Buryats, settlements and dwellings. Presentation "yurt - the national dwelling of the Buryats"

The settlements among the Buryats were settlements, which were called isle(a group of yurts or houses, an ulus, a rural community). This word also included such concepts as family, yurt, house; neighbors, residents of the same community.

Among the Ida Buryats, when designating larger settlements, the word ail was used in combination with the word tiirgen (ail tiirgen - village, village). Small small villages were called nougat(lit.: meadow, place). Settlements of the farm type, uniting several consanguineous families, were designated by the word hurricane(relatives, relatives). They received their names by the name of the once living or living elder of the family-related group: Olzoy urag, Batuu urag. Often "hurricanes" were part of the isle, forming a kind of islands, areas. Zaimki (Buryat, zaimha) appeared among the Buryats in the 19th century. in connection with the development of agriculture, under the influence of the Russian population. Some of them eventually turned into permanent settlements, relatively sparsely populated, in which the poor and laborers lived mainly, who were obliged to perform various agricultural works. In official Russian documents and scientific literature of the pre-revolutionary period, all Buryat settlements, with the exception of zaimok, were designated by the Turkic-Mongolian word ulus (Mikhailov. 1993. S. 36-37).

There is an opinion that among the Alar Buryats, it was winter roads that appeared in official documents as settlements - uluses- with their own names: Alyats, Sholots, Alar, etc. Letniki, as a rule, did not have certain toponyms and were called "letniki of such and such an ulus. For example, Khuteshy zuhalan - pilot of Khuteskha ulus, Badarkhani zuhAlan- pilot of the Badarkhan ulus (Basaeva. 1993, p. 59).

The Mongols have the name of the settlement - hot isle - impossible without a clue well-tug - territories with a source of water, grass and fuel, that is, that which ensures the vital activity of a nomadic society (Tserenhand. 1993. S. 27-28). Buryats have a word newtag means "native place, native camps, homeland, native ulus".

The Buryat settlements were divided into winter settlements according to seasonal and economic characteristics. (ubelzhen,hyp), summer (zuhalan, nazarzhan), autumn (namarzhan). Keeping livestock in different seasons in different places made it possible to use the available pastures and grasslands in the most rational way. Each clan or ulus had a certain native nomad camp (nutag), the right to use which was inherited. The place for the winter road was chosen especially carefully, since it was the main and permanent place residence, where property and inventory were concentrated (Asalkhanov. 1963, p. 47). They tried to locate winter settlements in places protected from the wind and having water supplies. Winter roads of the Alar Buryats, called hyp, were located near hills and forests that protected from the cold northern winds, close to hayfields, and later arable land. Permanent dwellings with all outbuildings were built here, Buryats lived here from 8 to 9 months a year, that is, winter roads were the main residential and economic centers (Basaeva. 1993, p. 59).

Aginsk Buryats, according to L.L. Linhovoin had winter and summer camps, but there were no compact settlements. It was rare to find two yurts standing side by side. Usually they were located at a distance of one or two, four or five, or even ten kilometers. In winter, they lived in places protected from the winds: at the foot of the mountains, in the forest, in the valleys and ravines (Linkhovoin. 1972. S. 19-20).

The summer settlements of the Buryats were located on free pastures close to water and salt marshes, located in ventilated, cool places to avoid disturbance from gadflies, mosquitoes and midges. Letniki, located a few kilometers from winter estates, were sufficiently removed from irrigated hayfields to avoid damage. (iron) and fields sown with bread and other crops, which were always near the winter roads.

I.A. Molodykh and P.E. Fists were recorded at the end of the 19th century. these features of the Buryat settlements. Commenting on the photo they took of a Buryat summer camp in the Gorkhon area of ​​the Tunkinsky department, they wrote that the summer camp was located 10 versts from their winter road. The nature of the terrain both near the letniks and near the winter roads is the same, taiga, but around the letniks all free from the forest and convenient places are occupied by pastures for livestock, and around the winter roads - by arable land. Further, they noted that in areas with a steppe character, the distribution of summer and winter dwellings is completely different. On the plains and in the steppes, summer camps are usually located along river valleys, along wide valleys, near salt marshes, and winter roads near mountains or forests where arable land is located. (Young, Kulakov. 1896, p. 5). Autumn gardens were located in cool places rich in pastures and hunting grounds.

Families that roamed together took turns grazing livestock on letniki, collecting separately a herd of horses, a herd of cows and a flock of sheep. In addition, they jointly carried out labor-intensive work, such as migration, felt production, sheep shearing, shearer training, etc. So, for example, migration from winter estates to summer estates was carried out simultaneously by the entire ulus, and only the most necessary things were transported to the letniki, where old people, women and children usually lived in the summer. Migration from winter roads to summer camps was carried out in an organized manner. A whole convoy of carts loaded with household utensils, clothes, bedding and household items related to milk processing was moving along the path to the letniki. This procession was recorded in the 19th century. in the photograph taken in the Elantsin department (Young, Kulakov. 1896. S. 198).

The seasonal migration from the winter road to the summer road and back was perceived by the Buryats as an important event and prepared for it like a holiday. It is known that two of the three main tailguns that exist were timed to coincide with the time of migrations: spring - for summer camps, autumn - for winter roads. It is also important that the sacred cult object of the baris is often installed on the nomadic routes from the winter road to the summer camp.

Over time, due to various historical reasons, there is a gradual reduction in the distances between winter estates and summer houses. At the end of the XIX century. in many tribal groups of the Alar Buryats, summer houses were located at a distance of 2-3 to 5-7 km from winter roads (Basaeva. 1993, p. 56). Nineteen farms of the Barda ulus of the Kapsal department moved to summer camps located 3 versts from winter roads and spent time there from spring to autumn. During mowing, part of the family returned to the winter roads to harvest hay on irons. Then, if the arable lands were closer to the winter roads, then the working part of the family again went into the winter road for the time of harvesting bread. But the property and livestock were still in the summerhouses. They returned to the winter roads only in the autumn, when pasture for livestock had already crept up in the summer roads, and all the hay was harvested and laid in the winter roads. Then the cattle finds better food in the winter roads than in summer houses: aftermath on irons and uncut grass on unfertilized hayfields. This feed is quite enough until, after harvesting the grain, the cattle can be released for stubble. (Young, Kulakov. 1896. S. 3).

There is an observation that the rich Buryats did not roam: they were tied to one place by a house, numerous household utensils, large stocks of bread; they were already accustomed to a certain kind of comfort, which was impossible to have in the summers. It was more convenient for them to live in two houses - part of the economy, livestock and workers were sent to zaimki, and they themselves remained on winter roads with the other part. Such Buryats, in addition to Russian huts, in which they lived in the winter, also had yurts with them, where, for a change, they moved for the summer. Sometimes they had yurts in summer camps, where they sent workers with part of their livestock to a public pasture. (Young, Kulakov. 1896, p. 8).

The Buryat winter settlements of the Cis-Baikal Buryats were for the most part groups of compactly built residential and outbuildings that made up separate estates. Each group of households consisted of families of close relatives (brothers) and their descendants and represented a separate family unit in the ulus. - hurricane, named after one of the ancestors: Bartantan (Vartanovs), Khalzuutan, Shabagaantan, etc. Each such unit or group of yards was separated from the other by several tens and even hundreds of meters, because each estate was surrounded by irons. As a result, all the estates in the ulus of the Alar and other Buryats turned out to be scattered quite arbitrarily over a large territory, without forming any rows or streets. Often, separate groups of estates, located on the outskirts of the ulus and quite remote from others, could be mistaken for a separate settlement. (Basaeva. 1993, p. 59).

T.M. Mikhailov noted that a characteristic feature of the Buryat settlements is their great dispersion: the Ida Buryats occupied almost the entire valley of the river. Ida, stretching for 80-90 km, as well as the land beyond. This is due to the nature economic activity: traditional semi-nomadic extensive pastoralism required large grazing and hay lands. To this was subsequently added the ever-increasing need for arable land. (Mikhailov. 1993, p. 39).

Describing the Buryat winter road of the late XIX century. I.A. Molodykh and P.E. Kulakov wrote: "Looking at the estate of the Buryat economy - two or three Russian-type huts, several yurts for people and livestock, several barns, clean flocks, extensive irons, large luggage with bread - you imagine not an ordinary peasant economy, but a small landlord, supported by hired, and not by their own labor" (Young, Kulakov. 1896, p. 117). Then they continue the description: “There are usually two Russian huts on both sides of the courtyard - one is larger and cleaner, the other is smaller. The large hut is often empty, it is not even heated and people move into it only during holidays or to receive guests. the whole family crowds in one hut. Behind the huts there are barns, next to them there is a yurt - a cookery (for cooking and cooking tarasun) and a yurt-barn (for storing meat, flour, frozen milk, etc.). maintenance of dairy cattle, flocks and yards for the rest of the cattle. And even further, behind the cattle yards, there are barns and rigs, and next to them are stacks of unthreshed bread and straw germs " (Young, Kulakov. 1896. S. 117-119). Their observation is important, which fixed the fact that there are also residential yurts near winter roads, where Buryats move in spring before moving to summer camps and in autumn after returning from summer camps during hay harvesting in irons. (Young, Kulakov. 1896, p. 119). In another place, they notice that they settle in such yurts in the fall before the cold, until the houses are heated. (Young, Kulakov. 1896, p. 116). Yurts were also used to perform shamanic rites.

The Ethnographic Museum of the Peoples of Transbaikalia recreates an objective picture of the traditional life of the Buryats. This is evidenced by the winter estate of a wealthy Cis-Baikal Buryat, who, in addition to cattle breeding, was also engaged in commercial farming. (Zhambalova. 1999a. S. 37^10). The estate consists of two houses and a wide farmstead with numerous outbuildings. The entire complex was taken out of the village. Kharets of the Irkutsk region, it dates back to 1900.

A residential four-walled house is cut down "in a paw" of twelve strong crowns, it has a cut, forming a cold vestibule with a staircase leading to the attic. A high single-flight porch, the roof, continuing along the facade of the house, forms a kind of open terrace with a front exit to the street, which has a colorfully carved canopy. The house has six windows with jambs and architraves and double-leaf carved shutters.

The second house is four-walled, cut down "in a paw", has an extension where a cold entrance hall, a closet for storing food and a covered porch with a small gallery - a balcony or a walkway are located. The porch is decorated with carved pillars - balusters, it has elegant railings.

The peasant farmstead contained a whole complex of buildings necessary for a large farm. In a wide spacious yard up to the second residential building, buildings stretch one after another from left to right, forming a "verb" (L-shaped): an eight-walled wooden yurt, a canopy, a four-walled yurt, a barn, a barn, a large barn. In the eight-walled yurt, they were engaged in the processing of livestock products, therefore, an apparatus for obtaining (distilling) milk vodka is installed above the hearth. To the right of the entrance there are wooden and leather utensils necessary for milk processing. To the left of the entrance, along the walls and on the floor, there are sheepskins that are already completely dressed. Under a canopy there are leather grinders and other tools for dressing leather and fur. The four-walled yurt is residential, they lived in it in spring, summer, autumn.

It is important to note that these houses are oriented to the street, as opposed to traditional buildings oriented with doors to the southeast. Over time, the principle of Buryat buildings has changed. So, for example, in the estates of the old type, a residential building was placed inside the courtyard, if on the street, then with windows into the courtyard. At the end of the XIX century. the house is already being placed with windows on the street, and in the courtyard there is a so-called winter hut, a house for household needs (Young, Kulakov. 1896. S. 116-117).

All the materials cited about solid winter estates undoubtedly belong to the second half of the 19th century. Study of the dynamics of life of the Olkhon Buryats in the 19th century. according to the materials of the steppe duma showed that for 73 years, from 1815 to 1888, the population of the department increased by 1801 people, the number of settlements increased sharply in the 70-80s of the XIX century. - from 26 to 76, including, apparently, settlements of settled foreigners, and letniki, which were not previously included in statistical reports. The number of logged houses, which did not exist at all before, except for public buildings, from 158 in 1867 increases to 1412 in 1884 (Zhambalova. 2000, p. 55).

As for construction innovations, it was noted that with the advent of Russian-type houses, the Buryats continued to keep yurts as stationary dwellings on summer houses and in the courtyards of winter estates. Many houses in the suburban and central areas of the Buryat settlement sometimes surpassed the quality of the dwellings of Russian peasants. Among the Buryats, who were deaf, remote from the center of the villages, of course, they were more modest.

K.D. Basaeva, exploring the settlements and dwellings of the Alar Buryats, comes to the conclusion that the improvement in the quality of winter uluses is explained by the development of agriculture and commodity-money relations. Indeed, for many groups of Buryats, including the Alar ones mentioned above, this is associated with the development of arable farming. However, this trend of total construction of Russian-type houses is typical for all Buryats in the last third of the 19th century. Regardless of the intensification of agriculture as an industry Agriculture. The development and deepening of commodity-money relations was based not only on agriculture. Not only grain, but also livestock products became a commodity. I.A. Asalkhanov drew attention to the fact that it was economically profitable to keep cattle and that carting, carpentry and other activities provided a significant income at that time. During this period, among wealthy householders, there are a large number of cattle breeders, shopkeepers, usurers, keepers of drinking establishments, etc. (Asalkhanov. 1963. S. 264-265, 280).

M.A. Krol associated the period of capital accumulation with the appearance of enlightened Buryats living in good houses with great surroundings (Crawl. 1896. S. 10, 12, 22). The activation of commodity-money relations contributed to the deepening of contacts of the Buryat ethnic group with Russian and urban cultures, and also provided financial opportunities for the implementation of perceived innovations in everyday life and culture. Undoubtedly, the changes that took place in the second half of the 19th century affected both the Buryats of Cis-Baikal and Transbaikalia, they were positive, and above all in terms of improving the quality of life.

Each ulus had its own letnik, and large ones had two or three. Unlike winter roads, they were quite compact settlements, where the ancient original ethnic coloring was relatively steadily preserved - a certain pattern in the location of buildings. The main and even the only type of dwelling on summer houses among the Cis-Baikal Buryats of the 18th-19th centuries. there were wooden four-, six-, octagonal yurts (ger) permanent type. All yurts were facing the southeast. (Urda). The winter houses had the same orientation, so that a traveler entering the ulus from the south side, according to K.D. Basaeva, all the estates met with their facade.

The yurt of the eldest, honorable person in the clan or family was placed in the foreground of the letnik on the right, and the yurts of his brothers and sons were placed to the left of it and behind in order of seniority. Often they were enclosed by one fence and formed one common yard. Several of these courtyards made up a summer settlement zuhAlan. By the beginning of the XX century. this tradition among the Alar Buryats has weakened somewhat (Basaeva. 1993. S. 56-57). This type of settlement has been preserved to this day among the Transbaikal, in particular the Kizhinga Buryats.

Some letniki had public wells, cellars and ovens for baking bread. One common tannery was usually installed on two neighboring yards. (eryulge), on which women, having cooperated, dressed skins. Sheds for calves were built on the summerhouses (Karabsha). Researchers who directly observed the life of the Buryats at the end of the 19th century wrote: “In the summer houses of the Buryats, one can find the following buildings: an ordinary residential yurt, a cookery yurt, and a barn yurt, where household and food supplies are stored. In many summer houses... cellars are arranged , stuffed with snow in winter ... there are ... still separate broken ovens for baking bread. These ovens are both private and public. As an obligatory accessory of letniki, one must also point out "arangu" - the building on which the ars is set up for drying, dairy food is Buryat. In addition, there are small sheds and pens for livestock in the summer houses" (Young, Kulakov. 1896, p. 6).

At the entrance to the fence or in the middle of the yard, not far from the yurt, a hitching post was placed serge, which, in addition to being functional, also had sacred meaning. The single settlement complex included nearby places of worship: both for public prayers barisa for private sacrifices, revered trees, stones. Some of them had an ulus meaning, others had a generic meaning, and others had an intergeneric meaning. (Mikhailov. 1993, p. 40).

Apparently, the specificity of the Buryat society, noted at the beginning of the 20th century. B.E. Petri as a generic isolation has survived to the present. At one time in the first half of the XX century. due to the enlargement of villages, which was another stage in the transition to full settled life, people gathered from nearby uluses and formed villages of a new type. Among the Olkhon Buryats, these are the villages of Shara Togot, Tonty, Anga, Alagui, etc. As a whole, they constitute a single modern rural community, at certain moments of life, associated with its sacred sphere, they are grouped in accordance with ancestral roots and former ancestral territories. Despite territorial unity, they hold all tribal and religious events separately. (Zhambalova. 2000. S. 274-288).

Round felt yurt (huh ger)- a classic dwelling of nomadic pastoralists of the dry steppes - was widespread among the Trans-Baikal Buryats. The question of its existence among the Cis-Baikal Buryats remains open, since despite repeated references in the literature about their existence in the 17th-18th centuries. in the western part of the ethnic territory of the Buryats, there is a special opinion that the development of dwellings among the Cis-Baikal Buryats proceeded directly from conical bark and birch bark dwellings or covered with animal skins (buheg) to wooden buildings. This point of view is based on the materials of M.N. Khangalova (Basaeva. 1984. S. 109-124).

The first mention of felt yurts among Cis-Baikal Buryats is found in the travel diary of N. Spafariy (1675), who, speaking about the life of Western Buryats, limited himself to the remark: "the brothers have felt yurts." We find the next mention by L. Lange, who, marking his arrival in the Bratsk prison, wrote in his diary: "... in the vicinity of the prison, fraternal Tatars live in felt yurts" (Girchenko. 1939, p. 9). I.E. Fisher, who traveled in 1740-1746, wrote in Siberian History: “The Buryats living in the northern parts of Lake Baikal build for themselves, contrary to the custom of other Kalmyk and Mongolian generations, wooden hexagonal huts for one model, and at the same time they did not cancel their old Mongolian felt wagons, which, taking off, are transferred from place to place" (Girchenko. 1939, p. 15).

The felt yurt, warm in winter and cool in summer, allowed the nomads to move with their herds “following the grass and water”, making optimal use of the pasture during all four annual seasons. From the wool of sheep, the nomads received "building" material - durable porous felt - reliable light walls. From a dry light tree, willow, its structural parts were prepared. The dwelling of the nomads was comfortable, so the round shape made it possible to make the most of all the space. The sun from above illuminated the inside of the yurt, the boundless steppe surrounded it from the outside.

The basis of the felt yurt was vertically sliding lattice installed walls (khana) from willow rods fastened crosswise with leather straps. The movable mount made it possible to fold them compactly for transportation during migration. The spherical shape of the roof was created by long thin poles. (unyaa) at one end tied to the lattice wall, and at the other end inserted into the holes of the upper ring of the roof of the yurt (toono), which supported two racks (bagana). This original frame was covered with felt.

The yurt was installed in the following sequence. First, they put gratings in a circle, then the men entered the circle and lifted the upper ring on the pole, into which the women inserted the poles, orienting it with the main crossbar. (Goal) along the west-east line, and the second line north-south. Between the two end bars, a door was hung in a wooden frame. The resulting skeleton was tied on the outside with hair ropes, then covered with specially cut felt tires and tied with hair ropes on top. A quilted felt cover was lowered over the door. The entrance to the dwelling was facing south. All wooden parts of the yurt are painted red and decorated in places. bright colors. The centuries-old evolution of a nomadic dwelling has developed its clear proportions and rules for assembling and disassembling (Zhambalova. 1999a. pp. 42-45).

Materials L.L. Linkhovoina (Linkhovoin. 1972. S. 20-23) make significant additions to the description of the design features of the felt yurt. He notices that the walls (khana) are of three types: zaydan khana with large grid cells (14-15 cm), tulge khana(10 cm), khurgan khan with small cells. The number of walls in a yurt is also variable, there are 6, 8, 10 of them. (tuurga), there are only four of them, they are hung on the skeleton of the yurt in a certain order: first they close the southwestern, then the southeastern sides of the walls, the rest are laid so that their ends press down the ends of the first two. After that, two ceiling felts are thrown (deeberi), narrow at the top, wide at the bottom, their top and bottom are semicircular in shape. First, put on the front felt, and then the back. The best wall and ceiling felts go to the north side for wind protection. The rear ceiling felt has three long ropes on both edges, which were stretched crosswise through the front deebury and tied to the bottom of the wall bars. It was supposed to first stretch the ropes of the right side, and then through them on the left, just as the left half of the Buryat clothing should go to the right. A felt-covered yurt was girded with belts twisted from hair. (boohe), or flat belts sewn from fine hair twine (hoshlon). Belts were stretched along the top and middle of the felt walls and tied at the ends to the door frames. The lower edges of the felt coverings did not reach the ground by 15-20 cm. The lower part of the wall (hayaa) covered with special felt tapes (hayaabshi), which were three or four. As needed, they were either stretched or removed. In winter, to warm the yurt hayaabshi filled with dry manure. In warm weather, the corner of the back felt was lifted up and put into the belt of the yurt to keep it cool. For the stability of the yurt, its lattice base was pulled over with a rope stretched from the right door jamb to the left. Upper opening of the yurt (toono) closed with a hexagonal felt cover (urhe), to each corner of which long ropes were sewn, five of them are pulled on the wall (tuurga) and ceiling (deeberi) felts, and the ends are tied to the bottom of the lattice. With a rope sewn to the front corner, close and open the cover of the upper hole.

Most of the Agin Buryats covered their yurts with double felt. At the beginning of the XX century. felt yurts were slightly modernized: part of the upper opening of the yurt began to be covered with a glazed frame, since stoves were heated instead of a hearth. On the southwestern side of the yurt, small windows began to be cut next to the door.

One of the features of the yurt is that it can serve as a kind of sundial and compass. A sunbeam, entering the yurt through the upper circle and sliding along the gratings of the wall, makes it possible for its inhabitants to accurately determine the time of day. Another feature of the internal layout is that its functional areas correspond to certain animals, interconnected with the 12-year cycle of the ancient calendar of nomads. (Maidar, Pyurveev. 1980. S. 17-18).

It should be recalled here that in all traditional cultures, the dwelling was an image of the Universe. The opposition of the upper and lower worlds largely determined the organization of the vertical structure of the dwelling. The roof of the yurt correlated with the celestial sphere. The smoke hole served as a kind of door to the beyond. Along with vertical division, the living space had a well-developed horizontal structure. The hearth - a symbol of well-being and the keeper of the life of the family - is the sacred and semantic center of the dwelling, which determines its organization. Behind the hearth opposite the entrance is the most honorable place, there is a shrine (gungarba, burkhanai shire) with attributes of the lamaist cult, as well as chests (uheg, abdar) with family heirlooms and valuables. To the left of the entrance, a saddle, horse harness, hunting equipment (a symbolic male half) are stored, higher, closer to the hearth, there are places for honored guests. To the right of the entrance on low cabinets (ergeneg) crockery and other utensils. A little higher is a wooden bed. Here is the place of the hostess (symbolic female half). The "height" count comes from the entrance, which is conditionally considered the "lowest" place. According to the ideological principles, the male side was considered the upper, right side, and the female side was considered the lower, left side. The space at the entrance was occupied by socially inferior people of this society.

In front of the yurt there was an important object - a hitching post (serge), in addition to a utilitarian purpose, it personifies the world tree. Hearing the approach of the rider, the owner went out to meet the guest at the hitching post and, seeing him off, walked with him to her (Zhambalova, 2000. S. 45-46).

Alar, Tunkinsky, Zakamensky Buryats called a wooden yurt ger, Ungin, Bokhan - bulgahaan; Verkholensky, Olkhonsky, Kachugsky - hure (Basaeva. 1993, p. 78).

For the manufacture of wooden yurts, the Cis-Baikal Buryats used larch and pine forests, they built it with the whole family: each relative considered it his duty to participate in the construction of a new yurt. Within one day, they managed to raise the log house and put up poles, the rest of the owners completed the construction themselves. In the evening, treats were exhibited, so the construction of the yurt was a kind of celebration.

Yurts were built with four, six and eight walls. In the middle of the yurt, four supporting pillars (teengi), which were connected by transverse horizontal beams (harasa) forming a square frame that served as a support for the roof. If the door was facing southeast (urda), then directly to the east from the center of the yurt they put the so-called women's or household pillar. The places of other pillars were counted from it.

Around these pillars, in accordance with the number of walls and the size of the yurt, larch logs were laid as a foundation in one or two rows, which were called gazarai modon(lit.: "earthen logs"). In eight-walled yurts, four walls are load-bearing: southeast, northwest, northeast and southwest, and the remaining four were considered intermediate (unilen khana- lit.: "orphan wall"). Sometimes foundation logs were placed just under these main walls. The corners of the erected walls were cut "in the paw", or "in the oblo" or "in dir". The logs were fastened with wooden pins. The inner side of the walls was smoothly planed. The roofs were conical and multi-layered. The number of slopes corresponded to the number of walls. The construction of the roof was carried out in a certain sequence: they started from the front, southeast side, then moved to the northwest, and only after that the sides were covered. A square hole was left in the middle of the roof (urhe). Having laid a plank covering, a larch bark was laid on top of it. (holtohis he), which does not pass water and does not rot. Sometimes it was replaced with birch bark. On top of this layer, earth was poured or sod was laid. The steepness of the slope was 30-35°; at a lower angle, the exit of smoke from the yurt was difficult. With a larger slope, there was no smoke in the yurt, but it was cold.

Three stones were placed in the center of the yurt (dule), on which a cast-iron boiler was placed. Of the three stones, the northwestern one was considered the most sacred. The earth around the hearth was rammed, and the space around it had a wooden floor. The floorboards were laid around the hearth along its edges, since it was considered disrespectful to the owner of the hearth to direct the ends of the boards to the hearth. In those places where it was impossible to do this, they were framed along the edge with transverse boards.

In the utility part of the yurt, to the right of the entrance, near the shelves that were installed along the eastern and northeastern walls, part of the floor was left uncovered with boards; here, on the ground in the coolness, jars of milk were placed. Prosperous Buryats built an extension from the northeast side with an exit from the yurt. It kept stocks of food and utensils. There was also a cellar, which was filled with snow in winter. (Basaeva. 1993. S. 80-82, 83-84).

In the internal planning and decoration of the wooden yurt, the semantic division of its internal space was also observed. The round dwelling of the Buryats was conditionally divided into several functional parts, which streamlined the entire interior space of the yurt and made it possible to use it most appropriately. These invisible dividing threads stretched from the hearth. Behind the hearth, in the northwestern part of the yurt, there is a place of honor (hoymor). The southwestern part of the yurt, located to the left of the entrance - the clean half (baruun tala), the best decoration of the yurt was located here: iron chests on stands, bedding in them, a wooden sofa covered with a rug of skins, a table. In this part of the yurt, saddles and harnesses, sacred elements are placed. menswear(hats, sashes, knives, etc.), a gun, bow, arrows, hunting trophies are kept. Here hang the sacred objects of the Buryat shamanists - ongons, images of patron spirits of the family. East side to the right of the entrance (zun tala) was intended for business purposes. There are wooden utensils on massive wooden shelves built into the walls of the yurt. The dining table takes its place. There are usually leather seat cushions around the hearth on a wooden floor. The sleeping places of the family members were located near the western wall, they were curtained with a cotton canopy (Zhambalova. 1999a. pp. 33-35).

The chimney was revered as one of the sacred parts of the yurt: it was believed that through it happiness enters the yurt, through it the family is connected with the celestial deities, who through it see everything and influence the well-being of the family. Therefore, at the wedding, during the consecration of the new yurt and the new hearth, they sprinkled the ancestors and deities through the smoke hole, threw sacrifices into it, including pieces of meat and fat, accompanied by good wishes and opened the way to happiness. The hearth was a sacred place: the owner of the fire lived in it, the keeper of the well-being and happiness of the family (Basaeva. 1993. S. 82-83).

B.E. Petri at the beginning of the 20th century. wrote about the Buryats: "... now they live in spacious and high huts of the Russian-Siberian type, dapper looking out with their carved platbands windows and shutters, always painted in White color. Next to the huts there are yurts, one or two near each. (Petri. 1925, p. 44). Of course, the houses of the Buryats, which became widespread in the last third of the 19th century, were different depending on the condition of the owners. The huts of the poor were small, with a single or gable roof made of shingles, on top of which sod was often laid. These huts were single-chamber with two or three small windows. These, apparently, were the first huts built by the Buryats. The next type of hut was a more spacious dwelling measuring 2 x 3 or 3 x 4 sazhens with gable roof from tesa or drapery, with a passage and a porch, with four or five windows. Such houses became widespread among the middle class Buryats in the second half of the 19th century. By the last quarter of the 19th century wealthy Buryats increasingly began to build spacious houses 5 x 6 or 6 x 6 sazhens with high ceilings, with a hipped roof, with a vestibule and a high porch. Such houses had six or seven windows with carved platbands and shutters: three windows overlooked the front (southeast) side, two or three to the southwest and one to the northeast side. (Basaeva. 1993. S. 68-69).

The hut or house of the Alar Buryats was called sool, among the Osin, Ungin, Bokhan Buryats - tour. Timber for the house was usually harvested in mid-June, when the trees were full of juice. Felled trees were taken out of the forest in winter or in early spring. Then it was kept for another two or three years until completely dry. Only such a forest was considered durable, suitable for construction. There were thick logs on the walls. With inside they were hewn and planed, and the floor (oer) and ceiling (athuh) they were made of thick chopping blocks, which were also smoothly hewn. Matitsa was called nurgan modon. Window (shabaagar) cut through from the sunny side.

The interior layout of the houses was traditional. At the northeastern wall, a stove was placed with the mouth to the windows. She was in care. In every Buryat house, in addition to the Russian stove, there was a special stove with a cauldron (malkhan) for cooking. She was attached to the Russian stove, they had common chimney. The space to the left of the stove was considered an economic part of the dwelling; kitchen utensils were placed here. Utensils were placed on the pole behind the malkhan, and a tub of water stood on the floor. There were shelves for dishes or a cupboard on the wall. Corner cabinets with doors were popular, in which factory dishes were displayed.

On the other side of the furnace, along the northeast wall, there were beds, there could have been a cradle. This part was hung with a canopy or fenced off with a wooden partition. This is a place for young owners. The beds of the elderly were placed near the front door. The right front corner was considered honorable, there were benches, a table, wooden sofas along the walls. It was customary to cover beds and sofas with carpets (hubsar), sewn from skins of horses, sheep and goats. Flat seat cushions were placed on chairs, stools and benches. (huudal), stuffed with wool. These products were beautiful and decorated the dwelling. Wealthy Buryats furnished housing in an urban manner.

L.L. Linkhovoin writes that in the Aginskaya steppe at the beginning of the 20th century. huts were a rare occurrence: "Only in 1909-1910 did miserable huts about 4 x 5 m begin to appear ... with two or three small windows ... In all of Are, before the revolution, there were hardly more than two dozen buildings that could be they belonged to the noyons, and even then to those who had some kind of education. The kulaks, regardless of the degree of wealth, were usually content with simple huts. In the summer, people lived in wooden buildings built of planks or logs sawn in two they had no ceiling, no floor, no windows... Many people built small barns on winter roads. In addition, there were mobile barns on wheels" (Linkhovoin. 1972. S. 25-26).

The Ethnographic Museum of the Peoples of Transbaikalia presents the house of the Transbaikal Buryat from the village. Arbizhil of the Zaigraevsky district, it dates back to 1912. The house is log, cut "in the paw", has a double floor, as evidenced by two-row air vents. The gable roof is built on nails. Another five-walled hut was attached to this house, cut down "in the paw", but the releases of logs were not cut down. It is lower than the first, has a separate gable roof. In the main chamber of this hut there is a living room, and the other is divided into three parts: a living chamber, a cold hallway connecting both houses into one whole, a closet is fenced off in the hallway. A covered high porch with carved railings and a canopy canopy decorates the house. In the first, big house five curly windows with five panes, with internal and external architraves, double shutters. There is one portage window in the back wall. AT small house three small windows with simple shutters, two portage windows in the back wall. This part of the house was built with deliberate carelessness, emphasizing its auxiliary, economic purpose.

The inner walls of the main house are smoothly processed, the natural honey yellowness of the clean wooden walls and floors give it a special flavor. The Dutch oven with the cauldron attached to it is pulled out, leaving a passage against the wall. These details are caused, apparently, by the desire of the Buryats to preserve, as far as possible, traditional norms of life even in the new conditions. And indeed, the decoration of the dwelling in all details corresponds to the interior of felt yurts. (Zhambalova, 1999a. pp. 50-51).

As can be seen, the settlements and dwellings of the Buryats, important integral life support systems, during the 17th - early 20th centuries. have undergone significant changes and to some extent were a reflection of the peculiarities of historical development and cultural contacts. The interaction of the Buryats with Russian culture had a huge impact on the development of winter settlements.

The transition to steppe nomadism did not take place immediately and not in all natural-geographical zones, so there were always opportunities for alternative development.

According to the settled tradition, types of stationary buildings also developed. So, for example, the dwelling of settled settlements evolved from semi-dugouts to larger buildings with a floor at the level of a shallow pit. Relatively unclear is the question of the stages of development of log buildings, such as two types of Buryat wooden yurts.

The technology of construction of log buildings was well known even to the Huns, who are usually perceived as pure steppe nomads. Although the Huns arranged log cabins only when arranging burials, the very fact suggests that log structures were mastered by them long ago, and, perhaps, were considered by them the heritage of their ancestors.

Written monuments mention log cabins in connection with the Alagchins of the Lower Angara of the early Middle Ages. This Mongolian-speaking ethnic group bordered on the Yenisei Kyrgyz, with whose culture it had much in common. The log yurts of the Buryats, which eventually replaced the previously widespread semi-dugouts, are probably related in origin to the Alagcha log cabins. The terminology of such buildings in the Buryat language indicates that they have a long history. Already in the first centuries BC, quadrangular log cabins with a pyramidal roof and a light-smoke hole at the top, apparently, were well known in Southern Siberia, in the territories of modern Khakassia and Tuva. Boyar painting from the Minusinsk region, dated to this time, depicts four such dwellings.

Up to ethnographic modernity, the Buryats built two main types of wooden yurts. The first one had supporting pillars - teeni and could be a square, six-, seven- or octagon in plan. At the same time, heptagonal yurts were built only on winter roads, but even there they fell into disuse at least one and a half to two centuries ago. Yurts with supports were common in the territories of the Western and, partially, Khori Buryats.

The second type did not have pillars, the roof was supported by special short brackets connecting different slopes. Yurts without teeni were built mainly by the Buryats of Zakamna. A special variant of a wooden yurt was a building with matitsa, a log connecting two opposite walls on top and serving as a support for a beam supporting the roof. This type is noted in the Osinsky district.

At the top of the yurt there was a square frame of haras, to which the slopes of the roof were reduced. The same frame formed a light-flue hole, which had a special cover on the outside, which could close the dwelling in case of bad weather.

True sonkho-type windows in Buryat yurts appeared relatively late and are believed to have been due to Russian influence. In other types of buildings, for example, in brick and adobe windows, windows were arranged from ancient times. The question of the design of the log cabins of the Dagurs, where the Russians in the region of the Eravna Lakes noted wooden yurts, remains open. Dagurs arranged windows in earthen and clay dwellings.

In earlier times, shagaabari slots were made in Buryat wooden yurts. In the cold they were covered with special inserts. In modern Western Buryat dialects, Shagaabari is called ordinary windows, but ethnographers suggest that initially they were narrow viewing slots or loopholes. They were arranged not for lighting, but for viewing and, perhaps, shooting through them. In any case, in the Ekhirite regions, the shagaabari probably really served as loopholes. There is a well-known example of a sudden attack by a Russian detachment on the settlement of the Ekhirite leader Sheptuhei (in Russian documents - Chepchugui), who successfully shot back with his eldest son, sitting in yurts. The source notes that Sheptuhei shot through the shells of the Cossacks, seriously wounded one of them, then the Russians set fire to the yurts, in which Sheptuhei and his son burned down.

The floor of the wooden yurt was covered with boards or chopping blocks. Shirdeg floor carpets were widely used. The walls were built in 10-15 logs, usually using pine, which was considered a "warm" tree. The roof was covered with larch, but in the rich houses of the Zakamensky Buryats, the lower layer of the roof was made of cedar. From the same trees they tried to knock together a door frame.

Wealthy owners built a wooden partition inside the wooden yurts, separating the bedroom from the rest of the space. In such a wall, two doors were arranged for the male and female half. Another habshilga partition was installed opposite the entrance, protecting the hearth from gusts of wind when the door was opened. In addition, the habshilga differentiated entry for males and females. Separated Yurts internal partitions were built mainly by the Ekhirit Buryats.

During the 19th-20th centuries, the wooden yurt continuously evolved, the Buryats began to build sheds in front of the entrance, which developed into an entrance vestibule or canopy, and utility rooms were added from the eastern (female) half. Gradually, yurts connected by passages appeared, forming something like a multi-room house. On the turn XX-XXI the next stage in the development of the idea of ​​a log or timber yurt began. Its properties, such as ease of construction, potential spaciousness, good illumination, have proved to be in demand in commercial construction. Wooden yurts began to be built as premises for shops, cafes, and hotels. The sizes of such yurts in comparison with the traditional ones have increased a lot.

In most cases, modern wooden yurts are built without teeni supports, which allows for maximum expansion usable space. Some have changed design principles. Although ordinary windows predominate in such yurts, they often do without them, arranging instead of the upper opening a modern lantern with glazing on each side, which gives enough light. Such lanterns sometimes look like smaller copies of the yurt itself with glass walls. In some cases, similarities of a wooden yurt are erected from other materials on the upper floors of ordinary brick buildings, thereby bringing ethnic flavor to the architectural appearance.

Mastering time and space, each nation, within the framework of the ethnic culture it created, created its own model of the world, developed over the course of centuries the most rational type of economy under the given conditions - nomadic pastoralism or settled agriculture, and the way of life directly arising from it.

The nomadic way of life has long determined the type of hermetically closed compact dwelling - a collapsible structure made of a lattice frame and a felt covering, round at the base and with a hemispherical top.

The size of the yurt corresponds to the scale of a person, interior layout takes into account the interests and tastes of its inhabitants, provides for household activities. The Mongolian name for a yurt is ger. The Buryat name for a felt yurt is heey ger, and a wooden yurt is modon ger. A yurt is a lightweight collapsible structure adapted for transportation on pack animals.

The structural volume of the yurt consists of 9 main parts. The skeleton of the walls is made up of interconnected folding wooden lattices, which determine the size and capacity of the dwelling. Each grating that makes up the common wall consists of flat laths superimposed on each other with an oblique cage and fastened with hair ropes.

Due to the fact that this design is compressed or stretched by an accordion, it was possible to reduce or increase the yurt to the required height or fold it during migrations. The hinged construction of the gratings of the walls provided such a lot important property yurts as earthquake resistance.

The skeleton of the roof of the yurt, forming a vault. Consists of planed poles - unyaa-flexible tree species that are stuck at the top in a special circle - toono- about a meter in diameter. The toono rim was made of birch, holes were hollowed out on it, for inserting pointed upper ends (unya), the number of which was usually made 60. The lower ends of the unya were fixed on heads ( tarhi) lattice-walls.

To give stability, two support pillars were installed ( teengi), the upper ends of which rested against the toono. Toono was divided by several poles diverging along the radius, which were called daagan(from the word daaha - to bear on oneself). Daagan was intended to maintain toono in bad weather and cold.

A long rope was sewn to each corner of the urhe tire, which was pulled along the felt roof and tied to the bottom of the grate. Light penetrated into the yurt through the toono, so with the help of a rope sewn to the front corner, the urhe was opened. In addition, the toono served as a chimney.

The lattice frame of the yurt was covered with large pieces of felt - tuurge Each is about 3 meters long. For antiseptic purposes, the felt was soaked in advance with a solution of sour milk with tobacco and salt and dried well. Hair ropes were fixed along the upper edge of the felt covering - zeeg.

Psole installation tuurge draped over deebury- two large pieces of felt, narrow at the top and wide at the bottom, the top and bottom of the deeberi are semi-round. The best, thickest pieces of felt cover the walls and roof of the yurt on the north side to protect it from north-west winds so that water does not fall on the home altar, bedding and chests with clothes and jewelry.

One of important features yurts is a rational and expedient organization of the internal space. Although the interior layout represents a single architectural and artistic whole, it is divided into clear functional areas. The arrangement of objects in the yurt was strictly fixed. On the northwestern side of the "khoymor" place of honor "burkhanai tala" - "the dwelling place of the deities" was a home altar - a goddess.

Traditionally, the western, right side of the yurt (left at the entrance) was considered the male side, and the opposite side was considered the “female” side.

The right side was considered honorable, men were received here, but this does not mean that women did not have the right to enter the male half. This prohibition applied only to the daughter-in-law, but did not apply to daughters. It was with the daughter-in-law that the left side was connected, as a symbol of foreignness. According to traditional ideas, "left" meant, in particular, the other world; to give someone a cup of tea, especially archi, with the left hand was considered the height of an insult, perceived as a wish for death to a person.

On the right side were stored horse harness, hunting equipment - that is, items related to the specifics of male labor. Here, along the wall, one two wooden beds stood one behind the other. In rich houses, beds were made of cedar wood. Sometimes they just installed beds - wide chopping blocks on round chocks, where members slept big family.

On the left side (right at the entrance) there were items related to the kitchen, and since a woman is in charge of the household, this part is considered female.

If the northern part was considered honorable, then the southern space, adjacent to the door, is the “lowest” part of the dwelling. When receiving guests, the class and age characteristics of a person were strictly observed: people of respectable age and rank sat higher on the honorable side, young people and poorer people turned out to be “lower” - closer to the door.

The Mongolian scientist B. Daazhav believes that the layout of the yurt is determined by the calendar of a 12-year cycle.

Mouse from which the 12-year cycle begins, correlates with the north, under its sign is stored a chest with the most valuable items.

Cow- a symbol of prosperity, food, under her sign - a cabinet with ready-made products.

Tiger- a symbol of strength and courage, under his patronage is the bed of the spouses - the owners.

Hare- a symbol of weakness, fearfulness. This symbol indicates the location of children at the foot of the parent's bed.

The Dragon- the ruler of the celestial sphere, vessels with water and firewood are placed under his sign.

Snake- a symbol of a lower creature crawling on the ground, the location of people of low social status.

Horse- a symbol of mobility, under its protection is the entrance to the dwelling.

Sheep- under her sign in the cold season they keep newborn calves, lambs.

Monkey often associated and combined with the constellation Pleiades - under this sign is a place for horse equipment.

Hen- a symbol of fertility and youth, under her sign is a place for guests - men.

Dog- the guardian of the yurt, the constant companion of a male hunter, shepherd, herdsman, shepherd.

The last year of the 12 year cycle is the year Pigs, symbolizing satiety and prosperity, under his sign, there is a home altar. In the distant past, the wild boar was revered as one of the totemic animals of the ancestors of the Mongolian-speaking peoples.

There are also wooden yurts (from larch, pine) more common among the Buryats living in forest, mountainous and forest-steppe regions, although the Barguzin and Tunkinsky Buryats occasionally met felt and even birch bark.

Wooden yurt among the Buryats. Photo old.baikaltravel.ru

Thus, a round yurt is an original, historically developed model of a dwelling, ideally suited for a nomadic lifestyle. Transportability (light weight), mobility (quickly assembled and disassembled), versatility (they lived in it all year round), sufficient resistance against winds due to the hemispherical shape and low height, seismic safety - due to the movable wall structure, the ability to vary the area, the availability of material, always clean air - these and many other properties have been improved over 3000 years.

The yurt organically fits into the environment, repeating the shape of the sky dome above it, semicircular hills and hills. In the summer heat and heat in it - saving coolness, in the cold - a live fire in the hearth creates uniform heating and a special microclimate that eliminates pathogenic, harmful to human health energy, characteristic of buildings with right angles.

And today, scientists from many countries are concerned about the problems of mobile architecture, the creation of comfortable mobile dwellings at the level of modern requirements - in other words, these are almost the problems that have been solved in the design of the yurt.

Natalia Spiridonova
Synopsis "Yurt - traditional dwelling Buryats" in fine arts. Introducing children to the culture of the Buryat people

Abstract« Yurt - the traditional dwelling of the Buryats»

on visual activity, introducing children to the culture of the Buryat people.

caregiver: Spiridonova N. N.

Target:

to expand the idea of ​​nomads- Buryats have long lived in yurts(ger);

develop creative activity, aesthetic taste, the ability to distinguish color;

to cultivate a moral and aesthetic attitude to the world and art.

Tasks:

develop interest in culture of the Buryat people very important guardian Buryat yurt - threshold(it is customary to take off your headdress at the entrance, then a guest who visited the yurt was obliged to leave a gun and a knife outside the threshold. Never Buryats will not talk to each other across the threshold. According to their beliefs, this will certainly lead to discord in the family.) ;

cultivate respect for objects folk art.

Call at children active interest, an emotional response to works of art, a desire to carefully examine them, to admire the beauty.

Equipment:

for the teacher: computer presentation about the yurt;

for children: paints, brushes, water containers, rags, A4 sheet

vocabulary work:

- yurts(ger)

Hats (malgai)-outerwear (winter - degal; summer - terlig)-shoes (gutal)- cloth belt (behe)

preliminary work: Conversation - lesson « Yurt» ,

presentations on the topic « Buryat yurt»

Introduction to reproductions works of art on this topic Buryat yurt.

Methodological support:

about presentations « Buryat yurt»

o Art reproductions works:

G. Erdinin. « Buryat ulus» , « Buryats roam on the winter road» , "At the summer camp of a nomad Buryat» , , "Ulus in the steppe", "Tsagalgan";

R. S. Merdygeev. "Birth of Geser";

Ts. S. Sampilov. Paintings from the series "Wedding ceremonies of the Khori Buryat» ;

Ch. B. Shenkhorov. A series "Land of the Mongols". "Nomad".

Org. moment.

Sounds like Buryat melody"Flower of Baikal"

caregiver (in national Buryat costume) :

Now listen to the music, look at me and tell me what we are going to talk about today?

Children: O Buryatia and about the Buryat national costumes, Buryat ornament.

caregiver: Why do you think so?

Answers children.

caregiver: Well done!

What do we have on the board? (Different houses where people live)

Is there any here Buryat dwelling?.Yes this yurt.

And here is the topic of our today's GCD - a presentation show. « Buryat yurt»

Let's remember what nationalities live on the territory of our republic.

Reproductions of works of art and works are hung in the group children where is drawn Buryat yurts.

(Children to quiet music "Flower of Baikal" consider pictures first drawn and made (applications, voluminous works) hands children and caregivers and then artists).

Nomads Buryats have long lived in yurts(ger). In the paintings of G. Erdyniyna « Buryat ulus» , « Buryats roam on the winter road» , "At the summer camp of a nomad Buryat» , "Migration from winter to summer", "Ulus in the steppe", "Tsagalgan" you see what it looks like yurt Buryat. felt yurt is a universal embodiment of natural experience and applied art people. in its form, constructive features and functional qualities yurt environmentally friendly and optimally adapted to the nomadic lifestyle, natural and climatic conditions of Transbaikalia.

Yurt easy to set up and take apart. The skeleton of a cylindrical yurt consists of several (six, eight, rarely ten) collapsible walls (khana, made in the form of folding lattices of birch or wicker fastened with leather straps (udeeri). Adjacent sections are connected with wool ropes. (hagsarga). The height of the wall bars is about one and a half meters.

The assembly of the walls begins with the installation of the door block (Dan). A long hair rope is tied to the top right of the door frame. (uuti) and stretches around the entire circumference of the walls, making them more stable. The other end of the rope is attached to the left side of the frame.

AT Buryat yurts entrance, as a rule, is oriented to the south or southeast. The door also acts as a central compositional part of the aesthetic design of the yurt. For its decoration, ornamental motifs are used, made in the technique of decorative painting, as well as woodcarving.

Very important guardian Buryat yurt - threshold. Doors are assigned the function of the boundary between external reality and inner world families. Its crossing was always accompanied by the observance of certain rituals or traditions. If it is customary for the Slavs to take off their headgear at the entrance, then the guest who visited the yurt was obliged to leave a gun and a knife outside the threshold. Never Buryats will not talk to each other across the threshold. According to their beliefs, this will certainly lead to discord in the family.

In the upper cone-shaped roofing part of the architectural designs there is a toono - a smoke hole with a diameter of about a meter, which simultaneously serves as a window through which light penetrates into the yurt.

The toono wooden circle crowning the yurt is made from a single piece of birch and has about 60-70 holes-nests for attaching unya - pine roofing poles, the lower ends of which are connected to wall gratings using hair loops.

It is customary to paint the toono circle in red and orange colors. Wooden constructive the base of the yurt is covered with felt.

Felt covered yurt it is girded with ropes (beh, twisted from hair), or flat belts (hoshlon, sewn from thin hair twine. They are stretched horizontally along the top, middle and bottom of the felt walls and tied with their ends to the door frames.

Yurt device

In the center of the yurt, a hearth is placed (gulamta, with which Buryat people special performances and many ceremonies are connected. For example, when moving, the family transferred the fire to a new place. The smoke from the hearth escaped through a hole at the top. The light-smoke opening is closed with a square (in another version - hexagonal) felt cover (rhe).

Yurt traditionally is divided into male - western (baruun tala, female - eastern (knew tala) half and the front honorary part - khoimor. In the male part of the yurt were harness, saddles, weapons, tools, in the left - household utensils, products.

The role and importance of the felt yurt is not diminished in current conditions Buryatia. This national type housing is indispensable in the life of people associated with the mobile nature of labor, and is also in use villagers who use the yurt in their daily routine for living and household needs in the summer season.

The internal structure of the yurt can be seen in the pictures

R. S. Merdygeeva "Birth of Geser",

Ts. S. Sampilova from the series "Wedding ceremonies of the Khori Buryat» .

Who has seen a real yurt?

Why yurt round?

Who wants to spend summer vacation in a yurt?

The internal structure of the yurt can be seen in whose paintings?

R. S. Merdygeeva "Birth of Geser",

Ts. S. Sampilova from the series "Wedding ceremonies of the Khori Buryat» .

Are there works by artists in the exhibition? Buryatia?

What do you think the artists wanted to tell us about? Buryatia in these pictures? About where they live Buryats. What is the name of their house.

By Buryat tradition she divided into two half: right - female, left - male (this is if you stand facing its northern part).

Harnesses, tools, etc. were in the men's part, and various household utensils and products were in the women's part.

North side of the yurt (hoymor) was considered honorary, it received guests.

In the very center there was a hearth, and at the top there was a special hole for the smoke to come out. Traditionally it was placed with an entrance to the south.

Can you show a portrait of Ts. S. Sampilov?

And his works (a series of watercolor works "Wedding ceremonies of the Khori Buryat»

Which of the artists Buryatia painted postcards? Anatoly Tsydenov

What kind of artist is this?

Baldaev Filipp Ilyich - artist Buryatia. The artist specially travels to the regions of the republic, collects and studies folklore Buryat people, makes numerous sketches of national ornaments from objects folk life. Many of the ornaments he collected were included in his album « Buryat folk ornament» ,

Guys, look what you see? (Figures of a boy and a girl in national costumes are attached to the board). Yes, that's right, it's a boy and a girl in Buryat national costumes. Let's give them names. What kind Buryat names you know?

Children come up with names.

The wind is blowing in the steppe, and our children are without a home. What is the name of the house Buryat - yurt. I propose to become masters and draw a house-yurt for these children.

But in order for you to become real masters, let's remember that what colors symbolize in Buryat ornaments.

Green - grass, growth.

Red is fire;

yellow - sun, gold;

black - earth;

blue - Baikal;

blue - the sky (options are posted on the board Buryat ornaments to decorate the yurt).

Practical work.

While the children are working, sounds Buryat melody"Flower of Baikal"

Doing work with picture of a yurt, steppe, sun, etc.

Aesthetic evaluation of work.

Who has the biggest and most beautiful yurt?

Reflection.

And now, let's give each other blue clouds and bright suns.

If you liked your work, you did it well, raise a bright radiant sun.

If you did something not as well as you would like, raise the sun with a cloud.

Homework. Draw the yurt of your dreams.

YURTA IS THE TRADITIONAL HOUSE OF THE BURYATS The traditional dwelling of the Buryats is the yurt. Its structure reflected not only the practicality of the nomads, who managed to create a comfortable, quite perfect dwelling in the conditions of nomadic life, from the materials they had, but also their aesthetic, ethical and philosophical ideas. The nomadic way of life has long determined the type of hermetically closed compact dwelling - a collapsible structure made of a lattice frame and felt covering, round at the base and with a hemispherical top, adapted for transportation on pack animals. The round yurt is an original, historical example of a dwelling, ideally suited for a nomadic lifestyle. Transportability (light weight), mobility (quickly assembled and disassembled), versatility (we lived in it all year round), quite resistant to winds due to the hemispherical shape and low height, the ability to vary the area, the availability of material, always clean air - these and many others properties evolved over 2500-3000 years. The centuries-old evolution of the nomadic yurt has developed its clear proportions, assembly and disassembly rules, forms and methods of decorating and furnishing it. The dimensions of the yurt correspond to the scale of a person, the internal layout takes into account the interests and tastes of its inhabitants, and provides for the needs of their economic and household activities. The shape of the yurt symbolizes the universe. It also symbolizes the sun and the full moon. In addition, it is a symbol of eternity, in which all processes go in a circle. The roof of the yurt correlated with the celestial sphere. The smoke hole serves as a kind of "door" to the transcendental space-time. Since there are no corners in a yurt, there are no places where evil forces gather, so living in a yurt protects people from their influence. Its shape stimulates harmonious communication between people. The yurt organically fits into the environment, repeating the shape of the sky dome above it, semicircular hills and hills. In the summer heat and heat, it retains a saving coolness, in the cold - a live fire in the hearth creates uniform heating and a special microclimate that eliminates pathogenic, harmful to human health energy, characteristic of buildings with right angles. All details of the yurt are unified. It consists of 9 main parts. The skeleton of the walls is made up of interconnected folding wooden lattices, which determine the size and capacity of the dwelling. Each grating that makes up the common wall consists of flat laths superimposed on each other with an oblique cage and fastened with hair ropes. Due to the fact that this design is compressed or stretched by an accordion, it was possible to reduce or increase the yurt to the required height or fold it during migrations. The hinged design of the wall lattices also provided an important property of the yurt - seismic resistance, which was very important in the conditions of life near Lake Baikal, where earthquakes are not uncommon. The frame of the roof of the yurt forms a vault. From above, the yurt is tightly covered with felt. When setting up the yurt, horsehair ropes are used as all bundles. The Buryats and Mongols believed that it was through the horsehair from the upper world that the spirits of their ancestors descended from heaven grace and happiness. But it also had practical value- getting wet from rain or snow, the rope did not change its length, so in any condition it tightly fixed the covering of the yurt. Playing the khure The yurta is always placed in an area open to the sun, even in a wooded area a sunny meadow is chosen. This is due, first of all, to the fact that all economic and household activities of a nomad were connected in time with the cycle of the sun. The Buryats, like some Turkic-speaking peoples, usually counted the time of the day, month, year according to the sun, namely, according to the angle of incidence of the sunbeam through the upper opening of the yurt - a chimney. As the ray of the sun glided along the circumference of the chimney, then along the tips of the poles (and their number was 60) supporting the vault of the yurt, then along the surface of the semicircle of felt covering, along certain parts of the furniture, the nomad determined the exact time and built a daily routine of working time . Therefore, the proportions of the chimney, the number of poles, the height of the lattice walls and the entire yurt, as well as the tradition of installing the door to the south, were subject to the rhythm of the sun's movement. There were several household ways daytime definitions: morning, when the rays of the sun fell on the western side - "the sun at the head of the bed" - was the time for morning tea, milking of cattle. Noon - when the sun was at its zenith, when the shortest shadow fell. This time was called "milk". The hostess was engaged in the processing of milk, preparing all kinds of dairy dishes. Evening time - "the sun at the foot of the bed" - the time of bringing in cattle, milking cows, cooking dinner. Orientation at night was carried out by observing the movement of stars across the sky, especially the movement of the Pleiades. On clear nights, when the chimney was not closed, the time was determined by the familiar stars standing above the chimney. The sundial did not depend on the size of the yurt and on its location (in the steppe, in the forest, on the mountain, under the mountain), but they depended on the season. In winter, daylight was much shorter, and the distance between each point of the beam ran faster than in summer. The Buryats used the Mongolian system of counting time, according to which one hour was equal to two hours, i.e. 120 minutes. Hare - in summer period this is the time of approaching sunrise from 4 to 6 o'clock in the morning; Dragon - sunrise time - from 6 to 8 hours; Sheep - afternoon time - from 12 to 14 hours; Monkey - from 14 to 16 hours; The sun goes to sunset - from 16 to 18 hours; Dog - dusk comes from 18 to 20 hours; Pig - from 20 to 22 hours; Mouse - midnight - from 22 to 24 hours; Bull - time after midnight - from 24 to 2 hours; Tiger - the time of dawn, from 2 to 4 o'clock One of the important features of the yurt is the rational and expedient organization of its internal space. At the same time, the space of the yurt has several signs - symbols, with the help of which it is mastered, fenced off from the rest of the world and which act as amulets, as sacred objects. Although the interior layout represents a single architectural and artistic whole, it is divided into clear functional areas. The arrangement of objects in the yurt was strictly fixed. On the northwestern side there is a place of honor, the habitat of deities, where a home altar is arranged - a goddess. The most popular characters were the deities who bestow longevity - Ayusha, wealth - Namsarai, mercy - Aryabala, the patron - the owner of all life on earth - Sagaan Ubgen. The western, right side of the yurt (left at the entrance) was considered the "male" side, and the opposite side - "female". The right side was considered honorable, guests were received here, men, but this does not mean that women did not have the right to go to the male half. This prohibition applied only to the daughter-in-law, but did not apply to daughters. It was with the daughter-in-law that the left side was associated as a symbol of foreignness. According to traditional ideas, "left" meant, in particular, the other world; serving someone a cup of tea, especially archi (milk vodka), with the left hand was considered the height of an insult, perceived as a death wish for this person. On the right side, horse harness and hunting equipment were kept. subjects related to the specifics of male labor. On the right side of the yurt, several wooden beds stood one behind the other along the wall. In rich houses, beds were made of cedar wood. Sometimes they simply installed beds - wide chopping blocks on round chocks, on which members of a large family slept. Bedding was prepared for the cold and warm seasons. A sheepskin blanket was sewn for winter. The summer blanket was made from short-haired, well-dressed skins of foals or calves. Thick felted felt was used as mattresses. For the elderly, to make it softer, they laid 2-3 layers of felt, young people preferred to use one felt - sleeping on a hard felt was considered good for health, because the felt was made of natural sheep wool had good hydroscopic properties. In winter, a thick felt felt underneath and a sheepskin blanket on top reliably protected from the cold. To the east of the altar (almost opposite the entrance) there were chests placed by ledges, in which family valuables and festive clothes were kept. The front side of the boxes, chests was decorated with ornaments. The most popular were patterns in the form of two concentric circles or circles with radial spokes - symbolizing the Sun and the Moon. Sometimes there were geometric, floral and zoomorphic ornaments. On the left "female" side (to the right of the entrance) there were items related to the kitchen, and since a woman is in charge of the housework. If the northern part was considered honorable, then the southern space adjoining the door is the "lowest" part of the dwelling. When receiving guests, the class and age characteristics of a person were strictly observed: people of respectable age and rank sat higher on the honorable side, young people and people who were poorer turned out to be "lower" - closer to the door. The Mongolian scientist B. Daazhav believes that the layout of the yurt is determined by the calendar of a 12-year cycle. The mouse, with which the 12-year cycle begins, is associated with the north, under its sign is stored a chest with the most valuable items. Year of the cow, a symbol of prosperity, food, - under her sign - a cabinet with ready-made food. The year of the tiger is a symbol of strength and courage - under its patronage is the bed of the spouses - the owners. The hare is a symbol of weakness, fearfulness. This symbol indicates the location of children at the foot of the parent's bed. The dragon is the ruler of the celestial sphere - vessels with water and firewood for the fire of the hearth are placed under his sign. The snake is a symbol of a lower creature crawling on the ground - the location of people of low social status. The horse is a symbol of mobility - under its protection is the entrance to the dwelling. Year of the sheep - under her sign in the cold season they keep newborn calves, lambs. The monkey is often associated and combined with the constellation Pleiades - under this sign is a place for horse equipment. Chicken - a symbol of fertility and youth - under her sign is a place for guests - men. The dog is the guardian of the yurt, the constant companion of the male hunter, shepherd, herdsman, shepherd. The last year of the 12-year cycle is the year of the pig, symbolizing satiety and prosperity, under its sign is a home altar. In the distant past, the wild boar was revered as one of the totem animals of the ancestors of the Mongolian-speaking peoples. Continuation.