Presentation "national costume of the Udmurts". Udmurt national costume (photo) Women's headdress of the Udmurts
- Find out what the Udmurt national costume looks like.
- What material was used to make the costumes?
- Determine the types of costumes by territorial affiliation.
- Tasks:
- Study the necessary literature.
- Find the information you need
- Decor
- Creating a presentation
- Introduction to friends
- Traditional national costume does not have a specific author, just as a folk song or fairy tale does not have an author.
- He is not influenced by fleeting fashion.
- His fashion is a tradition, there is nothing random in it, and the ideas and symbols that it carries in itself are selected by centuries-old folk experience and popular taste.
- L.A.Molchanova
- canvas cloth sheepskin
- In clothing, two variants of the Udmurt folk costume stand out
- northern southern
- The clothing of South Udmurt women included a shirt, over which they wore a camisole or sleeveless jacket sewn to the waist and an apron with a high chest; under the shirt they wore pants.
- Over the top, women wore woolen and half-woolen caftans and sheep's coats.
- Shoes were wicker bast shoes, boots or felt boots.
- Girls' and women's headdresses were very diverse; they reflected age and marital status - scarves, hats, headbands.
- There were numerous decorations made of beads, beads, and coins.
- Men's clothing consisted of a tunic-shaped shirt with a low stand-up collar, it was worn with a wicker or leather belt, colorful pants on a leather or woolen belt, headwear was a felted hat, and shoes were bast shoes, boots, and felt boots.
- Men carried a bag (tyldus) with flint and tinder.
- Outerwear was a canvas robe or a cloth zipun cut at the waist, as well as a sheepskin fur coat.
- Often the women's belt set was equipped with a richly ornamented sheath, which did not always contain a knife
- Belt pendants are a distinctive feature of the costume of the peoples of the Volga and Urals regions. In ancient times, images of animals and birds were hung on chains or cords. Sometimes these were whole cascades of golden bronze chains, fastened with connecting parts, they ended with a dozen tiny hollow ducks and went down to the knees
- The cap could be leather or
- fabric with fur trim
- Temple pendants – claw and ring-shaped with beads
- The 19th century embroidered browband used to be made from a single strip of metal, sometimes flared out towards the middle like a crown. Metal overlays, silver, covered with fine grain, were sewn onto a leather or fabric base in the form of an elegant female figurine with raised arms, called “Shunda Muma” - Mother of the Sun
- Udmurt women widely used embroidery and patterned weaving in costume, preserving the traditional form of jewelry that existed in earlier eras
- A long strip of leather, decorated with bronze overlays and a tip, was attached to the side of the belt.
- From the middle of the 18th century
- Silver Russian coins appear as part of the Udmurt costume. Available in different sizes and denominations, they began to be widely used to decorate many items of clothing: headdresses, neck and chest necklaces, earrings, bracelets, and cross-shoulder bands.
- In the 19th and 20th centuries, an embroidered towel was hung from the belt, and among the southern Udmurts - just a factory-made shawl or scarf.
- Even in the 20th century, the southern Udmurts had a hairstyle called “chuzyret” in the form of cone-shaped pendants on the temples made of hair braided in a special way.
- I learned that there are different types of costumes.
- I learned the materials and decorations for making them.
- I learned that the costume changed over time, that it had a different appearance depending on the territorial affiliation of Udmurtia (North, South.)
- Ethnography of the Udmurts
- History of culture: Dorokhova M. A.
- History of Udmurtia: Volkova L.A.
Ekaterina Sergeevna
Doll"Italmas" in national Udmurt costume, created to implement the regional component in the “Zvezdochki” preparatory school group.
A little history
National Udmurt costume is for its owner a kind of shell that protects from external troubles. The very first clothes Udmurts had a style, very similar to modern tunics. Clothing material woven manually: in the north they used flax, and in the south they used hemp. Livestock farming made it possible Udmurts use sheep's wool as a raw material, from which woolen fabrics were woven. Traditional South Udmurt A shortdam is a shirt or robe made from homespun woolen fabric.
Color spectrum national Udmurt costume consisted of white, grey, ocher, brown, red and indigo. Dyes were obtained from minerals and plants, and over time Udmurts began to use aniline dyes imported by the Turks who traded with Udmurtia. It is worth noting that in the northern regions Udmurtia only two were used option: white and grey. In the southern part, the colors were more variegated and saturated, which is associated with the location of trade routes, of which there were much more in the south than in the north. It is noteworthy that, often, the entire street could walk in red or green clothes, sewn from the same fabric.
The appearance of satin and silk fabrics did not go unnoticed Udmurt craftswomen. Beautiful shirts and dresses were made from them. Girls who could not only weave and sew, but also had good taste, could rightfully be called fashion designers. Creating costume, they marked him special label: bunch of threads (chuk). Other masters could copy costume, but they had to indicate whose invention it was.
It is worth noting that the child did not have his own clothes until a certain age. The baby's first clothes are the mother's shirt if a girl is born and the father's if a boy is born. Almost until the age of three, children wore the clothes of their elders. Attention is drawn to the fact that this was not done for reasons of economy, but because clothes worn and washed many times are much softer than new ones.
Over time national udmurt costume began to fade into the background. Gradually, homespun fabrics began to be replaced with factory-made ones. This happened in the post-war years, when they began to pay for labor in real money, and not in products. During this period, manual work ceased to be in demand and was considered a sign of lack of wealth in the family. Despite this, in many Udmurt Homespun fabrics have been preserved in the houses, which have now regained their former value.
Also for the regional corner I also sewed an outfit for dolls in Russian folk style. Unfortunately, the ability to shoot step-by-step creation there were no costumes.
Publications on the topic:
I bring to your attention a collection of dolls in folk costumes. All dolls are made of porcelain, handmade. The costumes for them are made of high quality.
[i] Didactic game “Dolls in folk costumes” Four years ago in our preschool educational institution there was a theme “Russian folk culture”. And I decided on this topic.
Between the Volga and the Urals We live as one family. And it’s not for nothing that we call Russia Our Mother. I bring to your attention a photo report of the holiday “National.
Summary of direct educational activities in the preparatory group “Bashkir national costume” Summary of direct educational activities in the preparatory group on the topic: “Bashkir national costume” Program.
State budgetary educational institution of Moscow School No. 368 “Losiny Ostrov” preschool unit No. 3 Abstract.
Summary of thematic entertainment for children of the middle group “Russian national costume” Goal: to develop children’s knowledge about the Russian national costume, Russian folk tales, nursery rhymes; evoke a feeling of admiration for talent.
Utyamysheva Yulia
Clothing and holidays of the Udmurt people
Download:
Preview:
Municipal state educational institution of secondary
secondary school with New Smail of Malmyzhsky
district. Educational and research work.
Clothes and holidays
Udmurt people.
The work was completed by student 9
Class Utyamysheva Yulia
MKOUSOSH s. New Smail
st. School, 2.
Supervisor:
Gilmutdinov Ilyas Gayfullovich
geography teacher MKOUSOSH
With. New Smail
year 2012.
Page
Introduction 3
I. National Udmurt costume 4-5
Clothing of the southern and northern Udmurts of the Slobodsky district
And the Kirov region in comparison 6-7
II. Calendar and ritual holidays:
A) Lent. Easter; 8
B) Trinity Week. Semik. 8
III. Traditional dishes. 9
IV. Songs and dances in the life of the Udmurts. 10
Conclusion. eleven
Application.
Literature. 12
Introduction.
On the hill is our native village.
I feel good.
Kityachka river between old trees
Busily rustling in silence.
Enjoyed the space and silence
And I felt in my heart that I
In this joyful land - not superfluous
And my soul rested. (Fedor Vasiliev).
At all times, people reverently preserved and protected, as the highest shrine, information about the past of their people, about their history and culture, about the nature of their native land, about the talents that glorified them with their works, knowledge, and art. The purpose of life of each generation is the creation and transmission of material and spiritual values to descendants. I believe that people, thanks to considerable efforts, have to some extent fulfilled their duty to the past and the future and have made a worthy contribution to the treasury of values vital to each generation.
I conducted research on the traditions, customs and national clothing of the Udmurts. Also, in my work I noted the most important ritual holidays of the Udmurt people. I am proud of my people and believe that we should know and remember the life and religion of our ancestors.
I chose this topic because I believe that clothes and holidays occupy an important place in the life of every Udmurt. I am fascinated by these mysterious silver jewelry, mysterious headdresses.
Based on this, the object of my work- traditional clothing of the Udmurts.
Subject of my research work- disappearance of Udmurt rituals and traditions.
Purpose of the study- study the customs of the Udmurt people by comparing the clothing and traditions of the northern and southern Udmurts.
To achieve results, I set myself the following tasks:
Ask the residents of my village, write down interesting facts;
My people are very rich in their traditions. Today, not only rituals are becoming a thing of the past, but we ourselves are forgetting our language. I wrote this work to touch on holidays and traditions forgotten by people. In my opinion, the topic I chose is relevant today. I can assume that the features of the Udmurt costume depend on local conditions, dialect, and beliefs. When writing this work, there were some minor difficulties in collecting material. When writing the work, the head of the Por-Kityak library, Trukhina Alevtina Nikolaevna, and my grandmother Asanova Evdokia helped me a lot Tikhonovna and long-liver of our village Kamaeva Tatyana Semyonovna (1915).
National Udmurt costume.
An important place in the material and spiritual spheres of folk culture is given to traditional costume, which is understood as a set of clothing items, hats, shoes and jewelry. Clothing includes all things and objects that a person puts on to protect his body from heat, cold, rain and other unfavorable natural phenomena, as well as to protect himself from the influence of supernatural forces and the energy of evil people. Udmurt clothing is distinguished by local diversity, the multiplicity of elements that make up the folk costume, and the variability of types of decor. It was probably not by chance that the famous writer and ethnographer Vsevolod Lebedev wrote: “When you look at this canvas, you feel that someone sang a song on it and that song remained.” Artistic embroidery and weaving were considered obligatory, generally accepted and traditional activities. Any self-respecting woman should be able to create and have embroidery and weaving. The Udmurts were careful about their clothes, especially those they wore on holidays. Woven and embroidered shirts (durhams) and overshirts (shortdarhams) were placed in chests to prevent wrinkles, they were usually clamped with bast or wooden plates. Ritual clothing (nerge dis) was under special family and related supervision. It was worn only at the time of the ritual ceremony. Custom required that every person of a certain age wear clothes of the appropriate color and cut. Young women, for example, had to wear smart clothes to work. Each age group had several sets of clothes; they had everyday, festive, and ritual clothing. Ritual ones include wedding (xuan di dis) and funeral (kulem murt dis).
There are three great eternal colors.
Red, black, white.
The sun is red
The earth is black,
And all this is white light.
Divine three colors -
White, red, black.
The national Udmurt costume consists of a dress, an apron with embroidered Udmurt ornaments and a monisto. A scarf on your head. Since ancient times, the dress has been richly decorated with embroidered patterns. Favorite designs were usually squares, triangles, diamonds and stars. Many patterns had their own names: duck wings, chicken footprints, dove eyes, ram horns. Everything in a woman's costume: beads, amulets, rustling pendants, embroidery, a belt and an apron - serveda talisman against misfortune. A talisman is an object that protects a person from illness and misfortune. Monisto is a necklace, chest decoration made of beads, coins, multi-colored stones. I want to tell you to say and about the men's suit, which was in many ways similar to the Russian one. It consisted of a striped shirt, the collar of which was embroidered with patterns, like a woman's suit. The pants were canvas. Men on their feet
they wore bast shoes with colored ties, and those who were richer had leather shoes with decorations. Men wore a ritual, beautifully woven belt - a talisman.
A belt at the waist with many accessories for an ax and knife, as well as specifically woven bast shoes, gave the men's suit a national flavor. Favorite color in patterns is red in combination with black and blue. Yellow and green colors are much less common. As outerwear they wore a “zybyn” and a camisole, sewn at the waist, made of colored woolen fabric; in winter, a cloth caftan “duces” and a fur coat “pas” were worn. Hats retain age differences. The girls wore a takya cap and various headbands; married women - a complex headdress consisting of several separate elements: a headband "yyrkerttet", a towel - "turban", a high birch bark hat - "ayshona" with a cover falling down the back - "syulykosh". An elderly woman, instead of a “turban” and “ayshon”, wore a “pelkyshet” - a canvas cap with two long ends, which she covered with a scarf. The wedding bedspreads were made of blue-dyed canvas, with squares and triangles all over the panel and tassels along the edges. In later times, purchased scarves were also used as such bedspreads.
But Udmurt bast shoes have special features. They are pointed-nosed and have both straight and oblique weaving on their faces. The frills for the bast shoes were made from variegated wool and other threads. Quite a lot of Udmurt traditional jewelry has survived to this day. In addition to rings, earrings, bracelets, and beads, they also wore chest jewelry made of coins, semiprecious stones, beads, and pendants - amulets. Jewelry was passed down from generation to generation: from grandmother to mother, then to daughter and beyond. Updated only when necessary. That is why they also have archaic features - not only the chest, but also the back, family amulets (talismans).
Outwardly, the Udmurts do not have a strong physique, however, they are strong and surprisingly resilient. Medium height, with white, less often dark skin, often with blue eyes, slightly flattenedface. I can say that the Udmurts, in most cases, are peace-loving, friendly, hospitable, “more inclined to joy than to sadness.” Their shyness to the point of timidity, restraint of feelings to the point of secrecy and isolation, frugality to the point of stinginess, patience to the point of self-sacrifice, perseverance to the point of stubbornness are emphasized.
Clothes of northern and southern Udmurts in comparison.
The Udmurts made clothes from household materials: canvas, cloth, sheepskin. In traditional clothing, there are northern and southern variants, which are divided into a number of local costume complexes, differing in details of cut, ornamentation, and decorations. The female costume of the Northern Udmurt consisted of a white canvas tunic-like shirt (derem) with straight sleeves with gussets, with a triangular or oval neckline on the chest, covered with a removable embroidered bib (kabachi). A white linen robe (shortdam) with short sleeves was worn over the shirt. They were girded with a woven or wicker girdle and an apron (azkyshet) without a chest. By this time, among the southern Udmurts, clothing was preserved only for ritual purposes; for other cases, they sewed a derem (dress) from a motley pattern, widening towards the bottom and ending in a frill. The sleeves and wrists tapered. The chest of the shirt was decorated with appliqué made of calico and colored calico. A camisole or sleeveless vest (saestem) sewn at the waist was worn over the shirt. The southern Udmurts sewed an apron with a high chest. Warm outerwear everywhere included woolen and half-woolen caftans (zybyn, dukes, sukman) and fur coats (pas). Shoes - patterned stockings, knitted (pydvyl) or sewn canvas socks (chugles), bast shoes (kut) with patterned woolen frills, shoes (kata), felt boots (gyn sapeg). Festive kaftans and fur coats were sewn cut at the waist and with gathers, everyday ones - uncut and without gathers, but fitted.
The set of Udmurt headdresses includes a headband (yyr kerttet), a head towel with woven ends hanging down the back (turban, vesyak kyshet), a high birch bark hat, lined with canvas and decorated with coins, beads, shells (ayshon). An embroidered blanket (syulyk) was thrown over it. Girls' headdresses - a scarf (kyshet), a headband (uko tug), a small canvas cap decorated with embroidery, beads, metal plaques or small coins (takya). The northern Udmurts had round and oval maiden hats for different ages. Udmurt women wore breast ornaments made of coins and beads (chyrtyves, chyrtykysh, ukse tirlyk); shoulder slings (kamals, butmars); earrings (pel ugy); chains (veins); rings, rings (zundes); bracelets (poskes); beads, necklaces (all). White canvas clothing was decorated with embroidery along the hem, chest and sleeves. The girls wove braids (yyrsi punet) with coins and beads. The decorations of the northern Udmurts were dominated by embroidery, beads and beads, while those of the southern ones were dominated by coins.
Men's clothing was less varied: a white, later motley shirt - a shirt without ties and buttons, later with ties, which were then replaced with hooks and buttons; colorful pants, often blue with white stripes. They were girded with belts or woven woolen belts (kuskertton, puto). Men's hats - felted hats, sheepskin hats. Shoes - canvas or wool onuchi (binyalton, yshtyr), bast shoes (kut), boots (suron sapeg), felt boots (gyn sapeg). Upper warm clothes are not different from women's. The men's suit has now lost its originality and has been replaced by an industrial suit. Women in the southern regions sew Udmurt
dresses (Derham) made of modern factory fabrics with a yoke, with wide frills, with a collar and cuffs, worn with plain embroidered aprons. Surviving homespun clothing and traditional jewelry are rarely worn. Most wear urban clothes A.
Calendar - ritual holidays.
Calendar rituals play an important role in the life of the Udmurts. holidays, associated with important stages of agricultural work (the beginning and end of spring sowing, haymaking, grain harvesting). The ritual content of calendar holidays consisted of sacrifices, prayer and song spells (kuriskon), various magical actions designed to ward off misfortunes and failures, ensure the fertility of the land and livestock, and the health of family members. After the official ritual part, there was an entertaining part: folk festivities with round dances, games, and dances. The spring-summer cycle (gyryny poton, akashka, gerbera, kuarsur) was associated with the preparation and implementation of agricultural work and aimed at the friendly shoots of the new crop. The basis of autumn rituals (Vil Zhuk, Sizyil Yuon, Kutsan Bydton) is thanksgiving in honor of the harvest, affirmation of further well-being. The New Year of the Udmurt farmer began in the spring, with the beginning of the new farming season.
Great Lent. Easter.
Easter is the main Udmurt holiday. They prepare for it in advance: they save eggs, which they paint with onion skins, bake Easter cakes the day before, and cook wheat porridge. They celebrate it for a week. The first day they walk according to kinship, one family does not join the other. On the second day, the elderly go to Por-Kityak to visit, and the youth from two villages go to Udmurt-Kityak with song and dance, go home, and on the third day they change places. During these Easter holidays, horse racing and running competitions are held among the population, round dances, games, and swings. Usually the round dances are led by young people.
Trinity week. Semik.
After Easter, the seventh week is called Trinity. Every evening the youth gathered near the swing until Trinity. In the evening, before Trinity, they were filmed. The event was very spectacular. It was up to the most dexterous person to remove the swing. After the removal, the youth went around the fields with songs and dances and returned only in the morning, where they were met by the older generation.
The main ritual of this week is associated with vegetation, as well as with the remembrance of deceased ancestors. Funeral services are held on Semik (Thursday during Trinity week). They go to cemeteries, eat funeral food: pancakes, fish pies, eggs, sweets, and leave this food on the graves. Perhaps the ancient roots of the Trinity and Semitsk rituals are connected with making sacrifices to the ancestors.
Traditional Udmurt dishes.
The basis of the Udmurt diet is plant products in combination with animals. The diet includes wild gifts of nature: mushrooms (gubi), berries (budos emysh), various herbs (turun - kuar). Dried and salted, they are prepared for the winter. Traditional bread products: hearth bread (nyan), sour flatbread with milk sauce (zyreten taban), in the past made from buckwheat and oatmeal, now often wheat, pancakes with butter and porridge (zhuko milym), cheesecakes made from unleavened dough with a variety of fillings - meat, mushroom, cabbage; all kinds of pies made from sour and unleavened dough. One of my favorite dishes is dumplings (pelnyan), meat, cabbage, and curd dumplings. Various soups (shyd) are cooked: with noodles, mushrooms, peas, cereals andcabbage, fish soup; in the spring - cabbage soup made from wild greens, for example, nettles (pushnerenshyd). Okroshka with horseradish and radish are popular. Traditional porridge (beetle) is made from various cereals, sometimes mixed with peas. Dairy dishes: curdled milk, fermented baked milk (yolpyd, chyrs yol). Like egg dishes, butter (voy) and sour cream (yolvyl, noky) were ritual foods in the past.
Appendix No. 1
Songs and dances in the life of the Udmurts.
I believe that song, like no other genre of folklore, occupies an extremely important place in the life of the Udmurts. The song accompanied the Udmurt from birth until death. “Ulon - Vylon” is the cycle of life, all its most important stages were marked by song rituals, recognized to contribute to the successful passage of a person’s cycle of life. The life cycle of an Udmurt included three weddings: the wedding of a baby, when a person becomes engaged to the whole wide world; a wedding in the usual sense, when a person becomes engaged to his betrothed; wedding - funeral, when a person becomes engaged to the earth, to the other world. The appearance of a person was celebrated with songs. Relatives and neighbors came with delicious gifts in honor of the newborn; one of the most expensive gifts was considered a specially composed song in which they glorified the newborn baby, wishing him well and joy.
Upon reaching the age of “byde vuem” (when a person was considered ready for family life), they began to prepare for the wedding. There were a lot of different chores, and songs occupied an important place among them. The entire wedding ritual was structured as a kind of competition between two choirs: from the groom’s side and from the bride’s side. Only at the end of the wedding could both choirs sing a common melody, symbolizing the unity of the family.
When a person completed his life cycle, they prepared the last, irrevocable wedding - the funeral. People were often buried in a wedding dress and the favorite songs of the deceased were sung.
When a guy reached adulthood, he went to the army, before that the young man drove a silver coin into the motherboard of the house, and upon his return he pulled it out with his teeth. It was believed that he had now reached the age of “kyn kort kurtchan holes,” “the age when he can bite through cold iron,” that is, in the prime of his life. While the soldier was in service, his portrait was taken care of and not forgotten. After all, a person lives as long as he is remembered, until his song falls silent and is lost. Unfortunately, many Udmurt songs have now become irrevocably silent, forever lost in the ocean of oblivion. And yet, I think, the folk song will not stop as long as the people live. Despite many things, my people still sing. I want to believe, hope that everything is for the better. We, the Udmurts, are a very small people; very little, probably, does not depend on us in the world.
According to popular belief, a person who can speak must also sing and dance.
Popular Udmurt dances are walking in a circle with dance movements (krugen ekton), pair dance (vache ekton), women's skating dance (shiryan), men's dance (typyrton), figure dances such as quadrille. Udmurt dances were performed with magical words and chants during holidays and were merged into a single whole, from which round dances gradually emerged. There were ritual dances of calendar rites. Singing and dancing were accompanied by playing musical instruments. During the holidays, the whole village gathered near some courtyard and sang songs and danced to the accordion. 10
Appendix No. 3.
CHUDON PAUL GURYEZ.
1. Ai-kai but arlen ortchemez, ai-kai, -
Piece putolen but yutemez, ah-kay.
2. Postono no puto med ik postoz,
Ortchontem ik no daur lusal ke, ay-kay.
3. Gurez no bamyn syod pushner, ay-kay,
Solen gyne sharaz syod suter, ay-kay.
4. Syod suter kady ik sinyosyd, ay-kay,
Proud intention but kad ik bamyesyd, ay-kay.
TRANSLATION:
ROUND DANCE - GAME SONGS.
- Ay-kay year, yes it passes (so quickly), ah-kay,-
It’s like a sash is wearing out, ah-kay.
2. Let the sash (which must wear out) wear out,
If only our (young) years did not pass, ah-kay.
3. On the slope of Mount Oza there are thick nettles, ay-kay,-
There are black currants in its thickets, ah-kay.
4. Your eyes are like black currants, ah-kay,
Your cheeks are like bone berries, ah-kay.
SEMYK SYALE.
1. Tete syaskade bichatek kyli,
Ali uz toizy shuysa,
Verano kylme veratek kyli,
Ali uz cats shuysa.
2. Kydekyk hellish, chil - dol hellish
Ta kebitadlen tunganez.
Kydyokyn kyliske, muso kyliske
Milyam tuganlen kuaraez.
TRANSLATION:
TRINITY SONG.
1. I left the flowers without picking them,
“They won’t bloom yet,” I thought.
I didn’t say the desired words,
“He won’t leave yet,” I thought.
2. Visible from afar, glitters - shimmers,
Lock on this store
Heard from afar, they seem cute
Conclusion.
When I started writing this work, I did not imagine that the customs and traditions of my people are so rich, unique, and rare. I believe that each nation created its culture in different ways, depending on the material and social conditions, on the nature among which its life took place. My work is the cultural heritage of the people. I was convinced that working on this topic turned out to be a fascinating discovery for me of one of the pages of the history of my people. In my work, I paid special attention to Udmurt clothing and holidays. Having studied the culture of my people, I found out that ancient rituals and traditions remain in the past, are forgotten and rarely can anyone remember them. While working on this topic, I came to the following conclusion: in order to get to know our people, their spiritual heritage, how they developed, lived and live, we must study their past and present. I believe that we need not only to study and respect the culture of our people, but also to increase their spiritual wealth, their writing, and their way of life. I am very pleased that I was able to apply at least a modicum of my strength and knowledge to this, but I think that there will be students who will be interested in my work and will continue to study holidays and the national Udmurt costume.
I think that while working on this topic, I was able to look into the past of my people. Unfortunately, we are Udmurts, a very small people, but we will do everything possible to preserve our customs, traditions and, in particular, our people. I am very grateful to those who helped me in writing this work and with all my heart I wish them good health, family well-being and long life.
Literature.
I. 1. Mon. About yourself and others, about nations and people. Izhevsk: Udmurtia, 2007.
2. Udmurt folklore, Izhevsk 2000.
3. Encyclopedia. Udmurt Republic, 2004
4. “Kenesh”, 2007
5. V. Lebedev. "Udmurt folk clothing". Izhevsk: Udmurtia.
II. The following helped me when collecting material:
1. Asanova Evdokia Tikhonovna;
2. Kamaeva Tatyana Semenovna;
3. Trukhina Alevtina Nikolaevna.
Red syulyk. Women's chest jewelry.
Southern Udmurts. Silver, corals, beads, glass.
Southern Udmurts.
Chest intershoulder
women's decoration.
Women in national clothes.
Earrings. Silver, casting. Women's shirt.
Durham. Dress shirt. Northern Udmurts.
Appendix No. 2
XUAN ZOUT.
1. Zhuzhyt but zhuzhyt gurez but yilad
Mischief maker chozhed pi potte, ah,
Piez Ben vuoz no, lobzoz no kashkoz,
Anaez kylez bordysa, ah.
2. Kubista vyle vu in kistale,
Kubista vuez yarate, ay.
Anay - atayly zoch kyl verale,
Anay soos zoch kylez yarato, ay.
3. Bonchae keshir puntyten gine,
Oh tod bakchales nebytse, ah.
Achim Ben anai luytek gine,
Oh tod anailes kadyrde, ah kai.
TRANSLATION:
WEDDING SONG.
- At the top of a high, high mountain
The lake duck hatches its chicks, ouch.
Let the children grow up, let them fly away forever,
The mother will be left in tears, ah.
- Water the cabbage with water
Cabbage loves water, ah.
Say kind words to your father and mother,
Mother loves a kind word, ah.
- Without planting carrots in the garden,
I didn’t realize how soft the soil in the garden was.
Until she became a mother herself,
I didn’t know maternal respect, ah hai.
Appendix No. 4.
SEMYN HOLE VOZ VYLYN KYRZAN.
1. Zhuzhyt, zhuzhyt yurtyostyno,
Yugyt zhuas tylyosty,
Ortchysa for cats, shultysa for cats,
Sekyt vylem umyosty.
2. It's crazy, it's crazy
Blow the lights of the kyrzas,
Kiyam bychay lyompu syaska,
As gazhanli malpasa.
TRANSLATION:
MEADOW SONG (TRINITY).
1. Tall, tall is your house, yes
Burning your lights bright
(Your house) when they passed, they whistled,
Strong (“heavy”), it turns out, is your dream.
2. In the distance Shafts across the meadows
I wandered around, singing a song,
I collected bird cherry blossoms,
Thinking about your loved one.
Appendix No. 5.
DITTLEOS.
1. Woo Berga no, woo Berga no,
Wu shouted at Berg.
Sulmy malpasa borde no,
Blue ug sweats.
- Koshki vue Koshko val
Chabkas pasta boz ponna.
Kicked holes bytsko
Syod shinkasho pi ponna.
3. Golkyt, chagyr syaska pushkin
Zhot - zhot kyrza uchyed
Zhot - zhot kyrzas uchyed kaz,
Zhot - zhot drywall of sulemy.
TRANSLATION:
DITS.
- The water is spinning, yes, the water is spinning, yes,
Foam swirls across the water.
The soul cries in thought, yes,
But the tears don't come.
2. I almost fell into a stormy stream
Because of the fabric the width of the palm.
I'm ruining my youth
Because of the black-browed guy.
- Among pink and blue flowers
The nightingale sings loudly,
Like a nightingale singing loudly,
Loves my heart very much.
National clothing, being an external marker of an ethnic group, creates the first visual impression of it. The history of the study of Udmurt costume goes back almost three centuries: in 1726, driving through the villages of the northern Udmurts on the way back from a Siberian expedition, D. G. Messerschmidt named items of Udmurt women’s costume in his travel diary and described some of them.
Later, these records were supplemented with information about other groups of Udmurts.
Researchers of the second half of the twentieth century. expanded knowledge about clothing: the northern costume complex is now divided into Upper Chepetsk and Lower Chepetsk variants. The costume complexes of the Sloboda and Kosinsky Udmurts of the Kirov region also have some differences.
The basis of the North Udmurt women's costume was a set of a shirt (derem) and a swing caftan (short-derem); the Lower Chepetsk Udmurts wore them only in pairs. A white canvas women's shirt of a tunic-like cut consisted of a central panel without shoulder seams with straight side wedges, a triangular or oval neckline without a collar (the Kosino Udmurts have a straight cut instead of a triangular neckline), straight sleeves with a gusset made of the same canvas.
The sleeves and hem were decorated with embroidery. On the sleeves there are two types of it: on the forearm - transverse (pele/koltyr-mach), along the entire length of the sleeve - longitudinal with a rhombic (among the Kosinskys) and oval (among the Sloboda Udmurts) relief ornament, called gorden after the red color. In both cases, the embroidery and ends of the sleeves were complemented with stripes of red calico.
The girl's shirt was distinguished by the fact that the embroidery at the ends of the sleeves and hem was replaced by woven red stripes or sewn red chintz. A red calico triangle was also sewn onto the chest. The chest incision was made, as in the Kosin tradition, on the left side of the chest and secured with ties. The embroidered pattern on the shoulder part of the sleeves differed from the pattern on the women's shirt only in its smaller size. White embroidered shirts of this type in the 18th - first half of the 19th centuries. There were settlements of the Udmurts throughout the entire territory, but only among the Nizhny Chepetsks they persisted until the mid-twentieth century. In the Verkhnechepetsk shirt by the end of the 19th century. the embroidery was replaced by a woven pattern, and there was colored braid along the hem. On top of the shirt they put on a similar cut caftan with a turn-down collar and short sleeves with a longitudinal slit on the shoulder, through which the embroidered sleeve of the shirt was threaded. The floors were connected only on the chest by a strip of embroidery or ties.
Depending on the method of decoration, the color of the embroidery and finishing fabrics, and the amount of stitched calico, shortderems had different names. The richest in decoration was the ztsk kumach ponem, for the decoration of which a large amount of kumach was used. It was worn at weddings, on Christmas, on the first day of Maslenitsa and Easter. On the second day of these holidays, ktstulo was considered more appropriate, decorated with stripes of red ribbons to the lower abdomen. Both of them were worn with a gorden shirt.
Verkhnechepetsk shortderem, like a shirt, by the end of the 19th century. underwent changes: its collar and sleeves disappeared, the armholes were lined with striped canvas. Oblique wedges were inserted into the sides, the back was made with a cut-off gathered waist; A chintz ribbon was sewn onto the hem. White shorts of this cut were common among the Upper Chepetsk Udmurts until the first quarter of the 20th century, but everyday winter ones were made of motley fabric, with long sleeves. The Verkhnechepetsk girl's shortdress differed from the Nizhnechepetsk one with a sailor-type collar and small transverse embroidery on the sleeve. The floors, collar and hem were decorated with embroidery.
Each pair of shirt and shortdarem had its own version of a removable embroidered bib (kabachi), which was worn over the shirt, covering the chest slit.
At the end of the 19th century. it was replaced by an applicative bib (muresaz).
The differences in the clothing of the Upper and Lower Chepetsk Udmurts are explained by the fact that the ethnic core of the Lower Chepetsk Udmurts were representatives of the Pyanobor and Azelinskaya archaeological cultures, and the middle and Upper Chepetsk Udmurts were the population of the Polomsk and Chepetsk cultures.
The clothing of the southern Udmurts is known in five variants: the actual southern Udmurt; Kalmezsky; Zavyatskiy; Zakamsky; Bavlinsky (the last three refer to Udmurts living outside Udmurtia). The South Udmurt costume has features of the influence of steppe cultures. Previously, like the northern Udmurts, it consisted of a white canvas shirt and shortdam, the southern Udmurt shirt of the late 19th century. noticeably different from the northern one in cut and color. It was sewn from motley fabric. Sewn to the central panel, which made up the front and back, were beveled side wedges, sleeves with wedges tapering towards the wrists, and with quadrangular gussets. A small stand-up collar was fastened with a hook or button.
Along the straight chest section of a woman's (but not a girl's) shirt, strips of calico (muresaz) were sewn. An applicative removable bib (muresshet), similar to the northern kabachi and muresaz, differed from them in that it was worn under a shirt. A frill (itet/karta) was sewn to the hem of the shirts, and a patterned strip was sewn between it and the waist.
Depending on the region, the length of the frill ranged from 12-15 cm to 40 cm. Later, a short second frill appeared.
The most noticeable Turkic influence was experienced by the clothing of the Trans-Kama Udmurts living in Bashkortostan and the Perm Territory - it is similar to the Bashkir one.
White set of shirt and shorts in the 70s. XIX century among the southern Udmurts it was preserved only in the bride’s wedding costume in the Zavyat version.
Strongly reminiscent of the Nizhny Chepetsk wedding shortdress of the bride, by that time it had been noticeably modernized. The similarity of clothing between the Nizhny Chepetsk and Zavyat Udmurts is explained by their common ethnic basis. A necessary part of a woman's costume were canvas trousers and an apron (ayshet/azkyshet/ashshet). Northern aprons were without a breast and were worn over shorts, while southern aprons had a high breast. Festive Nizhny Chepetsk and Zavyat costumes had belt pendants (urdes kishet). The outfit of the Zavyat bride also included an embroidered zar belt.
The outer warm clothing of the Udmurts is long semi-woolen and cloth caftans (zybyn, kamzol, dilyan/dys, dukes) of two types: fitted with a one-piece hem and back, and with a cut-off back with burs at the waist. Sheepskin coats, either head-length or covered with fabric, are similar in cut.
Men's and women's fur coats were cut the same way.
A woman's headdress indicated her marital status. The maiden headdress of all groups of Udmurts were round or oval canvas caps (takya), trimmed with red tape, beads and coins; headbands made of calico or canvas, decorated with embroidery, braid, ribbons, sequins (yyrkerttet, ukotug), and scarves. In the Bavlinsky version there was a tyatiak headband with a large bow (surok) made from a scarf put on it.
Back in the 1970s. girls wore them to weddings.
Married northern women wore a head towel (vesyakkyshet, yyrkotyr) with embroidered or woven red stripes on top of scarves and headbands; southern women wore a headband (yyrkerttet), decorated along the lower edge with beads and coins, in combination with a cone-shaped head towel (turban). aishon headdress and sulyk coverlet. The patterned ends of the turban served as a back decoration. With the end of the childbearing period, the turban was replaced by a canvas cap (pelshet) worn under a scarf with blades hanging on the back. The woman's festive outfit included decorations made of beads, coins, shells: necklaces, earrings, baldrics, etc. The Zavyatskaya Udmurtka can be recognized by the oval shape of the chest decoration made of chyrtykysh coins (in contrast to the rectangular uksyo-trlyk in the southern regions of Udmurtia) and rows of ribbons and ribbons , sewn onto the bottom of the dress's frill. The Udmurt women's costume has common features with the costume of other peoples of the Volga-Kama region. Everyday shoes for women and men were bast bast shoes (kut). Women wore them with knitted patterned stockings and socks, men - with onuchas. Men's bast shoes were no different from Russian bast shoes.
Festive footwear for women was boots, for men - boots. In winter, both wore felt boots.
The men's costume was similar to the Russian one: a white canvas shirt to the knees, belted with a patterned woven belt (kuskertton) or belt. On holidays and for prayers they wore a wide rainbow woven puto belt and trousers with wide legs.
The national clothing of the Udmurts, as well as other peoples, during the twentieth century. has undergone noticeable changes. Subject to the intense influence of citywide and pan-European forms of clothing, the influence of fashion, and the requirements of the time, clothes made from factory fabrics entered everyday life. The cut also changed, causing the abandonment of some traditional elements of the costume.
Men's winter caftans were replaced by short coats and short fur coats, and summer ones by jackets. Having abandoned the aishon, women switched to headscarves. In the process of modernization, the Udmurt costume as a whole became simplified. Nowadays, Udmurt women wear citywide, pan-European clothes, and the national costume has turned into a festive outfit; All rural and many city residents have it in their wardrobe. The transformation of a national costume into a festive one testifies to the awareness of it as an ethnic symbol and, in this sense, presupposes its further preservation. In the future, traditional clothing as an ethnic mark will last longer in rural areas, and functionally - in the festive and ritual sphere. Recognized as an ethno-identifying feature, it also has an ethno-integrating meaning.