Khakass traditions and rituals

Concern for the future generation and its upbringing is the main

friend of human society.

A large family was revered by the Khakass. As the proverbs say: "Small

aziraan harynga tokh, pala aziraan paarga tokh" - "He who raised cattle is full

stomach, the soul of the one who raised children is full. The woman who gave birth and

brought up nine, it was even allowed to ride a yzykh, i.e. sacred

The birth of a child was a joyful event not only for the family, but also

for the kind. Therefore, they did not make a secret of this event, although talking openly about

birth

human

beware

hear not only a person, but also aynalar (evil spirits). Reported about it

allegorically, for example, others could ask what gender

born asking: "A gunslinger or a seamstress?"; "Before the firewood (i.e. boy)

girl)?".

Answered

allegorically:

"Was born

tax (i.e. boy)”; “Wine was born (i.e. a girl, for she was drunk for

Pala toi ("child's holiday").

On the same day that the baby was born, and sometimes a few days later

guests came to pala toy (“child’s holiday”). Father slaughtered a sheep

exhibited

(dairy

bring wine with you. Unlike the customs, for example, of the Tuvans, who

holiday,

dedicated

birth

attended

information

Dyakonova,

holidays,

dedicated

the birth of a child, his name was given, men also came, among the Khakas

both men and women came to congratulate their parents. drinking wine and

saying good wishes for the child, the guests presented him with small

gifts: these could be coins, beads, cowrie shells, buttons, etc.

Sometimes a guest might announce that he is giving a lamb or a calf. Then

some

parents

child

went

gift.

The pala toi festival was not always held. Sometimes the family could not

allow

parents

invited

occurred, as a rule, either on the same day when the child was born, or

after 1 - 4 days. If by the time the toy fell, "I fell away from the child

umbilical cord,

holiday.

treats

the fattest sheep were slaughtered, the mother was allowed to eat the brisket, fried

on coals. It was believed that then she would be healthy and be able to feed the child.

The head of a sheep was supposed to be the most respected old man, and the shoulder blades - to matchmakers or

husband's parents. The child's maternal uncle (tai) was also served one of

the largest and fattest pieces. He took this piece of meat to his home and,

returning, he called the guests and arranged a holiday in honor of the birth of his

nephew or niece.

Holiday naming

special

holiday,

dedicated

naming. It was held some time after the fall of that "I. In

at the beginning of this holiday, the father of the child or the midwife who took birth,

brought wine in a cup to the most respected person and asked him to give

baby.

naming

resounded

those present, and then the guests were obliged to present the child with some

shells

buttons

folded into a special cauldron or a large bowl. Coins stacked

separately

take advantage

were considered

integral

property

buttons,

cowrie shells were tied or sewn to the cradle and served

amulets and toys for him.

The name of the child, as already mentioned, also performed a protective

function. As a rule, the child in the family was rarely called by name. it

happened

concerns

hostile

customized

real name, can steal his soul and then the child will get sick or die.

Therefore, the child was called either allegorically, or with words that

reflected kinship terms, i.e. mother and father called the child palam (“my

child"),

address) or tunma (if they are older). Carefully concealed the names of children

from strangers. Especially strictly the prohibition of pronouncing the name of the child

observed after dark or in a foreign area.

Kin toyi (“triumph of the fallen umbilical cord”

Previously, the Khakass held another holiday associated with the birth

child. It hosted the ceremonial of the rite of the kin toy (“the triumph of the fallen

umbilical cord"). On this day (usually the third day after birth) to the house

neighbors, elderly, respected people, relatives came. stabbed

ram, the ritual porridge pothe was cooked. The fallen umbilical cord was sutured into

leather pouch or wrapped in cloth and kept in the house, most often in

event

holiday

was

burial

(fell inesi).

birth

midwife

thoroughly washed the placenta with water, smeared with oil and laid on

headboard

happened

burial of the placenta, which was carried out in a dwelling (in a place where

no one could step on him, or in that part of the yurt where the child was born,

bed

spouses,

half

buried the placenta near the house, in outbuildings or

by chance

deliberately discover it, the dog could not dig it, etc.). Kin toy

carried out necessarily, they believed that without this action of the rite, the child would not

will live long. For burial, a small

a hole of a certain depth, the magnitude of which depended on whether they waited

still in the family of the appearance of children. If a woman decides not to give birth again, then

the placenta was buried very deeply. Usually this rite was performed by a midwife,

peculiar

encroachment on the afterbirth by childless families.

lined

felt

birch bark.

a bag of white cloth or felt fell into it (previously

fumigated with Bogorodsk grass, showered with grain and tobacco). Sometimes in a hole

on top of the placenta, they put the ritual porridge pothe. After backfilling with earth

holes were stuck into the ground or nine birch sticks were laid, their

put

last.

interesting comparison of this rite with the rite of Khyzyl seok during

tribal prayer taih. During the performance of the rite, the representatives of the seok

built a kind of "house" from several birch trees, composing them in the form

cone. Such a "house" was the central religious building in the rite

personified

unity

symbolized

sacred

a tree that connected the underground, middle and upper worlds. Similar

the rite (the construction of a symbolic "house" of birch trees) is known among the Altaians during

the time of the wedding ceremony. Obviously, Khakass women are not

they simply buried the afterbirth, and built a “house” for it, which was supposed to

protect

vitality

health

smeared

ritual

boiled

afterbirth

boys, some groups of Khakass laid down a model of a bow and arrow, sometimes

coin or astragalus. A bag of felt, according to the Khakass,

symbolized clothing that was supposed to give the child warmth and

convenience. Amulets (bow and arrow) protected him from the effects of evil forces, and

food was specially prepared porridge. The ceremony ended

midwives

afterbirth,

bypassed

three times, in the course of the sun. At the same time, the midwife asked the goddess Umai to protect

child, placenta (also associated with the child), give to children and this

family health and well-being.

In addition to these holidays, another one is known dedicated to the appearance of

the child of the first teeth, - mic toyy (lit. “tooth holiday”). Invited

the guests gave the baby all kinds of small gifts, while saying that

they are given "for the teeth" (in Khakass ticke). This custom (gift "on the teeth")

distributed almost everywhere in Khakassia to this day, and not only in

holiday

newborns, etc.

Rite of cutting the path

independent

performed the rite of "cutting the fetters" (tuzamah kizerge). Grandma took a knife

(if there was a boy) or scissors (if there was a girl)

and in front of your feet

the baby was drawing a cross on the ground. Then three times imitated cutting

rope

blessed: “I cut your bonds! May the land you walk on

be hard as iron, let the ground on which you step be hard

like copper!"

Charms and amulets

"Shirt"

Among the special charms of the child was the “shirt” (in Khakass

it is called hapty - "bag"), in which he was born. She was washed

stitched up

small

size

about half the size of an adult's hand. Mother kept hapty in

your chest or in a special box. In cases where the child

the return of the child, the mother again hid the "shirt" in her chest. Child,

born in such a "shirt", was considered by the Khakass happy and lucky.

leaving

Patriotic

put a bag of talismans on their chests, many of them had it

The umbilical cord, afterbirth and "shirt" symbolized the vitality of the child,

and encroachment on them by outsiders could be the reason

misfortune, ill health and failures of the child, and sometimes even death.

baby hair

The first time a child's hair was cut was when he was at least a year old,

it was thought

age

touch

sharp objects. The first shorn (they could not be thrown away)

mother kept her hair in a special place sewn into a pouch. Rite kispik

("holiday

forelock")

accompanied

invitation

relatives, cooking treats from traditional dishes Khakassian

kitchens. Haircuts were supposed to be done by older people, her uncle started

by mother. After the child's maternal uncle (tai) cuts the first

strand, all the other guests also cut off strands. Fully uterine

hair was never cut, cut from the sides in a clockwise direction,

be sure to leave part of the hair on the crown. The cut hair was kept

umbilical cord

special

casket.

Show

items

outsiders

show

After the first haircut, the girls had their hair cut two or three more times,

so that in the future their hair was thick and healthy.

Boys were cut as needed. Cut hair is not allowed

was thrown away, especially into the wind (it was believed that evil spirits and souls

dead people who approached a person with the wind can, together with

hair to take with him and his soul), into the water and into the fire (masters of water and

fire, respectively sug-eezi and ot-ine, could get angry with this family for

that instead of food, people throw their hair at them). It was preferable

collect hair in a special pillow, which was then placed in a burial

along with the owner.

The cradle as a special type of child's home

Cradle

guarded

various amulets. For a boy, a bow model was attached to the cradle

was considered

symbol

occurrence

danger

send an arrow in their direction, scaring them away with it. Among the Turkic-speaking

"bow-arrow"

was

widespread

amulet

Some

made special silver models "bow-arrow" and sewed

For example,

boys

teenage

age

sewn on

made

silver. It was believed that this protects children from diseases. Hanged for a girl

spindle model, which was also considered an amulet of the goddess Umai. In addition to these

amulets,

cradle

necessarily

were

shells

corals, bird feathers and sometimes a bird cherry branch.

special

amulet,

was considered

small

a rag that was tied to the strap of the cradle and fell on the forehead

child. More about this rag is known from the Altaians. L.E. Karunovskaya

writes: “Like a shirt“ kuiak ”, in which a child was born, protects him during

mother's womb, so the rag "Mai-ana" protects the child from the evil spirit after

birth." Judging by the fact that in the name of this rag Mai means the name

goddess Umai, she was considered a talisman or a symbol of the goddess Umai, a cult

which is widely distributed among the Turkic-speaking peoples. This rag

passed from one child to another, and in the case when the child

died, she was burned.

If the child left the cradle for a while, the mother in his place

put a knife (for a boy) or scissors (for a girl). It was believed that then

evil spirits cannot take the child's place. Sometimes instead of a baby in a cradle

thought

overcome

a similar barrier if the tree is chosen correctly. it

there was a bird cherry

which was considered by the Khakass as a tree with cleansing power.

Immediately after the manufacture of the cradle, the child was not placed in it. By

ideas

"dwelling"

habitation

symbolized

room

some

cradle of a puppy or cat. After swinging the cradle, usually up to three times,

the puppy was thrown out of it, and only after that the cradle was considered clean,

consecrated, inhabited, protected by the goddess Umai, a child was placed in it.

From evil forces, the cradle was cleansed with Bogorodsk grass (it was fumigated

the cradle and the space around it) and fanning his father's pants. After

This was the ritual of feeding Umai, luring her into the cradle. For

this cradle was smeared with butter, sour cream or ritual pothe porridge.

cleansing,

consecration,

"settlement"

cradle

common among other peoples of Siberia. Altaians, for example, before

how to put a child in a cradle, fumigated it with juniper smoke.

After that, a lamb (goat) or a puppy was placed in it. According to the ideas

Altaians, the act of laying a lamb or a puppy symbolized a sacrifice to the spirit

wood from which the cradle was made. If it turned out that the spirit of the tree

accepted the sacrifice (the animal behaved calmly), then the child will grow

healthy. The animal that had been temporarily in the cradle became

sacred, it was forbidden to slaughter him for meat, to beat him.

The cradle itself was also considered a talisman. When all children

who grew up in the cradle were healthy, if the family had many children, then her

passed on to other family members who had children. Such a cradle

guaranteed

preservation

health

only amulets were individual, which were considered property

child. When the baby left the cradle, all the buttons, cowrie shells,

coins and beads were collected on a strong thread and put on in the form of a bracelet.

child's hand. If the child was often sick or died, then his cradle was taken away

cradle.

items,

connected

cradle

were

several

symbolic

Khakassian

material

bird cherry,

bells, bear claw, bird feathers. The next group consisting of

cowrie shells, bow and arrow models, spindle models, symbolized

the life force of the baby. The latter determined the establishment of social

the infant's connections with community members. It included small gifts and

guest offerings to a child.

child

attended

possessed

ability

guard,

protect

vitality

umbilical cord,

separated from the body, nevertheless retained a connection with its vital force

(kun) if the necessary ceremonies were performed with them. The cradle was

made of wood, which was considered clean and was a barrier to

forces hostile to the child. In addition, the cradle was supplemented

amulets, the task of which was, on the one hand, to prevent evil spirits

penetrate into the cradle (knife, scissors, bird cherry branch), and on the other -

attract

keep

cradle

patroness

"bow-arrow",

"spindle",

shells

outside

not enough

guarded

own name and amulets, as well as a sign on the face of a child, inflicted

coal taken from the hearth.

listed

precautions

thoroughly

observed in relation to children from infancy to 7 - 10 years of age.

age

vital

strengthens and is less susceptible to influence from otherworldly

Birth

upbringing

Khakassian

took place

developed national foundations and traditions. Along with rational

techniques and methods traditional medicine and entopedagogics existed

superstitious prohibitions, magic spells and other shamanic beliefs.

development

receiving

acquisition

cradles, eruption of the first teeth, first independent steps, etc.

were celebrated with peculiar rituals that had a deep meaning.

Bibliography:

Butanaev V.Ya. Traditional culture and life of the Khakas: a guide for teachers.-

Abakan: Khakassian book. Publishing house, 1996.

Kustova Yu.G. Child and childhood in the traditional culture of the Khakass. - St. Petersburg,

Patachakov K. M. Culture and life of the Khakas in the light of historical ties with

Russian people (XVIII XIX centuries) 2012

In 1604-1703, the Kyrgyz state, located on the Yenisei, was subdivided into 4 possessions (Isar, Altyr, Altysar and Tubinsky), in which the ethnic groups of modern Khakass were formed: Kachins, Sagais, Kyzyls and Koibals.

Before the revolution, the Khakasses were called "Tatars" (Minusinsk, Abakan, Kachin). At the same time, in the documents of the 17th-18th centuries, Khakassia was called the “Kyrgyz land” or “Khongorai”. As a self-name, the Khakass use "khoorai" or "Khirgys-khoorai".

In the 17th - 18th centuries, the Khakass lived in scattered groups and were dependent on the feudal elite of the Yenisei Kyrgyz and Altyn Khans. In the first half of the XVIII they were included in the Russian state. The territory of their residence was divided into "zemlitsy" and volosts, headed by hoods or princes.

The term "Khakas" appeared only in 1917. In July, an alliance of foreigners from the Minusinsk and Achinsk districts was formed under the name "Khakas", which was formed from the word "Hyagas", mentioned in ancient times in Chinese chronicles.

On October 20, 1930, the Khakassia was formed in the Krasnoyarsk Territory. Autonomous region, and in 1991 the Republic of Khakassia was formed, which became part of Russia.

The traditional occupation of the Khakasses is semi-nomadic cattle breeding. They raised cattle, sheep and horses, which is why they were sometimes called the "Three-Flocked People". Pigs and poultry were bred in places.

Not the last place in the economy of the Khakass was occupied by hunting, which was considered an exclusively male occupation. But agriculture was widespread only in some areas where the main crop was barley.

Women and children in former times were engaged in gathering (edible roots of kandyk and sarana, nuts). Roots were ground on hand mills. To collect cedar cones, a nokh was used, which was a large chock planted on a thick pole. This pole rested on the ground, and striking the tree trunk.

The main type of Khakassian villages were aals - associations of 10-15 households (usually related). Settlements were divided into winter (hystag), spring (chastag), summer (chaylag), autumn (kusteg). Khystagh was usually located on the banks of the river, and chaylag in cool places near the groves.

The dwelling of the Khakasses was a yurt (ib). Until the middle of the 19th century, there was a portable round frame yurt, which was covered with birch bark in the summer, and also with felt in the winter. In the century before last, stationary log polygonal yurts spread. In the center of the dwelling was a hearth made of stone, over which a smoke hole was made in the roof. The entrance was on the east side.

The traditional men's clothing of the Khakas was a shirt, women's - a dress. The shirt was with poliks (een) on the shoulders, a slit on the chest and a turn-down collar, which was fastened with one button. The hem and sleeves of the shirt were wide. The dress was not too different from the shirt, except for the length. The back hem was longer than the front.
The lower part of men's clothing consisted of lower (ystan) and upper (chanmar) trousers. Women also wore trousers (subur), which were usually sewn from blue fabric and practically did not differ in appearance from men. The ends of the pants of a woman were necessarily tucked into the tops of her boots, since they were not supposed to be seen by men. Men and women also wore robes. Married women wore a sleeveless jacket (sigedek) over robes and fur coats on holidays.

The pogo bib, which was trimmed with mother-of-pearl buttons and patterns made with coral or beads, served as an adornment for Khakass women. A fringe was made along the lower edge with small silver coins at the ends. The traditional food of the Khakasses was meat and dairy dishes. The most common dishes were meat soups (eel) and broths (mun). Festive dish - black pudding (han-sol) The traditional drink - ayran, was prepared from sour cow's milk.

The main holidays of the Khakasses were associated with cattle breeding. In the spring, the Khakass celebrated Uren Khurty - the holiday of killing the grain worm, the traditions of which were designed to protect the future harvest. At the beginning of summer, Tun Payram was celebrated - the holiday of the first ayran - at this time the first milk appeared. Holidays were usually accompanied by sports competitions, which included horse racing, archery, wrestling, and more.

The most revered genre of Khakass folklore is the heroic epic (alyptyg nymakh), performed to the accompaniment of musical instruments. The heroes of the songs are heroes (alyps), deities, spirits. Narrators were respected in Khakassia and in some places were even exempted from taxes.

In the old days, shamanism was developed among the Khakass. Shamans (kams) also performed the functions of healers. On the territory of Khakassia, many places of worship have been preserved where sacrifices (usually sheep) were made to the spirits of the sky, mountains, rivers. The national shrine of the Khakasses is Borus, a peak in the Western Sayan Mountains.

What can better tell about the people than their dwelling? The Russians have a hut, the Ukrainians have a hut, and the Khakass have a yurt. To visit the hut we, the inhabitants Central Russia, we still can, but yurts are a rare occurrence for us. However, in the village of Kazanovka in Khakassia there is a tourist camp that consists entirely of yurts. One of them serves as a museum. The guide Elena Kyrzhinakova told about the life of the ancient Khakass, their traditions, customs and household items.

How was the yurt built?

The ancient Khakass led a semi-nomadic lifestyle. During the summer, the earth heated up, a yurt was placed on it and kept warm with the help of a hearth until spring. After the Khakass began to lead a settled way of life, another heating system was needed. Small stoves were installed in the yurts. Exactly the same are now in the village of Kazanovka. They served not only for heating, but also for cooking. For example, lamb soup with herbs was cooked in ovens.

In ancient times, an al (settlement) consisted of several yurts, in each of which a family lived. One al was inhabited only by representatives of one clan, respectively, all its inhabitants were relatives. Yurts in those days were built without a foundation: the upper layer of the earth was simply removed, and birch bark spread. The walls of the yurt were made of larch, and later of pine. During their construction, people did not use a single nail. The roof was covered with birch bark, which was previously boiled for a very long time under closed lids in cauldrons. This technology did not allow moisture to get inside. The roof was strengthened with long poles and tied with ropes, in its center a large hole was left that served as a window and a chimney. Due to low doors and a domed roof, the yurt was heated very quickly.

Doors were installed strictly on the east side. Firstly, for the sake of practicality, since westerly winds prevail in these places. Secondly, the ancestors of the Khakass revered the cult of the sun, got up on it and, leaving the yurt in the morning, bowed and made their requests.

A yurt could have from six to fourteen corners, the more there were, the richer the family was considered. The poorest people lived in the six-corner yurts, middle-class people lived in the most common eight-corner yurts, and the richest Khakasses, the bai, lived in ten-, twelve- and fourteen-corner yurts. The wealth of a family depended primarily on how much cattle it had.

There was an interesting tradition: if some honored guest came to al for a long time, then a separate yurt was built for him. When a guest left the settlement, his dwelling was dismantled.

Inside the Khakass dwelling

The yurt was strictly divided into two halves: women's and men's. On the women's side there were shelves with dishes and various household utensils. In poor families, ordinary wooden dishes stood on the shelves, and in rich families - only porcelain, which served mostly for decoration. The rest of the dishes were kept in chests. On the male side were working tools and hunting equipment.

The floor in the yurt also had to be looked after in a special way. The Khakass made brooms, took a bucket of water and sprayed the floor. Over time, after daily care, a very dense layer of earth was formed, similar to cement. Therefore, there was no dust in the yurts.

In the center of the yurt there was always a hearth in which the goddess of fire “lived”. After the guest entered the yurt, he first of all bowed to her, and then to the hosts.

There was only one richly embroidered bed with a felt mattress in the yurt. Her family used to buy. Pillows were made from dressed sheepskin, which was treated on both sides and then sewn together in the form of a roller. The owners of the yurt slept on the bed, and the children were forbidden to even sit on it. The children themselves slept on the floor around the hearth.

When a child was born in the family, a cradle was made for him. The average family had six to eight children. Toys for them were made from animal bones, which were wrapped in cloth. This is how dolls were made. In addition, children played with horses made from bark. Over time, wooden toys appeared. The boys played with bows and arrows, thus learning to hunt.

From an early age, girls were taught to run a household, and boys were taught various crafts and hunting. In addition, a boy of 12-13 years old could slaughter a lamb on his own. By the age of fourteen, the children knew how to do everything that was needed in the household, and could well live on their own.

Khakas traditions

Many interesting traditions of the Khakass are connected with the wedding. Before wooing the bride, the groom's family usually invited a matchmaker. This woman was obliged to know the pedigree of the girl up to the fourth generation. If it turned out that the bride and groom were not relatives, then they could get married. However, the bride's parents could request kalym for new blood.

Often, young brides were kidnapped from their als by grooms. Before marriage, the girl had a lot of braids on her head. When the bride came to the groom's house, his relatives began to praise him in every possible way so that she agreed to marry. When the groom received consent, the wives of his elder brothers performed the rite of composition, untwisted all the braids for the girl and braided two. The ends of the braids were tied with white ribbons. The tighter the braid is braided, the stronger the family will be. The rite, of course, was accompanied by chants. The father of the bride went in pursuit, and the more horsemen rode with him, the more the groom had to pay for his chosen one. The girl always went to a new family with her dowry. It could fit in one chest, or it could be counted in flocks of sheep, herds of horses and herds of cows.

The first day of the wedding took place in the bride's alley, where she said goodbye to her family, and the second - in the groom's alley. After that, a new yurt was set up for the young. Four people could build it in a week.

The Khakasses respected the surrounding nature, as they considered themselves only guests on this earth. They believed in the rebirth of the soul, so when a person died, they dressed him in the best clothes, put money and food in his coffin. It was believed that the deceased was in the house for forty days, so a separate table was set up for him, on which there was a bowl. Each person in the family, who respected the deceased and his family, came and put food in this bowl. Moreover, the products crumbled into small pieces. The Khakass believe that the world of spirits is a virtual reflection of our world: what is broken with us, then they have a whole, what is small with us, then they have big. After the expiration of forty days, everything that lay in the bowl was burned at the stake.

Guide, amulet and remedy for all diseases

The yurt was divided into spheres of influence of one or another tesya (from the Khakass - “root, essence, fundamental principle”). They served, first of all, to protect a certain space from evil spirits, and people from diseases. The family turned to the shaman, who performed the rite of "reviving the stone", after which a soul appeared in it. To date, about 150 types of tesy are known, but there should be about five of them in one yurt.

Above the entrance was hung "Bear Tee" in the shape of the paw of this animal. Sometimes a real paw was used as a tesa, and sometimes a mock-up. If a bad person entered the yurt, then, as it was believed, they would definitely fall.

"Red Tes" was the man's main assistant. If it was necessary to make some difficult decision, then the head of the family always turned to this son for advice. For example, if a man was going to hunt, he would ask Tesya in which direction he should go. After that, he went outside. At that moment, a bird flew out from under his feet and flew, for example, in the direction of the north. Now the hunter knew exactly which way he needed to go. It was only necessary to learn how to correctly interpret the signs sent by the gods. The man took these with him to consult with him during the hunt.

Tesi could be images on fabric painted with ocher. For example, a person was painted on canvas surrounded by trees and mountains. Such a tee helped in the treatment of various diseases.

When a woman was expecting a child, a rite of revival “Umai-tesi” was performed for her, named after the goddess Umai, the patroness of motherhood. If a boy was born, a bow and arrows or a knife were hung from this ribbon, and if a girl was born, a spindle or scissors were hung. After that, the tes became a guardian of the child until the age of three. After this time, these were buried under the family tree.

Having been in Kazanovka, immersed in the atmosphere of the Khakassian village, one can say with confidence that this people is unique. Many ancient traditions continue to be observed to this day, and those that have sunk into the past are actively studied by historians and local historians. And of course, it is best to get acquainted with them in a cozy yurt near a melted stove.

1.1. The concept of "ethnos"

Ethnos is a historical community of people with a common territory, language, culture, customs and traditions.

1.2. Commonwealth of Nations Republic of Khakassia

As of January 1, 2009, 537.3 thousand people of different nationalities live in the Republic of Khakassia. Only registered public national organizations there are about 30 in the republic: the Khakass Council of Elders, Altynai, Widergeburt, Georgia, the Korean Diaspora Association, Nairi, Sogdiana and others, but the goal is to educate the younger generation while preserving their native languages ​​and cultural heritage ancestors, raising their children so that they respect the progressive national customs and spiritual traditions of their peoples, do not lose touch with their historical homeland.

1.3. The concept of "Khakas"

Let us dwell briefly on the indigenous inhabitants of the republic - the Khakass. According to the last census of 2002, there are about 70 thousand Khakas people. The people belong to the Altaic language family, the Turkic group, but the reference book by L.A. Nikolskaya notes the following: “Modern Khakasses are represented by South Siberian (Kachins) and Ural-Altai (Shors, Sagays, Beltyrs, Kyzyls) anthropological types of mixed Mongoloid-European race. In the linguistic classification, the Khakass language belongs to the group of Turkic languages. The national language - the native word - entered the life of a child with the milk of mothers, thanks to grandmothers. Old people pass on to children a love of work, respect for people, they bring up the desire to be honest, proud, respectable.

2. Labor education in Khakas families

2.1. Raising young children

Khakass families with many children have been revered for a long time. Adults often said, "Every person who is born has his share in this world." People have always treated the upbringing of the younger generation with special care. “Palanyn artykh n1me chogyl” (there is nothing more precious than a child), “Children are the first wealth”. In Khakass families, from infancy, education proceeded in strictness, without swearing, shouting, beatings.

2.2. Education of personality - a worthy change of the older generation

A harmonious combination of respect for the child with exactingness towards him. From an early age, the child watched the work of adults and, in a relaxed natural form, received labor skills from parents and elders in the family.

Recall the Russian proverb "A child is like dough: as you knead, so it grows." The strict requirement of the elders for parents raising children goes back to the hoary antiquity of the history of the Khakass people.

2.3. The ancient Khakass state through the eyes of the poet Nizami Ganjavi

Let us recall the words of Nizami Ganjavi from the poem "Iskander-name" about the "Country of Khirkhiz":

“... And with the elders, the king quietly moved into the city,
He saw smart shops; castles
It did not hang on them: to know, this is the custom!

... Our speeches do not sound like a false chant,
Here infidelity, O king, is rejected with anger.
We closed the door with the key of crookedness,
Our truth conquered the world. Believe:
We will never tell lies. Even in the dusk of slumber
Unjust dreams are unknown to us, O king...

If one of us is in great need
Or small and if we know about
Let's share everything with him. We consider the law
So that no one is familiar with damage in anything ...

We are not taught, O great one, slander. We forgive
People, we come to them with love.

But nevertheless, we know from history that if the parents raised a thief, then the severed head of the child hung around the father’s neck for the rest of his life as a punishment for neglecting education.

In the families of the Khakass, laws were observed for the upbringing of children, which in modern times seem unacceptable: if the eldest bride became a widow after the death of her elder brother, the next brother must marry her and raise his nephews and nieces as his own children.

Strictly asked for the upbringing of children and guardians, not everyone was allowed to raise children.

2.4. nature worship

For whole nights, haiji told heroic tales to the quiet sound of a chatkhan, adults through proverbs, for example, “Khazan tubunde halbachan” i.e. do not remain the last in the case, tales of the poor and the rich, the owners of the Taiga, Mountains, Water, etc., in which it was noted about the careful attitude to nature:

2.5. Raising respect for nature

From time immemorial, our people have been gathering berries, pine nuts, wild garlic, chylchynas, kuburgen, and other food herbs.

But the care of restoring the harvested plant, catching birds, fish, shooting wild animals, the Khakass never forgot about the remaining animals and birds and always left food for them to survive in the harsh snowy winter.

Khakas - the hunter will leave the cubs for posterity. The fisherman will release the fry. Having grown up on traditions and customs, the Khakass hardly adapts to the modern barbaric attitudes towards nature in the taiga by alien peoples, after which nature is very difficult to restore.

2.6. Respect for the elders, care for the younger

Raising children to respect the older generation, each person and the proper attitude towards the younger ones “Uluglarga oryn pir, k1ch1glerge polys pir” (Give way to the elders, give help to the younger ones).

A reasonable instruction to parents about age-related characteristics in education in the proverb “The hour of agasta khuraalakhha eg, olganny tuzynda ugret” (“The branches are bent young, and children are brought up while they grow.”

“At polars - hulunnan, k1z1 polars - k1ch1gden” - a proverb says how difficult it is to raise a good horse and a good person.

2.7. Education of industriousness and morality in a child

With respect for the elders, the industriousness and moral qualities of the child's character are instilled:

• remove the dishes from the table on time, do not leave them at night, the evil spirit eats, drinks after us, and in the morning we again eat from this dish (mothers instilled in their daughter the skills of maintaining cleanliness and order to the future hostess);
• with the sunset it was impossible to knock, make noise, put the child to bed, if he was sleeping, they put a towel across the child in protection from evil spirits that came out at that time (fathers instilled in the son the basics by the end of working hours to finish all the main work, i.e. rationally use your working day, adherence to the rest regime of the whole family, because the child will get enough sleep and will not be able to fall asleep for a long time in the evening);
• you can’t beat the table either at home or at a party (disrespect for the family, for receiving a guest, it was considered that the table feeds the whole family, so you can’t treat it badly, it may become that there will be nothing to eat on the table);
• water in containers must be closed, it was considered bad that something would fall into the water and you could get sick (they were accustomed to accuracy and order in work);
• in the morning, the bed must be made or covered so that the place where you slept was closed, according to legend, a bad spirit will sleep in your place (mother taught her daughter to order in the house in the morning);
• you can’t talk bad about someone else after a while it will turn to you or to the most vulnerable relatives, often to children (parents brought up the ability to listen and understand others, tolerance);
• hair and nails cannot be cut in the evening or at night, it was believed that the soul is in these places at that time, if you cut your soul together. (mothers of daughters taught to put in order before sunset appearance)
• in Khakass it is said that one cannot beat cattle that cannot say “t1l choh maldy sokhpachan” (education of tolerance towards domestic animals when caring for them).

In instructing the children in this way, the elders and parents did not forget to tell them:

• "Parents gave you life, bring up the will yourself",
• "Don't learn tenderness, learn hardship"
• "Got it, do it well"
• “If you want to know about yourself, ask the opinion of other people.”

A person carries the instructions of elders in childhood through his whole life and passes them on to his children. That is why the commandments of education that came to us from distant ancestors are dear to us. Respectful attitude to one's family, family tree, from generation to generation, legends and traditions about the origin of a kind, about the best people of the family were passed from mouth to mouth. The name of the child was given from the most worthy of the family, they were reminded that he had a legendary name, and this brought educational value.

Raising respect for the elders “Respect the elders - your years will be debts. Honor the younger ones - your days will be bright.

According to customs, after the death of a parent, how many children for so many years go to the graves of children.

When a woman gives birth to a child, the umbilical cord is cut on a soft one so that the soul of the child is soft, and on the stone there would be a heart of stone.

2.8. Mutual assistance in the customs and traditions of the Khakas

I would like to dwell on the mutual assistance of the Khakass to each other, even from Nizami's poems it is clear that the Khakass, having survived a difficult historical time, were able to survive due to the fact that they retained mutual assistance in any life situations: in joy, trouble, building yurts, etc.

Livestock breeding is the main historical occupation of the Khakass.

From history, we know that thousands of herds of cows and horses have been grazing on the gray steppes of our land since time immemorial, when it happened that because of the feed the animals weakened according to the Khakas custom, every Khakas who looked like that had to give this animal something from the feed - “kod1rtken small”.

On the day of slaughter, all neighbors were invited to a treat. In the first cauldron, the best pieces of meat, called "ursun", were cooked. It was considered a great sin to cut the throat and kill with a blow from the butt of an ax in the forehead, horses were slaughtered with a knife in the back of the head, under the first cervical vertebra "chulumnep".

The proverb "He who raised cattle has a full stomach, the one who raised children has a full soul." Cattle care was carried out by the whole family from young to old. Often at weddings there were wishes "So that there are many children in the house, and there are many cattle in the flock."

Grief never awaits. In the Khakass customs at funerals, commemoration, helping in everything: money, food, alcohol greatly helps the family to cope with the rites of funeral and commemoration.

A wonderful tradition of the Khakass family is to introduce children to feasible work from an early age. The role of the breadwinner is brought up in a man, the keeper of the hearth in women. Morality in the choice of a bride or groom was seen in the advice of adults: it was impossible to take a bride (groom) from a clan up to the 12th generation of which there were suicides (suicide tends to repeat itself after some time), it was forbidden to take brides (grooms) from areas that were famous for bad qualities: dishonesty, laziness, infidelity, envy, theft.

According to the Khakas customs, marriages were not concluded between representatives of the same seok. Two brothers did not marry two sisters, the younger brother did not marry before the older one. Each family tried to take a bride from a decent family. Now the assimilated peoples of Khakassia are intertwined with their norms of behavior, it is necessary to preserve what was, what has been polished by time.

Today, more than ever, we turn to the source of the collective mind of the Khakass people. There are so many difficulties in educating the younger generation, the question is how to educate a person as a person with such an extensive onslaught of negative information, we again turn to folk pedagogy - the accumulated clot of reason and knowledge.

A strong educational factor in the Khakas family has always been considered the example of the elders: "What they learn in the nest, they do in flight."

3. Conclusion

3.1. Khakass family and modernity

The younger generation of mothers and fathers, bringing their children to school, immediately refuse to study the child's native language, negativity towards their language entails an involuntary alienation of the child from the upbringing that was used for centuries by our ancestors.

Integration in the sphere of modern national culture consists of three components: traditional, modern, interaction of traditional and modern cultures. How will we raise our children? Without a traditional foundation, without "the roots of your people"? Let us turn to the words of G.N. Volkov: “ National tradition education is practically the main condition for both national revival and the revival of any national traditions ... We need to fall back to our roots, and our roots are intertwined, and these roots are our support and hope, and maybe even salvation ... Without national roots, without ethnic spirituality - emptiness, vacuum, desert in the soul.

The task of raising children to be smart, courageous, hard-working life puts not only before us, before our fathers and grandfathers. For centuries and millennia, this task has been solved: understanding, preserving and passing on to the next generations the universal, on which humanity stands, and the particular, which makes up the unique face of the Khakass.

Folk pedagogy is our origins, it is the desire to use life for education with its working days, holidays, nature, wildlife, songs, fairy tales, legends, proverbs.

The idea of ​​a perfect man is especially valuable in folk pedagogy. It contains both the goal and the final tasks of the upbringing and self-education of a person.

In Khakass families, special attention is paid to the tone in relation to children: it is restrained and respectful. They do not yell at children, do not pull them rudely if something is done wrong, their explanations are simple and accessible. Older children in the family are reasonable, laconic, good role models. The family has an impact on a person throughout life. A moral atmosphere emanates from the family, which regulates communication, behavior, and relations of family members. The moral value of the family is made up of ethical traditional values. Parents play a special role in developing mutual respect and a positive attitude of children towards education. N.F.Katanov said: "Start to study your land from your nest ...".

Bibliography

1. Butanaev V.Ya. Culture and life of the Khakass. Abakan. 1986.
2. Nikolskaya L.A. Khakassia. Abakan. 1968.
3. Volkov V.G. Ethnopedagogy Moscow 1978.
4. Toburchinova O.G. Labor traditions of education and modernity. Abakan 2008.
5. Informants: Kokova M.F. s. Askiz 2008.

1.2 The history of the Khakass wedding. Rites and customs

The wedding ceremony is one of the most important life cycle events in Khakass society. This is due to the fact that it is the family that is the basic unit of society, an indicator of the health of the nation. In it, the upbringing and transfer of centuries-old experience to the younger generation takes place, a kind of micromodel of the world is created.

There were many elements in family and kinship relations of the Khakass, reflecting the patriarchal tribal structure in the past. The traditional Khakassian society was patriarchal - in it the main social functions were assigned to the man. In the terminology of kinship, a clear division of relatives according to father and mother, wife and husband was preserved. Marriages between representatives of the same seok were not allowed. And besides tribal exogamy, marriages between representatives of different seoks, but having the same ancestor, were sometimes forbidden.

However, there were no such prohibitions in the female line, since female blood is renewed faster. On the contrary, customary law encouraged dual-tribal marriage - a woman's daughter must return to her mother's clan. However, on the maternal side, marriage was allowed in a close degree of kinship, since in this case tribal exogamy was not violated and the spouses belonged to different seoks. In 1893, in the parish of the Askiz Church, there were more than half of marriages in close degrees of kinship on the mother's side.

Having decided to marry their son, the parents looked after the girl from large family from a family with a good reputation. Young people, most often, could not see each other before the wedding. Actually, the word "groom" is not in the Khakass language, the Khakass say ool (boyfriend) or kizo (son-in-law). The bride was called naa pala - lit. "new baby". This custom is connected with the fact that the bride entered the groom's family as a new member, since the selection of a new married couple took place only a few years after the wedding. Sons were not allowed to marry without parental consent. Otherwise, they were disinherited.

It was believed that the first marriage is blessed by higher powers - the sun, moon, stars. In preparing the wedding ceremony, the entire role was assigned to the groom's relatives (primarily parents), hence the term "hys alyskhany" (exchange of girls).

Consider the traditional forms of wedding marriages presented in the works of V.Ya. Butanaev. His studies describe such types of wedding ceremonies as:

Conspiracy is a marriage of honor. With this form, young children were wooed, who, upon reaching the age of majority, became spouses.

Close friends, good neighbors or distant relatives, when one had a boy, and the other had a girl, they agreed to marry them. Sometimes the parents of unborn children conspired. It was a dumb marriage. The agreement was reinforced by the words: “Let's unite the children if one has a daughter, and the other has a son! We will exchange riding horses if both have boys or girls!” . In this case, the mothers of the children called each other “lumbar matchmaker”, since it was believed that both children were still “on the lower back”. When the children reached the age of three or five, the boy's parents would come with gifts to the girl's parents. The first arrival of matchmakers usually happened in the summer, they brought wine and carcasses of sheep. Entering the yurt, the boy's father, bowing at the feet of the owner, uttered traditional phrases according to the Khakass custom. If the girl's parents did not change their minds, the matchmakers hugged and kissed and, having exchanged cups, drank wine. The second, autumn arrival of matchmakers was called - wine with earrings. The boy's parents gave the girl coral earrings, which were immediately put into her ears. Since that time, the girl was considered betrothed. The following year, in the spring, the boy's parents held a small feast. They came with small gifts and casks of wine. With each visit, the number of gifts, wine and meat had to increase. The next visit was in the fall and was called “hairy feast”, the boy’s parents, in addition to wine and meat, brought one live sheep “in their hair” as a gift to future relatives. The arrival of matchmakers in the spring, six months later, was called - a naked feast, along with wine and gifts, they brought a "naked" carcass of a ram. As a sign of respect for the matchmakers, the boy's parents at the feast brought the boiled head of a ram to the girl's father. From that time until the children grew up, the boy's parents brought treats to matchmakers every year in spring and autumn.

When the betrothed children reached the age of 15-17, the young man's parents came in the spring to arrange a wedding. This visit was an engagement of betrothed children and took place three years before the wedding. Next visit late autumn was called - a feast with a bull. The carcass of a bull without three limbs (only the right front leg was left) was dismembered by joints and brought as a gift to the girl's parents. Then in the spring they made a treat - wine with tobacco. In addition to several barrels of wine, the groom's parents brought an ornamented Khakass pipe and an embroidered tobacco pouch as a gift to the matchmaker. The next autumn treat was called an oil feast. Up to nine cauldrons of ghee were brought to the girl's parents, the same number of leather bags with raw materials and the same number of bags of cheese. The next, spring arrival was known as - a feast with talkan. The groom's parents prepared nine cauldrons of barley and bird cherry talkan. The next, autumn treat was called - a feast in honor of receiving a horse for the bride. The groom brought a horse without a saddle, but in a silver bridle, and handed it to the girl's father. The latter gave the guy a silk sash. The final treat was made in the spring in the year of the wedding and was called the great feast. Matchmakers came with a lot of wine and agreed on the day of the wedding. According to Khakass traditions, weddings were held in the summer before haymaking, when the grass grew to the length of the distance between the extended thumb and bent forefinger, and always on the third or fifth day of the new moon.

During courtship, the dowry was not paid by honor - it was believed that he paid off with gifts and treats for many years. Marriage in this form was practiced only in Bai families.

When matchmaking in honor, the last rite was a kind of "bachelorette party" (teenjack). A week before the wedding, the bride usually gathered seven of her friends. The same number of guys were invited to take care of the girls' horses. In very rich families, up to 30-50 girls and guys dressed in the best outfits gathered for a bachelorette party. The bride and her friends always put on silk dresses with brocade shoulder pads, girls' dressing gowns, and wedding caps on their heads. The wedding cap was called sahpa. During the week, the whole company on horseback rode around the bride's relatives, who treated the youth and made wedding gifts. During the bachelorette party, the youth sang and had fun. Then this company returned to the bride's house, where a girl's holiday was held in the evening. In the morning, matchmakers would arrive from the groom on decorated horses, along with a convoy of wine. All of them were in beautiful suits, consisting of a wedding coat with a sleeveless jacket. The wedding coat was distinguished by a peculiar interception of the hem. A pogo bib was a necessary accessory for a matchmaker's wedding attire. He was identified with the face of the goddess Umai. Wearing a pogo for a wedding was associated with the idea that it bestowed the souls of children. The set of the matchmaker's costume completed: a special headdress made from the fur of a black-brown fox. A Khakass woman had to have her own costume. Wearing clothes from someone else's shoulder was condemned.

Among the matchmakers, the main one was chosen, which was the eldest daughter-in-law of the groom. Matchmakers took the bride away from her parents to their own wedding. Together with her went her relatives and young people who were at the bachelorette party. The bride's parents were not present at the wedding and had no right to visit their daughter for a year.

The bride rode to the wedding on her horse, and her older sister or older daughter-in-law led the horse on a lead. The girl's face was covered with a scarf until the end of the wedding. Behind her stretched a convoy loaded with a dowry, which included up to nine chests. All this was prepared for new family mother of the bride. The family of the groom did not highlight anything.

Kidnapping (bride stealing), in which the bride, as a rule, was of age. The main form was kidnapping. Such a wedding can successfully become a scenario for an adventure film. The lovers themselves agreed on the day and time of the abduction. As a pledge of fidelity, the guy received some item of her toilet - a ring, a ring or a scarf. If the bride for the guy was chosen by his parents, they sent a matchmaker who spoke with the girl in secret, from her father and mother. Sometimes the guys themselves, who did not dare to approach the object of their love, turned to the help of such a matchmaker. For their services, the matchmaker received a reward - a sheep or even a horse. Sometimes a girl was forcibly taken away, putting her across the saddle, with her chest on the front pommel. With such an abduction, she was forced to consent to the marriage.

The next morning after the abduction, a messenger was sent to the parents of the girl, who, without dismounting from the horse, announced where the “loss” was. The father of the kidnapped girl gathered a detachment of 20-30 people. and followed her. If the chase caught up with the kidnappers, then things could come to serious clashes. But usually by the time the loss was discovered, the bride and groom were already in the aal of his parents. When the chase came, the groom's parents came out to meet them with refreshments and said a welcoming speech, admitting their guilt. The girl's father demanded that her daughter be brought to him. A group of women introduced her into the female half of the cake and, shielding her, taught her how to answer. If the girl refused this marriage, then the participants in the chase took her home, receiving 25 rubles “for dishonor”. If the girl reported that she agreed to get married, then those who arrived sat down at the table and started talking about the kalym. He was usually appointed by the girl's father. Kalym was paid immediately. The groom's father put the required money on a dish covered with a white handkerchief. The father of the bride wrapped the money in this scarf and gave it to one of the persons accompanying him for counting. If the proposed amount was regarded as insufficient, then by agreement the rest of the money was given during the "peace". Among the Kyzyl people, kalym was paid in cattle (three to nine heads each).

Payment of kalym by the Khakass of the 18th-19th centuries. was a crucial moment in the marriage and actually determined both the order itself and the time of the marriage ceremonies, in particular, the length of the period that elapsed between the two main wedding holidays, small and large, ending with the young woman being taken to her husband's house.

Many authors who wrote about family and marriage relations, as a rule, give kalym, the timing of its payment, the circle of relatives of the bride and groom who collected and received kalym; great attention. Kalym is considered as an element of property law.

There is a significant amount of reliable data in the works of L.P. Potapov that in initial period kalym was paid not to the girl's family or father, but to the whole tribal group to which she belonged, and only later - to a narrower circle of relatives and, finally, to her father.

This side of the issue usually eludes researchers or receives very little attention. Meanwhile, it makes it possible to understand its nature in a time close to us. The custom of “collecting” bridegroom’s kalym was used by the established tribal and then feudal nobility as a form of collecting tribute from the dependent population in order to present it as a rich wedding gift to the noble relatives of the bride.

I.D. Starynkevich noted: "The groom's relatives repeatedly gather together to determine their material assistance in paying the bride price." In order to determine how significant a role the kalym played in the life of the population of Khakassia in the past, we should familiarize ourselves with the size of the kalym and its composition.

Information about the exact size of the kalym, preserved in the ethnographic literature, is rather contradictory. Most of the researchers who covered this issue noted that the payment for a girl depended on the social status of the spouses and give a list of goods: livestock and money that were given in one case or another for the bride. Since the value of the bride price varied significantly depending on the circumstances, it would not be superfluous to cite here some data on the issue of bride price, available in the literature. The composition of the Khakas kalym consisted mainly of cattle, but starting from the 19th century, kalym began to be paid in cash.

According to Yu.A. Shibaeva, who considered the institution of kalym among various groups of the population of Khakassia, G. N. Domozhakov paid kalym, which consisted of nine cattle, eight cows and one horse, and a number of things. Note that the dowry, unlike the dowry, was not prepared in advance, but was discussed during the matchmaking period.

The bride's father usually distributed the received dowry among his sons and brothers. At the same time, everyone who received a share from the bride price was obliged to participate in giving the bride a dowry consisting of cattle, which was allocated to her in the fall, two or three years after the wedding.

The dowry, according to custom, should have cost a little less than the kalym. As they said: "The daughter's share is short." In addition to the bride price, the groom's father was obliged to give the girl's father a good horse. Bai exhibited two or three horses. The bride's father could give the received horse to his brother, son-in-law or godfather of his daughter. In turn, when the bride came for a dowry, she received from them - a horse in all its decoration. In some cases, the father of the bride, together with the kalym, demanded chaly pariz - working off the groom for the bride in the summer during the harvest.

Thus, at this stage of the wedding ceremony, a kind of purchase of a wife took place. On this occasion, the Khakass proverb said: “If you milk, there will be milk, if you buy, there will be a wife.” Kalym and dowry are a kind of guarantee of good relations between clans. The size of the dowry was slightly inferior to the kalym. A feature of the dowry of the Khakass ethnic group was that it continued to be the property of the wife, but in common use.

These were the main traditional forms of marriage. But I would like to mention such an exotic form as marriage through the custom of giving a bird. The Khakass especially revered the swan and the flamingo. For the first bird it was possible to teach a horse, then for the second they received a bride. The guy who killed the flamingo could woo any girl without paying a bride price. This form of marriage is associated with the custom of giving a bird - a flamingo. The one who shot the flamingos that fly over Khakassia in spring and autumn could woo any girl. They put a red silk shirt on the bird, tied a red silk scarf around the neck and went with it to the yurt of the girl's parents. Parents had to accept the gift, and in return give their daughter. Kalym did not rely. If the girl is not given away, then, according to Khakass beliefs, the bird will curse this house and the daughter will die. In this custom, the cult of sacred birds is visible, which, obviously, is not associated with totemism, as L.P. Potapov suggests. The Khakass especially revered the cuckoo, scoter, bustard, crane, swan and flamingo - it was believed that they could curse and send misfortunes to people. Cuckoos and scoter were not killed at all, because it was believed that the shooter himself would suffer for this. For a bustard, crane or swan brought into the house, it was necessary to give back, or arrange a feast, otherwise, it was believed that the killed bird would send curses. The custom of giving a bird in exchange for a bride existed until the beginning of the 20th century.

There were also such forms of marriage as levirate (when a widow married a younger brother-in-law) and sororate (when a widower married the younger sister of a deceased wife) in order to preserve property within a given family and clan group, a marriage was entered into. In the event of the death of a spouse, the widow was usually passed off as a brother-in-law or another younger unmarried relative of her husband. The earliest mention of the levirate is in the description compiled by ataman Munguchakov (1737) It says: “And I take wives from kinship ... and little brother big bride. This custom was - the brother-in-law marries his daughter-in-law. The brother-in-law's consent was not asked. “This life does not depend on you,” they said to the brother-in-law, “it depends on the laws of the people, and you cannot be above them, because society is a force.” If he did not agree, he was punished and forced to marry. The widow was also not particularly asked - it was quite a common thing in the traditional sense. There were no special rituals for such a marriage. The brother-in-law, after the last commemoration, loaded a saddle and a saddle bag on his back, held a bridle and a gun in his hands. At the entrance to the yurt of the wife of the deceased elder brother, he put the saddle on the bed, and from the gun he shot into the smoke hole of the yurt. By these actions, he cast out evil spirits that killed his older brother. The next day, the widow's braids were braided and a small toi was arranged. When marrying, according to the custom of the levirate, the dowry was not paid and the division of property was not carried out. If in such a marriage a woman turned out to be much older than her husband, then it was customary for a man to marry her younger sister or younger relative when the first one grew old.

If a man became a widower, then he could marry a younger sister or a younger relative of his wife. The refusal of a girl from such a marriage in those patriarchal conditions was an exceptional case. The custom of sororate was tried to be used as often as levirate, and it was caused by the same reasons.

Marriage by working off existed among the poor part of the population (“he entered the son-in-law”). The bride's parents who had no sons. They took a poor son-in-law into their home. He was obliged to work in their household and thereby earn a wife. If for the bride they paid 300 rubles of bride price, then the son-in-law acted as a worker for her relatives for 5 years. But if the groom, “who joined the family in order to earn a bride price,” refused it himself, then for the time of work he received only half of the due payment. Sometimes a poor man married a rich widow. This form of marriage in Khakass was called “inherited by the wife”. In this case, the bride price was not paid.

Having considered the forms of marriage, we move on to the next stage of our research work, namely to the wedding rituals of the Khakasses.

Describing the traditional wedding of the Khakass, it would be possible to build a presentation in the form of several local options that differ in details from each other. However, such a path would turn out to be inexpedient, since in these options there are no less common points than differences. In general, despite these differences, one can speak of the unity and commonality of the cultural and everyday traditions of the Khakass, not only in material and spiritual life, but also in the field of family rituals. As a basis for the scheme of the Khakass wedding ceremony, we took the division of rituals into three stages, accepted in ethnographic literature: preparation for the wedding, that is, pre-wedding rituals, the wedding itself and the post-wedding stage. In turn, each part consists of a certain, temporally, cycle of rites.

Before proceeding to the description of the pre-wedding rituals, it should be said about the local version of the wedding rituals in general. Among the Kachins, the wedding ceremonial consisted of: 1) "bachelorette party" - a small holiday that was held on the eve of the wedding; 2) the wedding itself; 3) a trip to the bride's parents. Among the Sagays and Kyzyls, the wedding ceremony consists of the following parts: 1) bringing the kidnapped girl to the groom's ulus and braiding her hair in the wedding dwelling; 2) the arrival of the chase and the matchmaking, 3) the world deal, with the whipping of the matchmakers in the house of the bride's parents and the appointment of bride price, 4) the middle (second) world deal; 5) the third world; 6) a feast at the groom, the wedding itself; 7) a trip to the bride's parents. [6, p. 117]

Taking into account these differences in the wedding ceremonies of the ethnic groups of the Khakass, we attribute such rites to the pre-wedding rituals, a holiday on the occasion of braiding hair, a world holiday, a girl's holiday.

According to the description by N.F. Katanov, the Sagays and Kyzyls, the next day after bringing the young woman to her husband's house, arranged a small holiday on the occasion of braiding hair. The bride during the whole holiday was obliged to be in the wedding hut. Here her hair was unplaited and two braids were braided. The women who were appointed to braid and dress the bride were appointed by the groom and they should be happy in family life, with many children, who lived in abundance. During the braiding, the girl should sob, as if showing that she is forever parting with a free life. The groom is invited at the end of the hair weaving. The planted mother cuts his hair from his temples and braids it into the girl's braids.

The hairstyle of the Khakass woman had a certain meaning. According to customs, girls wore braids braided clockwise. A married woman wore two braids. The old maid braided three pigtails. At the festival, the ceremony of braiding was led by the wife of the groom's elder brother or his older sister (husband), or his mother's wife. The one who untwisted the pigtails was called the planted mother and was responsible for all the main rituals associated with the bride. She wore the same suit as the matchmaker.

Many researchers (Butanaev V.Ya., Potapov L.P., Patachkov K.M.) wrote in their works that each party was preparing for the wedding independently and invited only their relatives.

The yurt of the newlyweds was built in advance, on the north side of the yurt, the parents of three birch poles, installed on the ground in a circle, and fastened at the top with a thin birch hoop, installed a wedding hut. It was covered with strips of boiled birch bark, larch bark or felt, and a smoke hole remained at the top. They installed a wedding hut with a door to the east. In the hut there was a chest, dishes, household items and other things allocated for the groom of his parents, that is, they were endowed with symbols of housing. And here the main ritual ceremonies associated with ancient religious ideas were held. On the eve of the wedding, they celebrated in the groom's house - the holiday of the new yurt. During it, the ritual lighting of the hearth and the feeding of the fire were performed. The fire for the new yurt was brought from the parental hearth by the maternal uncle of the groom. The groom's mother made the marriage bed. According to popular beliefs, it was necessary to lay at lunchtime so that the young spouses could see the sun for many years. An elderly woman who raised many children was invited to the new yurt. At this time, the bride was at one of the groom's older relatives, where a small wedding was held.

The groom was not present at this celebration. The owner of the house was a planted father, and the hostess was a planted mother, and often also a matchmaker. And holding this holiday was a kind of promissory note. Subsequently, the groom's parents arranged the same holiday for the children of those relatives who played the role of planted mother and father.

At this holiday, refreshments were made for young people, and in the evening a walk was organized for them. The next morning, a procession arrived for the bride, which, replacing the groom, included his younger brother or nephew. This deputy was called the little groom. Then, the teenager, together with the bride, bowed at the feet of the hosts, brought them a cup of wine and asked permission to take the bride out. Having received permission, he took the bride by the hand, helped to get on the horse, and led the horse along the lead to the groom's estate.

The wedding train first circled the yurt 3 times in the course of the sun. Then the groom took the reins of the horse from the hands of the “deputy”, removed the saddle and sweatshirt from the bride’s horse and, bringing them into the yurt, laid them at the foot of the bed. According to custom, this saddle and sweatshirt were supposed to be here on the wedding night. Among the Kyzyl people, the bride threw beads to the assembled youth and children. Such a ritual was called - the happiness of hair.

On the same day, they performed a ceremony of worship of the heavenly bodies (the moon and the sun), the goddess of fire. This ceremony was a kind of wedding and an oath of allegiance in marriage. If a man took a second wife, then the “wedding” was performed in front of the moon and the sun, but this wife was brought into the house through the window. If he took a third wife, then this ceremony was not performed. After the ceremony of worshiping the moon and the sun, the bride was taken to the yurt, where the ceremony of communion with fire was performed. From that time on, she became the mistress of the hearth. The fire in the hearth of the son's yurt was made from coals brought from his father's house

On the eve of the main wedding, usually the maternal uncle - hosted - a girl's wedding. He played the role of the planted father, and his wife - the planted mother, the bride. From this imitated "parents' house" the bride was taken to the main wedding - the boyfriend's wedding. On the third day, the uncle received a gift from the back of a cow carcass. His wife, who was the mother of the bride, gave away a gift - the chest part of the carcass of a cow. Uncle took this meat to his aal, where he treated his relatives and neighbors.

According to Yakovlev E.K. the wedding was heavily reflected in the family budget. Usually a horse, a bull and a dry cow were slaughtered for meat. Therefore, relatives made large gifts, gave a horse or a cow for meat, on the second day of the wedding, they took turns inviting the people to a feast at their home. All gifts and financial assistance were a debt obligation: in turn, at the wedding of relatives, they had to be given the same.

The bride's parents were not allowed to attend the wedding. They arranged a feast at the arrival of the young (for the Sagays and Kyzyls immediately after the wedding, and for the Kachins - after three months). The main rituals were performed here: the groom had to kneel before the bride's parents, withstand three blows with a whip and split the block with one blow. The newlyweds, according to custom, did not spend the night for more than three days. On the third day, the matchmakers who arrived came back. The young were given as a gift a flask of wine, a bag of goodies and the back of a ram's carcass. According to custom, a piece of the donated part of the carcass was cut off from the fat tail, so that happiness would not leave the parental home. The young, returning to their new home, made refreshments for their relatives. The dowry was brought immediately or after a year and a half, when the bride's parents were finally convinced of the strength of the marriage. This was the end of the wedding ceremony.

At all stages of the wedding played on musical instruments, performed traditional dances, organized sports competitions. attended folklore. Participants of wedding events put on their best outfits. The most colorful were the costumes of the bride and groom, as well as the matchmaker, the parents of the young.

Thus, the wedding rituals of the Khakass, despite some variants peculiar to one locality, were generally the same for all ethnic groups. The wedding ceremonies of the Khakass reflect the remnants of various historical eras, social norms and religious beliefs, reveal the worldview and the versatility of the traditional culture of the people. Many elements of the Khakass wedding rituals were common to the peoples of Southern Siberia, which speaks of their ancient ethno-cultural ties. The study of the role and significance of traditional wedding rituals makes it possible to find out the origin and features of the existence of some of its forms, and in some cases to reveal the essence of the ritual.

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