Tuvans' home. Traditional home of Tuvans

Ondar Shannaan Olegovich
Job title: teacher of the 2nd training company of the 22nd platoon
Educational institution: FGKOU "Kyzyl Presidential Cadet School"
Locality: Kyzyl, Republic of Tyva
Name of material: Class hour development
Subject:"Traditions and customs of the Tuvan family"
Publication date: 04.11.2017
Chapter: secondary education

TRADITIONS AND CUSTOMS OF TUVANIANS

Tuvans, people in Russia, the main population of Tuva. They speak Tuvan, a Turkic language

Altai

Believers

mostly

Buddhist Lamaists,

are saved

pre-Buddhist cults, shamanism.

Traditional

Western

eastern

Tuvans

significantly

differed.

The economy of Western Tuvans until the mid-20th century consisted of nomadic cattle breeding.

They raised small and large livestock, including yaks (in the highlands in the west and

southeast of the republic), as well as horses and camels. Plowed land had auxiliary significance

agriculture

exclusively

irrigation

gravity-fed

method of irrigation.

Part of the male population was also engaged in hunting. Played a significant role

collecting bulbs and roots wild plants. Crafts were developed (blacksmithing,

carpentry, saddlery, etc.). By the beginning of the 20th century, there were over 500 blacksmiths and jewelers in Tuva,

working mainly to order. Almost every family made a covering from felt

yurts, rugs and mattresses.

Traditional occupations of the eastern Tuvans-Todzhins, who roamed the mountain taiga of the Eastern

Sayan: hunting and reindeer herding. Hunting wild ungulates was supposed to provide meat and skins

family throughout the year, and the fur trade was predominantly of a commercial nature and

was conducted in late autumn and winter (main hunting objects: red deer, roe deer, elk, wild deer,

sable, squirrel).

The most ancient

economic

hunters-reindeer herders

gathering (sarana bulbs, the reserves of which reached a hundred or more kg in the family, cedar

nuts, etc.). In domestic production, the main ones were the processing of hides and the production of leather,

birch bark dressing. Blacksmithing was known, which was combined with carpentry.

The main dwelling of the Western Tuvans was the yurt: round in plan, had a collapsible, easily

foldable lattice frame made of wooden slats fastened with leather straps. IN

in the upper part of the yurt a wooden hoop was fixed on sticks, above which there was a smoke

hole,

served

simultaneously

(light smoke

hole).

covered

felt strips and, like the frame, were fastened with woolen belts. The door was made either

wooden, or it was a piece of felt, usually decorated with stitching. In the center of the yurt

there was a fireplace. In the yurt there were paired wooden chests, the front walls of which were

decorated

painted

ornament.

attitude

was considered female, the left - male. The floor was covered with patterned quilted felt rugs.

In addition to the yurt, Western Tuvans also used a tent as a dwelling, which they covered

felt strips.

The traditional dwelling of the eastern Tuvan reindeer herders (Todzhins) was a tent, which had

obliquely

delivered

summer-autumn

birch bark

in half, and in winter - in half, sewn from elk skins. During the transition to sedentarism in

created collective farm villages, many Todzha residents built permanent tents that covered

pieces of larch bark, and also became widespread before the start of development

typical houses are light four-, five- and hexagonal frame buildings. Household

the buildings

Western

Tuvans

mainly

quadrangular

poles) for livestock. At the beginning of the 20th century, under the influence of Russian peasant settlers in Western and

In central Tuva, log barns began to be built for storing grain near winter roads.

Traditional clothes, including shoes, were made from hides and skins, mainly domestic ones, and

also wild animals, from various fabrics and felt. The shoulder clothing was tunic-like

swing The characteristic features of the outerwear - the robe - were a stepped cutout in the top

parts of the left floor and long sleeves with cuffs that fell below the hands. Favorites

fabric colors - purple, blue, yellow, red, green. In winter they wore long fur coats with

fastening on the right side and a stand-up collar. In spring and autumn they wore sheepskin coats with

short-cropped hair. Festive winter clothing was a fur coat made from the skins of grown-up

lambs, covered with colored fabric, often silk, summer - a robe made of colored fabric

(usually blue or cherry. One of the most common headdresses for men and

sheepskin

domed

headphones,

tied

with a slap on the head

covering

They sewed on the bump in the form of a braided knot, and several red ribbons went down from it.

They also wore fur bonnets.

mostly

characteristic

curved

pointed

multilayer

felt-leather

sole.

felt stockings (uk) with sewn-in soles. Upper part stockings were decorated with ornamental

embroidery.

eastern

Tuvan reindeer herders

significant

features.

the favorite shoulder clothing was hash ton, which was cut from worn-out reindeer

skins or autumn roe deer rovduga. It had a straight cut, widening at the hem, straight

sleeves with deep rectangular armholes. Bonnet-shaped headdresses were sewn

from skins from the heads of wild animals. Sometimes they used hats made from duck

enjoyed

Camusaceae

(byshkak idik). Reindeer herders, while hunting, tied their clothes with a narrow leather belt

roe deer with hooves at its ends.

The underwear of both Western and Eastern Tuvans consisted of a shirt and short pants -

Nataznikov. Summer pants were made from fabric or rovduga, and winter pants were made from domestic and wild skins.

animals, less often made of fabric.

Women's jewelry included rings, rings, earrings, as well as embossed ornaments.

silver

bracelets.

were valued

mowing

silver

decorations

records,

decorated with engraving, chasing, precious stones. 3-5 lows were hung from them

beads and black bundles of threads. Both women and men wore braids. Men's front

heads were shaved, and the remaining hair was braided into one braid.

traditional

dominated

dairy

products

(especially

fermented milk drink khoitpak and kumis (among eastern Tuvans - reindeer milk), various types

smoked

home

animals (especially lamb and horse meat). Not only meat was eaten, but also offal, as well as

blood of domestic animals. They ate plant foods: porridge from cereals, oatmeal, stems and

wild roots. Tea (salted and with milk) played an important role.

In social life, the so-called aal communities - family-

related groups, which usually included from three to five or six families (the family of the father and his families

separated married sons with children), who roamed together, forming stable

groups of Aal, and in the summer they united into larger neighboring communities.

The institution of kalym was preserved. The wedding cycle consisted of several stages: conspiracy (usually back in

childhood), matchmaking, a special rite of consolidation of matchmaking, marriage and wedding

feast. There were special wedding capes on the bride’s head, a number of prohibitions,

associated with avoidance habits. Tuvans had rich traditions - customs, rituals, norms

behavior that is integral part spiritual culture.

brought up

traditions

infancy

good qualities, character traits, parents in old age cannot get enough of dignity

your child. Raising children to be kind people is the highest law for Tuvans, which they followed

Actions that are contraindicated for children:

Children should not pass in front of adults.

Children are not supposed to directly call their elders by name; this was considered extremely indecent.

Children should not steal other people's things.

Children should not lie.

Children should not say evil words.

Children should not interfere in adult conversations.

belonged

wealth:

a tradition according to which the predatory extermination of animals, birds and fish was strictly prohibited.

The extermination of chicks was prohibited. It was forbidden to hunt an animal with a cub. Tuvan hunters

never killed a roe deer or maralikha with a small cub. The ancestors said that

a person who kills a roe deer with a kid will inevitably get his children sick. People just walked around them

side.

Since ancient times, Tuvans have been very careful about mountains, rivers, lakes and all subsoil

land. It was forbidden to cut down fruit-bearing plants. When picking berries, only the berries were torn, and the

the plants were not damaged. It was forbidden to block streams and rivers.

In ancient times, Tuvan people had a custom - he splashed tea with milk towards the taiga,

mountains and sun, turned to them with a request that everything would be fine in his family. Mistress

daily

splashed

nine-eyed

came out

splashed tea with milk tos - karak (nine-eye) towards the rising sun, taiga,

mountains, rivers and prayed. After completing the prayer, the hostess, returning to the yurt, pours tea into the

bowl and serves it, first of all, to the owner, i.e., the husband.

In ancient times, Tuvans had sacred rituals, rules and prohibitions:

You can't spit in the fire

Don't throw trash into the fire

You can't step over the fire,

You can't pollute the water

You can't throw garbage into the river

You can't cut down the forest

You cannot perform natural needs near the river.

The Tuvans had this custom: any person passing by an aal or yurt must

invited to the home to rest from the road, offering first of all an ayak (bowl) of hot tea with

milk. People said: “Acts amzadyr, ayak ernin yzyrtyr” - “Try white food,

take a sip."

treat,

expressions

the relationship of the host to the guest, to whom “white food” is offered by many Asian peoples -

“ak than”, the color of milk. And over a cup of tea they exchanged news. All types are placed in front of the guest

the most delicious food.

Traditional

holidays:

community

holidays,

related

economic cycle, family and household - wedding cycle, birth of a child, hair cutting,

religious-Lamaist, etc. Not a single significant event in the life of a community or large

administrative unit did not take place without sports competitions - national wrestling

(khuresh), horse racing, archery, various games.

Oral poetic creativity of various genres has been developed: heroic epic, legends, myths,

legends, songs, proverbs and sayings. To this day there have been preserved storytellers who perform oral

form, huge in volume, the works of the Tuvinian epic. Musical folk art

represented by numerous songs and ditties. A special place in Tuvan musical

culture

takes

called

throat

allocate

varieties and their corresponding four melodic styles.

musical

tools

most

common

iron and wood. Bowed instruments were widespread (ancient prototypes

violins) - igil and byzanchy.

IN last years Buddhism in the Lamaistic form is quickly being revived in Tuva, and

Lamaistic

monasteries

monks,

receiving

education

religious

Buddhism.

Preserved

shamanism,

commercial

in particular

recent

At that time, the eastern Tuvinians held a so-called bear festival. Saved yours

meaning and cult of mountains, veneration hearth and home.

The Tuvan yurt is a unique world.

A yurt is a traditional dwelling of nomadic peoples. Felt yurt is one of the outstanding creations

wisdom

engaged in

mainly

cattle breeding,

adapted

requirements

nomadic

suitable

a habitat

collapse

just a few

immerse

go on a long and difficult journey when migrating to places of winter or summer grazing.

Modern research has convincingly proven that a yurt is a dwelling that dictates its

owners have the most careful attitude towards environment, environmentally safest and

clean home. The science of the twentieth century was surprised to discover the fact that the yurt with all its parts and

holistic

deep

characters

repeats

structure

Universe,

is

a miniature model of the entire universe, according to the ancient worldview. Since the image

imprinted

structure

is

Universe

ancient

mythological

consciousness,

study

philosophy

means

deep

study

traditional culture, worldview, mentality and psychology of nomadic peoples.

Internal

decoration

symbolically

answers

ideas

nomads about the harmony of interpersonal and social relations. For example, each member

family, each guest in the yurt has his own, specific place prescribed by the ancients

rules. Upon entering the yurt, a person who knows these rules will immediately determine who is

the owner and mistress of the yurt, which of the guests is older in age, what is the social status

everyone present and many other details.

The shepherd's yurt is kind and hospitable: it will welcome everyone, warm them, and seat them the best place; and everyone

and at the same time they say: “This is our tradition, custom.”

The Tuvan yurt is a unique world in which everything is subject to the principles of self-organization.

Each member of the Tuvan family, his guests and things have their own place of honor - this is a dor, a place

in front of the aptara (chest). The doors of Tuvan yurts, as a rule, “look” to the east. East for a Tuvan

sacred because the sun rises from there. That is why they say: “The East is a delicate matter.” Here

why is the yurt compared to the sun, the moon, and a woman’s breast.

Western Tuvans, as noted above, used a collapsible yurt with a wooden lung

frame,

covered

felt.

most

was called

Turkic

the term "өг". It was easily and quickly installed and dismantled, and transported on oxen in a pack.

The wooden frame of the yurt - its walls - consisted of six - eight folding links

grates. The roof was domed, made of thin long sticks tied at one end to

lattice, and the other inserted into a wooden circle, which also served as a light and smoke

hole. The yurt was oriented in the ancient Turkic way - the entrance was to the east, but in the southern regions

according to Mongolian custom - to the south. The door was made either of felt or wood. The skeleton of the yurt

covered with seven strips of felt of a certain shape and size and fastened with ropes.

The floor was earthen, but covered with felt, skins, etc. In the center of the yurt there was a place on the ground

a hearth with an iron tagan on three legs in which food was cooked. The fire gave warmth in cold weather

time of year, and in the evening illuminated the yurt. The yurt had no partitions. The right side from the entrance was

“women’s”, and here, almost at the very door, there was a kitchen. The left side is “male”: here

Saddles and harnesses lay near the door, and young cattle were kept here during the cold season. Directly

Opposite the entrance behind the hearth there was a corner of honor (torus), where guests were received and the owner sat.

adapted

migrations.

consisted

kitchen

wooden

beds, cabinets with doors or drawers for storing various small

things and valuables, a low wooden table that was placed in front of those sitting on the floor

guests, leather bags for storing grain, clothes, etc. In the front corner of many, especially

wealthy,

Tuvans

wooden

objects

Buddhist

Home

was done

sizes

material

adapted to a nomadic lifestyle. The most characteristic of the yurt utensils of an ordinary arat

there were wooden tubs or large leather vessels for storing sour milk, wooden

buckets and milk pans, hollowed out from a poplar trunk, with a hair bow and a birch bark bottom,

nailed with wooden nails, large wooden mortars for grinding grain into cereals and

small ones - for crushing salt and brick tea. Cast iron boilers different sizes for cooking

meat, tea, distillation of sour milk into wine, manual stone mill, as well as various

wooden cups, spoons, dishes, leather and felt bags for storing food and utensils

exhaust

scroll

home

Used

purchased

enjoyed

metal

teapots,

silver

devices,

porcelain and earthenware, both Chinese and Russian.

Depending on the material wealth of the owner of the yurt, its furniture and utensils had some

differences. The rich man's yurt was large, its wooden parts were painted. On the floor

they laid out ornamented durable white felt, felt carpets, with appliqué, on

In addition to the felt mattress, the richly ornamented beds contained fur blankets, as well as

beautifully decorated leather or fabric cushions with appliqués. In the kitchen

There were expensive dishes on the shelf.

Poor people's yurts were covered with brown or gray felt, which served until completely worn out.

Wooden utensils were poor and homemade, often on an earthen floor instead of felt

there were fitted pieces of birch bark. The poorest lived in small tents covered with dilapidated

felt. The frame of such tents consisted of poles tied at the top into a bundle or inserted into

wood

(haraacha),

arranged

It was called

poor people's dwelling "boodey".

Tuvans (self-name - Tuva, plural - Tyvalar; obsolete names: Soyots, Soyons, Uriankhians, Tannu-Tuvians, Tannutuvians) - the people, the main population of Tuva (Tuva).

By anthropological type, Tuvans are Mongoloids. They speak the Tuvan language, which is part of the Sayan group of Turkic languages. They also know Russian. There is a written language based on the Cyrillic alphabet. Believers are Buddhists; Traditional cults (shamanism) are also preserved.

Young Tuvan

The total number of Tuvans is from 260 to 300 thousand people.In Russia - about 244 thousand people. (in 1970 - about 140 thousand people), including in the Republic of Tyva - about 235 thousand people.In Mongolia (aimags Uvs, Bayan-Ulgii, Khuvsgel, Zavkhan, Khovd) - from 12 to 20 thousand people.In China (the villages of Shemirshek and Alagak in the territory subordinate to the city of Altai, the village of Komkanas of Burchun County, the village of Akkaba of Kaba County; all within the Altai District of the Ili-Kazakh Autonomous Region of the Xinjiang Uyghur Autonomous Region) - about 3.3 thousand people.

Tuvans are divided into Western (mountain-steppe regions of western, central and southern Tuva), who speak the central and western dialects of the Tuvan language, and Eastern, known as Tuvinians-Todzha (mountain-taiga part of northeastern and southeastern Tuva), who speak in the northeastern and southeastern dialects (Todzha language). Todzhins make up about 5% of Tuvans.

The most ancient ancestors of the Tuvans are the Turkic-speaking tribes of Central Asia, who penetrated into the territory of modern Tuva no later than the middle of the 1st millennium and mixed here with Keto-speaking, Samoyed-speaking and, possibly, Indo-European tribes. Many features of the traditional culture of Tuvans date back to the era of early nomads, when Saka tribes lived on the territory of modern Tuva and the adjacent regions of Sayan-Altai (VIII-III centuries BC). Their influence can be traced in material culture (in the forms of utensils, clothing, and especially in decorative and applied arts).

During the expansion of the Xiongnu at the end of the 1st millennium BC. e. New pastoral nomadic tribes invaded the steppe regions of Tuva, mostly different from the local population of Scythian times, but close to the Xiongnu of Central Asia. Many elements of the traditional material culture of the Tuvans (for example, forms of wooden utensils) date back to this time.

The Turkic tribes that settled in the Tuvan steppes had a significant influence on the ethnogenesis of the Tuvans. In the middle of the 8th century, the Turkic-speaking Uyghurs, who created a powerful tribal union in Central Asia - the Uyghur Khaganate, crushed the Turkic Khaganate, conquering its territories, including Tuva. Some of the Uyghur tribes, gradually mixing with local tribes, had a decisive influence on the formation of their language.

The descendants of the Uyghur conquerors lived in western Tuva until the 20th century (perhaps they include some clan groups that now inhabit southeastern and northwestern Tuva). The Yenisei Kyrgyz, who inhabited the Minusinsk Basin, subjugated the Uyghurs in the 9th century. Later, the Kyrgyz tribes that penetrated into Tuva were completely assimilated among the local population. In the XIII-XIV centuries, several Mongolian tribes moved to Tuva, gradually assimilated by the local population.

Under the influence of the Mongolian tribes, a Central Asian Mongoloid racial type, characteristic of modern Tuvans, developed. At the end of the 1st millennium AD e. Turkic-speaking Tuba tribes (Dubo in Chinese sources), related to the Uyghurs, penetrated into the mountain-taiga eastern part of Tuva - into the Sayans (present-day Todzha Kozhuun), previously inhabited by Samoyed, Keto-speaking and, possibly, Tungus tribes. TO 19th century all non-Turkic inhabitants of Eastern Tuva were completely Turkified, and the ethnonym Tuba (Tuva) became the common self-name of all Tuvans.

From the end of the 16th century, Tuva was part of the Mongolian state of the Altyn Khans, which existed until the 2nd half of the 17th century. In the middle of the 18th century, Tuva was subjugated by the Manchu dynasty of China, which ruled Tuva until 1911. During this period, the formation of the Tuvan nation was completed. In 1914 Tuva ( Russian name- Uriankhai region) was accepted under the protectorate of Russia. On August 14, 1921 it was proclaimed People's Republic Tannu-Tuva. Since 1926 it began to be called the Tuvan People's Republic. On October 13, 1944, the republic was annexed by the USSR and included in Russian Federation as an autonomous region, in 1961 it was transformed into the Tuva Autonomous Soviet Socialist Republic, from 1991 - the Republic of Tuva, from 1993 - the Republic of Tyva.

Traditional cuisine

: Western Tuvan food traditions were based on the products of nomadic cattle breeding, combined with agriculture. Wealthy families ate dairy products and, to a lesser extent, meat for a significant part of the year. They also used plant foods, mainly millet and barley, which grew wild. Only the poor consumed fish. They ate boiled meat of domestic and wild animals; the most favorite dishes were lamb and horse meat. Not only meat was consumed, but also offal and the blood of domestic animals. Milk was consumed only boiled, and almost only in the form fermented milk products. They dominated the diet in the spring and summer. In winter, their role sharply decreased. They used the milk of large and small cattle, horses, and camels. Kumis was made from mare's milk.

Tuvans are pastoralists

In winter, butter and dry cheese (kurut) stored for future use played an important role in the diet. By distilling skimmed fermented milk, milk “vodka” - araku - was obtained. Tea, which was drunk salted and with milk, played an important role in nutrition. The reindeer hunters of eastern Tuva ate mainly the meat of hunted wild ungulates. Domestic reindeer, as a rule, were not slaughtered. They drank reindeer milk mainly with tea. Plant products They also spent very sparingly, preparing food from grain or flour only once a day. Saran bulbs dried over a fire were eaten with tea, and a thick porridge-like soup was prepared from the crushed ones. The meat was used to make shashlik, meat and blood sausage. From milk they prepared unleavened byshtak and sharply sour Arzhi cheese, butter, fatty foam, sour cream, fermented milk drinks - hoytpak and tarak, kumis, milk vodka. They did not use bread; instead they used dalgan - flour made from roasted grains of barley or wheat, roasted crushed millet. Various flatbreads, noodles and dumplings were made from flour.

The traditional dwelling of the eastern Tuvan reindeer herders (Todzhins) was a tent, which had a frame made of inclined poles. It was covered in summer-autumn with birch bark panels, and in winter with panels sewn from elk skins. During the transition to sedentism in the newly created collective farm settlements, many Todzha residents built permanent tents, which were covered with pieces of larch bark, and light four-, five- and hexagonal frame buildings also became widespread before the construction of standard houses began. The outbuildings of Western Tuvans were mainly in the form of quadrangular pens (made of poles) for livestock. At the beginning of the 20th century, under the influence of Russian peasant settlers, log barns for storing grain near winter roads began to be built in Western and Central Tuva.

Tuvan home

Traditional clothing, including shoes, was made from hides and skins of mainly domestic and wild animals, from various fabrics and felt. The shoulder clothing was a tunic-like swing. The characteristic features of the outerwear - the robe - were a stepped neckline in the upper part of the left floor and long sleeves with cuffs that fell below the hands. Favorite fabric colors are purple, blue, yellow, red, green. In winter, they wore long-skirted fur coats with a fastener on the right side and a stand-up collar. In spring and autumn, sheepskin coats with short-cropped wool were worn. Festive winter clothing was a fur coat made from the skins of grown-up lambs, covered with colored fabric, often silk; summer clothing was a robe made of colored fabric (usually blue or cherry). The floors, collars, and cuffs were trimmed with several rows of strips of colored fabric of various colors, and the collar was stitched so that the seams formed rhombic cells, meanders, zigzags, or wavy lines.

Tuvan female models in national costumes

One of the most common headdresses for men and women is a sheepskin hat with a wide domed top with earmuffs that were tied at the back of the head and a back cover that covered the neck. They wore spacious felt hoods with an elongated protrusion that descended to the back of the head, as well as hats made of sheepskin, lynx or lamb skin, which had a high crown trimmed with colored fabric. A cone in the form of a braided knot was sewn to the top of the hat, and several red ribbons hung down from it. They also wore fur bonnets.

Shoes are mainly of two types. Leather Kadyg Idik boots with a characteristic curved and pointed toe, multi-layer felt-leather sole. The tops were cut from the rawhide of cattle. Festive boots were decorated with colored appliqués. Soft boots chymchak idik had a soft sole made of cow leather without a bend in the toe and a boot made of processed leather from a domestic goat. In winter, felt stockings (uk) with sewn-in soles were worn in boots. The upper part of the stockings was decorated with ornamental embroidery.

The clothing of the eastern Tuvan reindeer herders had a number of significant features. In summer, the favorite shoulder clothing was hash ton, which was cut from worn-out deer skins or autumn roe deer rovduga. It had a straight cut, widening at the hem, straight sleeves with deep rectangular armholes. There was another cut - the waist was cut out from one whole skin, thrown over the head and, as it were, wrapped around the body. Bonnet-shaped headdresses were made from skins from the heads of wild animals. Sometimes they used headdresses made from duck skin and feathers. In late autumn and winter, they used kamus high boots with the fur facing out (byshkak idik). Reindeer herders, while fishing, girded their clothes with a narrow belt made of roe deer skin with hooves at its ends.

The underwear of both Western and Eastern Tuvans consisted of a shirt and short nataznik pants. Summer trousers were made from fabric or rovduga, and winter trousers were made from the skins of domestic and wild animals, or less often from fabric.

Women's jewelry included rings, rings, earrings, and embossed silver bracelets. Incised silver jewelry in the form of a plate, decorated with engraving, chasing, and precious stones, was highly valued. 3-5 strings of beads and black bundles of threads were hung from them. Both women and men wore braids. Men shaved the front of their heads and braided the remaining hair into one braid.

Traditional holidays: New Year- Shagaa, community holidays associated with the annual economic cycle, family holidays - wedding cycle, birth of a child, hair cutting, religious Lamaistic, etc. Not a single significant event in the life of a community or large administrative unit took place without sports competitions - national wrestling (khuresh), horse racing, archery, various games. Oral poetry of various genres has been developed: heroic epics, legends, myths, traditions, songs, proverbs and sayings. To this day, there are storytellers who perform orally the enormous works of the Tuvan epic.

Shaman in a Tuvan yurt during the celebration of Shagaa - New Year

Exogamous clans (soyok) were preserved until the beginning of the 20th century only among the eastern Tuvans, although traces of tribal division also existed among the western Tuvans. In social life, the so-called aal communities were of significant importance - family-related groups, which usually included from three to five or six families (the family of the father and the families of his married sons with children), which roamed together, forming stable groups of aal, and in the summer Over time they united into larger neighboring communities. The small monogamous family predominated, although until the 1920s there were cases of polygamy among wealthy cattle owners. The institution of kalym was preserved. The wedding cycle consisted of several stages: conspiracy (usually in childhood), matchmaking, a special ceremony to consolidate the matchmaking, marriage and wedding feast. There were special wedding capes on the bride's head, a number of prohibitions associated with the customs of avoidance. Tuvans had rich traditions - customs, rituals, norms of behavior, which were an integral part of spiritual culture.

Musical folk art is represented by numerous songs and ditties. A special place in Tuvan musical culture is occupied by the so-called throat singing, of which four varieties and four melodic styles corresponding to them are usually distinguished.

Of the musical instruments, the most common were the mouth harp (khomus) - iron and wood. Bowed instruments (ancient prototypes of the violin) - igil and byzanchy - were widespread.

Tuvans

(Tuva, Tyvalar; obsolete: Soyons, Uriankhians, Tannu-Tuvians, Tannutuvinians)

A look from the past

N.F. Katanov, "Essays on the Uriankhai Land", 1889:

Uriankhai men herd cattle, sow grain, go hunting, and practice crafts; women sew and mend clothes, cook food, treat guests and make felts.

Fish are caught by hand or killed with spears. Birds are caught only with snares. Animals are caught in traps or shot with bullets. Guns come from the Russians, Mongols and Chinese. Chinese guns are more valuable than others.

When getting married, brides are never kidnapped, like the Minusinsk Tatars. The groom's father and mother first woo the girl, bringing millet and meat, cloth and vodka. Then one day everyone drinks vodka. The next day they return home. The wedding feast is called "toi". It lasts only one day, for both rich and poor.

Girls get married at the age of 15, and the groom can be as old as he wants, even 10 years old. They say that Uriankhai women sometimes get married at 12–13 years of age and give birth safely. Marrying a girl who has lost her virginity and has children is not considered a crime. Even those descended from siblings can marry. Two siblings can also marry two siblings.

It is not considered a great sin for children to talk about sexual intercourse in front of their parents. Uriankhai children develop too early, both physically and mentally. Already an 8-9 year old boy has a sufficient supply of songs about “black-browed and sweet beauties.” One Uriankhai youth, in front of his sister, asked me if I was in love with Uriankhai girls; Having received a negative answer, I was quite surprised. Adults, as a rule, turn a blind eye to such “fun” of young people. However, if the father captures his daughter in adultery, he beats her with a whip.

The Uriankhai swear by dog ​​dung. They say, “May my hair fall off from the dog poop if I saw or heard anything!”

Modern sources

Tuvinians The indigenous people of Siberia, the autochthonous population of Tuva.

Self-name

Tyva, plural - tyvalar.

Ethnonym

The name of the Tuvan people “Tuva” is mentioned in the chronicles of the Sui (581-618) and Tang (618-907) dynasties of China in the form oak, tubo and tupou.

The name “tuba” is also mentioned in paragraph 239 of the Secret History of the Mongols.

In more early period they were known as Uriankhians (XVII-XVIII centuries), and later (XIX-early XX centuries) - Soyots.

Regarding other ethnonyms - Uriankhs, Uryaikhats, Uriankhians, Soyans, Soyons, Soyots - in general, it can be argued that such a name was given to them by neighboring peoples, and for the Tuvans themselves these ethnonyms are uncharacteristic.

Turkologist N.A. Aristov concludes that “the Uriankhai are called Mongols, but they themselves call themselves Tuba or Tuva, like the Turkified Samoyeds of the northern slopes of the Altai and Sayan ridges; they are also called soyots, soits, soyons.”

“The name Uriankhs is given to this people by the Mongols, but they themselves call themselves Tuba or Tuva,” writes G. L. Potanin.

The ethnic name “Tuva” was recorded in Russian sources of the 60-80s. XVII century (History of Tuva 2001:308) and the Tuvans themselves never called themselves Uriankhians.

The Altaians and Khakassians called and still call the Tuvinians Soyans.

It is known that the Mongols, and after them other peoples, mistakenly called the Tuvans Soyots and Uriankhians.

A notable event is the appearance in Russian documents of the self-name “Tuvians”, which all Sayan tribes called themselves.

Along with it, another name was used - “Soyots”, that is, in Mongolian “Sayans”, “Soyons”.

The identity of the ethnonyms “Tuvians” and “Soyots” is beyond any doubt, since, as B. O. Dolgikh rightly asserts, the ethnonym “Tuvians” is formed from a self-name and is common to all Sayan tribes.

It is no coincidence that it was on the lands of the Baikal region, Khubsugol and Eastern Tuva, where they roamed in the 6th-8th centuries. The early ancestors of the Tuvans - the Tubo, Telengits, Tokuz-Oguz, Shivei tribes from the Tele confederation, the Russians met tribes that called themselves Tuvans.

The ethnonym “Tuva” is recorded in Russian documents of 1661, testifying to the existence of the Tuvan people.

It is quite possible that this self-name existed among the Tuvan tribes long before the appearance of Russian explorers near Lake Baikal.

Number and settlement

Total: about 300,000 people.

Including in the Russian Federation according to the 2010 census there are 263,934 people.

Of these, in:

Republic of Tyva 249,299 people,

Krasnoyarsk Territory 2,939 people,

Irkutsk region 1,674 people,

Novosibirsk region 1,252 people,

Tomsk region 983 people,

Khakassia 936 people,

Buryatia 909 people,

Kemerovo region 721 people,

Moscow 682 people,

Primorsky Krai 630 people,

Altai Territory 539 people,

Khabarovsk Territory 398 people,

Omsk region 347 people,

Amur region 313 people,

Yakutia 204 people,

Altai Republic 158 people.

Besides:

Mongolia, according to the 2010 census, 5,169 people (aimaks Bayan-Ulgii, Khuvsgel and Khovd - Uryankhai Monchak or Tsengel Tuvans, Tsaatans, who are descendants of a group of Tuvans that broke away from their main core).

China, according to an estimate in 2000, 4,000 people (the villages of Shemirshek and Alagak in the territory subordinate to the city of Altai, the village of Komkanas of Burchun County, the village of Akkaba of Kaba County; all within the Altai District of the Ili-Kazakh Autonomous Region of the Xinjiang Uyghur Autonomous Region)

Number according to All-Union and All-Russian censuses (1959-2010)

	Census 1959	Census 1970	Census 1979	Census 1989	Census 2002	Census 2010
USSR	100 145	↗ 139 338	↗ 166 082	↗ 206 629
RSFSR/Russian Federation including in the Tuva Autonomous Okrug / Tuva Autonomous Soviet Socialist Republic / Republic of Tyva	99 864 97 996	↗ 139 013 ↗ 135 306	↗ 165 426 ↗ 161 888	↗ 206 160 ↗ 198 448	↗ 243 422 ↗ 235 313	↗ 263 934 ↗ 249 299

Anthropology

According to their anthropological type, Tuvans belong to the Mongoloid Central Asian type of the North Asian race.

Eastern Tuvans - Todzha - represent a special type with an admixture of Central Asian components.

It should be noted that researchers associate the predominance of Mongoloid traits in the anthropological type of local residents precisely with the period of the invasion of Tuva in the 3rd century BC. e. the Huns, who gradually mixed with the local population, influenced not only the language, but also the appearance of the latter.

Ethnogenesis

The most ancient ancestors of the Tuvans are the Turkic-speaking tribes of Central Asia, who penetrated into the territory of modern Tuva no later than the middle of the 1st millennium AD. e. and mixed here with Keto-speaking, Samoyed-speaking and Indo-European tribes.

The great similarity of genetic characteristics of modern Tuvans and American Indians indicates the very likely participation of the ancient ancestors of Tuvans in initial stage settlement of America.

Many features of the traditional culture of Tuvans date back to the era of early nomads, when Saka tribes lived on the territory of modern Tuva and the adjacent regions of Sayan-Altai (VIII-III centuries BC).

At this time, people of the mixed Caucasian-Mongoloid type with a predominance of Caucasian features lived on the territory of Tuva.

They differed from modern Caucasians in having a much wider face.

The tribes living in Tuva at that time had a noticeable similarity in weapons, horse equipment and examples of art with the Scythians of the Black Sea region and the tribes of Kazakhstan, Sayan-Altai and Mongolia.

Their influence can be traced in material culture (in the forms of utensils, clothing, and especially in decorative and applied arts).

They switched to nomadic pastoralism, which has since become the main type economic activity population of Tuva and remained so until the transition to settled life in 1945-1955.

During the expansion of the Xiongnu at the end of the 1st millennium BC. e. New pastoral nomadic tribes invaded the steppe regions of Tuva, mostly different from the local population of Scythian times, but close to the Xiongnu of Central Asia.

Archaeological data convincingly show that from that time not only the appearance of the material culture of the local tribes changed, but also their anthropological type, which came close to the Central Asian type of the large Mongoloid race.

Their complete correlation with this type among well-known Russian anthropologists is highly doubtful due to the noticeable Caucasian admixture.

At the end of the 1st millennium AD e. Turkic-speaking Tuba tribes (Dubo in Chinese sources), related to the Uyghurs, penetrated into the mountain-taiga eastern part of Tuva - into the Sayans (present-day Todzha Kozhuun), previously inhabited by Samoyed, Keto-speaking and, possibly, Tungus tribes.

During the period of the existence of the Turkic, Uyghur and Kyrgyz Khaganates, covering a large period of time (from the 6th to the 12th centuries), the Tele tribes played a leading role in the ethnogenetic processes that then determined the ethnic composition and settlement of the tribes of Southern Siberia.

The territory of Tuva and the Sayan-Altai as a whole was inhabited by an aboriginal population of Turkic origin, consisting of the Tele, Chiki, Azov, Tubo, Tolanko, Uyghur, Kyrgyz and other tribes.

Despite inter-tribal strife, continuous wars, relocations, mixing, these tribes survived and preserved themselves.

The modern name of the Tuvan people “Tuva”, “Tuva Kizhi” is mentioned in the chronicles of the Sui (581-618) and Tang (618-907) dynasties of China in the form dubo, tubo and stupidly in relation to some tribes living in the upper reaches of the Yenisei (History of Tuva, 1964: 7).

The main influence on the ethnogenesis of the Tuvans was exerted by the Turkic tribes that settled in the Tuvan steppes.

In the middle of the 8th century, the Turkic-speaking Uyghurs, who created a powerful tribal union in Central Asia, the Uyghur Khaganate, crushed the Turkic Khaganate, conquering its territories, including Tuva.

Some of the Uyghur tribes, gradually mixing with local tribes, had a decisive influence on the formation of their language.

The descendants of the Uyghur conquerors lived in western Tuva until the 20th century (perhaps they include some clan groups that now inhabit southeastern and northwestern Tuva).

The Yenisei Kyrgyz, who inhabited the Minusinsk Basin, subjugated the Uyghurs in the 9th century. Later, the Kyrgyz tribes that penetrated into Tuva were completely assimilated among the local population.

There is information about the closest historical ancestors of modern Tuvinians “Chiks and Azakhs” in the runic monuments of the ancient Turkic runic writing (VII-XII centuries).

In the XIII-XIV centuries, several Mongolian tribes moved to Tuva, gradually assimilated by the local population.

Under the influence of the Mongolian tribes, the Central Asian Mongoloid racial type characteristic of modern Tuvans developed.

According to Tuvan scholars, at the end of the 13th-14th centuries, the ethnic composition of the population of Tuva already included mainly those groups that took part in the formation of the Tuvan people - the descendants of the Tugu Turks, Uighurs, Kyrgyz, Mongols, as well as Samoyed and Keto-speaking tribes (Turkic peoples Eastern Siberia, 2008: 23).

By the 19th century, all non-Turkic inhabitants of Eastern Tuva were completely Turkified, and the ethnonym Tuba (Tuva) became the common self-name of all Tuvans.

Ethno-territorial groups and related peoples

Tuvans of the Republic of Tuva

Tuvans are divided into Western (mountain-steppe regions of western, central and southern Tuva), speaking the central and western dialects of the Tuvan language, and Eastern, known as Tuvans-Todzhintsy (mountain-taiga part of northeastern and southeastern Tuva), speaking north -eastern and southeastern dialects (Todzhin language).

Todzhins make up about 5% of Tuvans

Tofalar

Living in the territory of Tofalaria - Nizhneudinsky district of the Irkutsk regionTofalars are a fragment of the Tuvan people who remained part of Russian Empire after the main part of Tyva became part of Chinese Empire in 1757

They experienced significant administrative and cultural (speech and everyday) influence from the Russians, due to their small numbers and isolation from the bulk of Tuvans.

Soyots

Close to Tuvans areSoyots living in the Okinsky district Buryatia.

Now Soyots Mongolized, but measures are being taken to revive the Soyot language, which is close to Tuvan

Tuvans in Mongolia

Monchak Tuvans

Tuvinians-Monchak (Uriankhai-Monchak) came to Mongolia in the mid-19th century from Tuva.

Tsaatani

The Tsaatans live in the north-west of Mongolia in the Darkhad Basin. Mainly engagedreindeer husbandry.

They live in traditional dwellings - urts (chum) - all year round.

Tuvans in China

IN Altai district Xinjiang Uygur Autonomous Region PRC (bordered in the west by Kazakhstan, in the north (for a short distance) by Russian Republic of Altai and in the east with the aimag Bayan-Ulgii Mongolia) are inhabited by Chinese Tuvans who moved here many years ago for unknown reasons.

They call themselves Kok-Monchak or Altai-Tyva, and their language - Monchak.

The area of ​​settlement of Chinese Tuvans is adjacent to the area of ​​settlement of Mongolian Uriankhians in the adjacent Mongolian aimak Bayan-Ulgii.

It is alleged that the Chinese Tuvans were able to preserve many customs that were lost among the Tuvans from Tuva itself.

Most Chinese Tuvans are Buddhists.

Are engaged cattle breeding.

There is no exact information about their numbers, since in official documents they are listed as Mongols.

A few Tuvan families are also found in the cities of Altai, Burchan, and Khaba.

Chinese Tuvans do not have surnames, and personal documents do not indicate tribal affiliation.

Tuvans in Xinjiang have a name (Mongolian, Tuvan proper and, less commonly, Kazakh names are popular) given at birth and the name of the father.

There are nine Tuvan tribes in China: Khoyuk, Irgit, Chag-Tyva, Ak-Soyan, Kara-Sal, Kara-Tosh, Kyzyl-Soyan, Tanda and Hoyt.

Tuvan children study in Mongolian, Kazakh and Chinese schools

Mongolian schools teachOld Mongolian writing.

Tuvan teachers work in such schools.

But in some villages there are only Kazakh schools.

In carrying out the wedding ritual, there is a custom of ransom (kalym) of the bride, borrowed from the Kazakhs.

At the same time, mixed marriages with Kazakhs almost never occur, unlike marriages with Mongols.

Language

They speak Tuvan language (self-name - Tuva Dyl), part of Sayan group Turkic languages.

The vocabulary shows the influence of the Mongolian language.

Experts believe that the Tuvan language emerged as an independent language by the beginning of the 10th century.

Until 1930, the traditional Old Mongolian script was used.

Then the Latin alphabet of the New Alphabet Committee (the unified Turkic alphabet - Yanalif) was used:

Traditional home

The main home of the west. The Tuvans used a yurt.

It was round in plan, had a collapsible, easily foldable lattice frame made of wooden slats fastened with leather straps.

In the upper part of the yurt, a wooden hoop was fixed on sticks, above the Crimea there was a smoke hole, which also served as a window (light-smoke hole).

The yurt was covered with felt panels and, like the frame, was fastened with woolen belts; the door was either made of wood or served as a piece of felt, usually decorated with stitching.

There was a fireplace in the center of the yurt.

In the yurt there were paired wooden chests, the front walls of which were usually decorated with painted ornaments.

The right part of the yurt, in relation to the entrance, was considered female, the left part - male.

The floor is covered with patterned quilted felt rugs.

In addition to the yurt Tuvans also used tents as a dwelling, which were covered with felt panels.

According to the 1931 census, in the west. Tuvans noted 12,884 yurts and only 936 tents, which were typical only for the poor.

Nomadic camps - aals of Western Tuvans consisted in winter of no more than three to five yurts (chums).

In the summer, nomadic camps could include several aals.

Outbuildings zap. Tuvans. were mainly in the form of quadrangular pens (made of poles) for livestock.

Traditional dwelling east. Tuvinian reindeer herders (Todzhintsev) served as a tent, which had a frame of inclined poles.

It was covered in summer-autumn with birch bark panels, and in winter with panels sewn from elk skins.

During migrations, only half of them were transported.

During the transition to sedentism, in the newly created collective farm villages, many Todzha residents built permanent tents, which were covered with pieces of larch bark.

In addition, during the transition to sedentary life, in the newly created collective farm settlements, light four-, five- and hexagonal frame buildings became widespread before the construction of standard houses began.

The basis of their design was four support posts dug into the ground; the roof had a darbase structure or was flat.

The walls were made of vertical poles and the roof was covered with larch bark. In addition, Todzha cattle breeders with horses. 19th century They also began to use pentagonal and hexagonal yurt-shaped log houses as housing, but their number was small.

Family

The multi-generational patriarchal monogamous family prevailed, although until the 1920s. There were also cases of polygamy among rich cattle owners.
The institution of kalym was preserved.

The wedding cycle consisted of several stages: conspiracy (usually in childhood), matchmaking, a special ceremony to consolidate the matchmaking, marriage and wedding feast.

There were special wedding capes on the bride's head, a number of prohibitions associated with the customs of avoidance.

Exogamous childbirth (soyok) persisted until the beginning of the 20th century. only among the eastern Tuvans, although traces of tribal division also existed among the western Tuvans.

In social life, the so-called aal communities were of significant importance - family-related groups, which usually included from three to five or six families (the family of the father and the families of his married sons with children), which roamed together, forming stable groups of aal, and in the summer they united into larger neighboring communities.

Traditional farming

The traditional occupations of Western and Eastern Tuvans differed significantly.

The basis of the economy of Western Tuvans until the mid-20th century. was nomadic cattle breeding.

They raised small and large livestock, including yaks (in the high mountainous regions in the west and southeast of the republic), as well as horses and camels.

During the year, 3-4 migrations took place (their length ranged from 5 to 17 km).

Summer pastures were located primarily in river valleys, while winter pastures were located on mountain slopes.

Arable farming was of auxiliary importance.

It was almost exclusively irrigated with a gravity method of irrigation.

They plowed with a wooden plow like a single-tooth plow, and later (mainly from the beginning of the 20th century) with an iron plow.

They harrowed with tied caragana bushes.

The main draft force was an ox, less often a horse.

Millet and barley were sown.

Part of the male population was also engaged in hunting.

Along with guns (until the 20th century - flintlocks with bipods), crossbows were also used, which were installed on animal trails.

Fishing was mainly carried out by poor families.

The fish were caught with nets, hooks, and speared; knew ice fishing.

A significant role, especially for low-income households, was played by the collection of bulbs and roots of wild plants, including great importance had saran and kandyk.

Traditional activities of the East. Tuvans - Todzhins, who roamed the mountain taiga of the Eastern Sayan Mountains, differed significantly from Western Tuvans and were based on hunting and reindeer herding.

Hunting for wild ungulates was supposed to provide meat and skins for the family throughout the year, and fur hunting was primarily of a commercial nature and was carried out in late autumn and winter (the main objects of hunting: deer, roe deer, elk, wild deer, sable, squirrel).

Along with flintlock rifles with a bipod, which were used in the beginning. 20th century, crossbows were widely used.

Up to the end. 19th century hunters also used bows with arrows with blunt wooden or bone tips and a whistle, which, making a sharp sound during flight, frightened the squirrel, forcing it to fall down the tree closer to the hunter.

Round-up hunts using snares were widely practiced.

Fishing was much less important than hunting.

The oldest and most important type of economic activity of the Toji reindeer hunters was gathering, especially saran bulbs, the reserves of which reached a family of one hundred or more kg.

They were dried and stored in leather pack bags.

Sarana was usually collected by women.

They also collected pine nuts.

In domestic production, the main ones were the processing of hides and the production of leather, the manufacture of birch bark, which served as material for the manufacture of clothing, utensils and chum tires, and the manufacture of belts.

Blacksmithing was known, which was combined with carpentry.

After collectivization and the transition to sedentary life, the rural population lives in new settlements, working mainly in complex farms with a predominance of transhumance and irrigation farming.

The grain crops characteristic of old Tuva - millet and barley - gave way to high-grade wheat.

In private households, gardening is becoming increasingly important.

The Tuvans had developed crafts: blacksmithing, carpentry, saddlery and others, which ensured the production of utensils, clothing, jewelry, home parts and more.

By the beginning of the 20th century, there were over 500 blacksmiths and jewelers in Tuva, working as chiefs. arr. to order.

Almost every family made felt coverings for yurts, rugs and mattresses.

The formation of decorative and applied arts of Western Tuvans had a significant influence artistic traditions ancient Turks, medieval Mongols, as well as Chinese folk art.

More than a hundred basic motifs were used in ornamental compositions.

Very ancient geometric motifs were preserved in the decoration of wooden utensils, and decorative compositions dating back to Scythian times were preserved in leather goods.

In contrast to the decorative art of Western Tuvans, the ornamentation of Eastern Tuvans was characterized by the predominance of small geometric patterns - zigzag, dotted lines, oblique lines, etc.

Religion and ritual

Three religions are widespread among the population of Tuva: Orthodoxy, animistic Pantheism and Buddhism (Tibetan Buddhism).

In Tuva there are 17 Buddhist temples and one khure (Buddhist monastery).

Pantheism is widespread mainly among nomadic herders and hunters.

It is an integral part of the spiritual and cultural life of the Tuvan people.

In recent years, the official religion in Tuva has been rapidly reviving - Buddhism, which was persecuted during the existence of the Tuvan People's Republic (1921-1944) and in Soviet times.

All 26 khures were destroyed, some of the clergy were repressed.

Now Buddhist monasteries are being established again with monks being educated in Tibetan Buddhist centers in India.

Religious holidays are being held more and more often.

Pantheism with shamanistic rituals, as well as a fishing cult, have also been preserved; in particular, until recently, the eastern Tuvans held a so-called bear festival.

The cult of mountains also retained its significance.

In the most revered places, mainly in the mountains, on passes, near healing springs, altars (ovaa) dedicated to the spirits-owners of the area were installed from piles of stones.

In the beliefs of the Tuvans, remnants of the ancient family and clan cult are preserved, which manifests itself mainly in the veneration of the hearth.

According to the 1931 census, there were 725 shamans (men and women) for every 65 thousand Tuvans.

Tuvan shamanism retained many very ancient features, especially in mythology, cult practice and paraphernalia, in particular in the idea of ​​a tripartite division of the world.

Folklore

Tuvans also carefully preserve folklore: legends, stories, fairy tales, songs, proverbs and sayings, riddles.

Tales (tool) are usually told only after sunset.

They are dominated by fantastic plots and animals as characters.

Legends, as a rule, are based on genuine historical facts.

Lyrical songs (yr) are widespread, which are often accompanied by playing musical instruments: a man's pipe (shoor), a wooden or iron harp, on which women and teenagers improvise.

Traditional musical instruments of pastoralists are the two-stringed bowed instrument igil and chadagan, a plucked string instrument with 4-8 strings and a trough-shaped body.

Musical folk art is represented by numerous songs and ditties.

A special place in Tuvan musical culture is occupied by khoomei - throat singing, of which four varieties and four melodic styles corresponding to them are usually distinguished.

Today, the art of khoomei has received wide recognition in Russia and abroad. Modern Tuvan ensembles “Sayan” and “Hun-Hurtu” are very popular.

Holidays

There were several types of traditional holidays.

This is a New Year's holiday - shagaa, community holidays for processing wool and making felt, family holidays - a wedding cycle, the birth of a child, hair cutting, religious-Lamaistic ones - the consecration of a sacrificial place, an irrigation canal, and more.

Not a single significant event in the life of a community or large administrative unit took place without sports competitions - national wrestling (khuresh), horse racing, archery, various games

Calendar

The calendar used by the population of Tuva in Kyrgyz times was based, just like that of the ancient Turks, on a 12-year “animal” cycle.

It is interesting to note that it has been preserved by the Tuvans to this day. The years in the calendar were named after twelve animals, arranged in a strictly established order.

At the same time, the year under the "Zi" sign was called the year of the mouse, under the "Xu" sign - the year of the dog, and under the "Yin" sign - the year of the tiger.

Residents, speaking about the beginning of the year, called it “masshi”.

The month was called "ai".

Three months constituted a season; four seasons were distinguished: spring, summer, autumn, winter.

Sources specifically emphasize the similarity of the chronology system with the Uyghur one.

The existence of a solar calendar with a 12-year cycle did not interfere with intra-annual calculations according to the lunar calendar: grain was sown in the third, and the harvest was harvested in the eighth and ninth moons, i.e. in April and September - October.

Traditional clothing

Traditional clothing, including shoes, was made from hides and skins, mainly from domestic and wild animals, from various fabrics and felt.

Fabrics such as calico, dalemba, chesucha, and also plisse - cotton velvet - were common.

Clothes were divided into spring-summer and autumn-winter.

It also differed in purpose: everyday, commercial, religious, festive, sports.

The shoulder clothing was a tunic-like swing.

A characteristic feature of the outerwear - the robe - was a stepped cutout in the upper part of the left floor and long sleeves with cuffs that fell below the hands.

Favorite fabric colors are purple, blue, yellow, red, green.

In winter, they wore long-skirted fur coats with a clasp on the right side and a stand-up collar, which were sometimes covered with colored fabric.

In spring and autumn, sheepskin coats with short-cropped wool were worn.

Summer clothing was a long cloth robe.

A little-worn fur coat made from the skins of grown-up lambs, covered with colored fabric, often silk, was used as winter festive clothing.

In summer it was a robe made of colored fabric (preferably blue or cherry).

The floors, collars, and cuffs were trimmed with several rows of strips of colored fabric of various colors, and the collar was stitched in such a way that the seams formed diamond checks, meanders, zigzags, or wavy lines.

The fishing clothes were of the same cut, but lighter and shorter.

In bad weather, raincoats were worn either from thin felt or from cloth.

Eastern clothing Tuvinian reindeer herders had a number of significant features.

In summer, the favorite shoulder clothing was hash ton, which was cut from worn-out deer skins or autumn roe deer rovduga.

It had a straight cut, widening at the hem, straight sleeves with deep rectangular armholes.

There was another cut - the waist was cut out from one whole skin, thrown over the head and, as it were, wrapped around the body.

Bonnet-shaped headdresses were made from skins from the heads of wild animals.

Sometimes they used headdresses made from duck skin and feathers.

In late autumn and winter, they used kamus high boots with the fur facing out (byshkak idik). Reindeer herders, while fishing, girded their clothes with a narrow belt made of roe deer skin with hooves at its ends.

Underwear of both Western and Eastern origins. Tuvans consisted of a shirt and short pants - natazniks.

Summer trousers were made from fabric or rovduga, and winter trousers were made from the skins of domestic and wild animals, or less often from fabric.

One of the most common headdresses for men and women was a sheepskin hat with a wide domed top with earmuffs, which were tied at the back of the head, and a back cover that covered the neck.

They also wore spacious felt hoods with an elongated protrusion that descended to the back of the head.

They also sewed hats made of sheepskin, lynx or lamb skin, which had a high crown trimmed with colored fabric.

The crown was covered by standing brims, cut at the back, also covered with fur, usually black. A cone in the form of a braided knot was sewn to the top of the hat.

Several red ribbons descended from it.

They also wore fur bonnets.

Women's wedding headdresses were unique.

One of them consisted of a round cap that covered the head and a wide scarf that fell over the back and shoulders.

There was also a special wedding cape for the head and shoulders.

Women's jewelry included rings, rings, earrings, and embossed silver bracelets.

Incised silver jewelry in the form of a plate, decorated with engraving, chasing, and precious stones, was highly valued.

3-5 strings of beads and black bundles of threads were hung from them.

Both women and men wore braids.

Men shaved the front part of their heads, and braided the remaining hair into one braid (some old men wore braids back in the 1950s).

Shoes were worn mainly of two types.

Leather Kadyg Idik boots with a characteristic curved and pointed toe, multi-layer felt-leather sole.

The tops were cut from the rawhide of cattle.

Festive boots were often decorated with colored appliqués.

Unlike the Kadyg Idiks, the cut of the soft boots Chymchak Idik had a soft sole made of cow leather without a bend in the toe and a boot made of processed leather from a domestic goat.

In winter, felt stockings (uk) with sewn-in soles were worn in boots.

The upper part of the stockings was decorated with ornamental embroidery

Story

The general level of culture of the Tyukyu tribes and the most developed Tele tribes (Uighurs), the historical ancestors of the Tuvans, was quite high for that time, as evidenced by the presence of ancient runic writing and a written language common to all Turkic-speaking tribes.

In 1207, Mongol troops under the command of Jochi (1228-1241), the eldest son of Genghis Khan, conquered the forest peoples living in southern Siberia from Lake Baikal to Khubsugol, from Uvs-Nur to the Minusinsk Basin. These were many tribes, the names of which are recorded in the “Secret History of the Mongols.”

Tuvin scholars, in particular N.A. Serdobov and B.I. Tatarintsev, drew attention to the ethnonyms “oortsog”, “oyin” or “khoin” (“forest”) found in the “Secret Legend of the Mongols”.

In the ethnonyms “oyin irgen” (forest inhabitants), “oyin uryankat” (forest uryankhats), perhaps, one can see a reflection of the interaction of various tribes, as a result of which the Tuvan nation was formed.

The descendants of the Kurykans and Dubos, who lived in the Baikal region, under the pressure of Genghis Khan’s troops went north and formed into the Yakut people, who call themselves “Uriankhai-Sakha,” while the Tuvan people, who separated over time from the forest tribes, were called until the 1920s Uriankhai, and the Tuvan land - the Uriankhai region.

The Tumat Mongols (Tumad), an extremely warlike tribe living in the east of Tuva, were the first to rebel against the Mongols in 1217 and desperately fought a large army sent by Genghis Khan.

During one of the battles, the experienced commander Boragul-noyon was killed.

After the massacre of the rebels in 1218, Mongol tribute collectors demanded Tumat girls for their rulers, which deeply offended the Tumats.

An uprising broke out again, which was supported by the Yenisei Kyrgyz, who refused to give troops to the Mongol command.

To suppress the uprising, which covered almost the entire territory of Tuva, the Minusinsk Basin and Altai, Genghis Khan sent a large army led by Jochi.

The advanced units of the army were led by the highly experienced Bukha-noyon.

Jochi's troops, brutally suppressing the rebels, conquered the Kyrgyz, Khankhas, Telyan, clan groups of Khoin and Irgen, forest tribes of the Urasuts, Telenguts, Kushtemi, who lived in the forests of the Kyrgyz country, and the Kem-Kemdzhiuts.

After the decline of the Naiman Khanate, some Naimans went west to the steppes of modern Kazakhstan, and the Tuvans came to what is now Mongolia.

The collapse of the Mongol Empire at the beginning of the 17th century led to the formation of several khanates.

The lands north of Kobdo up to the Sayans, and then from Altai in the west to Khubsugul in the east belonged to the Tuvan tribes that were part of the Western Mongolian Oirat Khanate.

The Tuvan tribes, under the rule of the Khotogoit Altan Khans, roamed not only on the territory of modern Tuva, but also to the south, up to Kobdo, and to the east, to Lake Khubsugul.

After the victory of the Manchu troops over the Dzungars, the Tuvan tribes fragmented and became part of various states.

The main part of them remained in Dzungaria, carrying out military service; for example, in 1716, Tuvan troops as part of the Dzungar army took part in a raid into Tibet.

The border regime in the Tuva region was finally determined as a result of the defeat and destruction of the Dzungar Khanate in 1755-1766 by the troops of the Qing Empire, as a result of which Tuva fell under the rule of the Chinese (Manchurian) emperor.

The Manchu authorities introduced a military-administrative system of government in Tuva in 1760, which included khoshuns (appanage principalities), sumons and arbans.

Sumon and Arban consisted of arat farms, which were supposed to contain, respectively, 150 and 10 horsemen in full combat equipment.

Arbans united into sumons (companies), sumons - into dzalans (regiments); Khoshun was a division or corps.

Under the rule of the Mongol khans, the Tuvan tribes were ruled through steppe law, the official codes of which were Genghis Khan’s “Ikh Tsaas”, the “Mongol-Oirat Laws” of 1640 and the “Khalkha Jirum” (Khalkha Law) of 1709.

The Manchus, taking into account the old Mongolian laws, introduced a set of regulations and laws relating to all tribes that were part of Bogdykhan's empire - the “Code of the Chamber of Foreign Relations”, published in 1789, then supplemented in 1817 in the Manchu, Mongolian and Chinese languages.

This code confirmed the hereditary right of the Supreme Owner, the Emperor of the Qing Dynasty, to the land of Tuva and the allegiance of the Tuvans to him, and endowed the khans and noyons of Mongolia and Tuva with the right of co-ownership of Tuva.

The Treaty of Beijing in 1860 provided Tsarist Russia the right to conduct unimpeded duty-free trade in Northwestern Mongolia and the Uriankhai region and thereby put an end to the isolation of Tuva from the rest of the world.

Merchants received the right to travel to China and Mongolia, and freely sell, buy and exchange various kinds of goods there, and wide access to Tuva was opened for Russian merchants.

Russian merchants who began their activities in Tuva from 1863 to late XIX centuries took complete control of the local market, where they conducted unequal natural, often debt trade with increasing interest depending on the delay in payment of debts for goods issued on credit.

The buyers openly robbed the Tuvans, who were very naive in trade matters, often resorting when collecting debts to the services of Tuvan officials who were in their debt, soldered and given gifts by them.

According to V.I. Dulov’s calculations, Tuvans annually sold 10-15% of their livestock.

The flow of Russian peasant migrants following the traders had a positive impact on the economic development of the region and significantly influenced the development of social relations.

Settlers on Biy-Khem, Ulug-Khem, Kaa-Khem, Khemchik and along northern Tannu-Ola built more than 20 settlements, villages and farmsteads, developed thousands of acres of irrigated, rainfed and other lands, where food and commercial grain was grown, profitable cattle breeding was carried out and maral breeding.

Russian settlements were located where there were rich irrigated and rainfed lands adjacent to the taiga.

These lands were sometimes acquired through seizure, sometimes through a deal between a wealthy settler and a Tuvan official.

Encouraged Russian authorities The policy of creating a resettlement fund by displacing Tuvans from their lands subsequently caused acute contradictions between the settlers and the local population, who responded to cases of land dispossession by the Russian authorities with mass destruction of grain and hayfields, thefts and livestock thefts.

Attempts by the authorities to understand the causes of these phenomena and put an end to them further incited hostility, since when considering complaints, there was a clear overestimation in the assessment of losses from poisoning and theft, and equally large shortcuts in collecting the cost of damage caused in favor of the victims.

The Chinese merchants who appeared in the region overshadowed the notoriety of Russian traders and even pushed them into the background.

Taking advantage of government patronage and support foreign capital(English, American), Chinese traders quickly took over the Tuvan market, squeezing out Russian trade.

In a short time, through unheard of cheating, usury and foreign economic coercion, they appropriated a huge amount of livestock and many products of the Arat economy, contributed to the massive ruin of the Arats, the degradation of the economy of Tuva, which accelerated the fall of the Qing regime in the region.

During the period of Chinese domination, scattered, economically and politically weakly connected related-speaking tribes, who previously roamed the spaces from Altai to Khubsugol, the Minusinsk Basin to the Great Lakes and the Khovda River basin of Northwestern Mongolia, concentrated on the modern territory of Tuva, with the exception of the regions Big Lakes and the Khubsugul region, forming the Tuvan nationality, which has a unique culture based on a single Tuvan language.

Tibetan Buddhism, which penetrated into Tuva in the 13th-14th centuries under the Manchus, took deep roots into Tuvan soil, merging with Tuvan shamanism, which is a system of ancient religious beliefs based on the belief in good and evil spirits surrounding humans, inhabiting mountains and valleys forests and waters, the celestial sphere and underworld influencing the life and destiny of every person.

Perhaps, more than anywhere else, a kind of symbiosis of Buddhism and Pantheism has developed in Tuva.

The Buddhist Church did not use the method of violent destruction of Pantheism; on the contrary, she, showing tolerance towards the ancient beliefs and rituals of the Tuvans, included among the Buddhist Spirits the good and evil heavenly Spirits, the master spirits of rivers, mountains and forests.

Buddhist lamas timed their “festival of the 16 miracles of Buddha” to coincide with the local New Year’s holiday “Shagaa”, during which, as before, pagan sacrifice rites were performed.

Prayers to guardian spirits preceded prayers in honor of the highest Buddhist deities.

At the end of the 19th century, Russia and its neighbor China, which was a semi-colony of Western powers, were concerned about the fate of the adjacent territories that they had acquired in the 18th century through military or peaceful means.

At the beginning of the twentieth century, the question of ownership of the Uriankhai region, which is of exceptional strategic importance for Russia, was raised in Russian business circles.

From 1903 to 1911, military reconnaissance and scientific expeditions led by V. Popov, Yu. Kushelev, A. Baranov, and V. Rodevich thoroughly studied Uriankhai and adjacent territories.

After the Mongolian National Revolution of 1911, Tuvan society was divided into three groups: some supported independence, others proposed to become part of Mongolia, and the rest - to become part of Russia.

In January 1912, Ambyn-Noyon was the first to turn to to the Russian Emperor with a request for patronage, then he was joined by the Khemchik Kamby-Lama Lopsan-Chamzy, the noyon Buyan-Badyrgy, and then other rulers of the khoshuns.

However, the tsarist authorities, fearing complications in relations with China and European partners, delayed resolving the issue and only on April 17, 1914, announced the tsar’s highest will - to take the Uriankhai region under his protection.

The relations between the three states (Russia, Mongolia and China) in connection with the Uriankhai issue intertwined into a new knot of contradictions, which determined for the Tuvan people a winding path to freedom and national independence, which later required a lot of sacrifice and perseverance.

On August 14, 1921, the People's Republic of Tannu-Tuva was proclaimed. Since 1926, it began to be called the Tuvan People's Republic.

On October 13, 1944, the republic was annexed by the USSR and included in the RSFSR as an autonomous region, in 1961 it was transformed into the Tuva Autonomous Soviet Socialist Republic, from 1991 - the Republic of Tuva, from 1993 - the Republic of Tyva.

National cuisine

Many dishes are similar to dishes of Central Asian and Mongolian cuisines.

Western Tuvan food traditions were based on the products of nomadic cattle breeding, combined with agriculture,

Wealthy families ate dairy products and, to a lesser extent, meat for a significant part of the year.

They also used plant foods, mainly millet and barley, which grew wild.

Only the poor consumed fish.

They ate boiled meat of domestic and wild animals; the most favorite dishes were lamb and horse meat.

Not only meat was consumed, but also offal and the blood of domestic animals.

Milk was consumed only boiled, and almost only in the form of fermented milk products.

They dominated the diet in the spring and summer.

In winter, their role sharply decreased.

They used the milk of large and small cattle, horses, and camels.

Kumis was made from mare's milk.

In winter, butter and dry cheese (kurut) stored for future use played an important role in the diet.

By distilling skimmed fermented milk, milk “vodka” - araku - was obtained.

Tea, which was drunk salted and with milk, played an important role in nutrition.

Hunters-reindeer herders eastern. The Tuvas ate mainly the meat of hunted wild ungulates.

Domestic reindeer, as a rule, were not slaughtered.

They drank reindeer milk mainly with tea.

Plant products were also used very sparingly, preparing food from grain or flour only once a day.

Saran bulbs dried over a fire were eaten with tea, and a thick porridge-like soup was prepared from the crushed ones.

The meat was used to make shashlik, meat and blood sausage.

From milk they prepared unleavened byshtak and sharply sour Arzhi cheese, butter, fatty foam, sour cream, fermented milk drinks - hoytpak and tarak, kumis, milk vodka.

They did not use bread; instead they used dalgan - flour made from roasted grains of barley or wheat, roasted crushed millet.

Various flatbreads, noodles and dumplings were made from flour.

Munches (dumplings)

Flour - 80 g, egg - 2/5 pcs, water - 30 g, lamb - 140 g, onion - 15 g, spices, salt.

A stiff dough is kneaded from flour, water, eggs and salt, and flat cakes are rolled out.

Prepare minced meat: put the lamb together with onions through a meat grinder, add water, salt, pepper and beat the mass.

Minced meat is placed in the middle of each flatbread, the edges of the dough are pinched, giving the products the shape of dumplings, and they are boiled in broth.

Serve in broth, sprinkled with herbs.

Pova (dough product)

Flour - 750 g, sour cream - 200 g, milk - 200 g, egg - 1 piece, shortening - 150 g, sugar - 80 g, salt.

From flour, sour cream, milk, eggs, sugar, salt, knead a stiff dough and put it to proof.

After half an hour, the dough is rolled out into thin elongated flat cakes, each flat cake is cut in the middle, turned into a bow and deep-fried.

Sogazha

The favorite dish of Tuvans.

The tender part of the liver is fried over charcoal, then cut and wrapped in a thin seal, threaded onto skewers, salted and fried.

Eaten fresh.

Khan (sausages)

Blood drawn from the carcass of a freshly slaughtered sheep is mixed with milk (1:1), salt, pepper and finely chopped onion.

The resulting mixture is filled into the treated small intestines.

Having tied the ends of the sausages in knots, boil the khan in the meat broth, being careful not to overcook it, then take it out, cut it and serve.

Tuvan noodles

Flour - 35 g, egg - 1/4 piece, water - 10 g, lamb (back and shoulder) - 100 g, onion - 25 g, ghee - 15 g, salt.

Place lamb, cut into small pieces, into a boiling, strained broth made from lamb bones.

The soup is boiled until the meat is soft and salted.

Knead a stiff dough from flour, ghee, eggs and salt, roll it into a layer and cut noodles 15 - 20 cm long and 1 cm wide.

The noodles are placed in the soup and brought to readiness.

When serving, add raw onions to the plate.

Ondar Victoria

student of grade 2 "b" MBOU SOSHCH No. 7 in Kyzyl, Republic of Tyva

Download:

Preview:

MBOU Secondary School No. 7, Kyzyl

Republic of Tyva

Yurt - traditional

Tuvan home

Completed by: Ondar Victoria,

Student 2 "B" class

Scientific adviser:

primary school teacher

Maskyr Saya-Suu Sergeevna

Kyzyl 2014

Plan:

Introduction…………………………………………………………………………………3

Yurta - traditional dwelling of Tuvans………………………….4

The structure of the yurt………………………………………………………6

Interior decoration of the yurt……………………….8

Sun rays as a time teller in a yurt……………..11

Unwritten rules……………………………………………………………..13

Conclusion…………………………………………………………….16

References……………………………………………………………………...17

Introduction

The felt yurt is one of the outstanding creations of the wisdom of the ancient peoples of Central Asia who were engaged in cattle breeding, the most adapted to the requirements of the nomadic way of life and a dwelling suitable for human habitation. The yurt can be rolled up in a matter of minutes, loaded onto horses and set off for migration to places of winter or summer grazing. Modern research has proven that a yurt is a dwelling that dictates to its owners a careful attitude towards the environment, the most environmentally safe and clean home.

But what are the special properties and qualities of the yurt that amazes the imagination and attracts the attention of modern people?

Science has discovered the fact that the yurt, with all its parts and overall appearance, repeats the structure of the Universe, is a miniature model of the entire universe.

The interior decoration of the yurt is also deeply symbolic and corresponds to the ideas of nomads about the harmony of interpersonal and social relations. For example, each family member and each guest in the yurt has its own specific place, prescribed by ancient rules.

Upon entering the yurt, a person who knows these rules will immediately determine who is the owner and mistress of the yurt, which of the guests is older in age, what the position of each person present is, and many other details.

I hope that this report will awaken bright feelings and deep thoughts in you.

Yurta - traditional home of Tuvans

Until the mid-50s, the majority of the population of Tuva lived in felt yurts. However, to this day some Tuvans maintain a traditional way of life - malchynnar ‘livestock breeders’ ( arats ), who live in yurts in the summer. The felt yurt is ideally suited to nomadic life. It can be rolled up and loaded onto a vehicle in just an hour, and just as quickly placed in a new parking lot. Previously, a collapsible yurt was transported on carts during seasonal migrations; currently, a truck is used for this purpose, on which the yurt with all its belongings is transported.

The yurt is a masterpiece of nomadic civilization, created over centuries and has not lost its relevance even now, when nomadic livestock farming has largely died out. It is still used by Tuvinians to this day - in modern Arat farms. In addition, in Tuva, felt yurts were successfully used as campsites - an exotic dwelling, made using unchanged technology, turned out to be in demand among tourists. The yurt, as a unique and special type of dwelling, during its origins became an integral part of the life and activities of Tuvans.

The yurt is evidence of a civilization that has not yet lost its essence. The word “yurt” itself arose from the Turkic word “yu” (big), a large, spacious dwelling.

A yurt is a small part of nature. Our ancestors borrowed the structure of the yurt from nature. For example, kharaacha is the sun, ynaa is the sun’s rays, khana is mountains, shala is grass and greenery.

Tuvans call it a yurt"kidis Ѳ g" - felt house. She is ideally suited to nomadic life. Its wooden frame is such that the yurt can be rolled up and loaded onto a vehicle in just an hour and just as quickly placed in a new parking lot.

The main dwelling of the Tuvans was a collapsible yurt with a light wooden frame, covered with felt, called Kidis og.

Before setting up a yurt, the owner determined the location of its future hearth and performed a special ceremony in its honor. To do this, juniper was burned at the site of the future hearth, and a plate with sacred milk food and an empty cup were placed next to it. Only after this did all the residents of the aal begin to set up a yurt around the consecrated place. When its frame was already standing, but not yet covered with felt, a fire was lit at the site of the hearth and a tagan with a cauldron was placed on it to brew the first tea. The hostess poured it into an empty cup standing near the hearth, left the yurt and, turning to the north, splashed it, treating the powerful spirits - the owners of the mountains. Then, the owner did the same, throwing out milk food to the spirits - the owners of the mountains and turning to them with a prayer for well-being. Having completed this procedure, all the residents gathered in the yurt for tea.

The structure of the yurt.

Installation of a yurt begins with the door frame. The lattice walls of the khan are placed in a ring, and poles are attached to them on top, forming a conical roof. The basis of the home is Khan - a foldable lattice frame of several links, each of which consists of 34, 36, 38, 40 thin wooden sticks folded crosswise and fastened with leather straps. The size of the yurt depends on the number of the khan. Usually there are 6, but there can be even more up to -12.

The roof frame is topped by a round smoke hole Kharaacha. The joints of the lattice links are connected with a hair rope, then all the walls are pulled together with a hair belt - ishtiki chickens - inner belt. This belt appears after covering the entire frame with felt between the grid and the felt, which is why it got its name. Outside, on top of felt, it is surrounded by 2-4 belts chicken dashtyks - outer belt, made from 3-4 hair ropes folded in a row. A cloth is placed on top of the felt to protect the felt from rain and snow. The fabric is usually a gift; it is tied with a rope.

The khana consisted of a sliding lattice made of talnik sticks, laid on top of each other crosswise and fastened at the intersections with rawhide straps. Long sticks were tied to each link of the lattice - ynaa , and the sharp ends were inserted into the holes of the wooden smoke circle - haraacha , forming the dome of the yurt. The smoke circle was usually made of rods in order to hold a felt tire, which was used to cover the smoke hole from rain and snow. The tire was tied to the yurt at three corners.

The finished frame of the yurt was covered with several pieces of felt of a standard shape and size. Four from the bottom went onto the grid and were called Tuurga, the rest deeviir - on the roof. The felt is tied around the frame with woolen belts.

Door , usually facing east, was made of wood or served as a rectangular piece of felt suspended from above the entrance. The felt cover covering the smoke hole has a rope at the end. With its help, ventilation is regulated, and in case of bad weather or at night, the hole is closed. In the summer heat, the lower part of the felt covers is lifted, exposing the gratings of the walls. This also enhances ventilation.

Floor was earthen, covered with felt or skins.

When installing a yurt, it was necessarily tied with horsehair ropes in the form of a wide ribbon - buzu. In summer, for example, the walls are placed higher, which makes the roof steeper, which better protects the yurt from rain. In winter, on the contrary, the bars are moved apart more, the walls become lower, and the roof becomes more spherical, which makes the yurt warmer and more stable in the winds.

The center of the yurt is the hearth for cooking, the fire of the hearth warms and illuminates the yurt. The whole life of the nomadic family took place around the hearth.

Interior decoration of the yurt

Tuvan nomads have long developed a certain set of household items, consisting of soft and hard objects. In conditions of frequent movement, these objects, like the felt dwelling itself, acquired stability in shape, size, material and weight, occupying a certain place in the yurt.

The Tuvan yurt is divided into certain parts and has no partitions. The side to the right of the entrance was considered “female”. Here, almost right next to the door, was the kitchen. The left side was considered “male.” Not far from the door lay saddles and harnesses; young cattle were kept here during the cold season. Opposite the entrance behind the fireplace there was a corner of honor - dѲ r , where guests were received and the owner of the yurt sat. This division continues to this day..

The utensils in Tuvan dwellings were adapted for migration. It consisted of a wooden kitchen shelf, a bed, cabinets with doors or drawers for storing various small items and valuables, a low wooden table, wooden tubs or large leather vessels for storing sour milk, a mortar for grinding grain, cauldrons of different sizes, etc.The walls of the yurt are used for hanging things, mainly felt and cloth bags with salt, tea and dishes, dried stomachs and intestines filled with oil. Cast iron cauldrons of various sizes for cooking meat, tea, distilling sour milk into araku, a manual stone mill, as well as wooden cups, spoons, dishes, leather and felt bags for storing food and utensils complete the list of household utensils.

The furniture was arranged in a circle near the lattice walls in a certain order. To the right of the entrance was located Y lg YY r – wooden shelves or a cupboard for kitchen utensils, behind which stood a wooden chest - aptara . Adjacent to it was the bed of the owners of the yurt. Behind the head of the bed, other wooden aptara were installed in a circle. Near them, in the middle of the yurt against the wall, opposite the door, there was a burgan shireezi - a small home Lamaist altar with images of burgans. Immediately behind it were several more chests and boxes, and further on lay fur coats, blankets, etc., folded into a heap. Then leather sumins with various contents - h Y ък . The decor was completed with a hanger - Chirgyraa from a tree trunk with knots, on which bridles, lassos, a saddle, etc. were hung. There were also vessels for fermenting milk here - doskaar or k Ѳ geer . In cold weather, newborn lambs were placed next to the wall.

A Tuvan yurt cannot be considered complete in terms of furnishings if it does not have felt carpets Shirtek. White quilted trapezoidal shirteks are spread on the earthen floor.. There are from 2 to 3 of thempieces: in the front part of the yurt, on the left side, by the bed. Nowadays, some people use wood flooring.

Where there was a boiler for cooking food and other kitchen utensils, there was firewood. The owner of the yurt was sitting by the fire, next to Y lg YY repair The place at the aptara, standing at the foot of the bed, was intended for small children. The owner was sitting near the bed, at the head of the bed. This was his permanent place. There was a kettle of tea and a pebble on which the owner was knocking his pipe. The place of the sons was in the eastern part of the yurt between the main aptara and the bed of the owners. The most honorable and respected guests sat at the aptar. Less distinguished guests were assigned a place near the Y ka.

The front walls of the aptar were necessarily painted with colorful patterns. These patterns served as the main decoration of the dim interior of the home, illuminated by the sun only through a smoke hole or a fire on the hearth. The most valuable property was kept in the aptara. For honored guests there were special small felt rugs - olbook , decorated with colored applications. In general, the number of utensils was small. But these were the most necessary and rational things for nomadic life, selected over centuries.

There was usually only one bed in a yurt; only the owner and mistress slept on it. All other family members, including adult children, slept on the floor, covered with fur coats. The remaining guests also spent the night there. Moreover, everyone slept in their assigned place.

Every Tuvan was obliged to comply with the order established regarding the place in the yurt. But this does not mean that each family member could not walk throughout the entire yurt. They moved around the other half, but went to bed and sat down to eat strictly in their place.

The sun's rays as a time teller in a yurt

In the life of every nation, there is certain knowledge accumulated by folk experience that is passed on from generation to generation. They include information about the animal and flora, about folk measures of length, weight, etc., about the folk calendar. These also include a method of determining the time of day by how and when certain objects in the yurt are illuminated by the sun. This method is associated with a number of chores.

Let us give a definition of the time of day for the items in the yurt.

1. Yes Ⱨ adar - dawn; at this time, women are the first to get out of bed.
2. X Υ n kharaachaga turda - the sun became on the smoke circle on the roof of the yurt; women start milking cows.
3. X Υ n ulunga turda - the suns illuminated the poles of the roof dome; milking of sheep, biche dΥ w - beginning of small noon
4. X Υ n Dorde - the sun illuminated the front corner of the yurt, opposite the entrance; the cattle, under the supervision of the shepherds, are still moving away from the aal.
5. X Υ n syrtyk bazhynda turda - the sun appeared at the head of the bed, illuminating the pillow - syrtyk; shepherds graze sheep, begins dΥ w – noon.
6. X Υ n dozhek ortuzunda turda - the sun appeared in the middle of the bed; shepherds drive their cattle to the aal and go to the yurts to have lunch.
7. X Υ n but adaanga turda - the sun came out behind the bed; women prepare for milking livestock, tie calves, kids and lambs at the place where livestock is milked; shepherds drive their milk cattle to the yurts; in time it's dΥ sh ertken.
8. Υlg ΥΥ rge turda - the sun has risen on a wooden cupboard, women are milking sheep and goats; hΥ r ΥΥ nche kire bergen, i.e. the sun is moving towards sunset.
9. X Υ n ulunga turda - the sun illuminates the roof poles located at the entrance to the door; at this time the milking of the cows begins; the sun is setting - xΥ n Ashcan; milking ends with the onset of light twilight - chiryk imir; the sun has already left the yurt.

The above calculation, a kind of home clock, was used only in the summer, because in winter the sun looked into the yurt later and for a short time, and the sun’s illumination of these items in the yurt was different.

Unwritten rules.

To this day, customs have been preserved and there are certain rules when visiting Tuvan yurts.

The rules prohibited sitting in the following positions: Dazalap – sitting on the floor with legs straight out and slightly spread to the sides;but kuspaktap olurary– sitting on the floor with legs bent at the knees (this is how the childless and orphaned sat);but bashtap olurary- sitting on the left leg, placed on the toe, the right foot presses into the ground; kush oludu olurary - squatting.

Tuvans have this custom: any person passing by an aal or yurt is always invited to the yurt to rest from the road, first of all, they bring a bowl of hot tea with milk. People say: “Akty amzadyr - ayak ernin yzyrar” - “Try white food - sip the bowl lightly.” This is not yet a treat, but rather a form of expression of the good attitude of the owner of the yurt towards the guest, who is offered revered “white food” - “ak chem” - the color of milk.

It is no coincidence that the yurt is covered in white. symbolizing the prosperity and happiness of the people living in it.

Enter the yurt without asking the owners.

Drive close to the yurt by car. You should stop at a distance and loudly ask to remove the dogs.

The guest does not greet across the threshold; greetings are exchanged only upon entering the yurt or in front of the yurt. The threshold of the yurt is considered a symbol of the well-being and tranquility of the family.

It is not customary to talk across the threshold. When entering, you cannot step on the threshold of the yurt or sit on it; this is prohibited by custom and is considered impolite towards the owner.

Weapons and luggage, as a sign of your good intentions, must be left outside. The guest must remove the knife from its sheath and leave it outside the yurt.

Arbitrarily sits on the side of honor without invitation.

You cannot enter the yurt quietly, inaudibly. You definitely need to vote. Thus, the guest makes it clear to the hosts that he has no bad intentions.

You cannot enter the yurt with any burden. It is believed that the person who did this has the bad inclinations of a thief, a robber.

You cannot take out and give someone the fire of the hearth and milk, so that happiness does not go away with it;

You cannot whistle - this is a signal that summons evil spirits.

It is forbidden to give the fire of the hearth to another yurt and take it from a stranger.

During the feast, guests do not have the right to change their places.

The yurt continues to this day to be an indispensable type of housing for shepherds, not because of habit and tradition, but because of its versatility. The yurt is light, comfortable and transportable. The interior of the yurt is very practically adapted for a nomadic way of life. There is nothing superfluous and, at the same time, there is everything for the life of the family, at the same time, there is everything for the life of the family.

The yurt was and remains the main home of the Tuvan. At the state holiday of livestock breeders - Naadym, every year the best livestock breeders are awarded a new yurt. And every Naadym hosts a competition for the best yurt. A yurt town is being set up in the town of Tos-Bulak. These days the yurt becomes one of the heroes of the holiday. Guests are hospitably welcomed there, “hoytpak” is insisted on, and kurut – cottage cheese – is dried on the roofs of yurts.

During the years of transition of nomads to sedentary life, many believed that the yurt was a symbol of the past, that it was about to go away and had the right to remain on display in the museum. But life has shown that this is an erroneous forecast. But yurts as a species remain. Previously, the regions did not have a sufficient number of large and beautiful yurts equipped with all the necessary utensils and furniture. Now they are being made at Tuvan enterprises; industrial production of not only yurts, but also furniture for them has been organized.

Conclusion.

The Tuvan yurt is a house of living fire. Warm, dry, clean, cozy. Unchanging eternal order. The shepherd's yurt is kind and hospitable: it will greet everyone, warm them, and seat them in the best place; and everyone, and at the same time they say: “This is our tradition, custom.”

From this we can conclude that the yurt is a small circle, a world of one’s own existence! It becomes closer, clearer and more accessible to people. For a Tuvan, a yurt is the starting point of all environmental consciousness. And finally, a yurt is a small, unique world in which all the attributes of nature are clearly expressed. This is our language, culture, traditions, customs, rituals, consciousness.

List of used literature:

1. Arakchaa, L.D. The sun's rays as a time teller in a yurt// Theses and materials of the Congress of National Education Systems “Yurt - the traditional dwelling of the nomadic peoples of Asia.” – Kyzyl, 2004. - P.133-134.
2. Biche-ool, S.M. The yurt is a space for women and family// Theses and materials of the Congress of National Education Systems “Yurt - the traditional dwelling of the nomadic peoples of Asia.” – Kyzyl, 2004. – P.134-137.
3. Vainshtein S.I. In a white Tuvan yurt// Mysterious Tuva. – M.: Domashnyaya Gazeta LLC, 2009. – P.219-250.
4. Housing and decoration// Illustrated ethnography of Tuva. –Abakan: Journalist LLC, 2009. – P. 38-48.
5. Mongush, O. The warmth of a cute yurt// Treasures of the culture of Tuva. – M., 2006. - P.134-143.
6. Murygina G. Yurta - ancient and young// Tuv. Truth. – 2012. – August 18. - No. 88. – P.1-2.
7. Oyun, L.M. Yurta - a great gift of ancestors// Heads. - 2012. - No. 1. - pp. 20-23.
8. Yurta - a model of the universe// Nine Jewels: based on the results of the “Tos Ertine” project: photo album. – Kyzyl: Tuv. book publishing house, 2011. – P.106-108.

Tuvans- self-name Tyva, obsolete name Soyots, Soyons, Uriankhians; Tainu-Tuvians(an outdated name for the Tuvans who inhabited Tuva, in contrast to the Tuvans who lived outside its borders)- people in Russia, the main population of Tuva. They also live in the Russian Federation, Mongolia, and China. Believers Tuvans - mainly Buddhist Lamaists; pre-Buddhist cults are also preserved.

Ethnographic groups

Tuvans are divided into Western and Eastern Tuvans, or Todzha Tuvans, who make up about 5% of all Tuvans.

Language

They speak the Tuvan language of the Turkic group of the Altai family. Dialects: central, western, southeastern, northeastern (Todzha). Russian is also common, and in the southern regions - Mongolian. Writing based on Russian graphics.

Historical information

The most ancient ancestors of the Tuvans are the Turkic-speaking tribes of Central Asia, who penetrated into the territory of modern Tuva no later than the middle of the 1st millennium and mixed here with Keto-speaking, Samoyed-speaking and, possibly, Indo-European tribes. From the 6th century the tribes of Tuva were part of the Turkic Kaganate. In the middle of the 8th century. Turkic-speaking Uyghurs, who created a powerful tribal union in Central Asia - the Uyghur Khaganate, crushed the Turkic Khaganate, conquering its territories, including Tuva. Some of the Uyghur tribes, gradually mixing with local tribes, had a decisive influence on the formation of their language. Descendants of the Uighur conquerors live in Western Tuva.

The Yenisei Kyrgyz, who inhabited the Minusinsk Basin, in the 19th century. subjugated the Uyghurs. Later, the Kyrgyz tribes that penetrated into Tuva were completely assimilated among the local population. In the XIII–XIV centuries. Several Mongolian tribes moved to Tuva, gradually assimilated by the local population. At the end of the 1st millennium AD, Turkic-speaking Tuba tribes (Dubo in Chinese sources), related to the Uyghurs, penetrated into the mountainous taiga eastern part of Tuva - into the Sayans (present-day Todzha region), previously inhabited by Samoyed, Keto-speaking and, possibly, Tungus tribes. By the 19th century all non-Turkic inhabitants of Eastern Tuva were completely Turkified, and the ethnonym Tuba (Tuva) became the common self-name of all Tuvans.

At the end of the XVII– early XIX c., when Tuva was under the rule of the Manchu Qing dynasty, the formation of the Tuvan ethnic group was completed. In 1914, Tuva (Russian name - Uriankhai Territory) was accepted under the protectorate of Russia. In 1921, the People's Republic of Tannu-Tuva was proclaimed, and from 1926 it became known as the Tuvan People's Republic. In 1944, the republic was included in the Russian Federation as an autonomous region, in 1961 it was transformed into the Tuva Autonomous Soviet Socialist Republic, since 1991 - the Republic of Tuva, since 1993 - the Republic of Tyva.

Farm

The traditional occupations of Western and Eastern Tuvans differed significantly. The basis of the economy of Western Tuvans until the middle of the 20th century. was nomadic cattle breeding. They raised small and large livestock, including yaks (in the high mountainous regions in the west and southeast of the republic), as well as horses and camels. Arable farming (millet, barley) was of auxiliary importance. It was almost exclusively for irrigation. Agricultural plots were usually cultivated for three to four years, then they were abandoned and moved to another, once abandoned one. Agriculture required artificial irrigation, and therefore the arats built small canals when preparing the site. The land was plowed with a wooden plow called “andazin”, which was attached to the horse’s saddle. They harrowed with draggers, the ears were cut with a knife or pulled out by hand. At the beginning of the twentieth century. they began to use the Russian sickle. The grain was not ground, but pounded in a wooden mortar.

Part of the male population was also engaged in hunting. Until the end of the 19th century. bow and arrows were the main hunting weapons of the Tuvans. Later they began to hunt with a gun. They gave the bullet the name “ok”, i.e. an arrow, and a hunting belt with a powder flask and cartridge belt - a “saadak” (quiver). The hunt was mainly of a commercial nature: they killed squirrel, sable, and ermine. When hunting or in heavy snow, skis were used for movement, usually made of spruce and lined with camus.

Fishing was an important help, mainly in the economy of forest areas. Fish were caught using nets, fishing rods with wooden hooks, and speared. To catch pike, they used a hair loop, put locks on small rivers, and practiced winter ice fishing.

The inhabitants of the taiga attached great importance to the collection of roots and tubers of wild plants, especially kandyk and saran. To dig them out, there was a special tool - a digger with an iron tip - “ozuk”.

The oldest and most important type of economic activity of the Toji reindeer hunters was gathering (sarana bulbs, the family's reserves reached a hundred or more kg, pine nuts, etc.). In domestic production, the main ones were the processing of hides and the production of leather, and the preparation of birch bark. Crafts were developed (blacksmithing, carpentry, saddlery, etc.). Tuvan blacksmiths served the needs of the nomadic economy in small iron products. They practically did not stand out from the pastoral communities and led the same nomadic lifestyle as other pastoralists. All their tools (an anvil, a set of hammers and tongs, goatskin furs) were adapted for constant movement and rapid deployment in any conditions. By the beginning of the 20th century. in Tuva there were over 500 blacksmiths and jewelers, working mainly to order. Almost every family made felt coverings for yurts, rugs and mattresses.

Housing

The main dwelling of Western Tuvans was a yurt: round in plan, it had a collapsible, easily foldable lattice frame made of wooden slats fastened with leather straps. In the upper part of the yurt, a wooden hoop was fixed on sticks, above which there was a smoke hole, which also served as a window (light-smoke hole). The yurt was covered with felt strips and, like the frame, secured with woolen belts. The door was either made of wood or served as a piece of felt, usually decorated with stitching. There was a fireplace in the center of the yurt. The yurt contained paired wooden chests, the front walls of which were usually decorated with painted ornaments. The right side of the yurt (in relation to the entrance) was considered female, the left - male. The floor was covered with patterned quilted felt rugs. The walls of the yurt are used for hanging things, mainly felt and cloth bags with salt, tea and dishes, dried stomachs and intestines filled with oil. A Tuvan yurt cannot be considered complete in terms of furnishings if it does not have shirtek felt carpets. White quilted trapezoidal shirteks are spread on the earthen floor. There are from 2 to 3 of them: in the front part of the yurt, on the left side, by the bed. Nowadays, some people use wood flooring. Various shamanic cult objects in the yurt had a specific place, for example, the guardian of the yurt Kara Moos was always above the door and his head was turned towards the shelves on the male side, other guardian spirits were located between the aptara and the bed. Buddhist-Lamaist religious objects were placed above the cabinets or on the aptar.

In addition to the yurt, Western Tuvans also used a tent as a dwelling, which was covered with felt panels.

The traditional dwelling of the eastern Tuvan reindeer herders (Todzhins) was a tent, which had a frame made of inclined poles. It was covered in summer and autumn with birch bark strips, and in winter with strips sewn from elk skins. During the transition to sedentism in the newly created collective farm settlements, many Todzha residents built permanent tents, which were covered with pieces of larch bark, and light four-, five-, and hexagonal frame buildings also became widespread before the construction of standard houses began. The outbuildings of Western Tuvans were mainly in the form of quadrangular pens (made of poles) for livestock. At the beginning of the 20th century. under the influence of Russian peasant settlers in Western and Central Tuva, they began to build log barns for storing grain near winter roads.

Cloth

Traditional clothing, including shoes, was made from hides and skins of mainly domestic and wild animals, from various fabrics and felt. The shoulder clothing was a tunic-like swing. The characteristic features of the outerwear - the robe - were a stepped neckline in the upper part of the left floor and long sleeves with cuffs that fell below the hands. Favorite fabric colors are purple, blue, yellow, red, green. In winter, they wore long-skirted fur coats with a fastener on the right side and a stand-up collar. In spring and autumn, sheepskin coats with short-cropped wool were worn. Festive winter clothing was a fur coat made from the skins of grown-up lambs, covered with colored fabric, often silk; summer clothing was a robe made of colored fabric (usually blue or cherry). The floors, collars, and cuffs were trimmed with several rows of strips of colored fabric of various colors, and the collar was stitched so that the seams formed rhombic cells, meanders, zigzags, or wavy lines.

One of the most common headdresses for men and women is a sheepskin hat with a wide domed top with earmuffs that tied at the back of the head and a back cover that covered the neck. They wore spacious felt hoods with an elongated protrusion that descended to the back of the head, as well as hats made of sheepskin, lynx or lamb skin, which had a high crown trimmed with colored fabric. A cone in the form of a braided knot was sewn to the top of the hat, and several red ribbons hung down from it. They also wore fur bonnets.

Shoes are mainly of two types. Leather Kadyg Idik boots with a characteristic curved and pointed toe, multi-layer felt-leather sole. The tops were cut from the rawhide of cattle. Festive boots were decorated with colored appliqués. Soft boots chymchak idik had a soft sole made of cow leather without a bend in the toe and a boot made of processed leather from a domestic goat. In winter, felt stockings (uk) with sewn-in soles were worn in boots. The upper part of the stockings was decorated with ornamental embroidery.

The clothing of the eastern Tuvan reindeer herders had a number of significant features. In summer, the favorite shoulder clothing was hash ton, which was cut from worn-out deer skins or autumn roe deer rovduga. It had a straight cut, widening at the hem, straight sleeves with deep rectangular armholes. There was another cut - the waist was cut out from one whole skin, thrown over the head and, as it were, wrapped around the body. Bonnet-shaped headdresses were made from skins from the heads of wild animals. Sometimes they used headdresses made from duck skin and feathers. In late autumn and winter, they used kamus high boots with the fur facing out (byshkak idik). Reindeer herders, while fishing, girded their clothes with a narrow belt made of roe deer skin with hooves at its ends.

The underwear of both Western and Eastern Tuvans consisted of a shirt and short nataznik pants. Summer pants were made from fabric or rovduga, and winter pants were made from the skins of domestic and wild animals, or less often from fabric.

Decorations

Women's jewelry included rings, rings, earrings, and embossed silver bracelets. Incised silver jewelry in the form of a plate, decorated with engraving, chasing, and precious stones, was highly valued. 3–5 low beads and black bundles of threads were hung from them. Both women and men wore braids. Men shaved the front of their heads and braided the remaining hair into one braid.

Food

Traditional food was dominated by dairy products (especially in summer), including the fermented milk drink Khoitpak and kumis (for Eastern Tuvans - reindeer milk), various types of cheese: sour, smoked (kurut), unleavened (pyshtak); they ate boiled meat of domestic and wild animals (especially lamb and horse meat). Not only meat was consumed, but also offal and the blood of domestic animals. They ate plant foods: porridge from cereals, oatmeal, stems and roots of wild plants. Tea (salted and with milk) played an important role.

Family relationships

Exogamous childbirth (soyok) persisted until the beginning of the 20th century. only among the eastern Tuvans, although traces of tribal division also existed among the western Tuvans. In social life, the so-called aal communities were of significant importance - family-related groups, which usually included from three to five to six families (the family of the father and the families of his married sons with children), which roamed together, forming stable groups of aal, and in the summer Over time they united into larger neighboring communities. The small monogamous family predominated, although until the 1920s. There were also cases of polygamy among rich cattle owners.

Traditions

The institution of kalym was preserved. The wedding cycle consisted of several stages: conspiracy (usually in childhood), matchmaking, a special ceremony to consolidate the matchmaking, marriage and wedding feast. There were special wedding capes on the bride's head, a number of prohibitions associated with the customs of avoidance. Tuvans had rich traditions - customs, rituals, norms of behavior, which were an integral part of spiritual culture.

Traditional holidays: New Year - Shagaa, community holidays associated with the annual economic cycle, family holidays - wedding cycle, birth of a child, hair cutting, religious Lamaist, etc. Not a single significant event in the life of a community or large administrative unit took place without sports competitions - national wrestling (khuresh), horse racing, archery, various games.

Art

Oral poetry of various genres has been developed: heroic epics, legends, myths, traditions, songs, proverbs and sayings. To this day, there are storytellers who perform orally the enormous works of the Tuvan epic. Musical folk art is represented by numerous songs and ditties. A special place in Tuvan musical culture is occupied by the so-called throat singing, of which four varieties and four melodic styles corresponding to them are usually distinguished.

Of the musical instruments, the most common were the mouth harp (khomus) - iron and wood. Bowed instruments (ancient prototypes of the violin) – igil and byzanchy – were common.

Religion

In the beliefs of the Tuvans, remnants of the ancient family and clan cult are preserved, which manifests itself mainly in the veneration of the hearth. Tuvans have preserved shamanism. Shamanistic ideas are characterized by a three-part division of the world. Until recently, certain features of the fishing cult remained, in particular the “bear festival” held by the eastern Tuvans. The official religion of the Tuvans, Lamaism, has been experiencing a revival in recent years. Lamaist monasteries are being created again with monks receiving education in religious centers of Buddhism. Religious holidays are being held more and more often. The cult of mountains has also retained its significance.