Lesson-game "Conference in the Perm region". Topic: "The peoples of the Kama region are one family"

My Perm region! You and I have everything ahead. Fate has given us to walk together hand in hand. Gray-haired Ural! You have become young with us today. My Perm region - Where the dawn begins, My Perm region, May God protect you from troubles! Today, tomorrow and always prosper, My Perm region! My Perm region! You and I have everything ahead. Fate has given us to walk together hand in hand. Gray-haired Ural! You have become young with us today. My Perm region - Where the dawn begins, My Perm region, May God protect you from troubles! Today, tomorrow and always prosper, My Perm region!

Purpose of the lesson: get to know the peoples of the Perm region. Objectives: Find out what peoples live in the Perm region. What distinctive features do these peoples have? Get acquainted with the culture, folk costumes, way of life, and activities of peoples.

The Perm region is a unique region in ethnocultural terms. The centuries-old history of the peoples of the Kama region shows that it was mastered by peoples of different origin, language, economic structure, and traditions. The Perm region is a unique region in ethnocultural terms. The centuries-old history of the peoples of the Kama region shows that it was mastered by peoples of different origin, language, economic structure, and traditions.

Seven peoples - Russians, Komi-Permyaks, Udmurts, Maris, Mansi, Tatars and Bashkirs - traditionally live in the Kama region. Seven peoples - Russians, Komi-Permyaks, Udmurts, Maris, Mansi, Tatars and Bashkirs - traditionally live in the Kama region.

RUSSIANS Russians are an East Slavic people. One of the indigenous peoples of Russia. They are the largest people in Europe. The dominant religion among Russians is Orthodox Christianity, and there is also a large proportion of atheists. The national language is Russian. Since the adoption of Christianity (late 10th century), the peasant men's costume consisted of a canvas shirt, woolen pants and bast shoes with onuchas. A distinctive feature of the Russian national costume is a large amount of outerwear. Cover-up and swing-out clothing. The cover-up garment was put on over the head, the swinging one had a slit from top to bottom and was fastened end-to-end with hooks or buttons. A narrow belt decorated with figured metal plaques added a decorative accent to this simple-cut garment. Outerwear was a fur coat and a pointed fur hat. Women wore kokoshniks with a crescent shape, embroidered on a velvet or silk base. Main crafts: embroidery, lace-making, painting, weaving.

KOMI - PERMYAKS They were engaged in hunting and fishing, arable farming, and animal husbandry; Currently, the main occupations of the Komi-Permyaks are agriculture and work in the forestry industry. Traditional settlements of the Komi-Permyaks are villages, and, as a rule, small ones. Traditional women's clothing is a canvas shirt, over the shirt a sundress made of printed material or blue canvas, which is girded with a woven belt with fringe at the ends; over the sundress a colored or white apron. Traditional women's headdresses are a cap with a hard bottom, trimmed with calico and decorated with embroidery and stripes of braid. On the street, the samshura and kokoshnik were covered with a scarf. Men's clothing consisted of a shirt and pants. A long shirt made of white canvas, decorated with woven red stripes, and instead of buttons, ties were sewn to the collar. The shirt was worn over pants, belted with a narrow woven belt. Headdresses: felted woolen caps, later caps.

TATARS The traditional home of the Tatars was a hut, separated from the street by a fence. The external façade was decorated with multicolor paintings. The clothing of men and women consisted of wide-leg trousers and a shirt (for women it was complemented by an embroidered bib). The men's headdress is a skullcap, and on top of it is a hemispherical hat with fur or a felt hat; for women - an embroidered velvet cap (kalfak) and a scarf. Traditional shoes were leather ichigi with soft soles; outside the home they wore leather galoshes. Women's costumes were characterized by an abundance of metal decorations. Like many other peoples, the rituals and holidays of the Tatar people largely depended on the agricultural cycle.

MANSI Permanent (winter) and seasonal (spring, summer, autumn) settlements in fishing areas. The village was usually inhabited by several large or small, mostly related families. Traditional housing in winter is rectangular log houses, often with an earthen roof, among the southern groups there are Russian-type huts, in summer there are conical birch bark tents or quadrangular frame buildings made of poles covered with birch bark, among reindeer herders there are plagues covered with reindeer skins. The dwelling was heated and lit by a chuval - an open hearth made of poles coated with clay. Bread was baked in separate ovens. Women's clothing consisted of a dress, a robe, a double deer fur coat, a scarf and a large amount of jewelry (rings, beads, etc.). Men wore trousers and a shirt, closed clothes with a hood made of cloth, among reindeer herders - made of reindeer skin, or cloth clothes with a hood and unsewn sides (luzan). Food - fish, meat (dried, dried, fried, ice cream), berries. They did not eat mushrooms, considering them unclean.

BASHKIRS have a semi-nomadic lifestyle, wintering in villages and living in summer camps. Clothes were made from sheepskin, homespun and purchased fabrics. Various women's jewelry made of corals, beads, shells, and coins were widespread. backrests, various pendants, bracelets, bracelets, earrings.

MARI The main clothing of the Mari was a tunic-shaped shirt, trousers and a caftan, all clothing was girded with a waist towel, and sometimes with a belt. Men could wear a felt hat with a brim, a cap and a mosquito net. Shoes were leather boots, and later felt boots and bast shoes (borrowed from Russian costume). To work in swampy areas, wooden platforms were attached to shoes. Women had common belt pendants - decorations made of beads, cowrie shells, coins, clasps, etc.

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Table of contents:

Introduction.

Main part.

ChapterI. History of the settlement of the Perm region

ChapterII. National composition

ChapterIII

ChapterIV. Interesting facts.

Conclusion.

References.

Introduction:

We are different, of course, all on the outside,

But the same blood flows in our veins,

And in the coldest frosts again,

Skin color won't count.

We all have the same feelings

And the heart beats the same

The soul should still not be empty,

When other people scream for help.

Yes, we have different traditions and faith,

But this is the main thing for us.

A sphere of happiness must be created in the world.

So that a smile appears on your face.

Target : Study the traditions and customs of the peoples of the Perm region.

Tasks: Expand your horizons, learn the culture of your people.

Subject of research: Interesting traditions and customs of our people.

Research method: Collection and processing of information.

Relevance of the problem:

When studying the geography of Russia at school, the issue of peoples is considered very little and superficially: their culture, traditions, national dishes, national costumes. I decided to find out about the peoples who live next to us, in our region - in the neighborhood. Tradition, custom, ritual are a centuries-old connection, a kind of bridge between the past and the present. Some customs are rooted in the distant past; over time they have changed and lost their sacred meaning, but are still observed today, passed on from grandparents to their grandchildren and great-grandchildren as a memory of their ancestors. In our village, traditions are observed more widely than in cities where people live separately from each other. But many traditions have become so firmly established in our lives that we carry them out without even thinking about their meaning.

Main part:

Chapter I . History of the region's settlement.

Perm the Great is an ancient historical region, which was located west of the Ural Mountains, in the basins of the Pechora, Kama, Vychegda, and Volga rivers. The area designated as Perm the Great at different stages of history bore different names: Biarmia, Perem, Permia, Perm. In the 16th and 17th centuries, the name “Perm the Great” designated the entire territory of the Perm land as a country. And “Perm Great-Cherdyn” meant the name of the capital of the Perm land - Cherdyn. The development of Perm the Great was influenced by many famous personalities, such as: Stefan Permsky, Ermak Timofeevich, Demidovs, Lazarevs, V. A. Vsevolozhsky, V. Tatishchev and others. But the greatest contribution was made by the Stroganovs by establishing salt mining and mining on the territory of Perm the Great. The development of mining in the region led to the founding of the city of Perm and the formation of the Perm province by decree of Empress Catherine II in the 18th century. The Perm province was founded by decree of Empress Catherine II on November 20, 1780, according to the new calendar of December 1, 1780. The then so-called Perm governorate consisted of two regions: Perm and Yekaterinburg. The provincial city of Perm was also established. Evgeniy Petrovich Kashkin became the first governor of the Perm province. In those years, the Kazan and Siberian highways were founded. The Perm province was divided into counties, there were 12 of them in total. Further, the division took place along the chain: the district chief’s section – the camp – the volost – the rural community – the village – the peasant’s yard. The economy of the province was based mainly on industry. Agriculture played a less important role. The basis of all industrial activity of the province was the extraction of minerals such as copper, gold, platinum, and salt. The Stroganovs can rightfully be called the founders of the Perm industry.

Chapter II . National composition

Representatives of 125 nationalities live in the region.

Russians, Komi-Permyaks, Tatars, Bashkirs, Ukrainians, Udmurts, Belarusians, Germans, Chuvash, Azerbaijanis, Mari, Armenians, Jews, Mordovians, Moldovans, Uzbeks and others have been living in the Kama region for a long time, from time immemorial. Every resident of Perm and the region has friends, acquaintances, colleagues, classmates of different nationalities, and this does not interfere with communication, friendship and good relationships.

Chapter III . Interesting traditions and customs of the peoples of the Perm region

Each nation has its own customs and traditions. Traditions can be the most original and interesting, even unexpected. And peoples pass on these traditions from generation to generation. So let's get acquainted with the most interesting traditions and customs.

Tatars.

Tatars live in almost all settlements of the Perm region.First of all, this concerns the Tulva Tatars and the Tatars of the villages of the Kuedinsky district. After the fall of the Kazan Khanate, the free lands of the Southern Kama region were quickly populated, including by the Volga Tatars. Their highest concentration was observed in Tulva, Sylva, Ireni and adjacent territories. The Volga Tatars were joined by part of the Siberian Tatars, who migrated here much earlier.Since ancient times, the Tatars settled on Perm land not scatteredly, but compactly, in entire villages, towns, and even regions. In this respect, of course, the Bardymsky district is especially unique, which can well be called national: of its 30 thousand population, 92 percent are Tatars.

Echoes of antiquity

Previously, when the Tatars had pagan beliefs, they had interesting rituals aimed at appeasing spirits and making natural forces manageable. One of them was Yangyr Teleu. It was carried out if there was a drought. For this purpose, ritual participants gathered near a water source. They turned to Allah, asking for rain and a good harvest. Then they ate treats together and doused themselves with water. For a stronger effect, a ritual of sacrifice was performed. Also in our time there is still a tradition of mutual assistance. Tatars get together to build or repair a house and participate in meat procurement.

Probably the most famous is the holiday calledSabantuy. It is associated with the beginning of agricultural work. When spring came, people rejoiced at the end of winter, at the fact that they could again start working on the land, growing crops that would feed their families during the cold season. If you translate the name of the holiday into Russian, you get “wedding of the plow.” After all, “saban” is a plow, and “tui” is a wedding. In our time, the customs and traditions of the Tatar people have undergone changes, so Sabantuy means the end of spring work, and not its beginning, and is held in the summer. This holiday consists of two parts. In the village they collect gifts, and then the Maidan comes. The gifts were collected by a young man on foot.Each woman who got married within a year after the previous Sabantuy prepared a richly embroidered and ornamented towel. It was considered the most valuable gift. On the second day, the Maidan was held. The traditions of the Tatar people suggest that various competitions will be held on this day: national wrestling Koresh, long and high jumps, running, horse racing. They were intended only for men; women remained outside observers. The customs and traditions of the Tatar people can be seen even in these sporting competitions. The best horses take part in the races because this competition is considered very prestigious. Spectators and participants gather at a special place 5 kilometers from the village. Riders are usually boys 8-12 years old. The finish is traditionally located near the village, and the start is in the field. The prize was a towel sewn by a married woman, obtained during the collection of gifts.The main custom is respect for elders, especially parents. Also, from childhood, Tatars are taught to help the younger ones and not to offend the disadvantaged. The mother enjoys special honor in the family, but the father’s requests must be fulfilled unquestioningly, because he is the head of the family and all household members obey him. Tatars know how and love to receive guests. If a person is in their house, then he will not be denied anything, even if he is an enemy of their family. According to tradition, the guest is first given water, then offered to wash, and then treated. In Tatar families, modesty and decency are held in high esteem, especially among young girls. Women prepare for the wedding in advance, learn to cook and run the house.

Bashkirs.

During the era of the Golden Horde, the lands of the entire Kama region were part of the Jochi ulus. Since the 15th century, part of the lands of the Kama region, including part of the possessions of the Gainin people on the right bank of the Kama and a narrow strip along its left bank, were included in the Arsk road of the Kazan Khanate. At the same time, part of the lands of the Bashkir clans were part of the Nogai Horde.

In 1557, the northern Bashkirs sent their representative, led by Aizuak-biy, to Kazan and asked for Russian citizenship. The tsarist administration presented the Bashkirs with letters of grant for patrimonial ownership of the land, while the new subjects were taxed with yasak.

In 1596, the Gainin people again turned to another Russian Tsar - Fyodor Ivanovich - with a request to confirm the old charter, which he did. In 1597, the Stroganovs received from the tsarist government the Ural lands, including the Bashkir ones, along the Kama River to the mouth of the Oshap. This marked the beginning of the settlement of the Bashkir people.

Bashkirs celebrateKargatuy “rook holiday” at a time when rooks arrive in the spring, the meaning of the holiday is to celebrate the moment of nature’s awakening from winter sleep and also an occasion to turn to the forces of nature (by the way, the Bashkirs believe that it is the rooks that are closely connected with them) with a request for well-being and fertility the coming agricultural season. Previously, only women and the younger generation could participate in the festivities; now these restrictions have been lifted, and men can also dance in circles, eat ritual porridge and leave its remains on special boulders for rooks.

Bashkirs observe a number of traditions that are determined by the history of the people and Muslim customs.

In winter, you cannot dig the ground, since the soil is resting and there is no need to touch it;

Any task must be started with a “clean” right hand, with which you can serve treats to your guests and take dishes back; you can blow your nose with your left hand;

Women are not allowed to cross the path of representatives of the stronger half; the rule was maintained for boys;

It is allowed to cross the threshold of the mosque with the right foot when entering, with the left foot when leaving;

Alcohol, pork, carrion should not be taken as food, and bread should be broken, not cut;

Food is taken with three fingers, two are prohibited.

Bashkirs strive to have a large family and therefore are always happy about the birth of a child. Expectant mothers were forbidden to do hard work; their whims and desires were fulfilled unquestioningly. While carrying the baby under her heart, the expectant mother was instructed to look only at beautiful things and attractive people; she was not allowed to look at anything scary or ugly. In order for the birth to go smoothly, the future father uttered the phrase “Give birth, quickly, my wife!”, and the one who first reported the good news about the birth of an heir was generously rewarded. After the birth, the family celebrated"bishektuy" - a celebration dedicated to the first cradle.

Komi-Permyaks.

In the 1st millennium AD this unity breaks up into a number of tribes, which in the first half of the 2nd millennium AD. turned into ancient peoples. Among them were the ancestors of modern Komi-Permyaks: tribes of the Lomovatov, Nevolin and Rodan archaeological cultures.

When the son turned 18-20 years old, his parents began looking for a bride. Having found it, they sent matchmakers. The matchmaker came to the bride’s family most often in the evening, when the whole family was gathered, and uttered the phrase: “I am looking for a heifer and have come to buy it.” The bride's father replied, “I have a heifer, let's see.” The matchmaking began with these words.

The matchmakers, having received the consent of the groom's parents, came a few days later for a handshake - a ceremony of consent to marriage, sealed with a handshake from the father of the groom and the father of the bride. The groom's side brought fish pie and wine. The bride's relatives cooked mash and prepared dumplings. On the same day they agreed on the wedding day and dowry.

The wedding was scheduled in five or six days. For the rest of the time before the wedding, the bride's friends lived in her house and, together with her relatives, prepared the dowry.

On the eve of the wedding, a bachelorette party was held - the bride’s farewell to her friends and her girlhood life. A symbol of the life that was receding into the past was a girl’s braid, which was unraveled on this day, and washing in the bathhouse before the upcoming wedding. On this day, the bride and her bridesmaids performed wedding lamentations.

The next day the wedding train arrived for the bride. In richer families it consisted of nine to eleven carts or sleighs, in those who were poorer it consisted of three, and in the poorest families it was only one cart. They tried to keep the number of carts odd, this supposedly contributed to the well-being of the new family.

In order to designate ancestral, family or personal property, marital status, the Komi-Permyaks used “passes” - special signs, marks, tamgas. The main purpose of the pass is protective. His image on the house meant a talisman of happiness; on a boat or on a gun - protection of luck; on clothes, shoes, hats, sash - health protection; for pets - a talisman against diseases. Some passes-signs were revered on a par with spirits: a pass on a boundary post was considered the spirit of the earth, and on traps - the spirit of animals.

Another tradition -this is a neighbor - a brownie, in another way - bo-pain . Although he is considered an evil spirit, his task is to protect the house and household members from a variety of troubles. Therefore, the attitude towards him is respectful. When moving to a new home, he is called with him. It is a living belief that before some important event - often a bad one - the neighbor produces a squeezing, suffocating effect on a sleeping person, warning him of future trouble. And if at the same time a person can ask him what will happen to him soon, then sometimes the neighbor answers.

Udmurts.

After the collapse of the Proto-Perm ethnic community, the Udmurt people were born. The Udmurts are the indigenous inhabitants of the northern and middle Cis-Urals and Kama region. If we talk about the etymology of the name “Udmurts,” then there are no definite facts. We can only say that the Udmurts themselves decipher this word as “strong man.” But this is just a hypothesis that local residents adhere to. Also, some sources note that the word “Udmurt” is translated from other languages ​​as “resident of the outskirts.”

HolidayAkayashka begins with the expulsion of Shaitan so that he does not spoil the holiday for people, as well as protecting the house from evil spirits. This holiday lasts 3 days, after which Easter comes. People prepare food, brew beer, invite guests. It is customary for the Udmurts to slaughter a bird, usually a duck, for sacrifice on this day. And on the last day, women lash sheep to ensure health and prosperity.

Each Udmurt village also hadsacred grove (Lud) , where prayers were held several times a year. Visits were allowed only on these days. In the center of the grove stood a sacred tree. Sacrificial gifts for the gods of the lower world were buried under its roots, gifts to the middle world were hung on the branches, and gifts to the upper world were placed on the top. The victims were usually domestic birds or animals. Pagan prayers are still held in some sacred groves in Udmurtia.

It was not customary to come to visit without an invitation: (An invited guest is in the red corner, an uninvited one is at the threshold); (Only the dog comes without an invitation); (I don’t even want to treat an uninvited guest); (For unexpected guests, tablecloths are not provided in advance).

If they wanted to see one of their relatives as a guest, they were sent to them with a special message(ivor ). We prepared for a visit in the same detail as when expecting guests. Respected elders reminded those going on a visit how to behave “in public.” When visiting, it was recommended to behave with dignity. (Don't lose yourself in other people's eyes); (Don’t host a friend’s place); (They don’t quarrel when visiting).

In addition to this, they also took care of the hotel (salam) , which should not be too large, but not small either. (There is no such thing as great value). A frozen goose carcass was considered the most suitable. It was common to offer various cookies as gifts. Lateness was frowned upon; latecomers were not expected.

Russians

Undoubtedly, the culture and traditions of Russia have a huge influence on the character of the people living in the country. Russians, like any other nation, have their own special features, known throughout the world.

Echoes of antiquity, the Slavic roots of Russians make themselves felt in modern life. For centuries, Russians have continued to celebrate pagan holidays and believe in numerous folk signs and legends. At the same time, modern Russian culture has also preserved later traditions and habits that originated at the beginning of the 20th century.

Church wedding ceremony is becoming increasingly popular, however, according to the law, it is possible only after registering a marriage in a state institution - the registry office. A wedding is a very beautiful and touching ceremony when, standing under the crown, the newlyweds make vows to be faithful in sorrow and joy. It is believed that after it the spouses become more acutely aware of their belonging to each other and are prepared for a long life together, since in general divorce is prohibited by the Orthodox Church. Before registration, the groom, who comes to pick up the bride at the church, must buy her from the guests; he also goes through a lot of tests, which are a series of competitions, at the end of which the groom, according to tradition, must pay all participants with gifts or money.

Traditionally, rings, a dress and shoes for the bride are bought by the groom, and the bride's family provides her with a “dowry” - bed linen, dishes and furniture. The wedding table must include poultry dishes, symbolizing a happy family life. Wedding cake in Russia is called "kurnik". It is made from pancakes or rich unleavened dough, layered with chicken, mushrooms, rice and other fillings. When a newly-made husband and wife arrive at the house of the groom's parents, his mother greets him and, according to Russian tradition, with bread and salt. All guests watch whoever breaks off the largest piece of bread: he will be the head of the house. A modern wedding usually lasts 2-3 days.

One of the elements of Russian life- going to the bathhouse. Previously, Russians did this every day, as “bath therapy” helps in the treatment of colds, as well as in relieving stress and mental disorders. Now this tradition has grown into entertainment. Now they go to the bathhouse once a week or month to chat with friends.

Many Russians still do not “let” their children into adulthood until they start their own family. And only after this many, now married, young men and women begin to work to provide for their young family. As a rule, in Russia, representatives of the fair sex get married at the age of 18-23 years. The age of the strong half of humanity is similar to their chosen ones.

Kalyada (or Kalyadki ) is held during Christmas on the night of January 6-7. At this time, people did not sleep, but went from house to house, singing carols (ritual songs), for which guests were treated to various delicacies. Now this custom is widespread only in villages, but in the old days kings and nobles, who usually dressed in carnival costumes, did not hesitate to use it. The poor turned their clothes inside out and put on animal masks. Children especially liked to participate in caroling, and they were always treated to sweets for singing songs.

Chapter IV . Interesting facts.

The traditional nickname of the people who live in the Perm lands is “Permyak salty ears.”

Komi-Permyaks believe in the devil, eat pies with pistikas, and weave amazingly beautiful belts.

The Komi-Permyaks consider the Chud to be one of their ancestors. According to legend, the northern Komi-Permyaks trace their roots to four heroes, whose names were Yuksya, Puksya, Chadz and Bach.

Komi-Permyaks are excellent hunters who used bows and arrows. At the same time, there were such masters who could hit a squirrel’s eye with an arrow without damaging the skin.

There are legends about Udmurt sorcerers that their power is so great that they can punish a villain, find something lost, unite quarreling spouses, and cure any illness.

Bashkirs put the interests of the community above personal ones. They have adopted the “Bashkir brotherhood” - everyone cares about the well-being of their family.

Women's Bashkir names traditionally contain particles denoting celestial bodies: ay - moon, kon - sun and tan - dawn. Male names are usually associated with masculinity and toughness.

The Bashkirs had two names - one was given immediately after birth, when the baby was wrapped in the first diapers. That’s what it was called – a diaper bag. And the baby received the second during the naming ceremony from the mullah.

The expression “orphan of Kazan” comes from the conquest of Kazan by Ivan the Terrible. The victorious king wanted to win over the local nobility and distributed generous gifts as compensation for losses suffered. Some pretended to have suffered greatly from the hostilities.

Conclusion.

All peoples living in the Perm region have their own customs and traditions. But there are customs that are common to everyone. This is the law of hospitality, respect for elders, the law of friendship between neighbors. Preserving and passing on from generation to generation wisdom preserved over centuries is also a custom that exists among all peoples. Today, everyone chooses for themselves whether or not to observe the precepts of their ancestors. But we must firmly remember that traditions are part of history. The fate of every person close to us is also part of history. We must know our ancestry if we want to preserve our history and culture.

References:

Ivanov N.V. Geography of the Perm region. Textbook // Perm: Book publishing house, - 1984.

Nazarov N.N., Sharygina M.D. Geography of the Perm region. Textbook // Perm: Book World, - 1999

M.: Azbukovnik, - 1999. Specially protected natural areas of the Perm region. Register /responsible editor S.A. Ovesnov/ - Perm: Book World, - 2002.

Savenko E.V. Traveling along Chusovaya // Ekaterinburg: Independent Institute of the History of Material Culture, - 2001.

Toropov S.A. Along the blue roads of the Kama region // Perm: Book publishing house, - 1991.

Tourism in the Perm region /comp. S.Barkov/ - Perm: Raritet-Perm, - 2002.

Internet resources.

Report about the Komi-Permyak people.

Komi-Permyaks are the indigenous population of the Kama region. Komi-Permyaks call themselves descendants of those who once settled in the taiga in the Inva River basin. They have their own territory.

This is an independent part of Russia - the Komi-Permyak Autonomous Okrug. The capital of the district is the city of Kudymkar. One of the ancient legends says that a hero named Kudym once lived here. He built a fortified settlement - “Kar”. This is how the settlement received the name Kudymkar - the ancient settlement of Kudym. Komi-Permyak workshops are famous for their weaving and knitting.

The clothes of the Komi-Permyaks were in many ways similar to the clothes of the Russian people. Clothes were embroidered at the collar, on the cuffs, and at the bottom. They especially liked to decorate belts. People believed that these were amulets that would protect against evil spirits and diseases.

The Komi-Permyaks call themselves forest people, so many of the ornamental signs depicting deer, teeth of predatory animals, and the head of a bear are associated with the forest. The people knew how not only to hunt, but also to plow the land and grow bread. Many signs of earth, a sown field, sheaves reflect peasant labor.

Physical exercise using Komi-Permyak words.

Message about the Russian people.

The first Russian people appeared on Perm land a very long time ago. The Perm lands in the 15th century were annexed to Russia. In 1558, Tsar Ivan IV ordered his people, the Strogonovs, to develop these lands.

The Stroganovs settled Russian peasants here, who were engaged in salt and fishing industries, plowed the land and grew grain, and built new towns. The center of the Stroganov lands became Orel, a town on the Kama.

Over the 600 years of living on Perm land, the Russians built many cities and towns, created factories and artistic crafts.

Russian people settled closer to the water. Water fed, gave water and served as a road. The huts were built in the north of the Kama region from spruce, in the south - from pine.

The ancients had different ways to decorate their home. But not so much to make him beautiful, but out of a desire to protect his family from evil spirits. People believed that symbols in jewelry protected. First of all, they decorated the roof, windows, doors, gates, chimneys, depicting the sun, animals, birds, and plants on them.

Message about the Tatar and Bashkir people.

Tatars and Bashkirs inhabit the cities of Barda, Orda, Kueda. More than two hundred thousand Tatars and Bashkirs live in the Kama region. The Tatars and Bashkirs have long sowed grain, mined ore, raised livestock, hunted and fished, sewed clothes and shoes, and built houses. In forested areas they built dwellings from wood, and in treeless areas - from adobe (this is unfired clay brick mixed with straw). More than a hundred years ago, instead of glass, windows were covered with bull's bladder. The Bashkirs maintained a yurt, a portable dwelling, longer than the Tatars. Furniture was replaced by bunks, down jackets and pillows. The house was decorated with towels and carpets.

The Tatar and Bashkir peoples have good commandments: “Decorating a house is like putting a smart dress on a person.”

The favorite color of the Tatars is red and blue. Stripes of different colors alternate with each other, forming as if a mesh. This pattern is called a “mesh pattern.”

The Tatars have their own holidays. When the ice broke up, we went with an accordion to watch the opening of the river; in March, we told fortunes and celebrated “rook porridge” - the arrival of rooks. But my favorite holiday is Sabantuy, the holiday of the plow. It is celebrated before haymaking. On this day there is a fair, wrestling competitions, horse racing, and folk games.

Working on a postcard.

Inside the postcard they sign wishes for their mothers in three languages ​​(Russian, Tatar, Komi-Permyak).

City conference of students of general education institutions

“My Motherland – Perm Territory”

Subject: Ethnic kaleidoscope of the Kama region.

Completed by: student of grade 6 “B”, school No. 29

Kalina Maria

Head: geography teacher

Berezniki 2011

Introduction. p.3

Chapter 1. History of the settlement of the Kama region. p.4

Chapter 2. Historical features of the peoples of the Kama region. p.5

2.1. Russians.

2.2. Komi-Permyaks.

2.3. Udmurts.

2.4. Mari.

2.5. Muncie.

2.6. Tatars.

Chapter 3. Modern ethnic portrait of the Kama region. p.13

Conclusion. p.16

Bibliographic list. p.

Introduction.

Recently, the world has been very uneasy, here and there interethnic conflicts are breaking out, some of them lasting for years and centuries. Unlike these regions, the Perm Territory, which is a multinational territory, has maintained peaceful relations between peoples for many centuries. Since ancient times, peoples different in language and level of social and everyday development have settled on the Ural land. Some of them had long-term connections with peoples near and far. Residents of the lands on the Kama traded with the cities of Central Asia, Iran, Byzantium, communicated with the Volga Bulgars, and with the West Siberian Turks. The location of the Urals at the border of Europe and Asia predetermined a complex ethnocultural history. Nowadays, the history and culture of the peoples of the Urals is attracting more and more attention, since many people want to know about the origin of their people, about the significance of their material and spiritual values ​​for the region, fatherland, and the world.

On the territory of the Kama region, Komi-Permyaks, Russians, Tatars, Bashkirs, Mansi, Germans, Ukrainians, Jews, etc. have coexisted peacefully for many centuries. Therefore, the purpose of this work was to show the variegated ethnic composition and history of the formation of the population of the Ural Kama region, also to conduct research and comparison of the ethnic composition of 6th grade students.

Settlement history.

When you get acquainted with the history and culture of the Perm region, you will certainly note one of its features - multinationality. Moving from village to village, you can get acquainted with all the peoples inhabiting the Volga and Urals regions.

For a long time, peoples different in language and level of cultural and everyday development settled on the Ural soil. The location of the Kama region at the border of Europe and Asia predetermined a complex ethnocultural history.

Almost 300 thousand years ago, for the first time, a person set foot on the banks of Chusovaya and the ancient Kama. About 6 thousand years BC. e. On the banks of the Kama and Volga, the foundations for the future Finno-Ugric peoples of Eurasia were formed.

In the 1st millennium BC. e. On the banks of the Kama and Volga, a single Finnish-speaking community is emerging - the Ananino community. Her tribes became the ancestors of the modern Finnish-speaking peoples of the Volga and Kama regions.

In the 1st millennium AD e. this unity breaks up into a number of tribes, which in the first half of the 2nd millennium AD. turned into ancient peoples. Among them were the ancestors of modern Komi-Permyaks: tribes of the Lomovatov, Nevolin and Rodan archaeological cultures.

From the north and southeast, their territories were adjacent to the tribal lands of the Chepetsk and Vymsk cultures - the ancestors of modern Komi and Udmurts.

The development of the Kama region by Russians began from the northern regions. People from the northern Russian rivers settle here: Dvina, Pinega, Sukhona. The southern regions were developed by the Bashkirs and Tatars. Several ethnic groups took part in the formation of the Perm Tatars, penetrating the Kama region at different times: the ancient Ugric population, Siberian Turks, Bashkir tribes and Kazan Tatars. In the 16th-17th centuries, a small group of pagan Udmurts settled in the south of the Kama region, along the Bui River. Written sources of the 16th century note the appearance of the Mari population along the Ireni and Sylva rivers at this time.

Historical features of the peoples of the Kama region.

2.1. Russians settled mainly in Cherdynsky, Okhansky, Osinsky, Kungursky, Perm, Solikamsky districts.

Housing. In the Kama region, four main types of dwellings can be distinguished: two-chamber (hut, canopy), three-chamber connection (hut, canopy, cage or second hut), five-walled, cross-shaped. The four-walled hut with a vestibule served as housing for newly resettled families and the poorest part of the population.

The three-chamber dwelling was the main part of all known dwellings in the Kama region. Five-walled and cross-walled houses belonged mainly to quiet estates.

The interior of a traditional home is recognized by ethnographers as an important ethnic feature. In the Kama region, the classic version of the layout prevailed with four sectors: the stove corner to the right or left of the entrance, and the stove mouth-head, the hearth - facing the wall opposite the entrance, the front - red, the clean corner diagonally from the stove, the kitchen corner - kut, middle - in front of the mouth of the stove, and the back of the hut, under the threshold - at the front door.

Along the walls, connecting at the front corner, there were wide benches tightly placed against them. Above the windows, parallel to the benches, shelves were installed - police. An indispensable accessory for the front corner is a dining table and a shelf with icons - a shrine, an icon rack. Chambers were installed above the entrance door from the stove to the side wall. A cupboard with doors was attached to the stove on the side of the front door. It covered the stairs leading down to the underground - the basement.

Cloth. As outerwear, peasants wore single-breasted caftans made of homemade cloth - ponitki or shaburs - in winter and summer. On the road they wore fur coats, sheepskin coats or zipuns. All types of upper clothing were girded with wide belts - sashes, girdles.

Men wore a checkered shirt and striped pants - ports. The shirts were girded with a narrow belt - a vest.

Women used a costume consisting of a shirt and a sundress. Over the sundress they wore a short warmer and an apron with a bib.

On their heads, men wore felted wool caps and cloth caps with a visor. In winter they wore sheepskin hats. Girls wore headbands in the form of ribbons every day, and on holidays they wore wreaths of flowers. Women, according to custom, covered their hair not only with scarves, but also with kokoshniks. Festive headdresses were decorated with gold embroidery, beads, pearls, beads, and buttons.

Traditionally, bast bast shoes with a round toe were used as footwear for men and women. Leather boots with sewn-on soles, without tops, were widely used. Felt boots made of sheep's wool served as winter footwear for peasants. Store-bought shoes, low shoes, and in some places even shoes were worn as holiday footwear.

Nutrition. Flour, cereal and meat dishes occupied the main place in the diet of the Russian people. Bread was the most necessary product. It was baked from rye, oat and barley flour. Shangi were baked from butter dough with potato, curd, berry, barley, and millet fillings. Shangi were smeared with sour cream, crushed hemp seeds, and poppy seeds on top. They also baked pancakes and pies. Pies were filled with fish, vegetables, and herbs. Various gingerbreads and cookies were baked from the dough, which have long been considered a festive treat. Dumplings are considered a traditional Ural dish. The name, according to scientists, comes from the Komi language word pelnyan, which is translated into Russian as bread ear. The dumplings were filled with meat, fish, cabbage, mushrooms, and cottage cheese.

Various porridges were prepared from cereals - wheat, oat, pea, barley, buckwheat. They were eaten with milk, butter, kvass, and sweet wort. Cabbage soup was made from barley grits, which was more often called shti. There were a variety of jelly - made from potato starch, as well as oat, rye, barley and pea flour.

Russians ate garden vegetables: cabbage, onions, carrots, beets, radishes, rutabaga; They especially loved turnips. Potatoes began to be grown at the end of the 18th century. As for meat, preference was given to beef and veal, pork was rare. In the northern part, where the main occupation of the peasants was hunting, the diet included meat of wild animals and game - elk, hares, wood grouse, hazel grouse, ducks. They consumed fish in various forms: they cooked fish soup, baked fish pies; dried and dried fish were taken on the road. Berries, mushrooms, herbs, nuts, and tree juices served as a great help in nutrition. Traditional nutrition could not do without milk and dairy products. Raw, fermented and baked milk was used as food. For long-term storage it was frozen. Cottage cheese, cream, and sour cream were made from milk. Among the drinks in use were kvass and mash made from oats and rye; beer made from rye wort.

Since the middle of the 19th century, tea has become a common drink among drinks. In addition to purchased tea, they brewed leaves of wild plants and herbs - currants, rose hips, St. John's wort, oregano, mint. Honey was consumed by Russians as a natural product that replaced sugar. The diet of Russian peasants was varied.

Customs and traditions. The main events with which many customs and rituals were correlated were Orthodox holidays and the periods of the annual cycle associated with them.

From Christmas to Epiphany there were widespread Christmas rituals. The mummers brought great fun. The youth amused themselves by telling fortunes. The Yuletide amusements of young people everywhere were gatherings where entertainment was combined with work - girls spinning, boys carving wooden dishes. The Christmas cycle ended with Epiphany. An important moment of Epiphany is the procession to the Jordan - an ice hole in the river - for holy water. At the same time, some bathed in ice water, washed their hands and faces with it.

The main holiday of the spring cycle was Maslenitsa. The main highlight of the Maslenitsa festivities was horseback riding and icy mountain rides. Maslenitsa rituals ended a fun and noisy time. The ensuing seven-week Lent was filled with the idea of ​​cleansing from sins and repentance. After Lent came Easter - a bright holiday that lasted a week. At Easter, eggs were always painted. They were exchanged as a sign of greeting and congratulations, rolled on the forehead and made wishes. The first cattle drive after a long winter was timed to coincide with St. George's Day. The spring cycle of rituals and holidays ended with the Trinity. The day before at seven. After funeral services in churches, they came to cemeteries, had meals at the graves, and asked forgiveness from the dead. On Ivan Kupala (John the Baptist), young people took part in festivities with lighting bonfires and pouring water. From Peter's Day, haymaking began everywhere, and entertainment stopped for a long time. A break from work was allowed only on Ilya’s day. After this, they began the most important task - harvesting.

2.2. Komi-Permyaks lived in Solikamsk, Cherdynsky, Okhansky districts. In the upper reaches of the river Yazva, the left tributary of the Vishera, in the northeast of the Perm region.

Housing. The Komi-Permyaks had common estates similar to those of Russian peasants. The most common type of Komi-Permyak dwelling is a three-chamber connection. It united the hut - the kirk, the canopy - the postdz, the cage - the chom. Harsh winters led to the formation of estates with a combined arrangement of dwellings and household yard. Everywhere the predominant type of house was with the stove placed in the corner next to the entrance and the mouth oriented towards the opposite wall. Diagonally from the stove there was a front corner with icons and a table. The corner opposite the mouth of the stove was occupied by the kitchen. On the side of the stove there was an extension made of boards. A floor was laid under the ceiling between the stove and the side wall, where they slept and stored bedding and clothes. There were benches along the walls, and above the windows there were shelves on which spinning, knitting, sewing items, as well as dishes were stored. In old Komi-Permyak huts, two beams for kitchen utensils ran from the outer corner of the stove to the front wall of the house. Each Komi-Permyak hut had an underground space, which was entered through an extension near the stove.

Cloth. For a long time, the Komi-Permyaks sewed clothes from materials of their own making - canvas, cloth, skins and skins of domestic animals. Four colors predominated in clothing - blue, white, red, gray. The basis of men's and women's underwear was a shirt with sleeves. Men wore shirts with a slit on the right side of the chest, with a stand-up collar. Women's shirts served not only as underwear, but also as weekend wear, if the upper part and sleeves were made from the best quality canvas or beautiful purchased fabrics. Festive shirts were decorated with embroidery. Men's waist clothing was pants - veshyan. The exclusively national Komi-Permyak costume was a sundress (borrowed from the Russians in ancient times), sewn from motley canvas and printed fabric. Outerwear was less original than underwear. In cool weather they wore canvas shawls, and in cold weather they wore cloth shawls. These clothes were worn both on weekdays and on holidays. In winter, fur coats and sheepskin coats were worn everywhere. Girls' attire included headbands, headbands, and wreaths. Married women were required to wear headdresses that completely covered their hair. In summer, men wore hats and caps made of sheep's wool, with a high top and wide brim, and in winter, hats made of white homespun cloth and sheepskin. Belts not only decorated clothes, but also protected from evil forces. A man's shirt was tied with a narrow belt - a vest, and a sundress - with a hem. Outer clothing was girded with a wide belt - a sash or girdle. Common types of men's and women's shoes were bast shoes made of linden bast and birch bark, low leather boots and boots with soft soles, felt boots.

Nutrition. Bread and cereal dishes occupied the leading place in the diet. The Komi-Permyaks prepared a variety of bread products. Oval-shaped yarushniks and round loaves were baked from fermented dough. Traditional cuisine always included pies. Almost every holiday had its own pie. They were cooked with meat, peas, mushrooms, cabbage, potatoes, cottage cheese, berries, with green onions, but the most favorite were pies with fish, and young heads of horsetail - pistiki. Komi-Permyak cuisine is characterized by a variety of shanegs, pancakes, pancakes and dumplings.

They hunted and consumed game birds - ducks, hazel grouse, partridges, wood grouse, black grouse. We ate elk dishes. The diet of the Komi-Permyaks has always included a lot of fish. It was used in all forms. Among vegetables, we ate especially a lot of cabbage - fresh, pickled, stewed. They consumed a lot of turnips, radishes, and mushrooms. They collected a lot of berries - cranberries, lingonberries, blueberries, cloudberries, raspberries. The fruits of bird cherry, viburnum, and rose hips were of great importance. Pine nuts were a delicacy. The Komi-Permyaks were content with drinks made from rowan berries, viburnum, rose hips, cranberries, currants, as well as carrots and turnips, but the most favorite were bread kvass and beer.

Customs and traditions. Officially, the Komi-Permyaks professed Orthodoxy. Part of the population preserved Old Believer Orthodox traditions. The calendar rituals and holidays of the Komi-Permyaks are similar to those of the Russians, but they have their own characteristics. First, Christmas Eve was celebrated - the evening before the Nativity of Christ and Christmas itself. They cooked soup, brewed beer, baked cookies in the shape of animal figures. From Christmas to Epiphany, Christmas rituals and entertainment were performed. Maslenitsa opened the spring-summer period of the calendar. We prepared for Maslenitsa in advance and celebrated it from Thursday to Sunday. We went home and received refreshments. On Sunday they asked each other for forgiveness for the insults they had explicitly and implicitly caused. During Lent, the Komi-Permyaks fulfilled not only church requirements, but also observed pagan rituals. On Palm Sunday they brought willow branches and placed them on the icons. Children and animals were whipped with willow in the hope that it would protect them from disease. During Holy Week - according to the church calendar - the Komi-Permyaks performed rituals aimed at ensuring prosperity, health of people and domestic animals, and protection from evil spirits. Easter was celebrated by participating in church services and visiting family and friends. The ritual food was primarily red-dyed eggs. If the weather permitted, livestock were sent to pasture on St. George's Day. In Semik, meals were held in honor of deceased relatives in the house, temple and cemetery. On Trinity Sunday they brought a birch tree from the forest, placed it in front of the house or in the middle of the village and decorated it with ribbons and eggshells. On Midsummer's Eve we washed ourselves in the bathhouse and steamed ourselves with a new birch broom. Afterwards they threw the broom into the river and watched it. Special rituals were performed on Elijah's day. In many temples, a sacrifice was made - the meat of domestic animals. After celebrating Elijah's day, we started cleaning. Three holidays in the name of the Savior Jesus Christ were associated with the harvest. After the completion of field work, from the Intercession of the Day until the beginning of the Filippov Fast, weddings and gatherings were held everywhere.

2.3. Udmurts. The bulk of the Udmurts live in their historical homeland - the area between the Kama and Vyatka rivers. Southern (Buy) Udmurts - in the Kuedinsky district of the Perm Territory.

Housing. The Udmurt villages have long been dominated by housing of the same type as that of the Russians of the Kama region, differing only in the low underground. The structure was three-part - two huts, one of which was non-residential, and a vestibule between them. As in the North Russian house, the stove and the front corner were located diagonally. Under the influence of the Bashkirs, bunks and a boiler on the side of the stove appeared in Udmkrt houses. In a typical Udmurt estate there was a log barn. Household things were stored there and the family lived there in the summer. In the courtyard of each house there is a hut, a wooden, barn-like building without windows or floors, which serves as a home shrine; family sacrifices are performed here.

Cloth. A woman's body suit is characterized by a shirt - made of white canvas or blue motley, trousers, an apron, and stockings. Before leaving the house, women put on a caftan - for work; on holidays, a vest made of bright Bukhara fabric with braids. The basis of the men's suit was a white shirt and blue-colored trousers, over which they wore a caftan made of white canvas. For both men and women, cloth or canvas zipuns served as everyday outerwear. They were girded: women with a woven belt, men with a leather belt with rings for a knife and an ax. Winter clothing included fur coats, beshmets, sheepskin hats, and shawls. Men wore skullcaps or felt hats with brims on their heads. Women had a custom of wearing a manlay - a small cap with coins sewn on the front and a turban made of a towel on top of it. The girls also put on a manlay, with a ukochachag on it and a cap on top. Ancient decorations were temple rings made of silver coins, rectangular bibs made of embroidered fabric with braids, chains, coins or disks. They wore bast bast shoes and canvas onuchi on their feet, and on holidays they wore boots.

Nutrition. Traditional dishes included soups with meat, sour and unleavened dough, mushrooms, cereals, and herbs (sorrel, nettle, hogweed, etc.). A mandatory ritual treat is soup and roast goose. Pork meat was not consumed. Porridges were often cooked from barley and pea cereals. They baked rye and wheat bread, oat cakes, wheat pancakes with porridge and butter, shangi and pies with various fillings. Children loved small honey bread balls - chak-chak. We diversified the diet with dairy and vegetable dishes, egg dishes, and prepared jelly. Common drinks were kvass and tea.

Customs and traditions. The pagan religion of the Buy Udmurts is associated with their ethnocultural development and self-awareness. In Udmurt myths, a tree is glorified - a visible image of the center of the universe. In the religion of the Bui Udmurts, a special place was given to sacred groves. The Buoy Udmurts celebrated Maslenitsa like the Russians, but with more archaic symbols. Easter was celebrated on the days of the Orthodox calendar, but was included in the celebration of honoring the forces and elements of nature. It was believed that everything that happens on Easter marks the beginning of a new agricultural year. On Easter Day itself, eggs were painted and children were given gifts. The cult act of seeing off Easter was the commemoration of deceased ancestors. On the days of the celebration of Orthodox saints - Peter and Paul, Elijah, the Intercession of the Most Holy Theotokos - the Udmurts also honored pagan deities who give fertility. From the neighboring Bashkirs and Tatars, the Bui Udmurts adopted Sabantuy - a spring-summer holiday dedicated to the end of field work.

2.4. Mari. In the Kama region, the group of Sylven Mari is one of the smallest. The oldest settlement is the village of Tebyenaki located on the banks of the Sylva.

Housing. Under the influence of the Russians, the Mari at the end of the 19th century. They began to build dwellings with cages similar to the Russian three-chamber communication system. The small hut itself had two windows on the front and side walls. For ventilation, a small window with a sliding wooden shutter was cut in the kitchen wall under the ceiling. The interior had a North Russian appearance.

Cloth. A white shirt served as underwear and outer dress. It was richly decorated with embroidery and trimmed with strips of red fabric. The applique of the shirt, along with embroidery, played the role of a talisman against evil spirits. An important part of a woman's costume was the apron. The shirt was always worn with a belt; shells, coins, beads, and buttons were sewn onto the ends of the belts. An integral part of a woman's costume was a neck and chest decoration made of coins and beads. Married women wore a pointed headdress, over which they wore a four-cornered scarf. Common jewelry for women included ear pendants with coins and goose down, bracelets and rings. The girls wore a high cap, decorated entirely with coins and shells. Men's clothing consisted of pants and a shirt with a belt, felted hats, and bast shoes. Shirts were sewn long, and the chest opening was decorated with embroidery. Women wore caftans, the hem and sides were trimmed with colored ribbons. Autumn-winter caftans were made from cloth. Wealthy Mari wore leather boots, boots, and bast shoes, which were worn over woolen and canvas boots. Winter shoes were felt boots.

Customs and traditions. The rituals and traditions of the Mari in most cases remained pagan. Orthodoxy influenced the growth of enlightenment among the Mari. Among the Orthodox saints, the Mari especially worshiped Nicholas the Wonderworker. The system of rituals was greatly influenced by the main occupation of the population - agriculture. The beginning of the ritual calendar coincided with the Orthodox Vasiliev Day. For several days the mummers had fun, the youth wondered. The winter cycle ended with the celebration of Maslenitsa. During Shrovetide week, we rode down the mountains and treated each other to milk and butter. The beginning of the summer cycle coincided with Orthodox Easter, although there was nothing Orthodox in its content, with the exception of the timing. On the eve of field work, the Agha Pairam holiday was celebrated. Before the Orthodox Trinity, the Sylven Mari commemorated the deceased. At the end of the field work, it was time for prayer in the groves.

2.5. Muncie in the Kama region have always been a small people. They lived along the Chusovaya, Kosva, Yaiva, and Kolva rivers in hard-to-reach forest areas.

Housing. In the 19th century, the Mansi built houses in different ways, depending on natural conditions and prevailing occupations. Their building traditions were influenced by their connection with Russian peasants. One type of dwelling is a rectangular log yurt with an earthen floor, a flat roof covered with split logs and birch bark. A canopy and porch were attached to the end of the log house. For household goods and products, a barn was erected on four pillars. Nomadic Mansi reindeer herders in the upper reaches of the Vishera spent the summer in conical tents made of reindeer skins and birch bark. They spent the winter in huts or yurts without a floor with a fireplace in the middle and a smoke hole in the roof. Over time, a structure resembling a Russian hut became a typical Mansi dwelling.

Cloth. Deer skins were used to make outerwear. Travel clothes were made from skins taken in winter, and women's fur coats were made from summer skins. The skin from the deer's feet was used to make shoes and mittens. Clothes were sewn together with tendons and threads made from nettle fibers. The men's suit consisted of short fur pants tucked into stockings, lower and upper shoulder clothing - a shirt made of flax, or nettle, a malitsa made of deer skin removed in the fall, turned with the fur inward, with a hood; parkas of a closed cut with the fur facing out, which were worn over the malitsa. For skiing, the Mansi wore boots made from tanned skins. Leather pistons everywhere served as summer shoes. Clothing was belted with wicker and leather belts, decorated with openwork metal or bone overlays. A knife in a sheath and bear fangs were hung from the belt to protect against misfortunes. Men wore sheepskin caps on their heads. The Mansi men's hairstyle is of interest. The hair was not cut and was braided into two braids, the ends of which were connected with a rope with chains and buttons. Earrings were worn in the ears. Women's costume is as unique as men's. Women wore shirts made of cotton fabrics. Later they began to wear a dress similar in cut to the Russian one. Swinging fur coats made of deer fur were worn over the shirt. Such fur coats were decorated with mosaic patterns. Women wore swinging caftans made of blue, green or red cloth. Women's shoes were nyaras, which were worn with stockings knitted from sheep or dog wool. Clothes were decorated with beads and ornaments. A common headdress was a scarf, which was decorated with a sewn fringe of thread. The girls wore headbands, which were decorated with large beads and coins. All Mansi groups had a chest decoration - tourlaps. It consisted of an openwork beaded mesh sewn to canvas. Women loved to wear rings and earrings. The hairstyle consisted of two braids and numerous beaded ornaments and metal pendants.

Customs and traditions. The transition of the Mansi to Orthodoxy in the 18th century was only a formal act, but both of them steadfastly preserved pagan beliefs. Family and tribal cults predominated. Each family had its own gods in the form of wooden images, dressed in specially tailored clothes. Sacrifices were made to the gods. Sacred objects of tribal cults were kept on sacred trees, in special barns in remote places, and caves. The Mansi deified not only trees, but also mountains and rivers. Caves became the venue for religious ceremonies. In the past, family groups had shamans who “communicated with spirits.”

2.6. Tatars. Nowadays, the Sylven and Iren Tatars are settled in several south-eastern regions of the Perm Territory - Berezovsky, Kishertsky, Kungursky, Oktyabrsky, Ordinsky, Suksunsky, Uinsky.

Housing. All buildings were made of wood, only the roofs were covered with thatch. The dwelling of the Sylven and Iren Tatars is often four-walled, with a vestibule, less often five-walled; As a rule, it is large in size. In some places the dwelling is similar to a Russian one - three-chamber, consisting of a hut, a vestibule, and a cage. The facades of houses are decorated with applied decorative carvings and painted. Until the 1930s, villages and hamlets retained traditional interior design features. This is a stove with a hearth and a built-in boiler, bunks along the front wall. The tradition of decorating a home with colored curtains, embroidered valances, and towels with patterned ends has been preserved to this day.

Cloth. The sets of traditional clothing of the Sylven and Iren Tatars are essentially similar to those worn by the Tulven Bashkirs, there are only differences in cut, color and size. In the villages along the Iren River, dark green and black caftans and caftans were preferred, and in the villages along the Sylva River - dark red. They wore original women's headdresses - fabric caps in the shape of a truncated cone with a fabric blade attached to the back that covered the hair. It was customary to wear silver jewelry.

Customs and traditions. The Tatars professed Islam. The Tatars did not accept Orthodox rituals, and only timed their rituals to coincide with the dates of the Orthodox calendar. So, during the Easter celebration, children went around houses and received colored eggs from their owners. On Elijah’s day they didn’t work, they went to visit each other and treated themselves to food. It happened that the Tatars determined the time of their main holiday - Sabantuy, taking into account fairs in neighboring villages.

Modern ethnic portrait of the Kama region

About 3 million people live in the cities and villages of the Ural Kama region - this is 15% of the population of the Urals and 2% of the total population of Russia. In terms of the number of inhabitants, the Perm Territory ranks 14th in the Russian Federation and 4th in the Urals.

Representatives of more than 120 nationalities live on the territory of the region, which belong to three language groups: Slavic (Russians, Ukrainians, Belarusians, Poles, etc.), Turkic (Tatars, Bashkirs, Chuvashs, Azerbaijanis, Uzbeks, Kazakhs, etc.), Finno-Ugric (Komi-Permyaks, Udmurts, Mari, Mordovians, Komi, Estonians).

The predominant people of the Kama region are Russians. There are 2.6 million people living in the region (84% of the total population). Among other nationalities, the most numerous are Tatars (4.9%), Komi-Permyaks (4%), Bashkirs (1.6%), Ukrainians (1.5%), Udmurts (1%), Belarusians (0.5%) , Germans (0.5%).

The 2002 population census notes changes in the ethnic composition of the population of the Kama region. The share of Russians in the total population increased from 83.8% to 85.2% due to a decrease in the number of other peoples. The latest census showed the uniqueness of the complex ethnic situation among the Tatar and Bashkir population of the Bardym region of the Perm Territory. Researchers identify the indigenous Turkic population of the region as a special ethnic group, the Tulven Tatars and Bashkirs. The main features are the duality of ethnic self-awareness, i.e. the awareness of belonging to both the Bashkir and Tatar ethnic groups. According to the 1989 census, 85% of the region's population considered themselves Bashkirs, 4.9% - Tatars, while the vast majority of Bashkirs (98%) consider Tatar their native language. In 2002, 59.5% of the district's population registered as Bashkirs, and 32.3% of the district's population registered as Tatars.

The dynamics of the Komi-Permyak population is as follows: their number has decreased; in 2002, the number of Komi-Permyaks amounted to 103.5 thousand people. As before, the bulk of the Komi-Permyak population (80.3 thousand) is concentrated in the areas of the Komi-Permyak Okrug. The Udmurt population of the Kama region decreased by almost 20% in the period between censuses. One of the reasons for the significant decrease in the number of Udmurts was the actively ongoing assimilation processes. Similar processes occurred among the Perm Mari, whose numbers also decreased by 20% during the period between censuses. Assimilation processes were also the main reason for the significant decrease in the number of Ukrainians and Belarusians in the Kama region. As a result of emigration, the Jewish and German populations decreased. It is worth highlighting the main trends in the change in the ethnic map of the region. Firstly, the ethnic composition of the population has become more complex: according to the 1989 census, representatives of about 100 peoples lived in the Kama region, in 2002 - 120. Secondly, there was a decrease in the size of the entire population of the Perm Territory. There has been a significant decrease in the rural population, which explains the decline in the numbers of almost all the peoples traditionally living in the Kama region. Thirdly, the census also showed ongoing assimilation processes, characteristic primarily of the Mari, Udmurt, Komi-Permyak, Ukrainian and Belarusian populations of the Kama region. Fourthly, the census results indicated the active formation of “new” diasporas of the peoples of Central Asia and Transcaucasia, the number of which increased by 1.5 - 2 times.

The settlement of each nationality has its own characteristics. Russians live throughout the Ural Kama region. Komi-Permyaks make up the majority of the population in the former Komi-Permyak Autonomous Okrug. Outside its borders, they live mainly in adjacent areas - Usolsky, Solikamsky, Sivinsky, Karagaisky, Ilyinsky, as well as in large cities. Tatars and Bashkirs live mainly in the southern regions: Bardymsky, Kuedinsky, Oktyabrsky, Ordinsky, Uinsky, Chaikovsky and Chernushinsky. Many Tatars and Bashkirs live in the mining towns of Chusovoy, Kizel, Gremyachinsk, Gubakha. Numerous nationalities do not form areas of compact settlement, but they also tend to gravitate towards certain places. For example, Ukrainians are concentrated in urban settlements of the Kizelovsky coal basin, Belarusians - in the northern taiga regions, Udmurts - in areas neighboring the republic. The multinational people of the Ural Kama region live in peace and harmony.

Our city of Berezniki is also a multinational territory. People of different ethnic backgrounds live here. Since the 1930s, a lot of people from different parts of the USSR came here forcibly and voluntarily to construction sites. The latest population census showed that Berezniki is home to 87% Russians, 4.3% Tatars, 2.3% Ukrainians, 1.4% Komi-Permyaks, 0.8% Belarusians, 0.6% Udmurts , 0.4% - Bashkirs, 3.2% - people of other nationalities (Germans, Jews, Azerbaijanis, Tajiks, etc.).

It was decided to study the ethnic composition of 6th grade students (80 people) and compare it with the ethnic composition of the Perm region and the city of Berezniki. The guys were asked the following questions: 1) What nationality do you consider yourself to be? 2) What is the nationality of your parents?

The study revealed that the ethnic composition of sixth-graders is close to the national composition of the Perm Territory and the city of Berezniki. Among the 6th grade students there were 79% Russians, 8.7% Tatars, 2.5% Komi-Permyaks, 5% Ukrainians, 1.25% Germans, 1.25% Kazakhs, 1.2% - Udmurts, 1.1% - Bashkirs. I would like to note that not all children can unambiguously determine their nationality. This is due to the fact that in our city there are many families where parents belong to different nationalities. Many families celebrate Easter and Sabantuy, cook chak-chak and dumplings, and celebrate the New Year according to the Orthodox and Muslim calendars.

Conclusion.

During the work, it became clear that the formation of the ethnic composition of the population of the Perm region began a long time ago. Already in the “Tale of Bygone Years” many peoples are mentioned, including “Perm” - Komi, “Yugra” - the ancestors of the Mansi and Khanty living in the Urals. The process of formation of the population of the Kama region lasted a long time. From the 10th to the 19th centuries, Russians, Tatars, Bashkirs, Udmurts, etc. entered and settled in the territory of the region. At the end of the 19th and beginning of the 20th centuries, a large influx of Ukrainians, Belarusians, Germans, and others began for the construction of industrial enterprises, mining, and timber harvesting . All these peoples found a new home on the territory of the Ural Kama region. This house turned out to be large and friendly. A long life together is reflected in everyday life, the architecture of the national home, costume, national cuisine, even in national customs and traditions.

Currently, the interaction of peoples and the formation of new national diasporas in the Perm Territory continues. This is especially evident in large cities of the region, including Berezniki. The national structure of the Kama region is very clearly reflected in the study of the ethnic composition of sixth-graders. I would like to hope that the peaceful living of the peoples of the region will continue, and that the peoples will not lose their identity.

Bibliographic list.

1. Komi-Permyak cuisine. Kudymkar. 1998

2. , Sharygin. Perm region. Permian. 1999

3. Perm cuisine. Permian. 1991

4. Traditional costumes of the peoples of the Kama region. M. 1990

5. On the ancient Perm land. M.1988

6. Chagin and the cultures of the Urals in the 19th – 20th centuries. V. Ekaterinburg. 2002

The Perm region is located on the border of Europe and Asia, between the Russian Plain and the Ural Mountains.

Top 5 attractions of the Perm region

1. Most tourists begin their trip to the Perm region from it, where the first thing they do is look at the collection of wooden sculptures of the 17th-20th centuries.
2. There is an open air nearby. Samples of village architecture from the 17th to 20th centuries are collected on the picturesque bank of the Kama River.
3. For many decades, the small merchant town has attracted thousands of tourists, because on its outskirts is the famous Kungur Ice Cave.
4. Not only believers strive to visit: from the high hill on which the monastery stands, a magnificent view of the surrounding mountains opens. Permians even claim that this place is similar to Switzerland!
5. The notorious maximum security colony has now been turned into the Museum of the History of Political Repression. It is located in the Chusovsky district, in the village of Kuchino.

There are many cities in the Perm region that are definitely worth visiting. In the north of the region there is one of the oldest cities, Solikamsk, which for centuries was considered the “Salt Capital” of the Russian State. In addition to the salt museum, several ancient stone temples in this city are worth visiting.

Nearby is the tiny town of Usolye, famous for its beautiful Transfiguration Cathedral and the Stroganov Chambers.

The Perm region is rich in natural wonders: colored marble on the rocky banks of the Chusovaya River, a cascade of Zhigalan waterfalls, and many beautiful karst grottoes and deep caves.

Balneological resorts of the Perm region

In a centuries-old pine forest on the banks of the Kama in 1935, the now most popular balneological resort in the Perm Territory arose. It is located just 54 km from Perm and is one of the largest multi-profile resorts in Russia.

Traditions of the Perm region

Kitchen

The Perm region is famous for its own culinary traditions, which emerged at the junction of Russian and Komi-Permyat cultures. Mushrooms, berries (strawberries, stoneberries, blueberries, cloudberries, lingonberries, cranberries and others), and herbs (horsetail, horsetail, hawk moth) are widely used in dishes - they are eaten as a salad, added to soups, stewed, and salted.

The meat of wild animals is also often used - elk, bear, wild boar, hare and game - black grouse, hazel grouse, wood grouse.

One of the main dishes of Perm cuisine is dumplings: many families have old, proven recipes for preparing the filling from different types of meat in “secret” proportions.

Even in the cities, housewives still prepare fried closed pies “posikunchiki” splashing with juice with different fillings and shangi - open cheesecakes with different fillings, most often with potatoes or cottage cheese. But unlike classic cheesecakes, the filling is only lightly spread on the dough.

Treatment in the Perm region

In the north of the Perm region, deposits of salts are hidden underground, remaining there from the time when the sea splashed on the site of this land, during the Perm period. Potassium salts help in the treatment of many diseases of the pulmonary, cardiovascular and nervous systems, which is why several dozen speleological clinics have been opened in the region.

Another healing element left by the ancient sea is concentrated bromide brine, which in its action competes with the advertised salts of the Dead Sea and is successfully used in health resorts in the Perm region.

Another gift of nature to the Perm region is Suksun mud.

Active recreation in the Perm region

The high-water rivers Koiva, Chusovaya, Sylva, Vishera, Iren, Kolva and others have become a real place of pilgrimage for lovers of recreation on rafts, kayaks and for avid fishermen.

In winter, residents of the Perm region ski and snowboard at the Zhebrei ski resorts in the village of the same name, Ivan Gora in Gamovo, and at the Gubakha active recreation center.

Climate of the Perm region

The Perm region is located in the temperate continental climate zone. However, the large extent of the region from north to south creates several climatic zones. Winter is usually freezing, snow lies from November to early-mid April, and in the north of the region - until May. The average January temperature is -17°C, but in the north there are frosts down to -35°C. The average temperature of the warmest month (July) is +15°C.

Best time to travel

It's nice to travel around the Perm region in summer, especially if you're lucky and it's dry. However, at this time the lives of tourists are spoiled by hordes of mosquitoes. It’s good to admire nature in early autumn, in September, when the trees turn from green to gold and red. If there is no rain, then this is a fairly comfortable time for travel, especially since blood-sucking insects are already disappearing.

But in winter in the Perm region you can enjoy a real Russian winter with giant snowdrifts and bitter frosts.

Hotels in Perm Krai

In the Perm region there are many sanatoriums, recreation centers, and hotels. You can choose the appropriate option and book your stay in the “Hotels in Perm” section on the Travel.ru website.