and felt coverings. Outwardly, it was very similar to a yurt being built for one person.
The life of the Buryat people was based on cattle breeding and agriculture. Economic activity Buryats was reflected in their culture, customs and traditions. Initially, nomadic cattle breeding was in demand among the population, and only after the accession of Buryatia to the Russian Federation, cattle breeding and agriculture acquired material value for people. Since then, the Buryats have been selling their booty.
In handicraft activities, the Buryat people used mainly metal. Blacksmiths created works of art when iron, steel or silver plates fell into their hands. In addition to aesthetic value, finished handicraft products were a source of income, an object of sale. In order to give the product a more precious look, the Buryats used gems as decoration products.
On the appearance The national clothes of the Buryat people were influenced by their nomadic way of life. Both men and women wore degles - a dressing gown without a shoulder seam. Such clothes were straight, expanding towards the bottom. In order to sew a winter deagle, it was necessary to use more than 5 sheepskins. Similar fur coats were decorated with fur and various fabrics. Everyday dagles were covered with ordinary fabric, and festive ones were decorated with silk, brocade, velvet and plush. The summer attire was called terling. It was sewn from Chinese silk and embroidered with gold and silver threads.
Traditions and customs of the Buryat people
The traditions and customs of the Buryat people are closely connected with their everyday life: farming, hunting and farming. Often from the ancestral yurts came various sounds of animals - ducks, pigeons, geese. And the inhabitants of this house published them when they played various games or simply sang songs. Hunting games include: Hurayn naadan, Baabgayn naadan, Shonyn naadan and others. The essence of these games was to show as plausibly as possible the habits of the animal, the sounds that it makes.
Many games and dances were not just entertainment, but also a kind of ritual. For example, the game "Zemkhen" was arranged so that unfamiliar clans would become closer to each other in communication.
The blacksmiths also had interesting customs. In order to consecrate their forge, they performed the rite "Khihiin Khuurai". If after this ceremony a dwelling burned down or a person died from a lightning strike, "Neryeeri naadan" was arranged, on the days of which special ceremonies were held.
Chagdurova Seseg Nikolaevna
Job title: Buryat language teacher
Educational institution: MBOU secondary school No. 4 of the city of Gusinoozersk named after the Hero of Socialist Labor G.D. Tuchinov
Locality: The Republic of Buryatia
Material name: project
Topic: Traditions and customs of the Buryat people
Publication date: 08.09.2019
Chapter: secondary education
TRADITION AND
BURYAT CUSTOMS
PROJECT COMPLETED
CHAGDUROVA S.N.
Introduction
complex of spiritual values,
former.
The basis of the spiritual culture of the Buryats is
complex of spiritual values,
pertaining to culture in general
Mongolian ethnic group. In conditions where
for centuries the population
The Baikal region was influenced by
many nations Central Asia, and later
and with being part of Russia, by virtue of
the fact that Buryatia was at the junction of two
systems of culture - Western Christian and
Eastern Buddhist - Buryat culture as
would transform, remaining in appearance
former.
Large patriarchal family
clans were closely related
blood ties.
Large patriarchal family
constituted the main social and
economic unit of the Buryat
society. Buryat society at that time
was generic, i.e. existed
division into genera, genus groups,
then the tribes. Each clan led
their ancestry from one ancestor -
ancestor (udha usuur), people
clans were closely related
blood ties.
Family and household customs
Strict exogamy was observed, i.e. Buryats couldn't
marry a girl of your kind, even if
the relationship between them was very conditional, in
several generations. The big family lived
usually as follows - each ulus
consisted of several auls. There was one in the village
two, three or more yurts with different outbuildings. AT
one of them, she usually stood in the center, lived
family elder, 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 lived with his parents.
was taking care of his parents. Elder sons with their families lived in other yurts. The whole aul had common
At the head of the clan was the leader -
noyon. When the genus greatly increased
and generations grew up, because of
interests of its branches resorted to its
separation - a ceremony was held
departure from kinship, when separated
the family was a separate genus -
obok. Everyone came to the ceremony
family elders. Everyone prayed to the spirits
and ancestors. On the boundary - the border of the lands
families - they broke in two a cauldron and a bow,
said:
“As two halves of a cauldron and a bow do not
constitutes a single whole, and two
the branches of the family will no longer unite.”
So one genus was divided into
tribal divisions.
Several genera, in turn,
made up a tribe, the Buryats have a tribe
called by name
ancestor. Either tribe
was just a commonality
people united by tribal
with bonds, like those of Bulagats and Ekhirites,
or the tribe had a head - like
usually the head of the oldest
kind, like khori - Buryats.
Separate groups of genera, in
in turn, could also
stand out in the tribal
education, like ikinats. AT
Buryat communities existed
the practice of mutual aid
migrations, construction of yurts,
felt skating, organizing
weddings, 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, sheep shearing, felt rolling. This practice was helpful
by the fact that by joint efforts quickly and easily carried out
labor-intensive work, an atmosphere of friendship and
collectivism.
WEDDING RITE
Stages of the ceremony: preliminary agreement, matchmaking,
wedding appointment, groom's trip with
relatives to the bride and payment of bride price, bachelorette party
(basaganai naadan - girl's game), search
brides and departure of the wedding train, waiting
in the groom's house, marriage, consecration of a new
yurts.
Wedding customs and traditions in different
ethnic groups had their own characteristics. By
existing traditions, all relatives of the bride
should have given gifts to her during
weddings. Parents of the newlyweds are good
remember those who gave gifts to
later repay with an equivalent gift.
Children
Children
Children occupy a significant place in the life of Buryats. The most common and
The Buryats considered it a good wish: “Have sons so that you can continue
your family, have daughters to marry.” The most terrible oath
consisted in the words: “Let my hearth go out!” Desire to have children, consciousness
the need for procreation was so great that it gave rise to
custom: in the absence of their children, adopt strangers, mostly their own children
relatives, mostly boys. Under customary law, a man could
take a second wife into the house if he had no children from his first marriage.
Father and mother of a child
not called
own
names: to words
"father" or "mother"
name was added
child (eg.
Batyn aba - Batu's father).
Days six, seven after the birth, the rite coped
placing the baby in the cradle. This rite was
essentially, a family celebration at which they gathered
relatives and neighbors who gave gifts to the newborn.
The name of the child was given by one of
senior guests. In families where often
children died, the child was named
dissonant name to
distract from it, thus
the attention of evil spirits. That's why
names are often found
denoting animals (Buha - Bull,
Shono - Wolf), offensive nicknames
(Khazagai - Crooked, Teneg - Stupid) and
names such as Shuluun (Stone),
Balta (Hammer), Tumer (Iron).
Settlement and dwellings
The nomadic way of life has long determined the type
hermetically closed compact dwelling -
collapsible structure made of lattice
frame and felt covering, round at the base
and with a hemispherical top. In certain
yurt conditions - a perfect design as in
practical as well as aesthetic.
The dimensions of the yurt correspond to the scale of a person. Internal
the layout takes into account the interests and tastes of its inhabitants,
provides household activities. Buryat
the name of a felt yurt is heey ger, a wooden yurt is modon ger.
A yurt is a lightweight, collapsible building
adapted for transport on pack animals.
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
half. In the western part - baruun tala - there were harnesses, tools and weapons, hung on the wall
ongons - images of spirits, and in the eastern one - zuun tala - there was a kitchen, a pantry. According to custom,
a married woman was forbidden to enter the western half. The northern part of the yurt - khoymor -
located opposite the door. Here, under the protection of fire, they put a hutch (corners) with a baby, planted
guests. In the middle of the yurt there was a hearth and a togoon - a large cast-iron cauldron. The smoke rose and
exited through a hole in the ceiling. The hearth was considered sacred, and numerous rules and regulations are associated with it.
rites. A wooden bed was installed in the northwest side, in the wall of the northeast side
built in or simply placed shelves for utensils. Outside, a porch was sometimes attached, and there was
a hitching post - serge, was dug in, the top of which was decorated with carved ornaments. Serge served as the subject of a special
reverence and was an indicator of the wealth of the family, since its absence meant horselessness, poverty.
Cattle breeding and
agriculture
In the economy of the Buryats in the XVII century. played a dominant role
nomadic (Transbaikalia) and semi-nomadic (Baikal region)
cattle breeding. Hunting and farming had a subsidiary
importance, and the degree of their development depended on cattle breeding.
The accession of Buryatia to Russia gave a new impetus
further development of the Buryat economy: the
natural economic structure, deepen commodity–
monetary relations, more progressive
farming forms. Sheep were of particular importance.
The meat was eaten, felt was made from wool,
and sheepskin for clothes.
Along with cattle breeding, the Buryats
arable farming existed. Before
the arrival of the Russians it was
predominantly hoe, that is, in
the same way it was
inherited from the Kurykans. Further,
predominantly under the influence of Russians,
the Buryat farmers had
wooden harrows and plows, in which
the horse harnessed. Bread was taken away
braids - pink salmon, later - braids -
Lithuanians.
The Buryats sowed rye, to a lesser extent
quantity - wheat, oats and barley. From
large crops in separate places
millet and buckwheat were sown.
Agricultural work is usually
fit within the traditional
which were very concise,
ended on the 9th.
stalking, stalking,
meat and fur animals.
Individual hunting, widespread
throughout the ethnic territory of the Buryats, in
forest-steppe zone was represented
active and passive forms,
in a variety of ways and methods:
stalking, stalking,
luring, ambush, bear prey “on
lair". Passive form of hunting,
known to the Buryats, was used to prey on wild
meat and fur animals.
Hunting
The Buryats have long had two types of hunting -
collective mastery (aba) and
individual (atuuri). AT
taiga and forest-steppe zone
the Buryats mined such large
animals like elk, deer, bear.
They also hunted wild boar,
roe deer, musk deer, hunted
squirrel, sable, ermine, ferret,
otter, lynx, badger. On the lake
Baikal was caught by seals.
Buryat crafts
Buryat art metal
is a culture at the same time
material and artistic.
It was created by creative
the efforts of blacksmiths, whose
artistic products served
one of the effective means
aesthetic design
folk life. Art
metal is drilled with the closest bonds
was connected with everyday life
people and reflected the aesthetic
concept of the people.
Monuments of jewelry art of past centuries
are iron and steel plates with silver
notch and silver surface with niello patterns.
The shape of the plates of varying complexity - a circle, a rectangle,
rosette, a combination of a triangle with a rectangle and
round, oval. In order to enhance the decorative effect
plates were used semi-precious stones - carnelian,
lapis lazuli, malachite, as well as coral and mother-of-pearl.
Buryats are excellent
used in jewelry
practice notching with silver and
tin on steel and iron,
filigree and granulation, silvering and
gilding, engraving and
openwork carving, inlay
mother-of-pearl and plain cut
colored stones, bluing and
blackening, casting and stamping.
Cast from noble metals and
undergo final processing
by forging and grinding many
items for women and men
decorations. These are the silver
braids, rings and bracelets.
Decorations are divided into
head, oblique, ear, temporal,
shoulder, waist, side,
hand jewelry.
Food
The nomadic economy led to
the nature of the food. Meat and various
dairy products were the basis
nutrition of the Buryats. It should be emphasized
that meat and especially dairy
food had an ancient origin
and distinguished by great
variety.
calving of cows began.
Dairy products were consumed by the Buryats in
liquid and solid form. Made from milk
tarag (curdled milk), khuruud, airuul (dry cottage cheese),
urme (foam), airig (buttermilk), bislag and heege
(varieties of cheese). Butter was obtained
from whole milk, sometimes sour cream. From
koumiss was prepared from mare's milk, and from
cow - archi (tarasun). Abundance of dairy
food for the Buryats came from the beginning of spring, when
calving of cows began.
Meat food occupied exclusively
an important place in the diet of the Buryats.
The value and amount of consumption of it
increased in winter. Most
hearty and best tasting meat
horse meat was considered, then mutton came.
For variety, we used
animal meat - goat meat, locust,
hare and squirrel meat. sometimes ate
bear meat, upland and wild
waterfowl. There was
it is also customary to prepare for the winter
uuse - horsemeat.
clothing
Buryat
Buryat traditional men's clothing - a robe without a shoulder seam
- winter degel and summer terlig with a thin lining.
The traditional men's outerwear was
straight back, i.e. not detachable at the waist, with
long flared hem.
Men's dressing gowns Buryats of Transbaikalia and
Cisbaikalia differed in cut. For
Transbaikal Buryats, Mongols is characteristic
swing clothes with the smell of the left floor on
right with one-piece sleeves. Deep
the smell provided warmth for the chest piece
body, which was important for a long
riding. Winter clothes were sewn from sheepskin,
5–6 skins were used to sew one degel.
Initially, the degel from smoky sheepskins did not
decorated, along the edges of the collar, sleeves, hem and
the bodice was fur.
Subsequently, all edges began to be sheathed, edging with plush, velvet or other fabrics. Sometimes degel
covered with cloth: for everyday work - cotton (mainly dalemba), elegant
degels - silk, brocade, semi-brocade, chesus, velvet, plush. The same fabrics were used for sewing
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 silver threads -
probably, the traditional love for metal affected here. Since such fabrics were very expensive, not all
had the opportunity to sew a dressing gown entirely of silk. Then expensive fabrics were used for appliqué,
finishing of the bodice, sleeves, sleeveless jackets.
Male and female degels have it all
floors - upper (urda horma) and
lower (dotor hormoy), back (ara
tala), front, bodice (seezhe), sides (enger).
Fur products were sewn using the method
huberdehe, sweeping loops through
edge, the seam was then sealed
decorative braid. clothes from
fabrics were sewn using the hushezhe method - “needle
forward". One piece of fabric was sewn
on another, then the edge of the bottom layer
folded over and stitched again.
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