Revival of national traditions and rituals of the Bashkir people in IKB lessons. Consultation “Moral culture of the Bashkir people: past and present

12.5 Material culture Bashkir

12.5.1 Dwellings and settlements . The main type of housing of the Bashkirs– nomadic balls, a portable felt yurt (tirme). Outwardly she resembles hemispherical figure covered with felt . The walls of the yurt are about 170 high– 180 cm were made of slightly curved wooden planks. The shields were fastened together with hair ropes and formed a closed circle. The roof frame consisted of poles, planted with their upper ends into a dome circle and soya The walls were lined at the bottom with protruding ends of the gratings, which along the upper edge were pulled together by a narrow panel woven using the carpet or rug technique. The walls and roofs of the Jurassic were covered with felt. A hole was left at the top, serving both as a window and a chimney. The yurt had double-leaf wooden doors, sometimes covered with mat or felt. The diameter of the average yurt was 5– 6 meters.

Thanks to the high thermal insulation properties of felt, the yurt provided equally reliable protection from both cold and summer heat. For heating and cooking in bad weather and in winter, a fireplace was built in the middle of the yurt, over which a cauldron was hung.

Wealthy families had 2 or more yurts. The head of a family or nomadic group lived with his wife in an honorary, or guest, yurt (ats tirmz), covered with white felt, and in a household (black) yurt.– young family members, children and workers. Various supplies and utensils were also stored here. In the guest yurt, the walls were hung with carpets, embroidery, clothes, earthenware The floor was covered with felts and carpets. In it, on the right side of the entrance, a curtain separated the utility or women's half, from where food and drinks were served during the meal.

Another type of dwelling was the log house. In the northern part of Bashkiria, in forest and mountainous areas, especially where tribes of local origin assimilated by the Bashkirs continued to live, the log house was predominant. Gradually, with the transition to semi-settled life, log buildings also appeared among the nomads, who erected them on winter roads, and some– where, primarily in the valleys of mountain rivers, also in places of summer nomads.

The log Bashkir hut in its initial stages largely repeated, especially in the interior, the furnishings of a felt yurt. Large bunks were built in it, which was not the case in the yurt, but the decoration of the bunks was the same as the honorable half of the yurt: they were completely covered with felts and rugs, at one end, on special stands, bedding, patterned felts and rugs were piled up and pulled over with patterned tape. There was no stove yet; it was replaced by a peculiar adobe fireplace with a pole frame and a straight chimney. The peritoneum, a bull's bladder, was stretched over small windows, through which sunlight barely penetrated.

In the steppe part, the Bashkirs built adobe and, less commonly, slab (of turf) houses. As a utility room where food was prepared and food was stored, an asalyk was built from bast, tyn or wattle. At summer camps, such buildings were the main home for many. A cone-shaped hut made up of thick poles leaning against each other was quite widespread. At short-term stops, especially during large gatherings and festivals, they made gable huts and inclined screens (full).

Thus, the living quarters of the Bashkirs were varied. This is due to diversity natural conditions region and the fact that in the process of the formation of the Bashkir ethnic group, it included various ethnic formations (tribes, groups of tribes), each with its own cultural skills and traditions.

The livestock was kept mostly in the open air, on summer and winter pastures. For that part of the livestock that needed to be kept at home, pole pens and sheds were made. The newborn young animals were kept in a residential building until they became stronger.

The forms of settlements depended entirely on the structure of social organization and economic- everyday life. Bashkir villages were represented as as a rule, settlements of nomadic groups that consisted of related families united around one wealthy owner and economically dependent on him. The nomadic group also included people from other clans who found themselves in one form or another of dependence on the head of the group. Therefore, the population of the aul (nomadic group) and the clan division were not identical.

In conditions of nomadic life, each village had several places of settlement. Winter settlements were different from spring– summer and autumn with the presence of more capital residential buildings and premises for livestock. They also created supplies of food and feed. It must be said that since not all livestock was herded to the winter roads, but only working horses and breeding stock, part of the population spent the winter with herds and herds on separate pastures with unproductive livestock and young animals.

With the transition to sedentism, permanent auls, as a rule, arose on the sites of winter roads. This was a natural process, since previously the longest period of the population’s life of the year took place in winter roads, and they were located in places convenient for the life and economic activities of the village.

12.5.2 Food.In accordance with the way of life, the basis of the diet of most Bashkirs was meat and dairy products. The proportion of meat in food was high in summer and autumn. During this period it was consumed fresh, for the summer– dried and smoked. Kazy, a dried sausage made from horse fat and meat, was considered a special delicacy.

From cow's milk they made cream and sour cream, butter, various types cottage cheese, cheese, sour milk, yogurt, ayran. Korot, red cottage cheese and melted butter were prepared for future use. A healing drink made from mare’s milk played a big role in the life of the Bashkirs.- koumiss, which was also prepared for the winter by freezing. Traditional The holiday dish of the Bashkirs was a meat dish with Bishbarmak broth.

The Bashkirs also developed an agricultural cuisine. Apparently, the tradition of consuming whole grains goes back to ancient times.- hardened form. One of the most ancient dishes is kuzhe - a type of soup made from whole grains of barley, spelled or wheat. The hardened grains were crushed in mortars or ground in stone millstones to obtain a flour-like mass called talkan, which they took with them on long journeys and ate, stirring them with water or milk. Porridges made from millet, barley, spelled and wheat groats were a guest dish. For special occasions, a special dish made from flour and sour cream. Bread was baked from unleavened dough, usually in the form of flat cakes covered in ash. The antiquity of the use of cereals for food is evidenced by the widespread use in the past of the drink buza, prepared from sprouted grains. However, the proportion of food dishes made from cereals, from- due to the insignificant scale of agriculture, it was small.

The Bashkirs' diet included hunting products. They consumed the meat of many wild animals and animals living in the region, birds, as well as fish.

Tea entered Bashkiria quite early. During trade and exchange with the southern regions, sweets and fruits were brought, albeit in small quantities. Honey occupied a significant place among sweet dishes. Like ghee, honey was used to preserve berries and fruits. The Bashkirs collected strawberries, currants, wild strawberries, bird cherry, cherries, boneberries, lingonberries, cranberries and other berries, dried some of them, preserved others in honey oil, and made marshmallows from strawberries, wild strawberries and currants.

In the spring, the Bashkirs drank birch sap. It was customary to remove the cambium- the pulp of newly formed wood - in birch, aspen and some other trees. Among the herbs used for food were wild onions and garlic; the saran onion was especially popular, which was also prepared e in proc. Strawberry, cherry, and oregano leaves were used instead of tea. The consumption of wild fruits, berries, herbs and various roots increased especially during famine years. In such years they also used bark various trees, acorns.

12.5.3 Household utensils. The conditions of nomadic life also required utensils convenient for transportation. The Bashkirs considered cattle skins to be the most suitable material for making vessels and utensils. Like other nomads, they knew how to remove the skin of animals without cutting the lines of the legs and belly. Large vessels were made from such skins for storing stocks of kumiss and sour milk. Large bottle-shaped vessels were made from the skin of the horse's hind legs, and from the skin of the front legs– smaller bottles (Kullyk, Kullas, murtai). However, botlock and murta They differed not so much in size as in shape, and the size of each type of vessel depended on the age of the animal. The skin of the horse's head was used to make a vessel in the form of a bucket with a flared bottom, used for milking mares. A low tub was made from the skin of the neck to serve kumys and buza to guests. Leather vessels, due to their strength and lightness, were convenient for transporting liquid products by bindweed on horses.

12.5.4 Clothing.The main materials for making clothes were homemade cloth, sheepskin, furs and, of course, factory fabrics.

Bashkir costume is diverse and rich. The population of mountainous Bashkiria is characterized by elegant outerwear, trimmed with colored cloth and braid. The festive white chekmens were colorful. A colorful women's dress was a helmet-shaped kashmau. In the river basin Dema outerwear was decorated with coins in the corners of the hem and on the back. Various silver plaques were sewn onto the breastplate. In the northeast of Bashkortostan, Kushyaulyk became the headdress of women. In the old days, foreheads were also worn here.

The waist belt was decorated with precious stones and metal plaques; it could also be replaced by a bilbau. In general, the national clothing of the Bashkirs attracts attention with its practicality and simplicity, and at the same time holiday costumes satisfied the most refined tastes. It has evolved over centuries and reflects the national identity of the people.

DIALOGUE OF ETHNIC CULTURES IN THE REPUBLIC OF BASHKORTOSTAN: EXPERIENCE AND ACHIEVEMENTS

The culture of each people is a developing system of material and spiritual values ​​created by it during its sociocultural history and acquired as a result of creative communication with other cultural worlds, the totality of the results of the activity of the spirit, thoughts, feelings of the people, acquired knowledge, and images of self-awareness. Every culture has virtues and values ​​that should be respected and preserved. The development of one's own culture is the right and duty of every people. In the history of world culture, the key values ​​are universal human values, characteristic of all peoples of the world. In their rich diversity and originality, all ethnic and national cultures are part of the common sociocultural cosmos of humanity, contributing to the creation of an atmosphere of friendship and peace, which, ultimately, constitutes the spiritual value of all humanity.

The formation of a culture of interethnic relations contributes to the expansion of contacts national cultures, their mutual enrichment and flourishing, strengthening, patriotic education. Interethnic relations can be considered as a type of social technology, the purpose of which is to organize equal cultural communication and cultural exchange between ethnic groups and individuals on the basis of legal norms. This, in turn, involves the dissemination of knowledge that regulates the relationships between ethnic groups and people of different nationalities, forming deep respect for the national identities of all ethnic groups.

The Republic of Bashkortostan, being one of the national-territorial entities of the Russian Federation, has accumulated significant experience in its own nation-state building and the formation of a regional model of state national policy.

The process of harmonization of relations between peoples is especially evident in the Republic of Bashkortostan, where all conditions have been created for coexistence in friendship and harmony of over one hundred and thirty nations. Interethnic relations in the republic developed over a long historical period, and throughout the sociocultural history, relations between peoples were built on the basis of consent and mutual understanding, which is the main spiritual achievement in the interethnic relations of the peoples of Bashkortostan. In general, there is a positive basis for harmony, mutual understanding and cooperation between peoples in the republic. This basis consists of a long historical time of living together on a common territory, a joint struggle against oppression, diverse contacts at the everyday level, close centuries-old communication in the economic, social and cultural spheres, cooperation, and friendship between peoples.

Without equal communication between different cultural communities and worldviews of individuals, the meaning of mutual enrichment is lost, interest, struggle of opinions, and creativity are excluded. Human homogeneity would create, as V.I. notes. Govallo, a dead end situation in which there is no competition, no development 1.

The dialogue of cultures consists of the interpenetration and mutual enrichment of various local cultures, the bearers of which are peoples, each of which is an individual. Since no culture exists in isolation, in the process of its life it is forced to constantly turn either to its past or to the experience of other cultures. This appeal to other cultures is determined by the characteristics of interacting cultures in the exchange between two or more cultures and the products of their activities, carried out in various forms, which is called the “dialogue of cultures.” The dialogue of cultures plays a vital role for the existence and development of the culture of any nation.

Numerous studies of issues of dialogue of cultures indicate that the content and results of diverse intercultural contacts largely depend on the ability of their participants to understand each other and reach agreement, which is mainly determined by the ethnic culture of each of the interacting parties, the psychology and mentality of the peoples dominant in one or another. values ​​of another culture.

A key place in solving these problems is occupied by fostering a caring attitude towards the accumulated rich positive experience of one’s nation, tolerance and respect for the cultural values ​​of other nations, representatives of various ethnic groups and religions.

Peace and harmony between the peoples of Bashkortostan is achieved due to the fact that daily work is carried out to preserve the languages ​​and develop the cultures of all peoples inhabiting the republic, their diversity national traditions. It is traditional culture that plays a key unifying role. In the spiritual culture of peoples, hospitality is of no small importance as one of the aspects of friendship as a spiritual phenomenon, which is based on sincerity, openness and characterizes the characteristics of the national mentality. Today moral value friendship rises to the level of philosophical generalization. As R.G. emphasizes Abdulatipov, “the most important talent of a nation is the ability to get along with its neighbors, preserve its own and the ability to adopt someone else’s without violence and evil. There is no love without kindness. Love is creative. It gives birth to new beauty and even more reverent life. This is what respect and friendship between peoples means." 2

At the same time, the successful implementation of the economic, social, cultural, and linguistic rights of the peoples inhabiting the republic is possible only if the activities of national and cultural public associations are improved and developed. It is these associations that are called upon to perform the function of the main institutions of self-organization and self-development of ethnic groups, which, however, does not exclude the preservation of a certain regulatory role of the state. To implement a well-thought-out national policy that meets the needs of numerous ethnic groups, a serious legislative framework has been formed that allows for full-fledged work to be carried out to preserve and develop the national cultures and languages ​​of the peoples of the republic. Among the most important laws in this regard are: “On education”, “On culture”, “On public associations in the Republic of Bashkortostan”, “On national and cultural associations of citizens in the Republic of Bashkortostan”, “On the languages ​​of the peoples of the Republic of Bashkortostan”, “On folk artistic crafts”, “On state support of the media and book publishing in the Republic of Bashkortostan” and others. The republic has developed a unique system of national education, which is a model for multicultural societies. Training is provided in 6 languages. Of the 2,205 educational institutions of the Republic of Bashkortostan, 1,279 provide training in native language, including in 775 schools education is organized in Bashkir, in 357 - in Tatar, in 25 - in Chuvash, in 100 - in Mari, in 22 - in Udmurt languages. 73% of students of non-Russian nationality are taught in their native language or study it as a subject. In mixed schools national composition The study of several native languages ​​was organized. There are 55 national gymnasiums and lyceums.

Development original culture of the peoples living on the territory of the republic is also facilitated by the implementation of a whole complex of other state programs: “Peoples of Bashkortostan” for 2003-2012, “Revival and development of the Bashkir people”, “Preservation, study and development of the languages ​​of the peoples of the Republic of Bashkortostan” for 2006-2010 ., “Bashkirs of the Russian Federation” for 2008-2017. etc. Annual funding from the Government of the Republic of Bashkortostan for program activities helps to improve their quality, improve the material base of national cultural organizations, historical and cultural centers and cultural institutions. The state program “Peoples of Bashkortostan” is a system of interrelated measures aimed at supporting and developing the social, economic, spiritual, cultural life and linguistic culture of the peoples of the Republic of Bashkortostan. In order to implement state programs, various cultural events are held on the basis of national cultural associations aimed at preserving and developing the languages ​​and cultures of peoples.

The interethnic composition of the population of the republic is a historically established reality, which was formed due to objective ethno-demographic and migration processes. The peoples of Bashkortostan, settling in the very heart of continental Eurasia, managed to preserve their culture, language, religion, traditions and customs, which are of great spiritual value and are the subject of special concern of the Republic of Bashkortostan. The main guideline of the state national policy of the Republic of Bashkortostan is the formation of civil society, a new democratic system of national relations, where every nation, regardless of its size, and citizen, regardless of its nationality, should have the rights and opportunities for full development. Friendship of peoples, which has a long history, makes Bashkortostan a stable, peaceful region, and is the main condition for the realization of its spiritual, intellectual and economic potential. Even at the initial stages of sociocultural development, certain rules of human coexistence, moral and ethical concepts and norms of society were developed, playing the role of unwritten laws regulating proper, morally positive personal and collective behavior. Indeed, the socio-spiritual nature of a person determines that he cannot live alone and inevitably enters into relationships with other people. That is why open, sincere relationships between people, based on support and mutual assistance, which we call friendship, are vitally important, fateful for a full-blooded, calm, spiritual life. Over the centuries, the Bashkir people have developed a system of ethical views associated with worldly wisdom and protecting the main spiritual achievements of the Bashkir culture, which for more than 5 centuries has peacefully coexisted with the cultures of other peoples who have settled in the fertile Bashkir region, and affirms friendship, religious tolerance, respect in interethnic communication. attitude towards another. This is precisely the matrix of a person’s spiritual and moral potential, the “golden code” of laws and knowledge about life, which is designed to ensure the spiritual and physical well-being of the individual and the people. An indicator of the productivity and effectiveness of such a policy aimed at satisfying the spiritual needs of broad sections of society is the large number of currently operating national and cultural public organizations. Being very different both in numbers and in capabilities, they all play a very important role, both in the formation of a healthy society and in the formation of a full-fledged, harmoniously developed personality. It is this multinationality, the established unity of multilingual cultures and their fruitful coexistence that is the true wealth of the Republic of Bashkortostan. Caring for such an invaluable asset and full support of national cultures is the most important task of the state policy of the Republic of Bashkortostan.

The multifaceted cultural and national policy pursued in recent years is proof of the serious efforts of the government of the republic aimed at ensuring constitutional guarantees for the free development of the peoples inhabiting it and the dialogue of national cultures 3 .

The value of friendship, its positive impact on the moral character and existence of a person is an indisputable truth, which has been time-tested many times and once again proves that the good neighborliness of representatives different nationalities, peaceful coexistence of different cultures, religions and languages ​​in Bashkortostan culture - realities modern life Republic of Bashkortostan.

multicultural dialogue interethnic

Notes

• 1 See Govallo, V.I. Why are we not alike? M.: Znanie, 1984. P. 40.
• 2 Abdulatipov, R.G. The national question and the state structure of Russia. M.: Slavyan. dialogue, 2000. P. 406.

See more about this: Rakhmatullina, Z.Ya. Bashkir national spirit (social and philosophical essay). Ufa: Bashk Publishing House. state Univ., 2002. pp. 115-116.

The contradictory processes that began with the collapse of the Soviet statehood led to profound transformations of mass consciousness, including among current representatives of Bashkir society, in which the dismantling of general civil (Soviet) identity led, especially in the 90s, to the dominance of regional, ethnic, religious and other forms of group identities. Today, a reverse process has emerged - the gradual reintegration of post-Soviet communities into a new Russian project based on the dominance of the interests and values ​​of the “big society” (in the terminology of sociologist A. Akhiezer), which ideally should bring together the heterogeneous Russian society into a single system, united by national goals and objectives . However, these processes are nonlinear; and the example of the Republic of Bashkortostan shows that different ethnic groups in the region react differently to initiatives federal center in the field of nation-building, national relations, which, in turn, makes it urgent to search for new integration mechanisms, solutions to communication problems designed to smooth out conflict situations that inevitably arise in these conditions.
These issues are of particular relevance for modern Bashkir society, which is currently experiencing a complex transformation associated with the transition from an agrarian to an urban type of existence, which, on the one hand, is objective in nature, on the other, complicated by a whole complex of unresolved problems, the main one of which remains the lack of a sustainable national an identity capable of not only bringing together disparate Bashkir subgroups and subcultures on the basis of new post-agrarian values, but also including general civil attitudes that oppose extreme forms of nationalism, localism and regional separatism.
To date, the total number of Bashkirs in the world is about 1.6 million people. There are 1,584,554 Bashkirs living in Russia (the fourth largest people in the Russian Federation), of which 1,172,287 live in Bashkortostan.

One of the features of the social development of the republic is the relatively large proportion of rural residents in the population structure - 39.5% (4th place among the subjects of the federation); the share of city residents is 60.4%. For comparison, in the Chelyabinsk region 17.5% of residents live in rural areas, in the Sverdlovsk region - 15%, in the Samara region - 20%, in Tatarstan - 25%. On average in Russia this figure is about 25%.
Already in the structure of the rural population of the Republic of Belarus, the share of Bashkirs is 43.2%, Tatars - 24.0%, Russians - 20.7%. As sociologists note, even today “despite the gradual decrease in the share of agricultural activity in general structure employment of Bashkirs, it remains higher than that of the Tatar and Russian part of the population" [Valiakhmetov, 2012, p. 107].
Despite the lagging nature, since the 1970s there has been a rapid growth in the urban population of the Bashkir population. From this period to the present, the increase has more than doubled. For example, the share of urban Bashkirs in the structure of Bashkir society in 1926 was only 2.0%; in 1959 – 13.6%, in 1970 – 20.0%, and in 1989 – already 42.4%. However, despite these rather high rates, the Bashkir population, after the Russians and Tatars of the republic, remains the least urbanized. Thus, the greatest degree of urbanization falls on the Russian population (44.7%), followed by the Tatar (25.6%), and only behind them the Bashkir (19.4%).
In many cities of the republic, and in particular in its capital, Bashkirs are significantly - two or more times - inferior in number to Russians or Tatars (according to the 2010 census, Bashkirs in Ufa accounted for 17.1% of the population, in Sterlitamak - 15.8 %, in Beloretsk - 19%, in Kumertau - 18%, in Birsk - 14.6%, in Blagoveshchensk - 14%) [Asylguzhin, 2014, p. 35].
Thus, a powerful, and perhaps the main factor influencing modern socio-political, socio-cultural processes both in the region and within the Bashkir society, is currently a large proportion (59%) of bearers of rural values ​​and traditional worldview; Bashkir society even today is predominantly an agrarian society, which, due to the inorganic nature of the urbanization transition, entered into a severe sociocultural crisis.
At the same time, the historical transition to the “urban” stage in the development of society, associated with large-scale sociocultural transformation, changes in the internal structure, and behavioral stereotypes, can be considered a fait accompli. The dismantling of the paternalistic authoritarian regime of M. Rakhimov, the basis of which was predominantly the agrarian subregional elite, followed by rather radical reforms in the local economy and social sphere, also objectively led to the fact that the “Bashkir village” began to move, and a significant proportion of Bashkir villagers began to move to the cities of the republic, or were forced to engage in archaic types of economic activity - subsistence farming, carting, and otkhodnichestvo. Thus, only from 2011 to 2016, the level of temporary labor migration in Bashkiria increased from 113 thousand to 148 thousand people, mainly due to residents of the republic’s villages. At the same time, the values ​​of urban culture, standards of consumer society and lifestyle began to penetrate into the social fabric of the village, leading to ugly combinations of modernity and archaism, against the backdrop of a general economic decline. In fact, the bulk of the Bashkir population today are predominantly carriers of a rural mentality, traditional values, behavior, possessing high vital energy, but already living in the matrix of urban culture, within its social space and logic.
At the same time, there is an active erosion of traditional values ​​and life orientations, which ceases to distinguish the Bashkirs in this aspect from the Russians and Tatars of the republic. According to sociologist and demographer F.B. Burkhanova, modern Bashkirs, like other ethnic groups, are already bearers of reproductive attitudes characteristic of the population of urbanized territories. Data from the analysis in the urban/rural context show that the norms and behavior of the urban and rural population have become closer, rural residents have practically ceased to be the purveyors of traditional ethnic views on births out of wedlock, large families, abortion and other issues of childbearing. Noticeable differences in the views of Bashkir city dwellers and villagers were found only in ideas about the number of children" [Burkhanova, 2015, p. 73].
The agrarian part of Bashkir society naturally responded to these processes by strengthening the archaic. But, despite many negative aspects, the situation as a whole is not so hopeless, since, as research shows, in times of crisis, archaism acts as a resource-saving and survival-providing social mechanism - due to maximum simplification and simultaneous ordering of socio-cultural life. Although, having gone beyond certain threshold values, its actualization may result in involution as a systemic simplification, which will already be opposite to the vector of development [Lamajaa, 2003, p. 36].
Another response from Bashkir traditionalism to the “catch-up” government reforms was the noticeable politicization of part of the population, as well as the national intelligentsia, who perceived these changes (and in some cases not without reason) as an attempt to reduce the status and role position of the Bashkir people and the position of state-national autonomy .
Interesting and indicative in this context is the work of the talented Bashkir cartoonist Kamil Buzykaev (originally from the Uchalinsky district of the Republic of Belarus), who quickly gained wide popularity in social networks and the Internet in recent years, and far beyond the borders of the republic. For example, famous journalist and WikiLeaks founder Julian Assange shared on Twitter a cartoon by K. Buzykaev made about the tragic events in Catalonia. His drawing, dedicated to the conflict due to the coincidence of the Day of Knowledge and Kurban Bayram on September 1, 2017 in the “Muslim” republics of the Russian Federation, also caused a resonance in Russia. In Bashkortostan, he gained popularity, first of all, for his ability to accurately and wittily reflect in a drawing one or another topical political problem, fixing it in the public consciousness, including satirically depicting high-ranking officials, cultural figures and local actors (for which he is sometimes accused of political engagement).
The revival of this genre in post-Soviet Bashkiria is in itself an interesting and curious phenomenon, however, in a cultural sense it can be interpreted as one of the manifestations of folk " laughter culture"in modern Bashkir society (within the framework of the concept of M. Bakhtin). This is a kind of traditionalist reaction of an ethnic, largely agrarian culture, whose representatives thus express their negative attitude towards the socio-economic and political changes that have occurred in the region. That is, the artist, despite the “light”, non-academic genre of caricature, managed to capture not only certain social sentiments emerging in the elite, but also among the “popular” strata. At the same time, K. Buzykaev’s work also contains postmodernist features, especially when he deviates from the axiological norms of traditional culture (by which, in our opinion, he greatly reduces the significance of his drawings). The artist seems to be balancing between the “laughter” of traditional society and the “irony of postmodernity.”
All this indirectly points to the existing problem of poor communication between the Bashkir society and local authorities; speaks of the absence of effective mechanisms of dialogue in the “society-government” system.
The trends of ethnic “half-life”, the lack of formation of stable horizontal connections push modern representatives of Bashkir society, especially the most active strata, to form identities at a more local level - religious, narrow ethnic, urban, professional, etc. Accordingly, against the backdrop of dysfunctional social institutions, we can observe today only the growing archaization of social relations, as well as the emergence of a whole spectrum of identities within the Bashkir “world”, which is largely natural for the “urbanization transition”.
At the same time, in place of the segments of the agrarian society, the formation of a society of modern mass culture is taking place, quite strongly divorced from its traditional historical roots, which no longer wants to make efforts to create new forms of high and folk culture. Looking at the current Bashkir society, we really can no longer find any obvious Bashkir originality. The originality is generated by traditionalism, primarily by that multi-structured and multicultural society that was characteristic of an agrarian society, when parallel worlds of the peasantry, the Bashkir elite and the clergy existed, where these worlds interacted with each other in a complex manner, giving rise to a whole complex of Bashkir spirituality.
Today, when all this is a thing of the past, and a unified way of life has emerged, which is dictated by the metropolis, the remnants of the traditional way of life are dying off and moving to the periphery of modern development. Bashkir culture is becoming more faceless, under the pressure of the globalistic values ​​of the mass consumer society, mass pop music, and the more it loses its originality, the more it tries to preserve its identity at the level of compensation. Representatives of society are increasingly feeling a deepening crisis of identity and increasingly need a new unifying myth to cling to, and even to preserve their national identity as a façade for today.
In the conditions of the gradual formation of the foundations of urban culture, the problem of preserving and functioning of the Bashkir language remains important. The emerging de-ethnicization of Bashkir society requires support for its language, including the state language, including qualitative research in in this direction. At the moment, the empirical (sociological) base, unfortunately, is extremely small in order to accurately understand: what is the state of the modern Bashkir language, is the scope of its application narrowing, and if not, then in what plane are negative processes occurring?
A 2017 CGI sociological study showed that, at first glance, his position is not so bad. Thus, among the Bashkirs surveyed, when asked: “What language do you consider your native?” 77.2% answered Bashkir; 12.5% ​​chose Russian as their native language, 9.4% chose Tatar, and 0.9% chose other.
But it must be kept in mind that in in this case linguistic identity serves more as an ethnic marker. And even Russian-speaking Bashkirs who do not speak Bashkir, but who have retained their national identity, can recognize it as their native language. The share of those who chose Tatar as their native language, which is almost 10%, apparently has a double identity, that is, when a person, being a Bashkir by self-identification, believes that he speaks the Tatar language (a northwestern dialect of the Bashkir language). The Bashkirs, who recognized the Russian language as their native language (12.5%), can be classified as deeply assimilated, but still retained their ethnic consciousness.
However, a more specific picture in this aspect is provided by the answers to the question: “To what extent do you speak the language of your nationality?” They were distributed as follows:
Fluent in speaking, reading, writing – 60.3%
I speak fluently, read, but do not write – 13.9%
I speak fluently, but I don’t read or write – 14.5%
I have difficulty speaking – 2.4%
I understand, but I don’t speak – 5.5%
I don’t own – 3.3%
Total – 100%
Thus, we see that today’s Bashkirs have different levels of mastery of their native language and only 60% fully speak it. A fairly significant proportion mainly speak and read, but do not write (28.5%). 11.2% of the Bashkirs surveyed have extremely poor or no command of their native language.
At first glance, the modern position of the Bashkir language can be considered relatively good. The scope of its application is still quite wide (local media, television, theater, etc.). However, the language develops not due to, say, its use on the stage or in the media, but first of all, at the level of high culture - national literature (poetry, prose), that is, in an area that today is not only in obvious decline, but also is being intensively eroded by the products of globalization and the “consumer society.” Consequently, from this point of view, the state and future of the Bashkir language does not cause much optimism.
Today Bashkir urban culture is actively being formed, but mainly in the form of consumer mass culture. And this is clearly seen in the example of the Bashkir stage, where, along with “village” performers, a “globalist” version of “ethnic” mass culture appeared. Representatives of the intelligentsia often interpret its appearance in a purely negative way, seeing, and rightly so, a threat to national culture. At the same time, these phenomena arose primarily due to demand from the Bashkir city dwellers themselves, that is, they are objective in nature; Besides, popular culture It also has a certain integration potential, which also works to maintain ethnic identity.
Indicative in this regard is the phenomenon of the Bashkir performer Radik Yulyakshin, who sometimes performs under the stage name Alvin Gray. He became the first representative of the national stage who managed to gather a full house in the eight-thousand-seat Ufa Arena complex. However, it is important to note here that his target audience is no longer purely rural, but predominantly Bashkir-Tatar urban youth, like himself, of the first and second generations. At the same time, this suggests that society, albeit slowly, is still acquiring a new post-agrarian sociocultural homogeneity, and the Bashkir Soviet-village stage may have to seriously make room over time or completely leave the stage.
Noteworthy is the fact that in the field of Bashkir culture, as urbanization progresses, the types of arts associated with stylization, that is, a social phenomenon that can be classified as neo-archaic, are gradually increasing (the work of the group “Kuraisy” by R. Yuldashev, the ethno-rock project “ Argymak", show "Zaynetdin", ethno-tours, stylization of Bashkir clothing and national attributes). Stylization in itself is a positive phenomenon, since it contributes to the popularization of ethnic culture, but against the backdrop of the erosion of Bashkir folk and high culture, it can be interpreted as a postmodern phenomenon. In addition, stylizing folk organics and folklore is, after all, a slightly different kind of creativity than creating original songs. Therefore, there is a huge difference between new ethnic groups and the work of such legendary Bashkir rock teams as “Dervish Khan”, “Rukh”, “Caravanserai”, etc., despite all the external similarities. It can also be recorded that in Bashkir society today, according to P. A. Sorokin’s definition, a “passive-sensual” type of cultural mentality is being formed, which is characterized not only by a purely consumer orientation of life expectations, but also by an extreme narrowness of perception of reality and social practices, concentrated on techniques of sensual pleasures.
The transition to a new urban stage in the life of society, a change in the map of requests, require the creation of an appropriate cultural product. And we can say that the process of filling the space with the necessary content is generally going well. In addition to the youth segment (pop music, Bashkir rock and pop groups), mass culture is also developing, aimed at a wide segment of the population. There have been positive trends in the field of national cinema, changes in the format of television programs, etc. A notable phenomenon in cultural life was the release of the art-historical film “Babich” directed by B. Yusupov about the tragic fate of the poet and prominent participant in the Bashkir national movement during the revolution, Shaikhzada Babich. In the genre of youth comedy, A. Askarov’s film “From Ufa with Love” was shot, which managed to be released widely in Russia. In the field high art The play “Zuleikha Opens Her Eyes”, based on the novel of the same name by G. Yakhina, caused a great resonance.
However, these positive phenomena, unfortunately, occur against the background of large-scale destructive processes that have a complex socio-cultural nature. What is Bashkir society today in cultural terms? In fact, this is semi-agrarian traditionalism, which, nevertheless, has the external institutional form of Modernity, and Soviet Modernity at that. Historically, the Modern paradigm arose and was formed through the denial of the institutions of traditional society, Pre-Modern, archaic (secularization, cult of science, Enlightenment values). Today the modern world is experiencing new stage, associated with the strengthening of postmodern trends in various areas of life, when the structures of Modernity itself are being eroded. But the essence and philosophy of Postmodernism is not only the negation and overcoming of the established institutions of modernity, but also the combination of sometimes directly opposite ideas, values, and various phenomena; for example, archaic and post-industrial technologies, gaps in traditional rural life and ultra-modern city, etc. A typical example of Postmodernism is a Bashkir village, where since the 1990s the real sector of the economy has been steadily shrinking, schools, first-aid posts, and libraries are closing, but almost every resident has a cell phone, Internet access, and a personal computer.
In other words, the flip side of the formation of Bashkir urban culture, the structures of the “consumer society” is the weakening, decline in the status and role of the “institutions of modernity”. In particular, the national press system (newspapers, magazines), science. Just ten years ago, Bashkir scientists from the UC RAS ​​and the Academy of Sciences of the Republic of Belarus were active participants in the social and political life of the republic, shaped public sentiment, and were “spiritual” authorities for broad sections of the Bashkir population. Now this niche is gradually being occupied by various types of bloggers, experts, commentators, etc. This, in turn, creates fertile ground for the spread of such negative phenomena as folk history and pseudo-religious concepts; ultimately leads to a gradual departure from the norms and principles of rationality to purely mythological thinking. The weak modernist layer within society often cannot resist these processes, since the main ally on the side of the archaic is the mass population, supported by growing ignorance. In these conditions, it is extremely important for representatives of science and the elite not to follow the stereotypes and sentiments of mass consciousness, but to carry out the most objective analysis of the current state of society, even at the risk of being labeled an “enemy of the people.”
Such a complex socio-cultural phenomenon of traditional society as the “Bashkir national intelligentsia” is also being eroded, primarily this concerns representatives of the sphere of “high culture” - poets, prose writers, artists, screenwriters and directors national theater, whose status role is also steadily declining, which changes and simplifies the structure of Bashkir society to the point of primitiveness. A particularly strong decline in position has occurred in modern Bashkir literature. Formally, today there are attempts to resolve the accumulated stagnant problems and overcome inertia last decades. Once again the chairman of the Union of Writers of the Republic of Belarus has changed, he became Z. Alibaev; new names and young writers appeared (A. Baimukhametov, A. Shammasov, etc.). However, this is not comparable with the loss of the word- or text-centric orientation of Bashkir society, with the change social status national literature. Following Russian society (in European and American cultures this happened back in the 1950s and 60s), Bashkir literary centrism could not withstand competition from alternative arts, and culture itself was forced out of the sphere of serious life into the sphere of entertainment. But despite all the controversial points, Bashkir literature Soviet period was an integral and in its own way original phenomenon, in which there were not only such names as Mustai Karim, Rami Garipov, Nazar Nazhmi and others, but also a layer of authoritative Russian-speaking writers, such as Gazim Shafikov.
This means that without direct state support, the “institutions of Modernity” and “high culture” in Bashkir society may, over time, finally move to the periphery of public life.
At the same time current state Bashkir society is not as tragic as it might seem at first glance. Yes, today it is atomized and fragmented into various subgroups; Its representatives are fully united by practically nothing: neither religion, nor ideology, nor language. In fact, the only factors of consolidation today are only territory and general history origin. In addition, its parts have different levels of development. Thus, part of the second and third generation Bashkir city dwellers already live by liberal-democratic values, there is a layer of conservative nationally-oriented elite, but at the same time, a significant stratum of the archaizing urban and rural “lower classes” has practically emerged. However, in parallel with these processes, the values ​​of utilitarianism nevertheless penetrated cultural codes and gradually formed a new program social life- not on the basis of moral values, but with elements of individualistic pragmatism and rationalism. In other words, today there is no homogeneous and integral social “body”, but there is a complex and heterogeneous “organism” full of contradictions, which is in a mode of transformation. But at the same time, even at first glance, the de-ethnicized generation of Bashkir city dwellers gravitates precisely towards ethnic values, since they understand that in the difficult conditions of an urbanized space, ethnic identity provides certain protection, not to mention the fact that it can serve as a source of high status position.
In general, I would like to note that the categories “ethnic group” and “people”, which are often used, including in scientific literature, are not identical to the concept of “society”, which has a broader meaning. There can be several “ethnic groups” in a society. Thus, in 1990–2010, Bashkir society was culturally and politically dominated by a community based on agrarian values ​​and the ideology of ethnocentrism. Today, as a life strategy, it has been defeated, and in parallel with it, a new identity has begun to form, the core of which is urbanization values, as well as the values ​​of a consumer society. That is, in the social space of Bashkir culture, “two peoples” were actually formed: “agrarian” and “urban”. However, these two discourses are still weakly united, and in some places they are even opposed to each other. However, in this case, the main thing should be an understanding of the fact that the current Bashkir society is fundamentally heterogeneous - right down to anti-traditional subcultures. For example, a certain shock for the Bashkir public was the news of the creation, on the initiative, including of Bashkir girls (children of the creative intelligentsia, second-generation city dwellers), of the Internet group “Feminism in Bashkortostan”, advocating for the rights of sexual minorities. And no matter how the bearers of fundamentalist attitudes relate to such phenomena, it will never achieve its former homogeneity, which means it is necessary to look for new post-traditional forms of integration that would take into account the interests of all Bashkir subgroups.
At the same time, it would be a mistake to encourage these trends, since they break the traditional system of moral prohibitions in Bashkir society, the socio-psychological regulator of which, according to Y. Lotman, is shame. As he noted in his works, each era creates its own system of shame - “one of the best indicators of the type of culture,” and the area of ​​culture “is the sphere of those moral prohibitions that are shameful to violate.” Consequently, the appearance of the current “revolutionaries in a skirt” in the sphere of morality, paradoxically, is rather an anti-modernist phenomenon (and, in essence, deeply provincial, since more urbanized ethnic groups have long been “sick” of such extremes). It was in the conditions of the formation of “modern society” that feminism of the early twentieth century had a certain progressive orientation, as it struggled with the inertia of Pre-Modern, archaic. In current conditions, this is already a purely destructive, destructive social phenomenon. In addition, the taboo culture and the “shame system” in Bashkir society are much higher than in Russian society as a whole. On Bashkir television or in the national media, even today there is no open smear or obscenity, which means that it is traditional culture that can and should ultimately become the main resource of organic or “conservative” modernization, since for its liberal model society simply does not have either historical or sociocultural established and significant prerequisites.
The current state of Bashkir society is also complicated by the fact that the collapse of ethnicity, established institutions, and finally the “Bashkir world” as a complex universe of symbols does not find a proper adequate solution. There is no new subject of history capable of resolving the accumulated problems and contradictions, new form identity. Theoretically, as well as from the experience of other societies, such an integrating role can be played by the partial formation of institutions of modern nations, but while preserving and relying on ethnicity. As R. Vakhitov writes about this: “Ethnological constructivists have convincingly shown the role that invention plays in the creation of nations national history, symbols, myths, etc., and it’s hard to argue with them on this. But this also leads to the conclusion that if the existence of a nation is not specifically supported with the help of mechanisms for the reproduction of national ideology and culture, then it will simply disintegrate and turn into a conglomerate of warring social groups, each of which will claim a greater volume of rights" [Vakhitov, 2016, p. . 40].
Another factor in overcoming the fragmentation of Bashkir society can be the development and expansion of the meaning of tradition or “middle culture”, which forms a stable and consistent set of value orientations, relieves the tension of oppositional values, and forms a stable moral ideal acceptable to the broad masses for a sufficiently long period. In the context of everyday life, based on the middle culture, a stable network of social relations is formed, ensuring the stability and unity of society, mutual adaptation of social groups occurs and the most acute contradictions are resolved. It is these properties of everyday life that allowed A. Akhiezer to call it the “last barricade” of protecting society from the growth of disorganization and chaos. However, he understood it in a liberal-democratic manner, but we propose to interpret the concept of “middle culture” with the concept of “tradition” or culture as such.
Bashkir society is thus faced today with new and serious challenges, which, having not found the right solution, are compensated mainly by the strengthening of the archaic, which does not contribute to moving forward, but only worsens general situation. This, in turn, leads to a dangerous politicization of ethnicity and makes it difficult to form and assimilate common civic values. However, a full study of these issues is currently associated with certain methodological difficulties. Thus, one of the most controversial problems of recent decades is the question of the relationship between all-Russian civic identity and regional, ethnic and religious identities and their assessment as being combined according to the principle of hierarchy, complementing each other or coming into conflict. Today, authoritative Russian scientists mainly appeal to the theory of multiple identities, and one of the main goals of the state national policy has become the strengthening of efforts to further integrate the socially, economically, ethnically diverse Russian society into a single sociocultural space, to reduce the level of conflict in it. Because, according to ethnosociologist L.M. Drobizheva, it is “combined multiple identities, and not competing and hierarchically built - state-civil, ethnic, regional, local identities - that are a sign of the harmonious development of society” [Drobizheva].
However, the process of mastering general civil values ​​in modern Bashkir society is extremely uneven, spasmodic, with great difficulties and contradictions. It is strongly influenced by external factors (political, socio-economic) and internal (sociocultural, demographic). This, in turn, leads to the fact that the hierarchy of identities in him changes and has unstable, and not always positive, dynamics.
Thus, the change of power in the republic in 2010, the end of the “era” of regional authoritarianism, initially led to a weakening of extreme forms of ethnonationalism, and the society itself was a motley conglomerate of various social groups and sometimes polar, in terms of values, subcultures. Under these conditions, the role of ethnicity in Bashkir society gradually moved to the periphery of mass consciousness, and political slogans ceased to interest the main elite and social groups. Most likely, it was the shock experienced, as well as the painful liquidation of the paternalistic regional regime, that led to the fact that general civic and local identities began to prevail in Bashkir society over ethnic ones, which, in principle, was uncharacteristic for a semi-agrarian, largely ethnocentric society.
For example, a 2011 sociological study conducted in Bashkortostan by the Institute of Socio-Political and Legal Research of the Republic of Belarus together with the Institute of Sociology of the Russian Academy of Sciences (project director L. M. Drobizheva) showed a very interesting sociocultural dynamics society picture. In particular, the responses of Bashkir respondents about their sense of closeness with various social groups then revealed that not only all-Russian identification prevails over ethnic identification, but even local identities are of greater importance to the respondents. Thus, among representatives of Bashkir society, the hierarchy of identities (in descending order) developed as follows - first of all, “compatriots”, “residents of your city, village”, “citizens of Russia”, and only then “people of the same nationality” and “people of your religion "[Sociological answer..., 2012, p. 42].
To the question: “Who do you feel most like?” only 34.2% of Bashkirs answered “Rather a person of their nationality.” “Soon as a Russian” – 11.9%; “neither one nor the other” – 3.1%, and the overwhelming number of respondents identified themselves “both as a Russian and as a person of their nationality” – 48.8%. Which once again confirmed the truth of the statement that modern Bashkirs for the most part are bearers of both general civil and ethnic identities at the same time.
It would seem that everything indicated that the ethnic factor is not an absolute dominant in the complex spectrum of Bashkir identity, and favorable conditions have developed for gradual integration into the new all-Russian project, as well as for the further development of civic values. However, due to a number of political and socio-economic reasons, the emerging modernization of Bashkir society after 2014 was largely interrupted. The insignificant modernist layer within society, for a number of reasons, withdrew itself and faded into the background, and already in the fall of 2017, a series of protest rallies of the Bashkir public (“in defense of the language”) took place in the region with the participation of 2.5 to 3 thousand people. The figure is very significant for the republic, where there have not been rallies with such a number of participants gathered along ethnic lines since the early 1990s. The abolition of the Bashkir language as a compulsory subject in the republic’s schools was the last straw for the public, which since 2010 has interpreted almost all the changes taking place in the republic mainly through the prism of “anti-Bashkir politics.” And a deeper analysis of these events shows that, under the pressure of external threats, the subjectivity of the “era of sovereignty” was actually restored in Bashkir society. The atomized and torn society sharply rallied around ethnic values, and its representatives felt a new unity for some time, including the previously apolitical Bashkir city dwellers of the second and third generations. This unity is largely imaginary - the current Bashkir society is still very divided, there are many contradictions and aggression in it, its various parts do not hear and poorly understand each other. The deep nature of this phenomenon, in our opinion, is even more contradictory, since sociologically it is rather a counter-modernization movement. Formally, such an organization as “Bashkort” really managed to lead and express the protest sentiments of the indigenous population in connection with the downgrading of the status of the Bashkir language. However, ideologically and substantively, this is only a repetition of the “sovereignty” rhetoric of the early 90s, created in their time by such scientists and social activists as prof. D. Zh. Valeev, M. M. Kulsharipov and others, which means it is already largely inadequate to the new reality and as a political project has very weak positive potential. Largely for this reason, Bashkir society today does not have a stable “image of the future”, but at the same time, ideas associated with pan-Turkism, a state independent from Russia, and total Islamization are gradually gaining strength and are being broadcast by a certain part of the Bashkir elite; which are often close to national pride, but, nevertheless, far from the existing post-Soviet reality. At the same time, there is also an active manifestation of ethnicity. However, the latter is the easiest to explain, since a society in a complex and transitional state, with a high level of traditionalism, has every opportunity for ethnic mobilization, and nationalism itself as a political phenomenon can, over time, take on very real and stable forms in it.
Now these transformational shifts in mass consciousness are confirmed by the results of sociological surveys. Thus, after the rallies in the republic, in October-November 2017, the Center for Humanitarian Research conducted a mass survey of the population of Bashkortostan. The study was conducted in 13 cities and 32 municipal districts of Bashkiria. A total of 1094 people were interviewed.
The survey, in particular, showed that under the influence of the above processes, representatives of Bashkir society, compared with measurements in 2011, noticeably changed the hierarchy of identities in the matter of feeling close to various social and other groups (the sum of the answers “often” and “sometimes”).
Now, after the group “people of your generation, age,” comes the category “people of the same nationality,” that is, this group identity among the Bashkirs has risen from fourth place to second. Then “residents of your city, village”, “residents of the republic”, “professions”, “same income as you”, “people of your religion”, “ political views" Civic identity, from third position in 2011, has fallen over the past six years to the last line (9th place).
For comparison: among other ethnic groups of the republic it also occupied and still occupies a non-leading position - 8th place among the Tatars and 7th among the Russians. This is probably due to the low politicization of mass consciousness. Although in 2011, their degree of closeness with “citizens of Russia” was still in 3rd and 2nd place, respectively. The column “feeling of closeness with the inhabitants of your republic” today occupies higher positions in the hierarchy of identities among the Bashkirs, Tatars and Russians of the Republic of Belarus - 4th, 5th, 6th place, respectively.
The fact that among the Bashkirs surveyed in 2017, generational, settlement identities, and identities based on wealth and profession were more widespread is, in general, quite natural, since these are identities that are constantly felt by people in everyday life. At the same time, the noticeable increase in the role of ethnic identity in modern Bashkir society is rather a negative phenomenon, since in this case it manifested itself as a response to a specific political decision on the part of the federal center. But to connect it directly with radical ethnic nationalism would, in our opinion, be mistaken, since ethnicity itself is a complex and multidimensional phenomenon. In addition, it is the source and energy of any national project. This is what legitimizes him in history, gives him a time perspective and cultural identity. Ethnicity is a form historical memory, captured in the ethnonym. These are the roots without which it is impossible to form a stable national identity.
At the same time, let us make a reservation that in this case we are talking about complex issues related to the built hierarchies within various ethnic communities of the region, that is, only one of the “slices” of mass consciousness. When the residents of the republic were asked specifically about civic self-identification, the picture became different, which in general does not allow us to assert the growing threat from regionalism as a stable trend. Thus, only 18.5% of the population in the region consider themselves Bashkortostan residents, 37.5% call themselves, first of all, citizens of Russia, 38.5% are equally Russians and residents of the republic. At the moment, the integral indicator of general civic identity in the Republic of Bashkortostan - a feeling of closeness with Russian citizens (according to the methodology of the Federal Agency for National Affairs), amounted, according to the results of a sociological survey, to 70.6%.
In terms of ethnicity, the situation is also more typical for the region. Thus, among Russians, compared to other ethnic groups, the proportion of those who consider themselves Russians is significantly larger (59.1%), among Tatars - equally to both (47.2%).
However, the greatest difference in data is demonstrated by representatives of the “titular” nationality of the Republic of Belarus. In particular, Bashkirs, more often than others, consider themselves more residents of Bashkortostan (37.3%), equally Russians and residents of Bashkortostan - 37.6%, more Russians - 21.5%, neither - 2, 4%, found it difficult to answer – 1.2%.
For comparison: according to the results of a 2011 survey by the Institute of Sociology of the Russian Academy of Sciences, those who feel more like residents of Bashkortostan among the Bashkirs were 25.0%, equally - 63.5%, more Russians - 10.0%, while the number of those who found it difficult to answer was almost did not change and amounted to 1.5% [Sociological answer..., 2012, p. 45].
It is also interesting that in a comparative analysis of surveys in 2011 and 2017, civic self-identification remained virtually unchanged among the Tatars of the Republic of Belarus, while among Russians, on the contrary, the proportion of those who feel more like Russians increased (from 40.2% to 59.1%). The latter can be explained by the fact that in the context of strengthening patriotic rhetoric, as well as processes caused by the growth of unitarist tendencies on the part of the federal center, the Russian republics naturally responded by increasing the share of those who consider themselves more Russians and, to a lesser extent, residents of their republic.
Thus, big picture regarding the current situation of Bashkir society is quite contradictory, since it indirectly indicates that, unlike the Russians and Tatars of the Republic of Belarus, a significant part of the indigenous population began to slowly drift in the opposite direction from the all-Russian civil project. However, at the same time, we see that at the same time among the Bashkirs the proportion of those who began to consider themselves more Russians increased (from 10.0% to 21.5%). Which is the other extreme, since the optimal state here can probably be considered when a person feels pride in both Russia and his republic. In general, it should be noted that the weakening of regional identity is in fact no less dangerous than its extreme manifestations in the form of separatism. Today, one of the side manifestations of this process can be considered an increase among the youth of the Republic of Belarus in the proportion of those who do not connect their future with it, as well as the steady trend of growth in the number of students studying outside the republic that has emerged in recent years.
All this is once again evidence that Bashkir society is internally split and cannot, at this stage, develop institutional mechanisms to solve its problems. And this is a very powerful destructive factor, since, according to A. Akhiezer, a divided society lives in a state of chronic inability to consistently overcome sociocultural contradictions, as well as acute conflicts that can ultimately lead to disaster [Akhiezer, 1991, p. 127]. One of the main conditions for overcoming negative trends should be, in our opinion, strengthening the work on the transition of society to a state of “dialogue mode”, including through the search for a complex balance between tradition and innovation, rural and urban, ethnic and civil. Consolidation of its various segments within the framework of the formation and strengthening of the Bashkir national identity; a new project that can not only create the preconditions for the progressive development of society, but also protect it from dangerous and unnecessary politicization.

Azamat Buranchin
Candidate of Historical Sciences, employee of the Center for Humanitarian Research of the Republic of Bashkortostan

Literature

1. Asylguzhin R.R. Processes of urbanization of the Bashkirs in the Republic of Bashkortostan // Panorama of Eurasia. Scientific socio-political magazine. 2014. No. 1 (12).
2. Akhiezer A. S. Russia: criticism of historical experience. T.1. M., 1991.
3. Burkhanova F. B. Marriage and family among the Bashkirs // Sociological studies. 2015. No. 8.
4. Valiakhmetov R. M. Dynamics and features of changes in the structure of the rural and urban Bashkir population // Tradition and tolerance: a problem of understanding. Mat. All-Russian scientific and practical conference. Ufa, 2012.
5. Vakhitov R.R. The national question in class society: ethnic classes modern Russia. M., 2016.
6. Drobizheva L. M. Theoretical problems of studying civil identity and social practice // http:// www.perspektivy.info/rus/gos/teoreticheskije_problemy_izuchenija_grazhdanskoj_identichnosti_i_socialnaja_praktika_2014-09-10.htm.
7. Lamajaa Ch. K. Archaization of society during the period of social transformations // Humanities: theory and methodology. 2003. No. 3.
8. Sociological answer to the “national question”: the example of the Republic of Bashkortostan. Institute of Sociology RAS. M.; Ufa, 2012.

State Budgetary Institution of the Republic of Belarus South-Western MCSPSD

department of a social shelter for children and adolescents in the Alsheevsky district.

“Introducing preschoolers to the culture, way of life, and traditions of the Bashkir people”

teacher Khismatullina G.M.

Ss. Raevsky

Participants: preschool group pupils

Project type: cognitive

Project type: long-term

Relevance:

A child is a future full member of society who will have to assimilate, preserve, develop and pass on further cultural heritage society through inclusion in culture, social activity and behavior.

Culture is like concentration human values transmitted from older generations to younger ones, remains understood by all people, regardless of belonging to a particular nation or social group.

Today it is becoming possible to actually implement a “connection of times”, to introduce various cultural elements into the upbringing of children. One of the important tasks of raising children is to introduce them to the spiritual sources of existence and develop interest in their roots. The preservation and development of the culture of each ethnic group is important for multinational Russia, because in modern society it is the ethnic group that is able to ensure the successful adaptation of the individual to the conditions of intense changes in the entire way of life.

The pedagogical aspect of culture is understood not only as the revival and recreation of the traditions of the Bashkir people, but also as the introduction of a new generation to the system cultural values people and your family. Probably the noblest path is the revival of forgotten national values. Fortunately, childhood is the time when a truly sincere immersion in the origins of national culture is possible.

Problem: low level of children's knowledge about the history, traditions and customs of the Bashkir people.

Goals:

Introducing preschool children to the system of cultural values ​​of the Bashkirs;

fostering a tolerant attitude towards other people.

Hypothesis: the development of interest in the culture and traditions of the Bashkir people will be effective if the following conditions are met:

creation of a development environment; conducting systematic introductions (training) using visual material;

Tasks:

To develop in children an emotional, active attitude, a real interest in folk culture Bashkir.

To acquaint children with the peculiarities of culture, life, traditions of the people (home, folk costume, national cuisine).

Enrich the intellectual, informational side of the child.

To develop an interest in independently making crafts that reflect the national art of the Bashkirs.

Cultivate respect for cultural traditions other peoples.

Forms and methods of work

Forms of work:

Direct educational activities;

Joint activities;

Independent activity;

1. Artistic, didactic and constructive games (study of the external and internal decoration of a Bashkir home, decorative design of household items and utensils, national men's and women's clothing, costumes of warrior warriors).

2. Acquaintance with the traditional way of life of the Bashkirs, with the peculiarities of preparing and holding holidays. Parents attending events: holidays, theatrical performances, holiday concerts, evenings of leisure.

3. Artistic and productive activities: making gifts for the holidays; practical classes in handicrafts.

4. Use of role-playing, directing, theatrical and didactic games in the classroom.

5. Introduction to Bashkir folk outdoor games, oral folk art,

6. Use of new pedagogical and health-saving technologies.

For the successful implementation of the project, it is necessary to create conditions for the formation in children of a holistic perception of the past and present of their region, comprehension of their place in it, awareness of their responsibility for it. This directly depends on the correct selection and application teaching methods:

1.Methods, which are based on the way of organizing classes:

Game (game motivation, surprise moments, didactic games, verbal, role-playing games);

Verbal (oral presentation, conversation, story, etc.);

Visual (display of illustrations, observation, demonstration (execution) by a teacher, work based on a model, etc.);

Practical (work according to instruction cards, diagrams)

2.Methods based on the level of activity of children:

Explanatory and illustrative – children perceive and assimilate ready-made information;

Reproductive – preschoolers reproduce acquired knowledge and mastered methods of activity;

Partial search - children’s participation in a collective search, solving the problem together with the teacher;

Research – independent creative work pupils.

3. Methods based on the form of organizing the activities of students in educational activities:

Frontal – simultaneous work with all children;

Individual-frontal – alternating individual and frontal forms of work;

Group – organizing work in groups;

Individual – individual completion of tasks, problem solving.

Implementation stages:

preparatory - collecting information from various sources on the topic; enriching and supplementing the developmental environment in the group, diagnosing project participants; drawing up thematic planning of events.

basic - carrying out activities in accordance with thematic planning; increasing professional competence by providing methodological support for project activities in a social shelter; involving parents in participation in events and project activities; exercising control over the implementation of the project.

final – final diagnostics, self-analysis, presentation of project experience.

Main directions in the work to implement the project

Educational area "Cognition"

development of cognitive interests, research and productive activities;

formation complete picture peace, expanding the horizons of children;

forming an idea of ​​what planet earth is, what kind of people live on earth, how they are similar to us and how they differ.

Educational area "Communication"

development of free communication with adults and children;

development of all components of children's oral speech (lexical side, grammatical structure of speech, pronunciation side of speech; coherent speech - dialogical and monologue forms) in various forms and types of children's activities;

acquaintance with Bashkir folklore (rhymes, fairy tales, proverbs, sayings).

Educational area "Socialization"

development play activity children;

familiarization with elementary generally accepted norms and rules of relationships with peers and adults (including moral ones);

the formation of primary ideas about society (the immediate society and place in it);

the formation of primary ideas about the state (including its symbols, the “small” and “big” Motherland, its nature) and belonging to it;

formation of primary ideas about the world ( planet Earth, the diversity of countries and states, population, nature of the planet, etc.).

Educational area "Music"

development of musical and artistic activities;

introduction to the art of music.

development of the ability to emotionally perceive music.

Educational area "Physical culture"

development of physical qualities (speed, strength, flexibility, endurance and coordination);

accumulation and enrichment of children’s motor experience (mastery of basic movements);

formation in pupils of the need for motor activity and physical improvement.

Educational area "Health"

maintaining and strengthening the physical and mental health of children;

education of cultural and hygienic skills;

formation of initial ideas about healthy life.

Educational area "Work"

development of labor activity;

fostering a value-based attitude towards one’s own work, the work of other people and its results;

the formation of primary ideas about the work of adults, its role in society and the life of each person.

Educational area "Safety"

formation of ideas about situations that are dangerous for humans and the natural world and methods of behavior in them;

introduction to the rules of behavior that is safe for humans and the surrounding natural world.

Educational area "Reading fiction"

developing interest and need for reading (perception) of books;

development of literary speech;

introduction to verbal art, development of artistic perception and aesthetic taste.

Educational area "Artistic creativity"

development of children's productive activities (drawing, modeling, appliqué, artistic work);

development of children's creativity;

joining fine arts.

Expected result : education of a free creative personality aware of its roots, national origins, traditions, customs, able to navigate modern world, live in peace and harmony with all peoples.

As a result of the project, students should know and name:

place of residence: republic, village; enterprises of the native village and their significance; symbols of the republic, capital, attractions, climatic conditions; flora and fauna; find major cities of the republic on a map, know environmental protection measures;

his nation, culture, language, traditions, is proud of his people and their achievements. Know the capital of your Motherland, know the flag, coat of arms, anthem of Russia;

name representatives of other nationalities inhabiting the Motherland. Respect their culture and traditions;

know the nature of the republic, its flora and fauna;

be able to admire nature and treat it with care;

national games, enjoy playing them.

By introducing children to the culture of our people and nationalities living nearby, we form their understanding of themselves and others as individuals.

This project will help to reveal to the child the world of national cultures, expand ideas about the way of life of the people inhabiting the Republic of Bashkortostan, their customs, traditions, folklore; on the basis of cognition, promote the speech, artistic, aesthetic, moral, emotional and social development of children. By introducing children to the culture of our people and the nationalities living nearby, we form their understanding of themselves and others as individuals.

Long-term plan for project implementation.

Literature used.

Sagitova Sh.H. Bashkir traditions - Ufa, 2004.

Gasanova R.Kh. Land of the fathers.

Program guide - Ufa, BIRO, 2004

Agisheva R.L. I am a Bashkortostan resident. - Ufa, BIRO, 2003

Molcheva A.V. Folk arts and crafts of Bashkortostan - for preschoolers. – Ufa, Kitap, 1995

Gasanova R.Kh. Ethnoetiquette. -Ufa, BIRO, 2003 (methodological recommendations)

8. Shitova S.N. “Bashkir folk clothing”, Ufa, Kitap. 1995

9. Bashkir encyclopedia. 2002 “Bashkirs. Ethnic national culture".

Zinfira Zinnurova
Consultation “Moral culture of the Bashkir people: past and present”

past and present.

Modern humanity lives in an atmosphere of unprecedented growth in the role of the moral factor. More than ever before, people nowadays resort to moral and ethical assessments, and this trend is increasing. It will not be an exaggeration to say that none of the global problems of our time, be it the problem of preserving peace, the problem of preventing environmental disaster, the problem of combating drug addiction and drunkenness, the problem of strengthening family and marriage relations, etc., can be radically solved without taking into account human factor, outside of moral and ethical education and moral education.

A little about the origins.

In the Turkic languages ​​there is no unambiguous concept that arose on their own basis "morality" With the advent of the Arab-Muslim culture to many Turkic peoples the concept has also penetrated"ehlak", denoting morality.

IN Bashkir language, the concept of akhlak - morality penetrated from the Arabic language along with the Muslim religion. In the pre-Islamic period of history Bashkir instead of the concept ekhlak the word was used "yakshylyk" IN Bashkir epic legend"Ural Batyr" to the idea of ​​natural origin moral norms are mixed with pantheistic notes about the eternity of good.

It will always live

Made the world beautiful.

Decorating existence with beauty,

Whose name is good.

That is, goodness gives the world harmony and order, and through this makes it beautiful. Welcome to "Ural Batyr"- an omnipotent principle, dissolved in the entire universe. Good acts as one of the basic concepts moral consciousness Bashkir. The constant companion of good in epic tales is evil, although they always coexist together, but good is stronger than evil. This is the historical optimism of the legend "Ural Batyr" Worthy of a hero Bashkir It was considered to consume the meat of a large animal. The following proverb still exists today: "kosh atkan Yalsymas:» (“A bird hunter will never be out of need”) Bashkir The epic condemns cruelty in the treatment of animals, thereby promoting humanism. The ban on cruelty in handling a horse was in the Bashkirs' past, like other nomads, is quite widespread. IN people to this day there is a saying “Atty sybyrtky menen kyumayzar, holo menen kyualar” (Drive your horse not with a whip, but with oats) Through the behavior of heroes and their assessment, one can extract information not only about positive moral values, but also about negative ones. moral phenomena who are subject to ridicule and negative evaluation. So, in "Ural Batyr" human sacrifices in honor of the sky god Tengri, the killing of newborn girls are condemned, ridicule of women who gave birth to girls, etc. is negatively assessed. d.

The most ancient moral norms and ideas on the basis of which the process of further moral development of the Bashkir people, were following:

1. There is good and evil in the world, between which there is a continuous struggle. Good sooner or later defeats evil. Good must be answered with good. Good is associated with creation, and evil is associated with destruction. “The evil one rejoices by destroying, the good one by creating”- reads folk proverb.

2. Anthropomorphization (humanization) life of nature and animals, endowing living beings with moral qualities - this trait public consciousness Bashkir was one of the dominant ones for many centuries.

3. The moral phenomenon of respect for elders and respectful attitude towards them. What is noteworthy here is the appeal of the Urals in the legend "Ural Batyr" To people before death:

Honor the elder in years,

Do not neglect his advice;

Honor the younger one for his youth (him,

Do not deprive yourself of your advice.

4. The emergence of moral reflection, as evidenced by the choice of the Urals at the crossroads (like Ilya Muromets in the Russian epic epic "Ilya Muromets") further route. The Ural chooses a path associated with great hardships.

5. The emergence of the idea of ​​self-worth person: it is valuable not only for utilitarian reasons, but also as an experiencing and thinking object, that is, it is valuable in itself. "Ural Batyr" rejects human sacrifices, condemns the ridicule of women who do not give birth to boys.

From all that has been said, it follows that the foundations have been formed moral culture of the Bashkir people in the pre-Muslim period of its history.

Level moral culture of the people measured not only by patriotism, but also by the ability to see one’s own shortcomings and recognize other ethnic groups (regardless of their numbers and length of history) as subjects moral life, bearers of human morality.

Problem moral Education in the broad sense of the word is one of the problems posed by the entire course of human development. Any era in accordance with its specific socio-economic and cultural development, dictates the need moral education and formation culture of behavior. Children are the pride of their parents. Everything about them is sweet and dear to them. But they didn’t always think about the fact that the attractiveness of a child is not only in the beauty of his appearance, the main thing is in something else - how does a growing child behave? How do you behave in public? What are his manners - facial expressions, gestures, movements, posture? It happens that even well-educated people do not always look well-mannered, because they have not developed basic norms in themselves culture of behavior, so questions moral Raising children is the most pressing issue in our day. Is it necessary to list all the troubles that are caused by human indifference, cruelty, emptiness of the soul, indifference, deafness of the heart and mind. From the loss of morality, conscience, from arrogance and rudeness, society has already had enough suffered a lot. Be cultural, educated is not the property of a select circle of people. Becoming a harmonious person, being able to behave with dignity in any environment is the right and responsibility of every person. With rules good manners it is necessary to introduce children from an early age and continue throughout childhood. Building on previously acquired skills by children cultural behavior(in the form of manifestations of politeness, attention and sympathy for peers and adults, basic skills of providing assistance, friendly forms of communication, etc., you need to learn to understand the meaning and significance of certain rules of ethical behavior of a person, and to reveal them in an accessible form. This implemented in special classes in senior preschool age. Task moral education is to ensure that universal moral values (duty, honor, dignity, etc.) should become internal stimuli for the development of the emerging personality. Therefore, the topic is very close to us and relevant in present time.

Literature used:

1. D. Zh. Valeev “ Moral culture of the Bashkir people: past

And present» Publishing house "Kitap" named after Zainab Biisheva, Ufa-2010