We bring to your attention a digest on the topic "Shors. Traditions, customs, rituals." From work experience, we know that readers often ask for literature on the history of our region, including about the Shors.
The digest allows you to concentrate scattered information in one publication, eliminating the need to refer to old newspaper materials.
The digest is designed for readers of middle and high school age. It will help in preparing for lessons, when writing an essay, and broaden your horizons.
Through the stone pages
Mountain Shoria
Like decayed
Ancient writings
The echo of a thunderous story walks
And the hum is indistinct
Flies to us.
S. Pechenik
The Kondoma River basin has long been inhabited by the numerous genus "Shor". All the inhabitants of the upper reaches of the Tom and its tributaries - Mrassa and Kondoma - began to be called by his name. The closest historical ancestors of the Shors are various Turkic-speaking tribes, clans and territorial groups, known in Russian sources under the general name of the Kuznetsk, Mras and Kondoma Tatars.
On the territory of Mountain Shoria, two ethnographic groups are distinguished: the southern mountain-taiga group, whose ancestors were part of the Alatyr ulus of the Yenisei Kyrgyz under the general name “Biryusins”, and the northern forest-steppe group, whose historical ancestors were called “Abin people”.
Most northern Shors are descendants of Teleuts who lived in this territory in ancient times. The intensive development of this land by the Russians led to the fact that most of the northern Shors moved to the cities of Mezhdurechensk and Myski, and their villages are very few in number. They live compactly in the villages of Podobas, Chuvashka, Kosoy Porog, Borodino, and Syrkashi.
The Southern Shors are mainly descendants of the ancient population of these places, namely the Kets, Samoyeds and, partly, the ancient Turks.
Currently, there are about 16.5 thousand Shors. 85.2% of the total Shor population live in cities where they are a minority.
Customs and traditions of the Shor people
The first reliable historical information about the traditional occupations of the Kuznetsk Tatars who lived in the upper reaches of the Tom should include B. Godunov’s letter dated January 20, 1604. In it, in addition to instructions for the construction of the Tomsk fort, it is reported that 200 blacksmiths live in the “Tomsk peak, and they make armor and iron arrows and cauldrons are forged.” According to other sources, there were three thousand of them.
Folklore data also indicate the antiquity of blacksmithing. The heroic epic of the northern Shors speaks of a hero (according to other sources, the evil spirit Erlik), who forged red-hot iron with his hands, using his fingers instead of tongs, and his fist instead of a hammer.
Siberian chroniclers also called the population of the upper reaches of the Tom, Mrassa and Kondoma “blacksmiths”. This is where the names Kuznetsk fort, the city of Kuznetsk, and Kuznetsk land came from.
Where Shor blacksmiths had long mined iron ore and smelted metal from it, the Tomsk ironworks was built in 1771 (now the village of Tomskoye, Prokopyevsky district).
Better and cheaper iron products appeared, and the primitive Shor blacksmithing iron production disappeared by the end of the 18th century.
Among other activities, hunting became the most widespread. It had a leading role in their economy right up to the October Revolution, and in mountain taiga areas it has survived to this day.
The fishing grounds of the Kuznetsk taiga were divided between individual clans, and within the clan between large families - tels.
The Mras Shors took a storyteller with them into the taiga, who cooked food and stored firewood during the day, and in the evening “sang” fairy tales around the fire, not only for entertainment, but to appease the spirits who patronized the hunt. The extracted furs or the money received for them were divided equally among the members of the artel, including the storyteller.
The "khoryg" fishery consisted of two periods; autumn and winter-spring. The latter usually began in November, when deep snow fell and the rivers froze. It consisted of a small hunt in the first snow and a long distance hunt.
The small one lasted until mid-December, the big one, with interruptions, until the end of February - early March.
The hunter's equipment consisted of a matchlock or flint gun, and later a piston gun "maltyg", gunpowder, shot, nets "nn", crossbows "aya", wooden traps of the trigger type "shergey", and a bullet gun "kalyp".
Loot and equipment were usually transported in the fall and spring on "shanak" sledges, and in winter, over loose snow, on horse-skin drags "surtka". But sometimes the load was simply carried on the back in leather bags.
The skis were made of bird cherry, their runners were covered with “kamus” - skin from the shin of a horse or deer. The steering wheel when descending from the mountains was a universal wooden shovel “kayak” or “kurchek”, which was also used to shovel snow when building a booth and installing a trap. Over the hunter's shoulder was thrown an "archenak" bag made of calf or badger skin with the fur facing out, and a "natruska" belt-belt with a set of hunting accessories. On the hunter’s belt hung a “pychyakh” knife in a wooden or leather sheath.
Food supplies for the entire season were prepared jointly and delivered in the fall to Taiga hunting booths: “talkan” in leather bags, hearty mash “abyrtka” in birch bark tubs, bread, crackers, salt, dried horse meat “sogum”
The fishing clothes consisted of a homespun jacket "shabyra", over which a second one was put on - felt, quilted, with a cape - a collar made of badger skin; The pants were also made of kendyr (homespun canvas). Leather boots were used as footwear, and azagat grass was used instead of socks.
On his head is a canvas hat, lined with rags, and on his hands are leather mittens.
Hunting booths were built in the fall and were of two types: pole - temporary and log - log, designed for a season or several.
Fishing was seasonal and was most developed among the Lower Ras Shors. Grayling, burbot, taimen, and ide were exported for sale to Kuznetsk.
The main fishing gear was engme nets. On small rivers, fish were often caught with "sugen" muzzles and "ashpar" troughs.
Large fish were speared with a spear, shot from a bow with wooden arrows, and small fish were caught with a net made of kendyr threads.
Fish occupied an important place in the diet of the Shors, especially in summer.
In the first type of agriculture, borrowed from the Russians, a wooden plow "salda" with an iron tip, a wooden harrow, and a sickle were used. At the beginning of the 20th century, the wealthy Shors acquired iron plows and simple horse-drawn reapers. They ground grain in water mills. The size of the fields was measured in hectares, in contrast to the southern Shors, where plots were measured in paddocks. Only the northern Shors had gardens. The terminology of tools for plow farming was already Russian.
The hoe type of agriculture, widespread in the taiga part of the Kuznetsk district, is more primitive and ancient. Small areas on the sunny slopes of the mountains were cultivated with hoes, which had to be cleared of forest with the help of an ax and fire. These plots were cultivated for 3-4 years, then abandoned and moved to a new location. The grains were scattered by hand, after which they were harrowed with a knotted stick or snag, which was dragged by a horse.
They grew mainly barley, wheat, oats, hemp, and potatoes.
Hoe farming has been known to the population of the upper reaches of the Tom, as some researchers believe, since the Bronze Age. Since the Late Iron Age, the “abyl” and the ax-adze “adylga” began to be used.
Obviously, agriculture among the ancestors of the Shors really appeared in ancient times and was not associated with the influence of Russian culture; it was poorly developed. Thus, by the beginning of the 20th century, 33.7% of Shor farms had no crops at all, 20.3% had crops ranging from 0.1 to 0.5 dessiatines.
Gathering. The Shors made up for the lack of food products by harvesting edible plants - the roots of kandyk, sarana, peony, flask, onion, garlic, angelica, hogweed and various berries. The tool for digging up roots and tubers was an “ozup” root digger, consisting of a 60 cm long cutting with a transverse crossbar for the leg and an iron tip.
Cattle breeding among the Shors, in comparison with other peoples of Southern Siberia, was poorly developed. About 9.4% of all Shor farms did not have horses, and 18.9% did not have cows. The reason is the lack of convenient pastures and good meadows for haymaking. The most convenient was the Kondoma valley, but its best lands by the end of the 19th and beginning of the 20th centuries. were occupied by Russian settlers or leased to mines.
The Shors were left with average and worse areas along the edges of the forest. The overcrowding of livestock in these clearings led to the rapid trampling and death of vegetation, and to prevent the livestock from starving, the Shors in the second half of the summer drove them to mowed areas, to the “recovery”. But she too soon disappeared.
But, despite the unfavorable conditions, even in the most remote places by the beginning of the 20th century, the Shors bred large breed horses and short cows. On average there were two horses and the same number of cattle per inhabitant. There were families containing up to 20 animals, sheep no more than 2-3x.
The Shors combined beekeeping with beekeeping. It was practiced by 14% of farms in Condom and 16% in Mrassou.
The best conditions for beekeeping were in the lower reaches of the Kondoma, where, in addition to honey-bearing grasses, a section of linden forest was preserved. Moreover, the largest apiaries were located along the Antropu tributary of the Kondoma, some of them numbered up to 1000 hives.
The Shors' craft was of a domestic nature and was concentrated mainly in the hands of women. Everything was produced only for their own needs, and only net weaving and pottery among the inhabitants of the lower reaches of Mrassu by the end of the 19th century acquired the character of a handicraft.
The most developed was weaving. The main raw materials for the production of thread were hemp and nettle stems. Shorks were woven on a special loom "kendyr tybege". The finished canvas was used to make the entire set of clothing and shoe tops. Parts of the clothing were sewn together with kendyr threads or maral tendons. The processing of leather "sagara" was widespread
Wood processing was expressed in the manufacture of saddles, skis, smoking pipes, furniture, and various birch bark utensils. For this, simple tools were used: knives, chisels, cutters..
In the first quarter of the 20th century, the Shors began
make pottery
In the Kuznetsk secret, there were several routes of communication. The most convenient were the cart roads from Kuznetsk to the village of Kondoma and the Krasny Yar ulus. A pedestrian path, which could also be traveled on horseback, connected the village of Solton with the Spassky and Nadezhdinsky mines and went further to the upper reaches of Abakan to the Matur ulus. This was an ancient trade route, popularly called "Ulug-gol". The third road led from the Myski ulus along the right bank of the Tashtyp, and from there to the Abakan steppes.
In the summer they also moved along the rivers in dugout boats called "kebes", and in the winter - on kamus skis, transporting the load on a small sled "shanyg". By the beginning of the 20th century, the Northern Shors began to use Russian sleighs.
Taiga settlements and outbuildings
The most ancient dwelling of the Shors can be considered a rectangular frame hut “odag” in the shape of a truncated pyramid. There were summer and winter "odags".
Winter insulated with birch bark, fir branches, a second layer of poles, covered with earth.
The third type of odag, characterized by a flat roof, was built during field work.
At the end of the 19th - beginning of the 20th centuries. The winter log yurt became the most widespread.
At the turn of the 20th century, Russian log huts, single-celled and five-walled, became the main winter dwelling of the Shors, especially in the lower reaches of Mrassu and Kondoma, as well as in large taiga uluses.
Some Shors from the Krasny Yar, Myski, and Osinniki uluses had become rich by trading in furs, pine nuts, and honey by the beginning of the 20th century. They began to build one- and two-story houses covered with planks or iron.
The interior furnishings of these houses were reminiscent of the houses of Kuznetsk merchants,
Traditional clothing was preserved at the beginning of the 20th century only in the most remote uluses of the upper reaches, Mrassu and Kondoma. It was sewn from smooth black satin or homespun “kendyra” fabric. Men wore traditional "kunek" shirts made of rough hemp canvas or "taba" purchased from Russians. Their cut was tunic-like with an oblique or straight collar, trimmed with colored material and fastened with buttons. Shanber pants were made from the same material. The belt was woven from horsehair or hemp rope.
The outer robe "shabyr pantek" was also made of homespun canvas. The collar and lower part of the hem were trimmed with “naka” braid, knitted from blue, red or yellow garus or English wool.
The robe was fastened at the top with one button and belted with a “kur” sash.
Winter clothing - fur coats and mittens knitted from sheep wool. A mandatory attribute of a man's suit was a calico pouch “nanchik” on the belt, a wooden pipe “kanze” with a curved chibouk, a flint “ottuk”, a flint “ottyk tash”, a knife “pychyakh” in a wooden sheath “kalyp”.
On the head they wore “puryuk” hats made of homespun fabric in the shape of a skull cap or fur earflaps, and in the summer - a cap. On their feet, all the men wore “uduk” boots made of home-made leather, sometimes the poor ones had canvas tops. There were also shoes made from reindeer camus.
Women's traditional costume consisted of a blue calico shirt "kunek" length to the toes, fastened on the chest with small buttons. The floors were covered with strips of black fabric. The elm blue trousers had no slit. The chest of the lined corduroy "pantek" robe was decorated with two rows of cowrie shells "chalanbash" or embroidered with a geometric pattern of their colored threads. The head was covered with a red or yellow "plat" scarf, and on the feet were leather galoshes "charyk" or boots "uduk".
Unmarried women and girls braided their hair in 3-5-7 braids with decorations at the ends. Married women had two braids.
Women also used jewelry: earrings made of steel wire or copper with beads, thin rings or copper rings. The wealthy could see a necklace made of 3 rows of glass beads of different colors.
The meat of all birds and animals fried over a fire, with the exception of lynx, otter and mole, also served as food. With the development of trade, horse meat, lamb, and pork began to be eaten more often.
Potatoes were boiled in their skins or baked in ashes.
From cow's milk, the Shors produced sour cream "kaimak", butter "sarmai", soft cheese "pyshtak", cottage cheese "kadypsu".
Store-bought brick tea was the most popular, although herbal infusions were also used for this purpose.
Traditional drinks “araka” and “abyrtka” were made from barley and potatoes.
Christianity, traditional beliefs, folklore
According to the traditional worldview of the Kuznetsk Shors, the world is divided into 3 spheres: the heavenly land - “Ulkhi ger” (Ulgen Land) - the sky; the middle earth - "Orti ger" or "bistin ger" - our land and the land of evil spirits - "aina ger" - the underworld.
In the domain of the supreme deity, Ulgen, there are 9 heavens. Ulgen himself lives in the 9th heaven. Ulgen, together with his brother Erlik, who personifies evil in Shor mythology, created the world and man.
According to legend, man lives on the middle earth in the vicinity of numerous spirits - the owners of places: taiga, mountains, rivers, lakes. These spirits are almost no different from people in their way of life. The spirits of the mountains and the spirits of water were most revered.
There were also spirits - patrons of hunting, who were treated before going out hunting.
The religious content of hunting was so abundant that the hunt itself was considered something sacred.
Each family had images of the spirits of their ancestors, who were the patrons of the hearth.
According to the views of the Kuznetsk Tatar-Shorians, the life of any person was completely dependent on the surrounding spirits and deities, communication with which most often took place through an intermediary - a shaman, a special chosen one of the deities among people living on earth.
They resorted to the services of a shaman very often: in case of illness, during funerals and wakes, before a hunt, during childbirth, before harvesting... Shamans were unequal in strength and capabilities. The strong always had a tambourine with helping spirits depicted on it and a mallet. The weak shaman "shabyngi" performed rituals with a broom, a mitten, a stick or a small hunting bow and could only heal the sick.
By the beginning of the 20th century. the majority of the indigenous population officially professed Orthodox Christianity. This was facilitated by the activities of missionaries, especially Vasily Verbitsky, who, using funds from the Altai Spiritual Mission in the village. Kuzedeevo built a church and a small school for “foreign” children. The methods of spreading Christianity were very different - from direct coercion to the introduction of various benefits for the “newly baptized”. Along with the introduction of Christianity, missionaries spread advanced farming methods and encouraged the construction of new baths. Christianity merged with the traditional ideas of the Shors and was layered on top of them. The mythology of the Shors includes characters and plots from biblical tales: Adam, Noah’s Ark, etc.
However, until the end, V. Verbitsky, nor those who continued his work, were able to eradicate pagan rituals and beliefs.
Until collectivization, shamans continued to play a large role in public life.
Along with shamanism, the former pre-Shaman ancestral cults continued to exist - fire, mountains, bear, etc. Praying in these cases was carried out without the participation of a shaman, with arbitrary appeals and actions for each case.
Shor folklore was represented by several genres: heroic poems "kai", fairy tales of everyday and fantastic content "nyvak", "cherchek", "nartpak", stories and legends "porungu chook", "kaen chook", "erbek", riddles "taptak", proverbs and sayings “ken tos”, “tagpag soe”, “ulger sos”, wedding, love, laudatory, everyday, genre and historical songs “saryn” - the remnants of ancient heroic poems and hunting songs.
The genres of Shor folklore in content and ideas reflect mainly the hunting way of life.
Of all the genres, the most developed was the heroic epic, widespread only among the population of the lower reaches of Mrassu, Kondoma and the upper reaches of the Tom, as well as in Pyzas. The bearers and creators of the epic were not all Shors, but only the seoks Aba, Cheley, Chediber, Kalar, who were of Teleut origin.
Family rituals.
New Year Birth of a child
If a boy was born, his father made a bow and an arrow - the emblem of the fur trader and an attribute of the ancient Turkic deity of fertility Umai-eke, who gave life to the child. If a girl was born, the top of a young birch tree was nailed to the wall in the corner above the cradle - a symbol of the wedding hut and, therefore, future marriage. To protect against evil spirits, a knife or scissors was placed in a baby's cradle, and a bullet or button was tied to it. The shaman sprinkled a brew of hazel grouse and pine nuts towards the side where the attributes were located, and turned to the deity Umai with a request to help the newborn.
The father, mother, relatives and even random people who found themselves in the yurt during childbirth could take part in naming the child. The main thing is to avoid coincidences with the name of your father, brother or eldest man. At baptism, the priest gave a different name according to the Christian calendar.
The Shor wedding was based on social and everyday non-religious rituals.
The normal age for marriage was considered to be 14-17 years. It was considered great luck to marry a young, healthy widow with a child. This was a guarantee against possible infertility and a guarantee of future wealth. At the end of the 19th - beginning of the 20th centuries. among the Kuznetsk Tatar-Shorians there were two main ways of concluding a marriage: by kidnapping “kys alarga” and matchmaking “uda”. In both cases, the wedding of “the one” was usually celebrated in the spring.
The abduction of the bride took place with her consent. The groom and his friends took the bride to their ulus, where she was handed over to the groom's female relatives, and in the morning they built the matrimonial dwelling "odag".
The groom, using a flint, struck a fire in the odag, and the bride presented everyone present with copper rings, which were collected with
childhood.
Then the bride and groom sat next to each other in front of the hut, and one of the relatives braided the bride’s right braid, smoothing it with a large meat bone and letting the young people bite off pieces of meat.
After 5-10 days, an envoy from the groom came to the parents of the “stolen” girl to discuss the size of the bride price and the timing of the next feast - a small “baiga”. On the appointed day, the newlyweds arrived at the bride’s ulus, accompanied by their parents and other relatives of the husband, with a large amount of “araki”. The purpose of the “charash” reconciliation ritual was to show respect for folk traditions and improve relations between parents by paying the bride price.
The second "baiga" is tobacco. She coped with the same fun a month after the girl got married. On it, the groom's relatives gave snuff boxes to the bride's parents.
The third and fourth “baiga” were meat ones, they took place a year or two later.
Also, according to the established rules, the wedding took place by “matchmaking”.
Funeral rite Kuznetsk Tatars - Shors underwent some changes, starting from the end of the 19th century, under the influence of Christianity, but on the whole continued to preserve the traditional set of ideas about death and the other world.
Before the spread of Christianity, the coffin was not made at all - the deceased was sewn into kendyr or wrapped in birch bark and hung from a tree in a thicket.
The cemeteries that appeared along with Christianity were located on the mountain closest to the ulus. At the end of the funeral ceremony, a birch bark box containing food for the soul of the deceased was left at the grave. The shaman scattered some of the food in different directions, luring the soul into the world of the dead. After the funeral, a doll was buried next to the grave - a receptacle for the soul of the “sune”. After the ritual, everyone returned home, confusing their tracks, throwing fir branches over their shoulders and leaving an ax on the path with the blade towards the cemetery. The shaman fumigated everyone present with the smoke of a torch and performed rituals, persuading the soul of the deceased not to return.
At the end of the 19th - beginning of the 20th centuries. More ancient types of burials, such as air and ground, were preserved, but only for children and the unbaptized.
On the seventh, fortieth day and a year after death, a wake was celebrated for the soul, which now passed into another state and was called “uzyut.”
For the Shors, the New Year coincided with Christmas. The holidays lasted all week. Guests came from village to village. The youth organized "oyun": dances, dances, songs separately from the adults. They went from one house to another to visit, but did not sit for a long time.
The elders also came to visit. Moreover, each housewife tried to set the table no worse than her neighbor’s - tasty and beautiful.
Another interesting form of New Year celebrations is “kachagan”.
It is associated with ancient totemistic ideas - the personification of the clan with the ancestor of animals. (Russians have a similar uniform - mummers).
Someone would dress up, for example, in a bear skin and go from house to house, pretending to be the “master of the taiga” with all the bear-like grips.
The children also dressed up so that they would not be recognized, danced, danced, and sang.
The Shors lived according to the lunar calendar and another holiday was associated with this - spring. In fact, it also represented a New Year's Eve: in the spring, the Shors celebrated the sunrise. This custom was probably associated with the spring equinox. They got up long before sunrise, went to a high mountain, there they waited for the sunrise and watched it.
The Shors attached great importance to the meeting of the sun, and this was natural: if the sun turned towards summer, it means that life in the taiga will come to life, there will be animals, fish, pine cones, berries, and a harvest of crops.
We are now less dependent on nature, but the meaning and symbolism of folk rituals and customs have not changed over the years and centuries: New Year is a farewell to the old, hope for a new life!
The development of culture among the small Siberian peoples is complex and diverse. Along with the spreading forms of culture common to the country, its folk elements are being preserved and, in some cases, being revived. New rituals that have a traditional basis also arise.
Since mid-1985, attempts have been made to revive Shor culture. Folklore ensembles were created in Tashtagol, Myski, Novokuznetsk, and Mezhdurechensk.
In 1986, in the village of Chuvashka, an attempt was made to revive the traditional holiday "Payram", timed to coincide with the end of spring-summer field work. At this festival, in addition to the performance of folk songs "Saryn" and the heroic epic "Kai", competitions were held in "Kuresh" wrestling, archery, and horse racing.
Since 1985, another new all-Shor youth sports festival “Olgudek”, held on Mount Mustag, has become traditional, and since 1988 it has “descended” to the Kondoma River valley to Spassky Meadows.
It is held before the start of haymaking on the first Sunday in July.
Sometimes attempts are made to bring a traditional Shor wedding, but more often only elements of Shor traditions are found in wedding rituals.
Application
Decorations
1. Copper ring “chustug”, 2. Braiding to the braid “chincha”, 3. Copper ring “chustug”,
4. Braiding to the braid “chincha”, 5. Iron ear pendant “yzyrga”,
6. Tin earring "yzyrga", 7. Brass ear pendant "kuiga"
Ornament
1. Chaga collar, 2. Kur belt, 3. Chola velvet collar. 4. Monchir calico collar
5. Fur mittens “shallow”, 6. Pouch “nanchyk”, 7. Pouch “nanchyk”, 8. Leather pouch “syksysh”,
9. Fur mittens "shallow"
Types of burials
9. Fur mittens "shallow"
1. Air burial in a coffin box, 2. Burial in the ground on a pole platform
1. Air in a birch bark bundle, 2. In a baby’s cradle
Musical instruments
1. Buden “tuyur”, 2 Buden “tuyur”, 3. Buden “tuyur”, 4. Buden “tuyur”, 5. Mallet “orba”,
6. Three-stringed musical instrument "tulu puyak", 7 Buden "tuyur", 8. Buden "tuyur",
9. Two-string instrument "kaigomysek"
Houseware
1. Smoking pipe "kanza", 2. snuff box "tamerke", 3. box "karchak",
4. Smoking pipe "kanza", 5. Baby cradle "pebey", 6. Whip,
7. Kanza pipe, 8. Whip
Cloth
1-2. Men's robe "shabyr", 3-6. Shirt "Kunek"
4-5. Women's robe "kendyr", 7. Pants "chanbarshtan"
Hats and shoes
1. Puruk hunting cap, 2. Birch bark jacket, 3. Puruk cap, 4. Puruk hunting cap,
5. Uduk boots, 6. Uduk boots, 7. Sharyk women's slippers Member of the Union of Designers of Russia, director of the Kemerovo company "Kamena" Victoria Agafonova, together with the regional public organization " Shor national-cultural autonomy of the Kemerovo region
“Shorianka” is a floor-length dress made of red wool blend fabric, the long sleeves of which are trimmed with Siberian sable fur. The dress is hand-painted with gold-colored paints and inlaid with black and gold rhinestones. Moreover, the drawing was made based on the tattoos of the Ukok princess. Earrings, bracelets, neck and forehead decorations are made of beads.
The press service added that the Shor national-cultural autonomy of the region will present this costume at the XI international exhibition-fair “ Treasures of the North. Masters and artists of Russia-2016", which will be held in Moscow from April 28 to May 2, 2016.
Victoria Agafonova plans to create a whole collection of national Shor outfits.
NGS.NEWS
Photo ako.ru
Latest news from the Kemerovo region on the topic:
The national costume of the Shors with sable fur was presented in Kuzbass (photo)
A modern Shor national costume “Shorianka” has been developed in Kuzbass- Kemerovo
NIA-Kuzbass Victoria Agafonova, member of the Union of Designers of Russia, director of the Kemerovo company "Kamena" together with the regional public organization "Shor National-Cultural Autonomy of the Kemerovo Region" ra
14:51 01.04.2016
KuzzBas.Ru
The national costume of the Shors with sable fur was presented in Kuzbass (photo)- Kemerovo
In Kuzbass, a Shor national costume with sable fur and gold rhinestones was developed, the press service of the regional administration reports.
14:48 01.04.2016
Ngs42.Ru
“Program of spiritual and moral development” - Education. Literary reading. Extracurricular and extracurricular educational work. Main directions. Cooperative activity. Section "Geography". Recommendations. The world. Objectives of aesthetic education. Examples from Russian and foreign literature. Educational texts. Nurturing values for spiritual and moral development.
“OOP Federal State Educational Standard of Higher Professional Education” - Determination of the composition of educational topics. Algorithm for determining special competencies of a bachelor. Table for the formation of subject modules. Contents of disciplines. We draw up a table-matrix of competencies. Realizes social significance. Traditional structuring of a specialist training program. Graduate competency model.
“Basic School Development Program” - Successful adaptation of students. Increasing the coverage of children with systemic extracurricular activities. Main objectives of the program. High-quality assimilation of state education standards. Main projects of the program. Increasing the share of graduates entering universities. Educational potential of the educational process.
“Class hour “Career Guidance”” - TV show. Opportunity to make new friends. Embroidery kit. Calculate the number of points. New professions. Good knowledge. Free time. New year's night. Class hour on career guidance. Survey results. Chimney sweep Restlessness. Opportunities to have an interesting profession. A true treasure for people.
“Manuals for Patriotic Education” - Illustrations are made on coated paper. The appendix contains extracts from the most important state and departmental documents in the field of education. “We live in Russia” N. G. Zelenova, L. E. Osipova The manual offers a system of working with children 6-7 years old on civic-patriotic education. "State symbols of the Russian Federation."
“Social teacher" - Roles of a social teacher. What we expect. Working with families (guardianship, foster care, foster care). Social and psychological service. School social passport. The purpose of the activity of a social teacher. Children missing classes without good reason. Social help. Preventive activities. Activities.
There are a total of 2329 presentations in the topic
Introduction…………………………………………………………………………………3
Chapter I Clothing of the indigenous people of Kuzbass
- 1. Teleut national costume..…………………………….5
- 2. Shor national costume…………………………….8
Chapter II Comparative analysis of the national costumes of the Shors and Teleuts…………………………………………………………………………………..12
Conclusion……………………………………………………………........14
Literature……………………………………………………………………………….16
Applications……………………………………………………………………………….
Introduction
In 2013, Kuzbass celebrated its 70th anniversary. They told us a lot about their native land, about the people living here. But I was more interested in the story about the indigenous inhabitants of the Kemerovo region. It turns out that they live next to us, and we know so little about their culture and creativity. I thought about the topic for a long time and chose “Clothing of the indigenous people of Kuzbass.” I am interested in this particular topic, because I want to find out what the national costume of the Teleuts was like in ancient times, to compare it with the Shor national costume. It is possible that their national clothes had a lot in common, or perhaps that each nation had its own unique costume, unlike any other.
And then I decided to find out what the clothes of these peoples looked like.
Target:
Study of the national clothing of the indigenous people of Kuzbass.
Tasks:
During the work the following were used methods:
Analysis of information sources;
Comparison;
Generalization of the obtained data.
Each national group in Russia, no matter how small it may be, has the right to the existence and development of its traditions, language, rituals, customs and other elements of culture. The spiritual culture of the people and their way of life contribute to the preservation of their identity and uniqueness.
National clothing is a kind of chronicle of the historical development and artistic creativity of the people. Being one of the elements of material culture, it has always reflected not only ethnicity and geographical environment, but also the level of economic development, social and property status, and religious affiliation.
Chapter 1. CLOTHING OF INDIGENOUS RESIDENTS OF KUZBASS
- Teleut national costume
Teleuts - the indigenous inhabitants of our region - are direct descendants of the Turks. Currently Teleuts livein Belovsky and Novokuznetsk districts of the Kemerovo region. Once upon a time it was one of the most prosperous Turkic “tele” families. Their nomadic pastures extended from Altai to the Barabinsk steppes. They were the first among the indigenous peoples of our region to voluntarily accept Russian citizenship.
Teleut clothing was distinguished by its sophistication. It was divided into male and female, although some of its types were used regardless of the gender of the person. Also, clothing was divided into autumn-winter and spring-summer, casual and festive. The clothes of Teleducks have always been distinguished by their beauty.
The basis of everyday and festive clothing was a long tunic-shaped dress with a standing embroidered collar and a light fitted robe with a hand-woven belt. The belt was made of multi-colored threads. Having wrapped the sash around the body twice, tie it on the left with two knots and turn them inward. The ends of the belt hang in front, one longer than the other. There are beautiful tassels at the ends of the sash. Women always wore a belt, as dresses were long and wide. (Appendix 6)
The dresses were sewn with a lining on the shoulders, which covered the shoulder blades at the back and reached the chest at the front. A gusset was sewn under the armpits - a piece of material of a different color, shaped like a diamond. The hem on the inside was also hemmed with a material of a different color, 4-5 cm wide. The sleeves tapered from the armhole to the cuffs. The cuffs were hemmed from the inside, usually with the same material as the gusset. (Annex 1)
An important decoration of a woman's dress was the collar, which had the shape of a stand. There were no turn-down collars. To make it stand, birch bark steamed in hot water was inserted inside according to its size. It does not rot, does not tear when washed and allows you to maintain its shape. Collars were hand-sewn from plain cloth, usually red, green, or blue. There were no black or white collars. Along the collar from each edge in the center, birch bark squares are sewn onto the cloth. On a festive or wedding dress, these squares are trimmed with “gold” or “silver” threads or floss. The squares are located on the collar with a downward angle, reminiscent of a rhombus. There is an odd number of them on the collar. (Appendix 5)
The wedding dress of a Teleut bride is especially beautiful. It is decorated with toshtok - a shirtfront made of red cloth. On both sides of the cut from top to bottom there are rectangles made of birch bark. Their number is unpaired 9 or 11. As on the collar, they are trimmed with “gold” or “silver” threads. From each rectangle on the right side comes an airy loop of black lace for fastening. A button is sewn on the left side of each rectangle. To ensure that the shirt front does not wrinkle and is always in shape, boiled birch bark is inserted inside to size. The lining is sewn on from colored chintz. The toshtok was kept separately from the dress; before putting on the dress, the toshtok was attached to the collar with several stitches. Festive dresses of Teleducks were made from very beautiful bright fabrics: satin, wool, brocade, knitwear with lurex, Chinese silk. Everyday dresses were made most often from chintz and cotton wool. All types of fabrics used by Teleuts in the second half of the 19th century. - early 20th century, were purchased.
Over the dress was worn a chiymek - made of velvet or blue cloth, a light cape made of silk or iridescent taffeta with a shawl collar, trimmed with gold or silver braid, embroidered with gold or silver thread, with rich brocade or silk tassels, except for white and black. In the place where they are attached, the chiymek is fastened with an openwork button. The collar of the chiymek was brightly colored. It could be woven, made of fabric with embroidered and woven patterns in the form of multi-colored stripes, or with sewn strips of brocade or gold thread. To make the hem of the dress visible, it, like the body, was made 30 cm shorter. (Appendix 2)
Underwear consisted of a shirt and pants, which were worn under the dress. The shirt had a loose fit, was open in front, and lined with buttons and loops along the edges. Champar pants were made from chintz or linen. Their cut was similar to the cut of men's pants. The difference was that the trouser legs were made very short, they did not exceed 40 cm in length.
In addition, the Teleut national costume includes the telen - the light outerwear of the Teleuts, which is a short caftan, tailored to the waist, with a low collar. The calf is sewn from woolen fabric or satin in black, blue colors, they also use Boston, and the calf is lined with velvet.
Another type of outerwear is ochkor - a silk robe with lining. The length of the robe is ankle-length, fastens with 1 button. Married women wore a robe over a fur coat.
Warm outerwear was varied. In the 1940s, a warm quilted sleeveless “bathing jacket” was very rare; by now it has been almost universally forgotten. It was worn by girls and young women. They sewed a swimsuit from red calico with a cotton lining. They wore it wrapped around the left hem, fastening it in the middle with 1 button.
Teleducks also have very beautiful coats - tone. Tone is winter clothing made of sheepskin, sable, red fox, squirrel, topped with Boston and trimmed along the hem, sleeves, and sides with otter fur. Among the Teleuts, otter fur was considered valuable and the most wearable fur; it was fastened with 1 button. (Appendix 4)
In cool weather, women and men wore syrmal. Syrmal is a demi-season quilted coat, covered with silk on top, with a bright colored lining, stuffed with cotton wool, trimmed along the cuffs of the sleeves, hem and sides with velvet. The length of the syrmal was shorter than the shirt. They gird the syrmal with a sash. (Appendix 3)
Due to the fact that the Teleuts had a custom that prohibited a married woman from appearing bareheaded in front of her father-in-law and her husband’s older brothers, even at home, headdresses played an important role in her life. The hat is a festive headdress. The hat was cut from four wedges, decorated with gold and silver braid, which was sewn onto the seams; a braid in the shape of the letter “P” was sewn on the front and back. The lower edge of the hat was trimmed with otter and even sable fur. (Appendix 8) The inside of the hat is lined with young lamb fur. The top of the hat was folded to the right when put on. Another type of holiday hat - tagaya - had a rounded shape, the base was made of fabric, quilted, and embroidered with gold thread. The lapel was trimmed with velvet. On the top of the head there was a brush of red or blue flowers. Red represents the sun, blue represents the sky. This type of hat dates back to the 19th century.
A headscarf is an everyday and festive headdress for Teleducks. Large woolen scarves are especially prized. The scarf was tied in different ways. First, it was folded in half diagonally, one corner was placed on the back, the other two were tied in a knot at the back of the head, or thrown over the forehead and twisted into a tourniquet. (Appendix 9)
As for footwear, Teleut fashionistas wore leather shoes (charyk) with soft soles, with an insole, and without heels. The shoes were decorated with embroidery. The top of the shoe was dark in color, the sole was light. (Appendix 7)
Teleut women loved jewelry. The most common decorations were earrings and hair ornaments - small braids decorated with shells. Ribbons, shells, rings, and coins were woven into the braids. In a woman's costume, braided jewelry is an important element.
Over the course of two centuries of contact between Teleuts and Russians, great changes took place in their homes, clothing, and way of life. The men's national costume has completely fallen out of use. Teleut men began to dress the same as Russians. High boots, blue or white, linen trousers with a drawstring near the stomach, white or colorful shirts made of homespun linen to the knees, sheepskin fur coats or kaftans of Russian cut. Pointed hats were worn. Unlike men's clothing, traditional women's clothing was preserved among middle-aged and older Teleduts and as wedding clothing among young people. All this gives hope that Teleut clothing will not disappear soon.
- 2. Shor national costume
The Shors are forest settled tribes who previously lived isolated from each other along the valleys of numerous mountain rivers and tributaries. They are skilled hunters and fishermen. The Russians called them Kuznetsk Tatars - for their ability to smelt iron and make weapons, cauldrons, axes and other objects from it. From them came the name of our region - Kuznetsk land. The Shors mainly live in the Tashtagol region and Gornaya Shoria.
The clothing of the Shors was less sophisticated than that of the Teleuts. The material used was mainly kendyr canvas, which women wove from hemp fibers on a homemade loom. Clothes were made by hand, mainly from purchased materials. Women's clothing was richly decorated with embroidery. There was no special ritual or festive clothing. The traditional clothing of the Shors consisted of a shirt-dress (kunek), trousers (pants), an apron (shabur), hats and shoes.
The shirt dress could be of various colors, most often blue or black. For its manufacture, chintz, calico, and satin were used. It was girded with a sash (of chickens) with keys to barns and boxes tied to it. In cold weather, this type of clothing was worn under a robe, and in the summer it was the only clothing. At the end of the 19th - first half of the 20th centuries, with the advent of purchased underwear, such a shirt began to serve as a dress. The dress was most often long, reaching to the toes, and fastened at the chest with small buttons. The hems of the dress were trimmed with ribbons of black material. The dress was sewn using wedges in the cut. (Appendix 10) An apron was put on over the dress. Shor dresses have five types, identified on the basis of museum collections in the cities of Tashtagol, Tomsk, Omsk, Kemerovo, Novokuznetsk.
1 type The traditional Shor shirt, length to the toes, was sewn with oblique side gussets from the armhole to the hem.
Type 2 By the beginning of the 20th century, with the penetration of urban culture into Shor life, dresses with a fitted silhouette, turn-down collars, frills, and ruffles appeared.
Type 3 The Teleut culture influenced the clothing of the Shors living near Kuznetsk. Thus, Shor women’s shirts made from purchased fabrics completely replicate the cut of Teleut ones.
Type 4 Ethnocultural contacts with the Khakass contributed to the appearance of Shor shirts for men and women with shoulder pads, of Khakass cut.
Type 5 Under the influence of the Russian old-timer population and immigrants from the northern provinces of Russia, elements characteristic of clothing of the Northern Russian type appear in traditionally cut shirts. The sleeve at the top and at the cuffs gathers into small folds. The hem above the wide frill is decorated with a wide ribbon.
Women's pants were practically no different from men's, they were only slightly shorter. Their cut was similar to the cut of pants of other Turkic tribes of the Mongol peoples of Siberia.
The outerwear of the Shors was limited to a short canvas robe. It was both festive and everyday clothing of the Shors. The robe had a tunic-like cut, oblique wedges were sewn into the sides, the sleeves were wide, tapered towards the hands. A woman's robe was sometimes enlivened with embroidery more abundantly than a man's robe. It was trimmed along the hem and sleeve cuffs with the simplest rectilinear or curvilinear ornament. The robe had no lining. (Appendix 11) He, like the dress, had chickens. The smell of the robe was left-handed. Sometimes multi-colored pieces of fabric and buttons were sewn to the shelves at chest level. Women's clothing was decorated with embroidery from narrow strips of fabric along the cuffs, hem and left side, which covered the right side when putting on a robe. The stripes were made in the form of straight and zigzag stripes. The gates were sometimes tightly lined with rows of cowrie shells. Dresses and robes were decorated with various collars, some of which resemble the collars of Teleut dresses. The collar - moidrak, chaga or chola - is the main and only decoration of the shabyr. It is a strip of black cloth or corduroy, with a stand-up collar that goes down to the chest. The collars were embroidered with garus or wool of two or three colors, mainly red and yellow. They were decorated with mother-of-pearl buttons or rhombuses made of beads or birch bark.
The headdresses of the Shors were mainly borrowed from the Russians. They were both purchased and homemade - from homemade canvas, leather or birch bark. Headdresses are represented by two types of hats, shawls and scarves. Now there are two types of hats. (Appendix 12.15) The first type is made of black satin with a flat top. The band is made of one piece of trapezoidal fabric, widened at the top, and the front part is pushed forward overhangingly. The bottom and top of the band are decorated with stripes of colored chintz. Chintz Puus ribbons are sewn to the back bottom of the band. The second hat has a rounded crown, the fur outside is lined with green velvet. A strip of homespun canvas is sewn along the edge. At the beginning of the 20th century, Shor women tied their heads with a scarf (plat), folded in half at an angle, with the ends tied at the back of the head. The scarf was often red and yellow.
The shoes of the Shors were boots or slippers (charyk). Leather boots (oduk, charyk) with long tops, which the poor made from kendyr, were also used. (Appendix 15) Instead of foot wraps, the legs were wrapped in soft sedge grass. At the beginning of the 20th century Shor fashionistas switched to store-bought, factory-made shoes.
Winter clothing shorok consists of sheepskin short fur coats, kaftans or fur coats (ton) or chyncha. Women's belts looked exactly the same as men's.
Women's costume was enlivened with homemade or purchased jewelry - ear, braid, neck, forehead, as well as rings and rings. The materials used were beads, cowrie shells, copper wire, wool and silk threads, buttons, silver coins, horsehair, etc.
Ear jewelry. Among them, first of all, earrings with pendants made of threads of beads, cowrie shells and silver stand out. In addition, there were pendants made of woolen threads woven into thin cords, with tassels, beads and buttons at the ends.
Shor women braided their hair into two braids, the ends of which were connected by several rows of beads that hung freely in a chain below the waist. Braids were also woven into the braids, made of horsehair and studded with cowrie shells, beads, and small copper bells. Several strands of beads were placed around the neck. (Appendix 17)
The peculiarities of the traditional clothing of the Shors are explained by their way of life associated with hunting, sedentary cattle breeding, primitive agriculture and a relatively low level of socio-economic development.
Since the 20th century, an active process of borrowing outerwear, hats and underwear from Russians began, which began to be worn under the influence of urban culture. (Appendix 16) The traditional costume has now been preserved almost nowhere. Only men, hunters in taiga villages, continue to wear oduk boots made from their own leather. In everyday life, they gave way to factory-made shoes: felt boots, boots, shoes, etc.
Chapter 2. COMPARATIVE ANALYSIS OF NATIONAL COSTUMES OF SHORS AND TELEUTS
The historical ancestors of both the Shors and Teleuts are the Turks. These peoples lived in close contact for many centuries, so we see the same elements of clothing, cut, similar dresses and robes.
Upon careful analysis, we found similarities:
Use of wedges in cutting a dress;
Tunic cut of the dress;
The presence of collars;
Decoration of dresses with rhombuses made of birch bark, mother-of-pearl buttons, and beads.
Both wore scarves and hats, which differed only in color and decoration. Both peoples wore kuri belts and wore fur coats (ton) in winter. The jewelry and shoes were very similar.
But at the same time, we saw differences: in the women's national clothing of the Teleuts there is neither an apron nor a headdress - shawls, and the hats were different from the Shor ones.
We presented our observations in the form of a table.
Table 1
Comparison of costumes
Name of clothing | |
among the Teleuts | among the Shors |
Dress | Dress - shirt (kunek) |
Dickey (toshtok) | |
Apron (shabur) |
|
Cape (chiymek) | |
Shirt | |
Pants (champar) | Pants (pants) |
Kaftan (calf) | Kaftan |
Silk robes (ochkor) | Canvas robe |
Coat (syrmal) | |
Fur coat (tone) | Fur coat (ton, chyncha) |
Short fur coat |
|
Hat (tagaya) | A cap |
Handkerchief | Scarf, shawl |
Boots (charyk) | Boots, boots (charyk) |
Sash | Sash (chicken) |
Decorations | Decorations |
Conclusion
The purpose of my work was to study the national clothing of the indigenous people of Kuzbass.
Tasks:
- Collect information about the folk costume of the Shors and Teleuts.
- Identify the differences between Shor and Teleut costumes.
- Create an album “Clothing of the indigenous people of Kuzbass.”
I faced many difficulties. And the first was that in the city there is either no or very little literature for studying the folk costumes of the Teleuts and Shors. Therefore, we took the main material from the Internet. However, the collected material allows us to draw the following conclusions.
The historical ancestors of both the Shors and Teleuts are the Turks. These peoples lived in close communication for many centuries, so it is natural to borrow elements of clothing, cut, etc. Upon careful analysis, you can find similarities, for example: the use of wedges in the cut of a dress, a tunic-like pattern, the presence of collars, the decoration of dresses with rhombuses from birch bark, mother-of-pearl buttons, beads. Both wore scarves and hats, which differed only in color and decoration. Both peoples wore kuri belts and wore fur coats in winter. The jewelry and shoes were very similar.
The clothing of the Teleuts, in comparison with the clothing of the Shors, was distinguished by great sophistication. It was and remains very beautiful and more diverse. But we also saw that in the women's national clothing of the Teleuks there is neither an apron nor a headdress - shawls, and the hats were different from the Shor ones.
The men's national costume of the Shors and Teleuts has completely fallen out of use. At the same time, the national characteristics of Teleut women's clothing have been largely preserved, because national clothing and its elements are a kind of chronicle of the historical development and artistic creativity of the people. Each of the peoples managed to preserve their individuality and originality.
List of sources used
- Katsyuba D.V. History of Kuzbass. Tutorial. - Kemerovo book. ed., 1983.- 9-16 p.
Travelers and ethnographers have left extensive literature about the traditional costume of the Altaians, among whom they included the ancestors of modern Shors. The materials they collected indicate that the clothes and hairstyles of the “foreigners” living in the Northern Altai were not the same among different groups, which Georgi I.G. called “national remnants” (Georgi, 1776, p. 171). Thus, the “Biryusses,” according to him, sewed clothes “...mostly from leather and soft junk,” and they were similar to the Kachin clothes. The Abin people “...in relation to male and female attire are similar to the Teleuts who embrace the pagan law.” The Verkho-Tomsk Tatars “in terms of language, rituals and attire are similar to the Abinsk people. Women and girls braid their hair into four braids, which are decorated with kings, beads and snake heads. The girls differ from the women covered with beads and so on. bodyguard” (Georgi, 1776, p. 170). A century later, the clothes of the Kuznetsk foreigners are described by Prince N. Kostrov: “Their men’s shirt is so long that it almost meets the ends of their pants, which makes these foreigners appear to have long backs. For robes, they mostly use either thick linen or linen, like revenduq, prepared by the foreigners themselves. Fur coats of ordinary cut. Felt kaftans are covered with canvas and compacted. In the upper reaches of the Mrassa, men and women wear blue and green stripes on their outer clothing and shirts on their shoulders, one inch wide.
The collars of the robes are embroidered with red, yellow and blue wool. The heads are covered with ordinary caps, round hats with a pointed crown and a high band, in the summer - hats made of canvas, or nanki, a kind of truncated cap with a circle.Hair is cut like that of Russian philistines. The festive outfit consists of a coat or cloth frock coat with buttons that would be more visible, for example, made of white iron the size of a silver ruble. Boots - with red lapels, tied below the knee with woolen laces with tassels. Women and girls have a standing shirt collar, about one inch wide, made of black corduroy with large buttons and shells sewn on. They are tied with scarves, tying the ends at the back of the head. Women braid their hair into two braids, which, being connected at the ends, hang below the waist. On special days, they put on caftans, mostly corduroy, with the collar and right hem trimmed with braid. In the girls' braids (three, five, seven, certainly odd), in addition to buttons, there are glass beads, beads and small bells the size of a thimble, announcing from afar the procession of these children of nature. All nomadic foreigners, once they put on a shirt, never wash it and do not take it off until it is torn into pieces” (Kostrov, 1875, p. 39.).
Almost at the same time, A.V. Adrianov, who visited Mountain Shoria, was so struck by the appalling poverty and squalor of life and clothing of the inhabitants of the upper reaches of Mrassu that he did not go into details of the description of their costume: “The population of the Chanai-Aly ulus walks in such rags, which are constantly slides down, revealing an exhausted body covered in rashes, scabs and insects. The wife of the storyteller who visited me yesterday on Kyzas was almost completely naked - her belly, chest and legs were not covered” (Adrianov, 1888, p. 300). Something similar was reported by another contemporary - Academician V. Radlov, who was present at a meeting in the village of Protoka on the Tom River above the city of Kuznetsk: “The meeting consisted of 60-80 people in a variety of clothes (rags): there were men in women’s fur coats, half naked women in men’s robes, men with scarves on their heads, women in men’s hats, in short, all sorts of variations of five items: a robe, pants, a hat, a headscarf, a woman’s dress” (Radlov, 1989, p. 199).Probably due to the monotony and poverty of the costume of the northern Altaians, in the literature devoted to the culture and life of the peoples of Altai, a more significant place has always been given to the clothing of the southern Altaians, which is distinguished by a richer set: “Some Altai woman..., the poorest, can outshine in luxury her attire and jewelry the richest black Tatar” (Adrianov, 1888, p. 301).
The sharp difference in the clothing of the southern and northern Altaians “in cut, material and terminology” is also indicated by the most detailed publication about the costume of the Altaians by L.P. Potapov: “The clothing of the southern Altaians is distinguished by its exceptional adaptability not only to economic life, but also to the climate of the Altai Mountains. This cannot be said about the canvas clothing of the northern Altai tribes, apparently of southern origin, which cannot be considered designed for living in the harsh climatic conditions of the Altai Mountains, covered with taiga, with its long winters, frosty and deep snow, with its short and rainy summers. One can only be surprised at the physical endurance of the Shors or Chelkans, who in winter, in their light canvas robes and hats, wandered for months in the taiga, hunting for animals” (Potapov, 1951, p. 5-59). This probably explains the fact that in the 19th - early 20th centuries. The existence of traditional clothing is noted only in the southern part of Shoria. However, here too, by the middle of the 20th century, the days of the canvas suit were already numbered. It is being replaced everywhere by store-bought, factory-produced clothing.
Today, when interest in the past of our people, in their roots, has awakened, there is a need to collect available information about traditional clothing, to explore its originality and features, which will undoubtedly help folk ensembles in the manufacture of truly folk, and not fake, costumes.
Shhortsy clothes were sewn by hand. The material was cut out with a sharp knife. The material used was mainly kendyr canvas, which women wove from hemp fibers on a homemade loom kendyryou run. The parts were sewn together using an awl and a needle with strong kendyr threads. In the second half of the 19th - early 20th centuries. They were also sewn from smooth black factory-made satin, cube calico “daba” purchased from the Russians, and from other purchased fabrics in dark, practical colors.There was no differentiation in the cut of men's and women's clothing among the Shors. However, embroidery, which was quite widely used as decoration on women’s clothing, was done not only on the collar, as on men’s, but along the hem and cuffs of the sleeves (Potapov, 1956, p. 509). The same clothes were sewn for children as for adults, only in smaller sizes. In addition, clothing was divided into autumn-winter and spring-summer. The Shors did not wear underwear. There was no special ritual, festive clothing. Although not universal, there were special elements of hunting and fishing clothing that provided minor comfort to the hunter. Thus, L.P. Potapov noted that “among the Shors of the upper reaches of the Kondoma
hunters wore a special shoulder pad in rainy weather uzan, sewn in the form of a hood from roe skin with the hair facing out (Potapov, 1951, p. 59.). A similar specimen is available in the Shor collection of the Tomsk State University Museum (Catalogue, 1979, p. 71). The collection of the Omsk State Museum contains a fur shoulder pad made from skins taken from the legs of deer and sewn in the form of a sleeveless vest without side seams (OGOILM, coll. N 9 3064). There is a description of the hunting clothing of the inhabitants of the Kondoma, Mrassu and Tom rivers by A.V. Anokhin: “Most hunters go hunting in winter in hemp shabure. But they also have a special suit. It is sewn from felt in the form of a long jacket, all quilted with thread and covered with some old fabric. Only some of the hunters have such a suit; it is very warm and light” (Anokhin, Archives, f. 11, op. 1, no. 84). Similar clothing of a Shorian hunter was described by A.V. Adrianov. “A fur coat made of quilted felt covered with kendyr is considered warm, light, durable, not restricting the movements of an industrialist who has to travel hundreds of miles on skis, dragging light sledges with supplies and, most importantly, not getting wet to the same extent as a sheepskin coat gets wet.” (Adrianov, 1888, p. 301). Sometimes a collar made of badger fur was sewn onto such a robe (Potapov, 1956, p. 500; Kimeev, 1989, p. 90).Men's clothing
Shorian men wore pants as light outerwear that simultaneously replaced underwear. kendir pants and a shirt kunek.
Trousers - kendyr pants
sewn from homespun rough canvas or daba. Each trouser leg was cut out from a rectangular piece of linen, folded in half along the base. Wedges were sewn to the trouser legs, the wide ends of which passed into the wool, where they were sewn together. At the top, front and back, one small trapezoidal piece of fabric was sewn in. The upper edge of the pants was folded, hemmed and fastened in the belt using a “hold” - a cord made of horsehair or kendyr fibers, threaded into the folded edge. The ends of the lace released in front were tied up.The cut described was similar to the cut of pants of other Turkic and Mongolian peoples of Siberia.
Shirt - kunek.
It was sewn from homespun canvas or purchased chintz. The shirts were long, below the knees and did not have a belt. They were cut from a rectangular piece of fabric folded in half. Long wedges were inserted into the side seams from the armhole line to the hem. The chest incision was made straight or oblique, fastened with buttons. The collar, standing or turned down, was sometimes trimmed with colored fabric. Strips of blue or green fabric were sewn on the shoulders. (Kostrov, 1875, p. 30).The sleeves were straight or slightly tapered towards the hands. There were rectangular gussets.
In the first quarter of the 20th century. Everywhere in the territory of Gornaya Shoria, this type of clothing is being replaced by Russian-style shirts, sewn locally or purchased. They were sewn from homemade canvas or from purchased fabrics (Prytkova, 1961, p. 227).
About outerwear There are not many Shors to speak of. She limited herself to a short canvas robe kendyr-shabyr, so called by the name of the plant (hemp), from the fibers of which canvas was made (Potapov, 1951, p. 17). Shabyr was everyday and festive clothing. During the hunt, the Shore hunter put on two robes for warmth and spent more than one month in the taiga.The cut of such robes was tunic-like. The waist was cut out from a sheet of fabric folded in half. Oblique wedges were sewn into the sides. The sleeve was set-in, wide, narrowed towards the hands. The cut is straight, the floors are converging. Collar moydrak or naga, chola(velvet), monchyr(calico) (Kurpeshko, 1993, p. 82) was the main and only decoration of the shabyr. It was “a strip of black cloth, fabric or corduroy, sewn around the collar in the form of a standing collar, going down on the chest along the edges of the shelves” (Prytkova, 1961, p. 227). The collars were embroidered with garus or wool of two or three colors, mainly red and yellow.
“Sewing is very simple - either crosses in one thread, or stripes sewn all over” (Adrianov, 1888, p. 303). The collar of a man's robe was embroidered mainly along the collar, but sometimes also along the hem and cuffs of the sleeves, just like the women's robe. Shor craftswomen used the simplest rectilinear and curvilinear ornaments. “The rectilinear one consisted of stripes, horizontal lines, zigzag, simple grid-covered or inscribed triangles, diagonally intersected squares, chevrons, rhombuses, stars, crosses, oblique lines, grids, alternating dark and light rectangles, horn-shaped patterns consisting of broken lines lines. Curvilinear ornament - concentric circles, arcs, ovals, stretched zigzag with rounded loops at the breaks.” This kind of embroidery was called Koshtagan, Syran, Koulen(Ivanov, 1961, p. 369).Instead of embroidery, the gates were sometimes sewn entirely with cowrie shells. The kendyr robe had no lining. Wrapped with the left hollow over the right, girded with a belt chickens, which was woven on a homemade loom “from wool of several colors with an original pattern, but again monotonous. The pattern is made of black wool on a white background, and a zigzag red thread runs along the belt, along the edges” (Adrianov, 1888, p. 304).
In the first quarter of the 20th century, along with Shabyr, Russian-style outerwear appears: sheepskin short fur coats, caftans. Sometimes sheepskin short fur coats were covered with fabric on top and were called chypcha or tone. Such clothing is observed among the Shors living near the city of Kuznetsk. In the 20th century Shor men preferred to wear military-style clothing.
Hats The Shors were mainly borrowed from the Russians. Already in the second half of the 19th century. researchers note that the Shors “have their heads covered with ordinary caps” (Kostrov, 1875, p. 30). They were both purchased and homemade - from homemade canvas, leather or birch bark. On canvas, the seam of the crown and band was decorated with edging made of colored fabric). Traditional canvas hats were also preserved pӧrұk with a solid round crown, gathered at the top of the head into ruffles, sewn to a mug made of canvas or other material. The lower edge of the crown turned outward. Sometimes a strip of black corduroy was sewn over the lapel and embroidered with woolen threads. There were hats with a crown made of triangular wedges with a lapel and a tassel or capercaillie feathers on the top. In winter, the lapel was trimmed with a strip of musk deer skin (Prytkova 1961 p. 227).
Shoes. Shor men wore boots made of their own rawhide in both summer and winter - ӧdӱk. The boots were always made to be roomy, and grass was used instead of stockings. azagat, well protects feet from cold and moisture. The sole was cut out of leather, was thin, without heels. The boot was sewn on - either leather or canvas. In the latter case, it was always tied with straps or ropes under the knee. In this case, “the upper edge was turned away and placed over the tied place” (Potapov, 1951, p. 23). There were shoes made of reindeer camus (Dyrenkova, Archive, f. 3, op. 2, d. 2).Attached to the belt was a chintz or canvas pouch nanchyk, wooden, with a curved shank, tube, kanza, flint ottyk, flint ottyk tash, knife pychak in a wooden scabbard kalyp(Catalog, 1979, pp. 115-117).
Among the jewelry, men wore only copper, rarely silver, rings on their fingers.
Women's clothing
A woman's costume is almost as simple as a man's. But there is a desire to enliven it with embroidery more abundantly than men's. Outerwear presented robekeden The cut and material are similar to men's.Less often, and only traders - sadykchi, sewed robes from velvet. In addition to the mentioned robes, there was another one - pantek with black corduroy lining. In terms of cut and the nature of the decorations, it is not
different from kedeon the.Trousers made of canvas or calico also did not differ from men's, they were only a little shorter. Everyone notes the predominance of blue and black colors in clothes made from purchased fabrics - calico, nambuco, etc. (Anokhin, f. I, op. 1, d. 85). A cotton robe was worn under the robe in the cold season. shirt. In the summer, it was the only clothing. At the end of the 19th - first half of the 20th century, with the advent of purchased underwear, such a shirt began to serve as a dress. U Shor dresses traceable five teespov, identified on the basis of museum collections in the cities of Tashtagol, Tomsk, Omsk, Kemerovo, Novokuznetsk and St. Petersburg.
1 type. The traditional Shor shirt, length to the toes, was sewn with oblique side gussets from the armhole to the hem. The camp was cut out from a rectangular piece of canvas folded in half. The wide sleeve tapered slightly towards the hands. Typically, such shirts were made with a stand-up collar and a straight collar (Adrianov, 1888, p. 301). The stand-up collar was narrow, without rigid padding, and the front part was lined with expensive fabric, such as satin. The chest slit was fastened with buttons and welt loops. Decorative strips of fabric were sewn along the hem (MAE, coll. No. 5071-42).Type 2 By the beginning of the 20th century, along with the penetration of urban culture into Shor life, the nature of women's clothing changed somewhat. Details appear that are only possible in women's clothing - frills, ruffles, etc. The previous form is often replaced by a dress of a close-fitting silhouette, cut off at the waistline, and tailored to the figure using darts. The skirt was usually cut out of four to six wedges widened downwards. The traditional stand-up collar could be replaced with a turn-down collar. The sleeve was sewn into a deep armhole, thanks to which the gussets disappeared (MEP, col. M No. 91, 285).
Type 3 The Teleut culture influenced the clothing of the Shors living near Kuznetsk. Thus, Shor women’s shirts made from purchased fabrics completely replicate the cut of Teleut ones. The stand-up collar is fixed on a rigid pad; the straight chest section is trimmed with lace, which forms loops on the left side. From the inside, along the back and chest, a backing made of cotton fabric is sewn, the stitching of which along the front side imitates a yoke. The collar was embroidered according to the tradition typical of Shor craftswomen, with colored threads of yellow, red and other colors (TSU, collection No. N9 127-129).Type 4 Close ethnocultural contacts with the Khakass could not but influence the formation of the Shors’ costume. In museum collections there are Shor shirts for men and women with shoulder pads, Khakass cut (GOILM, collection No. 3153; MEP, collection Me No. 958,976). The front and back, cut separately, are abundantly gathered at the collar into small folds. The straight chest cut is fastened with one button using an air loop. There is a wide turn-down collar. The sleeves at the wide cuffs are also gathered into small pleats.
Type 5 Under the influence of the Russian old-timer population and immigrants from the northern provinces of Russia, traditionally cut shirts contain elements characteristic of clothing of the Northern Russian type. The sleeve at the top and narrow cuffs gathers into small folds. The hem above the wide frill is decorated with a wide ribbon.
Traditional women's shoes consisted of leather galoshes teal and boot ӧдӱк- an exact copy of men's shoes. At the beginning of the 20th century. Shor fashionistas switched to store-bought, factory-made shoes.
Women's belts looked exactly the same as men's.
Women's costume was enlivened by homemade or purchased decorationsmi- ear, braid, neck, forehead, as well as rings and rings. The materials used were beads, cowrie shells, copper wire, wool and silk threads, buttons, silver coins, horsehair, etc.
1. Ear jewelry. Among them, first of all, earrings with pendants made of threads of beads, cowrie shells and silver coins stand out (TSU Catalog, 1979, p. 76). As A.V. Adrianov writes, earrings yeyyrga“they are made of copper wire, which is bent into a spiral of five to six turns and the free end, bent in the form of a hook, is threaded into the hole of the earlobe; sometimes one or two beads are strung on the wire in front of the hook” (Adrianov, 1888, p. 303).In addition, there were pendants made of woolen threads woven into thin skins, with tassels, beads and buttons at the ends.
2. Decorative decorations. Shor women braided their hair into two braids, the ends of which were connected by several rows of beads, hanging freely in a chain below the waist (Potapov, 1951, p. 45). Braids were also woven into the braids Chyncha, made of horsehair and studded with cowrie shells, beads, and small copper bells.3. On the neck put on several strands of beads.
4.
Probably, Shor women also had forehead decorations from a rectangular piece of velvet with linen lining. They were tied at the back with ribbons. The front part was embroidered with metal plaques and patterned iron plates. On the sides hung five chains of round metal plates connected to each other by rings of wire. At the lower end of each chain there was a spherical bell. Chains descended along the braids, imitating ear pendants at the same time. A similar and only exhibit is available in the Omsk United Historical and Literary Museum (OGOILM, count, M° 3159).The peculiarities of the traditional clothing of the Shors are explained by their way of life associated with hunting, sedentary cattle breeding, primitive agriculture and a relatively low level of socio-economic development.
Since the 20th century, an active process of borrowing outerwear, hats and underwear from Russians began, which began to be worn under the influence of urban culture. The traditional costume has now been preserved almost nowhere. Only boots ӧ duk Men hunters in taiga villages (Ust-Anzas, Elbeza, etc.) continue to wear leather made from their own tanning. In everyday life, they have given way to factory-made shoes: felt boots, boots, boots, etc.
Of the most valuable traditional elements for stage costume, we can recommend those presented in the illustrations: the cut of men's and women's clothing, embroidery, belts, hats, shoes, jewelry.
V. M. Kimeev, T. I. Kimeeva,
“Shor collection”, Kemerovo, 1994
