How is the national Udmurt holiday Gerber? Gerber holiday Udmurts history.

“After the plow” (gery - plow, take - after) - this is how Gerber is translated from the Udmurt language. From the moment when the last tiller left the field, the land was considered pregnant and it was impossible to injure it with a plow or a shovel. He did not have a specific date, but he always took place on the last days of the summer solstice, when there is very little time left before haymaking and the peasant can take a short break to turn to the gods with a prayer for a good harvest.

In ancient times, when our pagan ancestors celebrated Gerber, several actions were obligatory: walking around the field, sacrificing and kuriskon - a collective prayer by the whole community. The Udmurts asked Inmar and Kyldysin for a good harvest: “so that thirty ears of corn grow from one grain, so that the squirrel cannot offend our field.” As a sacrifice, the pagans brought a bull, bought with donations from the entire community. The priests slaughtered it not far from the grain field, and then the meat was added to the ritual porridge, cooked from all kinds of grain: barley and oats, millet and buckwheat. Ritual porridge is cooked on Gerber even now, and everyone is treated to it.

Well, after the meal, songs, dances, games, round dances, equestrian competitions, swimming in the river and riding on a swing began. The guys on the Gerber looked after their brides, demonstrated dexterity and strength, and the girls tried to show their beauty and best outfits. During the Gerber, weddings were played somewhere, somewhere the young women who got married last winter were bathed - this ceremony was called syalty. Young women had to pay off - with a towel or wine, otherwise they would be thrown into the river with jokes and jokes.

Later, in the 18th century, Gerber, like other pagan rites, began to be influenced by Christianity, and even later they began to coincide with the days of church holidays. Gerber began to be celebrated on Peter's Day, July 12. Priests were present at the ceremonies, in their presence sacrifices were made. The priests served prayers in the open field, included in the texts of kuriskons the names of Christian saints - Elijah the Prophet, Nicholas the Wonderworker, Christ himself.

Today Gerber is far from being a religious holiday. Tatars and Mari, Russians and Bashkirs, Perm neighbors willingly come to visit the Udmurts. The whole huge meadow is colored with a rainbow of colors of national costumes, songs are flowing like an endless river, round dances are spinning. Anyone who has ever visited Gerbera will never forget how people can have fun, what melodic songs they compose, what beautiful things they can do with their own hands ...

Russia Day

Russia Day or Independence Day of Russia, as this holiday was called until 2002, is one of the “youngest” public holidays in the country. In 1994, the first president of Russia, Boris Yeltsin, by his decree, gives state importance to June 12 - the Day of the Declaration of State Sovereignty of Russia. Russia Day is a holiday of freedom, civil peace and good agreement of all people on the basis of law and justice. This holiday is a symbol of national unity and common responsibility for the present and future of our Motherland.

And Russia was and will be

Nikolai Rachkov

From above her enemy judges,
Presenting a death bill.
And Russia was and will be,
But Russia will not disappear.

Will lead into a deaf swamp
And they will show her a false ford.
A whole company died there,
And Russia will not disappear.

Good! - and take envy.
Through the black passage will come,
They will rob Russia to the bone.
And Russia will not disappear.

The world, like a bomb, will explode in evil,
Everyone will be hot in hell.
And Russia itself will be saved
And lend a shoulder to the enemy.

My little homeland - Udmurtia

My little homeland - Udmurtia!

Dear, dear lands - Udmurtia!

Villages, villages, cities - Udmurtia!

Together we are with you forever, Udmurtia!

Time rushes towards fate

We will sing this song about you.

Year after year live, flourish

Our favorite spring region, Udmurtia!

Born from fairy tales and legends, Udmurtia!

Italmas golden bouquet - Udmurtia!

Pearls of dewdrops on the grass - Udmurtia!

Ear, leaning to the ground - Udmurtia!

The land of crystal clear springs - Udmurtia!

You are proud of the courage of your sons, Udmurtia!

You give blue-eyed daughters, Udmurtia!

Your tenderness is enough for everyone, Udmurtia!

Gerber Holiday: vivid photos and videos, detailed description and reviews of the event Gerber Holiday in 2019.

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Russia is a multinational and multicultural country. Unfortunately, some people forget about it. And if many at least heard about such a Bashkir-Tatar-Chuvash holiday as Sabantuy, then when asked what “Gerber” is, most of the respondents first scratch their heads, and then drawlingly answer “such a flower, chamomile.”

Gerber or gyron bydton (udm. "the end of plowing") is a traditional Udmurt holiday dedicated to the harmonious union of nature and man. However, recently it has been considered a celebration of the end of spring field work. The modern Gerber holiday may be of interest to both Udmurts and tourists who want to join the culture of this people.

History paragraph

The oldest Gerber holiday was once celebrated in every village of Udmurtia annually at the end of spring. However, after the revolution, this significant event for every Udmurt involved in agriculture began to take place in the summer. In 1992, Gerber was recognized by the government of Udmurtia as a national holiday.

Where does it take place

Interestingly, Gerber until recently (2010) did not have a permanent venue. Every year guests were met in different parts of the Udmurt Republic. Since 2010, the holiday has been held on the territory of the Ludorvai Architectural and Ethnographic Museum-Reserve.

How to get there

From Izhevsk, you can get to Ludorvay by regular bus No. 109 from the Yuzhnaya Avtostanciya stop or by bus No. 151 from the Gagarina Street stop.

What's interestnig

There was always something to do on Gerber. For example, you can try the most delicious dishes of national cuisine: crispy perepechi and crumbly porridge cooked according to an old recipe. Moreover, local grandmothers treat everyone who wants it for free. Numerous concert programs are held, where creative groups and solo artists of many genres perform - from folk songs to modern dances.

There is an exhibition and sale of souvenirs, where everyone can buy a piece of Udmurt culture. Fans of competitions are invited to take part in one of the traditional competitions. The choice of the strongest couple and all kinds of children's programs are being carried out. In a word, no one will be bored on Gerber.

If you want to join the culture of one of the most ancient peoples of our country or just want to have a good time and are not far away, then this event is definitely worth a visit.

Gerber: about the traditional summer holiday of the Udmurts A. V. Korobeinikov, D. M. Sakharnykh The Gerber holiday, Udmurt in origin and color, has long been a nationwide character in Udmurtia and, perhaps, surpasses in popularity even such a traditionally interethnic holiday as Sabantuy. Gerberas are celebrated in summer. There is no binding to a specific calendar date. Often, residents of the Udmurt Republic are guided by the pre-announced time of the republican folklore festival "Gerber" (over the past ten years, the date of this event has fallen every time between June 10 and 26). The festival is held every year in different places in Udmurtia with the participation and effective assistance of the republican leadership, whose work schedule also has to be taken into account by the organizers of this “main” gerbera, whose program is a model to follow when organizing similar kinds of holidays locally. I. The modern summer holiday of gerberas symbolizes the end of spring field work. It is this formulation that is repeated almost unanimously by the republican mass media every year. It is especially amusing to read such reports in regional newspapers, when a village journalist describes, for example, a ritual of xuan beads performed during a holiday, during which, under the June sun, ears of corn from one field are plucked and transferred to the next one. Often in the same issue of the newspaper you can see reports and photographs from haymaking. This circumstance cannot be explained by the unprofessionalism of journalists: they just follow the local ethnographers. Thus, on the pages of the popular textbook Ethnography of the Udmurts, Vladimir Vladykin and Lyudmila Khristolubova write: “An important stage of peasant labor associated with the spring cultivation of the land ended with a holiday called in different places gerberas, guzh yuon, kuarsur.” Let us explain that both guzhem yuon (translated from Udmurt as “summer holiday”, “summer feast”) and kuarsur (“beer of leaves” – a holiday associated with the laying of birch leaves on a kuala basket) were celebrated, although in different localities. - Kalal traditions, but on the same St. Peter's day (June 29, old style). Both authors do not specify how the summer holiday, even in name, which falls on the current calendar almost in mid-July, began to complete the spring cultivation of the land. And this is not the only oddity in the descriptions of the holiday provided by modern ethnographers. The same Vladimir Vladykin, in collaboration with Tatyana Perevozchikova, writes that Gerber is “a summer holiday held on the last days of the summer solstice”, that “now Gerber is strictly timed to July 12”, and at the same time “it is believed that this is the last holiday of the earth, the last summer holiday: until this day, all spring land work in which a plow is used is completed. “It was also called kuarsur (“a holiday in honor of greenery”),” the named authors assure, “because at this time summer reaches its peak.” Tatyana Minniyakhmetova says about the same thing: “Gerber is a mass holiday held after the completion of all spring land work with the use of a plow before the start of the harvesting campaign. In the villages of the Uninsky district of the Kirov region… it was timed to coincide with July 21… Gerber is a rite of thanksgiving in honor of the end of planting and sowing work, sprouted bread… It can be concluded that the rite was carried out in order to ask the gods for the ripening of bread, a good harvest… ". Elena Popova, in her monograph dedicated to the Besermens, states: “The middle of summer was called the gerbera (literally: the time after plowing), which lasted about a week and coincided with the summer solstice, and in the late tradition was timed to coincide with the days Peter and Paul (July 12)". Be that as it may, but in our time all “spring land work with the use of a plow” (in other words, plowing) in Udmurtia ends in the first ten days of May. According to the data collected by Boris Gavrilov, Grigory Vereshchagin, Ioann Vasiliev, and already in our time based on the materials of the archives of Margarita Grishkina, in the 18th-19th centuries, sowing everywhere ended in the second decade of May, while sowing was preceded by repeated harrowing, and seeding in the soil also occurred harrowing, which took a considerable amount of time from the farmer, but even then plowing ended around the first ten days of May. In any case, the celebration “for the sake of the end of arable land” in July, that is, two months after the real end of plowing, and in the old days and now looks at least strange. The researchers' indication that the holiday was held “on the last days of the summer solstice” (which happens in the last ten days of June) is in no way connected with the dates of the holiday that they themselves give - July 12, N.S. (Petrov's Day) or July 21, N.S. For at least the 18th-20th centuries (and in fact even in a more distant time), the end of spring field work in May, see above, could not have been the period of the summer solstice. We sow spring crops in the first ten days of May, sow winter crops in mid-August, so the July gerbera cannot be a holiday of “thanksgiving in honor of the end of planting and sowing work”, because it is celebrated in a large interval between these works. Spring crops germinate in the third decade of May, winter crops - in the third decade of August, a week after sowing, therefore, gerberas in July cannot be celebrated in any way “in honor of the crops that have risen”. The gerbera dates given by ethnographers (July 12 or 21) are close to the area of ​​winter rye ripening on July 16-23 and the milky ripeness of spring wheat and oats on July 15-30. Of course, at this time “to ask the gods for a good harvest” is pointless - the winter harvest is already in full, the spring harvest is also visible in full, and cannot increase in any way. Gerber is observed in the phenological period of early summer, and one cannot agree with the statement that summer during this period “reaches its peak”. Even from a purely formal point of view, Gerber is by no means the last summer holiday: after it, already in the period of full summer, the willow tree is celebrated (Ilyin's Day, August 2). One gets the impression that modern researchers in their descriptions at least do not take into account the well-known data of the phenological calendar. II. As in many similar cases, to clarify the situation, one has to turn to the works of pre-revolutionary ethnographers, contemporaries of the tradition they describe. Nikolay Pervukhin, a researcher of rituals of the Glazov Udmurts, writes in the most detail about the gerbera (and his description, of course, is very different from the picture of the holiday that can be observed now). “Now is the holiday“ Dzek-gerber ”<‘большой гербер’>coincides with the Christian feast of St. Peter and Paul (June 29), but whether it coincided before, this cannot be said. In any case, this holiday gave the Votyaks a rest after arable land and spring sowing and before the beginning of the hay harvest ... in the evening, representatives of families go to vdzek-kvala<‘большую куа- лу’>with prepared supplies ... and in the usual way they eat porridge here, and with zek-pop<‘старшим жрецом’> a prayer is read for deliverance from hail, worms, fire and strong winds, as well as for sending strength, dexterity and health to the upcoming haymaking. On the morning of the 30th, the hostesses cook pancakes again ... for the prayer of this day, which is called "jag utchan" i.e. bride of rye, or “jag sektan” – honoring rye”. In addition to the ‘large gerber’, there was also a ‘small gerber’, Pochi gerber, which marked the end of haymaking and was timed to coincide with Ilyin’s day, i.e. gone even further into the summer. At the same time, rituals associated with rye (dzheg utchan, dzheg sektan) are not mentioned by chance: the date of the holiday, July 12, n.s., in accordance with phenological observations, is the eve of the ripening of winter rye in Udmurtia. The prayer read on this day lists natural factors that are hostile to the ripened grain crop: hail, worm, fire and wind. The rite of smorin, or honoring the rye, performed on the second day of the gerbera, by definition, has nothing to do with the past plowing. In addition, Pervukhin cites the following texts of prayers uttered during spring ceremonies: “... let each straw grow into 12 knees before the gerbera!”, “... in the gerberas, when we go out to work, work, while mowing and drying hay, while throwing haystacks, give us lightness and strength! For both the northern and southern traditions at the turn of the 19th-20th centuries, observers (Pervukhin, Vasiliev) indicate the same time for celebrating gerberas - Peter's Day, when the time to complete plowing has long passed: arable land and sowing are done two months before. Nevertheless, gerberas were undoubtedly celebrated in the spring as well. The same John Vasiliev points out: “Peter’s day (also) of Hera Ber is a family holiday, for the sake of finishing the arable land.” Here, attention is drawn not only to the obvious contradiction between the date and timing of the holiday, as is the case with Pervukhin, but also its qualification as a family holiday, while Pervukhin draws this holiday as a communal one. As if the etymology of the word gerber, derived from the words gery ‘sokha’ (it is not difficult to explain the transformation of the word gery into the word ger) and ber ‘zad, ass; what is behind' indicates the spring character of the holiday: usually in the use of the word ger(s) 'sokha' they see metonymy and the designation of plowing, and the component ber is interpreted - not without significant grammatical exaggeration - as a synonym for the Udmurt postposition bere ' after'. In this case, the whole word must mean, apparently, ‘(holiday) after plowing’. How can such conflicting indications be reconciled? The information of Boris Gavrilov, who studied the local traditions of the Udmurts of the Kazan province, is of fundamental importance. Gavrilov, just like Pervukhin, mentions not one, but two gerberas, large and small, but at the same time he gives different dates and indicates a different timing, and most importantly, he considers the holidays themselves in the context of a series of sacred actions, performing prayed by the Udmurts during the year – prayers, during which porridge with beef is sacrificed. “Common prayers, originating from private prayers,” writes Gavrilov, “are performed by the whole village, which is why they differ from private ones, because there are the same priests, the same situation and purpose as with private prayers, with the exception of the place: common prayers are performed in fields, private - in kuals. These common kurbons are performed after the sowing of flax, at the end of May or at the beginning of June and at the end of haymaking, near large rivers, near which there are mostly meadows ... If the rivers are small, then there are no common sacrifices with them, and the votyaks of such villages are only private kurbons, and each family stabs in their kuala a young ram, promised at the beginning of haymaking, which is eaten right there, as a token of gratitude for the successful completion of haymaking, under the same conditions and ceremonies under which private tribal sacrifices are performed. After that, they feast, calling their feast pochi ger ber, in contrast to the real ger ber, which is celebrated shortly after the end of the sowing. The foregoing, apparently, allows us to remove the contradiction in the definition of a gerbera either as a communal or as a family holiday. Further, both researchers agree that important operations of the agricultural cycle were celebrated among the Udmurts with a special sacrifice. The time of the celebration of those that were timed to coincide with the end of sowing, the beginning or end of haymaking, could be called a gerber, while if one holiday was called a gerber proper or a large gerber, then the next after it could be called a small gerber. III. In later times, the gerbera, apparently, was confined mainly to the beginning of haymaking. Why did this particular technological operation stand out among others as a special holiday? Firstly, due to the special significance of haymaking in the life of a peasant. An analysis of acts of purchase and sale, pledge and lease of agricultural land in the 19th century shows that both the sale price and the estimated value and rental price of hayfields are ten times higher than those for arable land. This can be explained by the fact that the productivity of hay in value terms was greater than the productivity of arable land: using hay, it was possible to create much more significant surplus use value (calorie products for the family) and exchange value (goods for the market). For hay (or for livestock products obtained through this hay) it was possible to earn much more on the market than for grain obtained from the same area with less labor intensity of hay harvesting. The reason that the peasant, especially those living in the outback, could not narrowly specialize, abandoning agriculture in favor of fodder production, was primarily the underdevelopment of commodity-money relations and the extreme laboriousness of storing and moving hay and livestock products to the market. This summer holiday opened another phenological season - a full summer, that is, it was neither spring nor pre-autumn (the last summer). Our conclusion regarding the subjective and phenological content of this holiday is quite consistent with the testimony of Tatyana Minniyakhmetova that in the Uninsky district of the Kirov region in our time, gerberas are dated for July 21st. Unfortunately, we do not currently have access to sources on the agro-climatic situation in the Kirov region, but the Uninsky district is located at the latitude of the Debessky and Krasnogorsk regions of Udmurtia (in the northern climatic zone), and according to long-term observations, the date of maturation of winter rye for these districts - July 22-23. The real basis of the holiday here is no longer a rest from spring labors, but preparation for the harvesting campaign, including by performing ritual actions from the field of protective and industrial magic: the peasant felt the need for supreme intercession in preserving the fruits of his yearly labor - grain and grain. hay. Secondly, in addition to the declared sacred side, the prayer arranged during such a gerbera seemed to have a completely prosaic purpose. This holiday in the life of a peasant was followed by a period of intense, almost round-the-clock work. Literally in a few days from mid-July to early August, he had to cope with haymaking, harvesting and sowing winter crops. Delay with any of these technological operations turned into a shortage of crops and an impending hunger strike. Therefore, all able-bodied people went out to suffer, and worked until they dropped. It was for them what is denoted by the (today compromised) term "battle for the harvest." Both ethnographic sources and a simple acquaintance with peasant life tell us that everyday peasant food contains mainly plant components. All components of the daily diet, with the exception of milk, are low in calories, contain almost no proteins, and are poor in fats and carbohydrates. In addition, there is simply no one to cook food that requires long-term processing (by the way, in the summer you can’t cook hard porridge or meat in a home oven every day and you won’t bake bread every day, because it’s already hot in the hut; it is logical that during gerbera the family eats porridge with beef where it was cooked - in kuala, which is used as a summer kitchen). Russian peasants in the Urals stocked up food resources for the suffering in the form of high-calorie canned food, suitable for consumption with minimal preparation (the ancestors of one of the authors of these lines kept corned beef in the cellar, prepared for the suffering days back in winter - all of it was eaten to support the strength of the members families these days). In the conditions of communal life and sacrificial cult, however, the peasant does not have an urgent need to preserve meat in order to receive enhanced nutrition before suffering. After all, he can participate in public prayer, during which he will receive his portion of the meat of the sacrificial animal. Thus, eating ritual, primarily meat food, as well as oil, gave the Udmurt community member, especially the poor, the opportunity to introduce into the body proteins and fats that are so necessary at the right time, which would otherwise be obtained for him at that time. time is difficult or impossible. “The feast before the hayfield lasted 2-3 days.” IV. So, in different local traditions, the gerber was celebrated at different times, could be celebrated twice (as a ‘(large) gerber’ and as a ‘small gerber’ following it) and be associated with different technological agricultural operations; moreover, in other local traditions, holidays with different names could be timed to coincide with the same operations. The summer gerberas, as a rule, correlated with the day of Peter and Paul (June 29, old style), and its subjective side consisted in the performance of magical rites and actions in order to preserve the winter crop in the vine for the period of its ripening and harvesting. After the holiday, haymaking and harvesting began. The holiday fell exactly on the “working low water period” – the days of a natural pause in the technological cycle of the farmer (“before St. Peter’s day of the week, field work is interrupted for two”). To date, the understanding of the real foundations and functions of the Gerber holiday has been largely lost. It is hardly possible now to restore the understanding of gerberas as a holiday that opens haymaking, since the timing of gerberas has significantly shifted to spring: if in the 19th century, we recall, it was celebrated on July 12, N.S. (and in some places even July 21), now they celebrate it a month earlier (in the south of Udmurtia and in northern Tatarstan, they usually celebrate gyron bydton - an analogue of the spring gerbera, lit. or the second Sunday of the month). In this form, it rather symbolizes the end of spring as a phenological and calendar season. Even where gerberas (under the name gyron bydton) are celebrated in July (as it was, for example, on July 10, 2004 in the Mendeleevsky district of the Republic of Tatarstan), fantastic explanations of obviously late origin are given to justify the celebration. The reasons for all these transformations on the surface are the internationalization of the life of the villagers, fundamental changes in the technology of agricultural labor, the erosion of the religious component of the holiday, the disagreement of local traditions, which complicated the understanding of the essence of the gerbera. All this led to the actual merging together in the popular consciousness of several different holidays. When the national artist of Udmurtia Semyon Vinogradov called in 1990 for the establishment of an essentially new holiday, in which gerber (Peter's day), gershyd (Trinity) and gyron bydton would merge, such a merger in many places has already occurred in practice. a few years later it was institutionalized in the form of the already mentioned republican folklore festival "Gerber". It is curious that Tatar sabantui underwent exactly the same transformations: the date of the celebration shifted, as a result of which sabantuy, in fact, merged with the jien holiday and became international. The internationalization of the holiday especially saddens the nationalist-minded intelligentsia, both among the Tatars in relation to the Sabantuy, and, alas, among the Udmurts in relation to the gerbera. In fairness, it should be noted that almost all non-Udmurt gerbera participants, as well as a fair amount of Udmurts, perceive this holiday only as another occasion for fun, and have absolutely no idea of ​​the circumstances under which this holiday arose, and the meaning that he carried in the old days. But in the future, this can lead to the final degeneration of the holiday and its complete loss. Obviously, in addition to the absolutely necessary popularization of the historical aspects of the summer gerbera as a holiday that marked the preparation for haymaking and cereal harvesting, some rethinking of the ancient holiday is also necessary, taking into account its current state. Such work could well include not only ethnologists, but also local cultural workers, through whose efforts the gerbera is held annually, being an important tool in strengthening ethnic tolerance and promoting the Udmurt culture. Notes The "main" gerbera passes approximately as follows. In the morning on the appointed day, people who have gathered for the holiday participate in folk festivals: they go from house to house, eat, sing songs and have fun, after which they gradually gather in one place (usually in a large meadow), where a stage is already arranged and - Puppies boilers for cooking porridge with meat. Participants of the holiday are greeted by local and republican leaders, they also reward distinguished villagers, after which (around noon) porridge is prepared, and a symbolic prayer takes place. The porridge is then eaten by gerbera participants, for whom all kinds of concerts, competitions, sports competitions, and traveling trade are also arranged. Folk festivities can continue until late in the evening. Vladykin V.E., Khristolyubova L.S. Ethnography of the Udmurts. Izhevsk, 1991. P. 84 Vasiliev I. Review of pagan rituals, superstitions and beliefs of the Votyaks of the Kazan and Vyatka provinces. Kazan, 1906.S.37. Buch, Max. Die Wotjaken. Eine ethnologische Studie. Helsingfors, 1882. S. 128. Vladykin V. E., Perevozchikova T. G. Annual ritual cycle of the Udmurt community “buskel” (materials for the folk calendar) // Specificity of genres of Udmurt folklore. Izhevsk, 1990. S. 60-61. Minniyakhmetova T. G. Calendar rites of the Zakama Udmurts. Izhevsk, 2004. P. 64 Popova E.V. Calendar rites of the Besermens. Izhevsk, 2004. P.125. Gavrilov B. Works of folk literature, rituals and beliefs of the Votyaks of the Kazan and Vyatka provinces. Kazan, 1880, p. 157; Vereshchagin G.E. Communal land tenure among the Votyaks of the Sarapul district // Collected Works. T. 3, book. 1. Izhevsk, 1998, p. 91; Vasiliev I. Review of pagan rituals, superstitions and beliefs of the Votyaks of the Kazan and Vyatka provinces. Kazan. S. 86; Grishkina M.V. Peasantry of Udmurtia in the 18th century. Izhevsk, 1977. P. 49. Agro-climatic guide for the Udmurt ASSR. L., 1961. S. 76-78. There. Pervukhin N. G. Sketches of legends and life of foreigners of the Glazov district. Sketch II. Idol-sacrificial ritual of the ancient Votyaks in its footsteps in the stories of the old people and in modern rites. Vyatka, 1888. S. 68-70. Ibid, p. 24 Ibid., p. 69-70 Pervukhin NG Sketches of legends and life of foreigners in the Glazov district. Sketch III. Traces of pagan antiquity in samples of the works of oral folk poetry of the Votyaks (lyrical and didactic). Vyatka, b.g. S. 8.11. Vasiliev I. Review ... P. 86. Vladykin V. E. Religious and mythological picture of the world of the Udmurts. Izhevsk, 1994. P. 192. Gavrilov B. Works ... P.164. Holidays dedicated to technological operations were communal and family, as the technological operations themselves were communal and family. For example, in the conditions of a land community and a three-field field, a forced crop rotation operated - each communal field (spring, winter, fallow) was divided into strips. Users of all strips had to perform each of the operations before sowing at the same time, so that the vegetation of plants of the same species on all strips of a given field occurred synchronously. The starting signal for these operations was given through a community holiday. The holiday could also mark the end of the operation. Here, participation in the holiday was for each householder a kind of report on the work done on time and a demonstration of his loyalty to the community: after all, if the owner of the strip could not cultivate the soil and sow it, his neighbors in the field would have to do it, or the community in clubbing, guided by quite mercantile reasons - the unsown strip was overgrown with weeds, which littered the entire field, which reduced the yield, and required additional labor for weeding. Latyshev N.N. Udmurts on the eve of the reform of 1861. Izhevsk, 1939. P. 110-113. Agro-climatic reference book ... P. 76. Vasiliev I. Review ... P.22. Pervukhin N. G. Sketches of legends and life of foreigners of the Glazov district. Sketch V. Traces of pagan antiquity in the superstitious rites of everyday life of the Votyaks from the cradle to the grave. Vyatka, 1890. P.51. “...“Gyron Bydton” is held in the meadow at the most beautiful time - during the flowering period. According to the beliefs of the Udmurts, their God "Vos" on June 1 flies from the Kupala prayer temple to the meadows and returns back on Peter's Day (July 12). Therefore, during this period, they pray not in the temple, but in nature. And in order not to offend God inadvertently, not accidentally hurt, from June 1 to July 12 it is forbidden to pick flowers and meadow grasses” // Official server of the Republic of Tatarstan. http://www.tatar.ru/? DNSID=c7a9912c461f21bf12b2a191eb10768e&node_id=2818 Vinogradov S. Gerber – kalyk feast // Soviet Udmurtia. Izhevsk. 1990, June 22. C.4. Wed e.g. Vladykin V.E., Khristolyubova L.S. Ethnography of the Udmurts. Izhevsk, 1991. P. 87, Vladykin V. E. Religious and mythological picture of the world of the Udmurts. Izhevsk, 1994. P. 187. “…The Russians have “Karavon”, the Chuvash have “Uyav”, the Mordovians have “Baltai”, the Udmurts celebrate “Gyron-Bydton”, the Mari have “Semyk”. And what do the Tatars have? Sabantuy? Siraji asks. Sabantuy has long turned into an international holiday… It is important for me that the Tatars have a national holiday… It is important that this holiday be conducted in the Tatar language, so that the Russians would be guests in it. So that at least one day in the year passes without vodka and pork” // Musina A. In search of the lost? One Sabantuy will not be enough // Evening Kazan. Kazan, 2004. June 16. “Chairman of the organization “Udmurt Kenesh” Valentin Tubylov has his own opinion: ...Some say: Gerber is a public holiday. I disagree with those who say so. “Semyk” of the Mari – is that also a state event?.. Gerber is a holiday of the Udmurt people. Well, you can devote some other events to international friendship ”(translated from udm.) // E. Vinogradova. Ton cheber, Gerber! // Udmurt Dunne. Izhevsk, 2001. June 14. [*] Korobeinikov, Aleksey Vladimirovich (1961) – Udmurt State University, Department of History, Department of Archeology and History of Primitive Society, applicant. Sakharnykh, Denis Mikhailovich (1978) – Udmurt State University, Institute of Social Communications, Department of History and Political Science, applicant. First published in the online edition "Ethno Journal - Ethnonet.ru"

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