Happy Mari New Year - Shorykyol! National Mari holiday “Semyk Mari holidays and rituals presentation.
Among the Mari people, the analogue of Sabantuy is the holiday of the Mari culture Semyk, also this holiday is similar to the Russian Trinity. It is celebrated at a time when spring, with field work already completed, passes the baton to a mature summer.
The name "Semyk" can be translated as a holiday of the first green leaf. The Semyk holiday began the cycle of summer holidays, and its main idea was to commemorate deceased relatives and ask them for blessings for good luck in household affairs and in everyday life. By tradition, Semyk was celebrated seven weeks after Easter, always on Wednesday, but preparations began in advance - they removed the garbage, cleaned the dishes, cooked food and brewed beer.
On the eve of the holiday, on Tuesday, they washed in the bath. According to legend, all the dead relatives came these days to wash and change their clothes, and therefore, going to the bath, the Mari invited them with them. The first day of the holiday was associated with many beliefs of a protective nature and was, according to the ideas of the Mari, a difficult day.
On the holiday, the whole village lived a completely different life. The men rested after heavy spring field work, and the women fiddled around the stove. Noise and din in the kitchen in the morning. The whole family prepared a traditional Mari dish - koman melna. Someone rolled out the dough, and someone stoked the oven. By the way, the dough could be both yeast and dumplings. The main thing is the filling: mashed potatoes with milk and butter or cottage cheese. In the morning, except for cooking, they stopped all types of work, until lunch they did not go outside their yard and made sure that no one came to them, otherwise they could bring trouble. Even cattle on this day were not driven out to pasture.
The Mari, like all pagans, worship many gods. But there are seven main ones: the mother of the earth, the mother of water, the mother of the sun and the mother of other elements. On the same day, a bay horse or foal was sacrificed to Keremet and other pagan deities. Sacred porridge, a symbol of wealth and abundance, was cooked from the meat of the sacrificial ram and cereals from five in the morning.
Having prepared the necessary dishes, they began to commemorate. Rituals took place in specially fenced places - prayer groves. People came to prayers in white clothes, women in headscarves. Appearing in trousers was not honored. In the Mari villages, during the commemoration of the dead, three candles were lit on the edge of the dish with dishes in honor of the “chief” of the underworld (kiyamat tbra), for his assistant (kiyamat savus) and for the souls of deceased relatives. The eldest member of the family lit candles according to the number of the dead, prayed, wishing them a bright and peaceful life, asked their assistance for a prosperous life for the living. Then they treated themselves to food, setting aside the pieces in a separate dish for the deceased. In the evening they "saw off" them, saying at the same time: "Sorry for the treat, go in peace."
The night from Wednesday to Thursday was considered the most dangerous. People believed that at night the activity of unclean forces, sorcerers, who inflict damage, revived. To protect themselves, they lit fires, fired guns, making noise, guarding the village, their houses. That night, in the morning, the Tuvyt Moncha bath was heated, bathing in it was part of the Semyk ritual complex and performed a cleansing, healing and protective function. Everyone considered it obligatory to douse themselves with water infused with herbs and flowers, to whip themselves with a broom made from 41 types of plants. It was believed that only then a person will gain health for the whole year.
And the youth that night went to meet Semyk in the meadows and returned only in the morning. On Thursday, the holiday continued as usual, they went to visit, sang and danced to the sounds of the harp and bagpipes, arranged games. Weddings were also planned on this day. On Saturday, the festive feast ended. On Sunday, the Russian Trinity was celebrated. Monday is Spirits Day, when, according to Christian custom, it was impossible to touch the ground. And the next day, the peasants began to prepare for haymaking, a new job was waiting for them.
Two weeks after the holiday, Zemyk, during the ripening of bread, celebrated Surem. Sӳrem or Kaso is a great sacrifice, not a holiday, there are no folk festivals here. The Mari held it every two years. Before the ceremony, the Mari fasted for three days, did not drink or smoke. The next day after the ritual of Sӳrem, a large detachment of horsemen gathered in the Mari villages and drove out unclean spirits from the villages, making noise with shouts and mallets. At this time, “meetings of clergy - carts were organized, at which issues of holding traditional prayers were discussed.
Over time, the Mari Semyk has undergone changes, so today, of course, it is impossible to revive the holiday in its original form. For example, now Semyk, like Sabantuy, is celebrated not only by the villagers. The date of the holiday is also not observed. Another feature of our time is that the place of celebration of the holiday is transferred from one region to another from year to year. But some obligatory elements of Semyk, without which the holiday can not do, remained - baths are also heated, dead relatives are commemorated, folk festivals, songs, dances, games are arranged, the Mari gather in round dances. And to this day, the well-known folk dance the Mari rope pulls all spectators and guests along with it. An integral part of the holiday is a richly laid table with national Mari dishes. And although now you don’t often see the ritual sacrifice of a foal, all guests are treated to hot kulesh - the main festive dish. In addition, in our time, there is a process of revival of the forgotten stages of this holiday. So, in some villages, the pagan rite of prayer was restored recently - 6 years ago. Rituals are held in a sacred grove, where the grandfathers and great-grandfathers of the Mari-Vozzhaytsy prayed. The rules for dressing everyone present in white clothes and the texts of prayers themselves are also observed. “Whatever we ask in prayers, we receive everything,” say the Mari-Vozzhaytsy, “the forces of nature always help.” Through holidays and ceremonies, subsequent generations of the Mari comprehend the views on the life of their ancestors. The villagers have perfectly preserved ancient utensils - a spinning machine, a hand mill, an oil churn. The main idea of the holiday has not changed in our days - it is the commemoration of deceased relatives and asking them for blessings for good luck in economic affairs and in everyday life. The Semyk holiday is bright and joyful, uniting people, bringing them love for each other and for their native land.
National Chuvash holiday "Uyav".
Uyav (time of emergence of shoots) - June 19. With the advent of seedlings, it was time for festivities, weddings, singing, round dances, games - uyav.
Uyav - the spring-summer period of youth games and round dances. The word uyav literally means "observe" (from uy "observe"). Initially, this word simply meant the observance of traditional ritual life, and later any holiday, any celebration began to be called this way.
In different places, the word "uyav" has different shades of meaning, and the youth entertainments themselves are held in different ways. Riding Chuvashs spent waking in the interval between Mankun and Simek. Youth games and round dances here began a week after Mankun. During the evening, young people gathered outside the outskirts and arranged round dances with dances, dances, and games. At this time, usually young guys got to know their chosen ones better. By the end of the 19th century, seasonal youth round dances among the riding Chuvash began to disappear. Uyav begins with the rite of sacrifice to the Uchuk. Ichuk is not a ritual and not a deity, it is a place for a ceremony dedicated to the Creator and higher good forces.
At the same time, “in the Chuvash villages there was a custom of meeting and seeing off Uyav. To meet him, the youth went to the nearest grove, located to the east of the village, and danced there until late in the evening. They returned to the village with the song “Uyav yurri”, which opened the time for youth festivities and round dances. The songs expressed the manifestation of the life-giving forces of nature. Note that the Chuvash had a ban on the performance of songs by yurri at other times.
Ichuk is prayed for only once a year in June. More often rituals on kiremeti and on ichuk went in parallel. Before carrying out the ceremony on the ichuk, they go to the field to the western side (the world of the dead). Going down to the river, they wash their face (rite of purification). They return home without looking back. During prayers, the divine powers Kărpan, Pӳlĕhçĕ and Kepe are commemorated, and a ram is sacrificed in honor of them.
At kiremeti, as sacrifices to the spirits of the ancestors of yikhăraççĕ, flour and dairy products were used by khăimalu. After worship at kiremeti, people go to ichuk and perform kalăm khyvni (sacrifice) there, drawing the attention of the most important forces of nature and the Creator - Tur. Then they spend Uyav (holiday). After Uyav with prayers, the higher powers see off, turning to the east; escort the spirits of their ancestors, turning to the west. Having cleaned up, people go home, and there everyone in the circle of his family holds a prayer and a meal. The traditional house (kil) among the Chuvash was perceived as the place of the main place of worship - manchuk.
In the old days, during the spring holiday Uyav, the Chuvash king (patsha), according to legend, traveled around his possessions, met with his subjects. A banner fluttered on a high pole, and the Chuvash communities hung out a surpan (a white women's headband with embroideries). The king accepted gifts from the community members. During the meeting with the king, prayers, games with songs and dances were held.
Special preparations were made for the holiday, as evidenced by the words from the old song “Sară purçăntan sară turăm uyav kunĕ çyhmashkăn” (I made a sară (belt embroidered women's jewelry) from yellow silk to tie it on the day of dying).
Round dance songs karta yurri expressed the manifestation of the higher forces of nature. The more songs were performed on them and the louder they were sung, the easier, according to popular belief, it will be for the villagers in a bad time.
Uyav was often performed by residents of several neighboring villages, who were, as a rule, related, that is, they were formed during the resettlement of residents from one parent village ... It is possible that this custom is an echo of inter-village prayers to common spirits held in the middle of summer.
The middle-low Chuvash in Uyav usually held large tribal games. On a certain day, young people from all the daughter villages gathered in the mother village. Next to each mother village in a meadow, near a grove or in a forest clearing, there was a permanent place for holding gatherings of young people, which were called either simply vaya - “games”, or pukha, tapa - “gathering, assembly”. By the day of tapa or vaya, a bench for musicians was arranged in such a place. In treeless places near the bench, several freshly cut trees were dug in and decorated with multi-colored ribbons.
Toward noon, young people gathered at this place. Dealers in sweets, small goods, and toys also came. Music played throughout the day until late at night. Musicians gathered from all over the area played in turn. At the same time, several violinists, bubble players, harp players, harmonists, drummers-percussionists performed. Around this large orchestra there were always crowds of guys who played along on wooden trills and wooden whistles. wooden pipes, metal and clay whistles, metal triangles.
During the Uyava period, round dances were performed every day from morning until late evening. In the evenings, bonfires were lit under a tree and circled around them in several circles. Round dances were especially celebrated on Fridays and Sundays. Boys and girls, holding hands, walked around the fire to the beat of the music. After each verse of the song, the direction of movement changed. In folklore records there are several hundred round dance and no less number of game songs. Each song had its own pattern of movement, its own rules of the game. Often young people from neighboring villages came to these round dances with their songs and games. Thus, the repertoire of songs and games was constantly replenished. Guys and girls during "Uyava" met with each other, here they found their betrothed. Adults, the elderly, and children came to the round dances. The old people talked about the round dances of their youth, reminiscent of old songs and games, and the youth quickly picked them up, and the almost forgotten song began to live again.
On this day, many favorite Chuvash songs are heard, there is an acquaintance with dances, games and songs of neighboring villages, and old and young dance in round dances.
Uyav ended with the onset of the hay season. Last day Uyav coped especially solemnly. The songs sounded the theme of regret about the departure of this beautiful time. Before the start of the main celebration, a group of villagers walked around the village singing in the direction of the sun. Uyav was escorted already at sunset also with songs: all participants of the ceremony went to the western outskirts of the village and, having performed uyav yurri here for the last time, returned to the village to the usual drinking song ĕçkĕ yurri.
In recent years, due to the loss of understanding of the meaning of Uyav, they began to mix it with the holiday of the first furrow - Akatuy, Sabantuy.
Abstracts for research work
"Mari folk holidays"
Head: Adelina Valeryanovna Prokopieva, teacher of MBOU "Bolsheshiinskaya secondary school"
I live in the Mari village Bolshaya Shiya, I am a member of a folklore ensemble. I became interested in the Mari traditions, customs and culture of my native land already in the 1st grade and therefore I set myself the goal: to study the Mari holidays and compare how the holidays of my native land preserved the customs and traditions of our ancestors.
I was given the following tasks:
collect material about the holidays held in their native village.
The study was built using the following methods:
Gathering information about holidays (conversations with grandmother);
Finding old photos and creating new ones;
Visiting the museum in MBOU "Bolsheshiinskaya secondary school"
Relevance of the topic: 2014 was declared the year of culture. The plan of class events planned for this year included the study of the traditions and life of the native village. Preservation of one's nation, culture is always interesting and important.
Our work describes the folk holidays "Shorykyol", "Uy arnya". "Kugeche", "Agavirem", "Uginde", "Semyk", "Peledysh payrem", which were held by the Mari from different regions. We tried to find out if the holidays have lost their customs and traditions: the research paper contains the memories of the old-timers of the village about the celebration of these holidays in our village.
The following conclusions were made during the study:
In our region, the Mari holidays, with the exception of some, are preserved and held.
In addition to Orthodoxy, the Mari have their own pagan traditional religion, which helps to preserve the originality of the traditions and customs of their native land.
Introduction………………………………………………………………………….3
Chapter 1. Who are the Mari and how did they end up in Tatarstan?......................4
Chapter 2. Mari holidays..…………………………………………..5
2.1.Shorykyol (Svyatki)……………………………………………..5
2.2 Ӱyarnya (Shrovetide) …………………………………………...7
2.3 Agapayrem (Feast of arable land)……………………………………………………………………………………………………………………………………………………………………………………………………………………………………
2.4 Semyk (Semik) - the main holiday of the Mari……………13
2.5 Peledysh Payrem (Flower Festival)………………………15
2.6 Uginde (Harvest Festival)………………………………….16
Chapter 3. Holidays with sacrifice………………………………
3.1 Ritual ceremonial holiday Syarem (Purification)……..
3.2 U puchymysh (Festival of new porridge)………………………..
Chapter 4 Village Holidays Old Cherkassy and Grishkino……………
Introduction.
About 19.5 thousand Mari live in the Republic of Tatarstan.
In the Mamadysh region, where I live, the population of the Mari is 1.4% of the total population. There are 4 Mari villages in the district. The Mari are hardworking, cheerful people. The Mari people have their own wealth - traditions, rituals, their own culture, which is passed down from generation to generation.
Mari holidays are very ancient. They were born in the process of labor, associated with natural phenomena, with the main stages of agricultural work - spring sowing, plowing, harvesting. A variety of rituals and customs, magical actions, signs and beliefs, games and entertainment, common meals were aimed at ensuring the fertility of the earth, obtaining a rich harvest, high fertility, family well-being, and livestock offspring.
The purpose of my work is to study the Mari folk holidays and determine how similar these holidays are to the holidays of our village, to determine the reasons for the changes in the traditions and customs of their celebration.
to study the literature about the Mari holidays;
get acquainted with Internet resources on the topic;
collect material about the holidays held in your native village
The subject of my research: the culture and traditions of the Mari people.
Object of study: Mari holidays.
In my research work, I used materials collected from the mouths of the old-timers of our village, observations at my own performances.
Exploring this topic, I hope to get additional material about the culture, traditions, customs of my native people, as carriers of folk knowledge, pass the material I studied to my peers and interest them in the history and culture of my people and preserve it.
Chapter 1. Who are the Mari and how did they end up in Tatarstan?
Mari (Mar. Mari, Mary, Mare, mӓrӹ; earlier: Russian Cheremis, Turk. Chirmysh) are a Finno-Ugric people in Russia, mainly in the Republic of Mari El. It is home to about half of all Mari, numbering 604 thousand people (2002). The rest of the Mari are scattered in many regions and republics of the Volga region and the Urals.
There are three groups of Mari: mountain (they live on the right and partially left banks of the Volga in the west of Mari El and in neighboring regions), meadow (they make up the majority of the Mari people, occupy the Volga-Vyatka interfluve), eastern (they were formed from immigrants from the meadow side Volga to Bashkiria and the Urals) Mari living in the Mamadysh region belong to the meadow. They speak the Mari meadow-eastern Mari language of the Finno-Ugric group of the Ural family. The religion of the Mari is the Mari traditional religion. Most of the Mari profess Orthodoxy.
Since the 13th century, the Mari were part of the Golden Horde and the Kazan Khanate. After the conquest of the Kazan Khanate in 1552, the Mari lands that previously depended on it became part of the Muscovite state. Everywhere began to force to accept Christianity.
Cheremis began to be baptized, but among the meadow Mari there were a lot of stubborn people who did not want to pray to the new god. Tens of thousands of people fled to Bashkiria, Perm, to the territory of the present Sverdlovsk region, settled in different parts of present-day Tatarstan. Cheremis hid in the forests and retained their pagan faith in the good sky god Yumo to this day. The residence of the Mari in the Mamadysh region is a consequence of the historical development of states.
Before converting to Orthodoxy, the Mari had their own pagan traditional religion, which retains a certain role in the spiritual culture at the present time. A small part of the Mari professes Islam. The commitment of the Mari to their traditional faith is of great interest to journalists from Europe and Russia. The Mari are even called "the last pagans of Europe."
Chapter 2. Mari holidays
2.1. Shorykyol (Svyatki)
Shorykyol is one of the most famous Mari ritual holidays. It is celebrated during the winter solstice (from December 22) after the birth of a new moon. Orthodox Mari celebrate it at the same time as Christian Christmas (January 6). However, the first day of the holiday is Friday (in the past, the traditional day of rest for the Mari), which does not always coincide with Christmas.
The holiday has several names. Most of the Mari population got the name Shorykyol - "sheep's leg", from the magical action performed on holidays - pulling the sheep's legs, in order to "call" a large offspring of sheep in the new year. At present, many elements of festive rituals have lost their traditional features, and dressing up and fortune-telling have turned into fun entertainment.
In the past, the Mari associated the well-being of their household and family, changes in life with this day. The first day of the holiday was especially important. Getting up early in the morning, the whole family went out to the winter field and made small piles of snow, resembling stacks and stacks of bread (lum kavan, shorykyol kavan). They tried to make as many as possible, but always in an odd number. Rye ears were stuck on stacks, and some peasants buried pancakes in them. Branches and trunks of fruit trees and shrubs were shaking in the garden in order to gather a rich harvest of fruits and berries in the new year.
On this day, the girls went from house to house, they always went into the sheepfolds and pulled the sheep by the legs. Such actions associated with the “magic of the first day” were supposed to ensure fertility and well-being in the household and family.
A number of signs and beliefs were timed to coincide with the first day of the holiday. According to the weather of the first day, they judged what spring and summer would be like, predictions were made about the harvest: “If the snow heap swept in Shorykyol is covered with snow, then there will be a harvest (Shorykyol kavanym lum petyra gyn, kinde shochesh)”, “There will be snow in Shorykyol - there will be vegetables (Shorykyol keche luman liesh-pakcha saska shochesh)”.
An integral part of the Shorykyol holiday is the procession of mummers led by the main characters - Old Man Vasily and the Old Woman (Vasli kuva-kugyza, Shorykyol kuva-kugyza). They are perceived by the Mari as harbingers of the future, as the mummers foretell the householders a good harvest, an increase in the offspring of livestock in the courtyard, a happy family life. Old man Vasily and the Old Woman communicate with good and evil gods, so they can tell people how the harvest will be born, such will be life for every person. They are treated to beer, nuts, so that there are no complaints about stinginess.
To demonstrate their skill and diligence, they hang out their work - woven bast shoes, embroidered towels and spun threads. Having treated themselves, Old Man Vasily and his Old Woman scatter grains of rye or oats on the floor, wishing the generous owner an abundance of bread. Especially for the holiday, hazelnuts are cherished, which are treated to mummers. Often they cook dumplings with meat (shyl podkogylo). According to custom, a coin, pieces of bast, coal, etc. are placed in some of them. Depending on who and what gets caught while eating, they predict fate for a year. During the holiday, some prohibitions are observed: you can not wash clothes, sew and embroider, do heavy work.
Source: http://sgodnt.ru
From the memories of old-timers
The village is very fond of the holiday "Shorykyol". But in our village it is called "Shorchol", children and adults go home in the evenings. Show their skills to the owners (dance and sing). Adult mummers scold the negligent. Everyone is congratulated on the holiday, they wish family well-being, so that the lambs bring a large offspring.
A large place was occupied by divination, which the peasants attached great importance to. Fortune-telling was mainly associated with the prediction of fate. Marriageable girls wondered about marriage - whether they would get married in the new year, what kind of life awaits them in marriage. The older generation tried to find out about the future of the family, sought to determine the fertility of the harvest, how prosperous their household would be.
Holiday today.
This holiday remains one of my favorites. Costumed children and adults go from house to house, changing their voices, talking with the owners, inquiring about health, household chores. All mummers have baskets or bags for treats.
Saying goodbye, wish you success, wealth, health.
2.2 ӰYARNYA (Shrovetide)
The custom of the Mari ritual holiday "Uyarnya" dates back to ancient times. The ancestors of the Mari held a holiday at the end of winter, during which they arranged a farewell to winter and a meeting of spring with its life-giving power and solar warmth. It combined elements of winter and spring rituals, which became a feature of the holiday. The desire to awaken and revitalize nature, to revive the fertile forces of the earth, as well as to ensure the economic well-being of the family, to protect oneself and one's household from dark forces - the original idea of Maslenitsa has been forgotten at the present time. Maslenitsa is celebrated within one week from Friday to Friday - 4 weeks after Shorykyol payrem. The entire rural population, regardless of age, took part in the celebration, but the main role belonged to the youth, who had fun throughout the Maslenitsa week. There was a feeling that during the entire Maslenitsa people were only doing what they ate and drank, sang and danced, in a word, had fun from the heart.
The name Uyarnia (oil week) is not accidental. In church books, Maslenitsa is called cheese week, because in the last week before Lent it was no longer allowed to eat meat, but dairy products: cheese, eggs and butter, which were poured over pancakes - the main holiday dish - were not yet banned. Pancakes are the main treat of the holiday.
From the memories of old-timers
Early in the morning, one of the women of the village (she was called Menai kokay) was the first to slide down the hill on a sled. There was a belief that whoever rolled down the earliest and to a greater distance would have a good harvest of flax. Also in the morning, adults dressed up horses, attached bells. Women on the street baked pancakes, prepared sweet hot tea. They rode horses along the village, they ride children, they sing songs. Thus, they frighten evil spirits, bring them to the "pancakes". Here they dance, play games, treat themselves to tea and pancakes.
At the end of the holiday, they burned a doll made of rye straw, shouted “Uyarnya kaen”, jumped over the fire, driving away the evil eye and damage, so that they could be healthy until next year.
Holiday today.
The inhabitants of our village still celebrate this holiday: they ride horses, bake pancakes, burn a sheaf, and also arrange various games.
2.3Kugeche (Easter)
The traditional Mari holiday Kugeche - the Great Day - is traditionally celebrated at the end of the Easter week and is one of the most significant in the spring calendar cycle.
Kugeche is included in the complex of holidays Kon Payrem (lye festival or the holiday of the dead), so a significant place in it is given to the commemoration of deceased relatives with ritual refreshments. Pagan and Christian traditions merged in festive rituals. The Mari, being adherents of the ancient pagan faith, perform the rites of their ancestors, at the same time they also observe Christian ones. In the past, performing various magical actions, ceremonies of cleansing, protective and expiatory content, prayers, commemoration of dead ancestors, performing ritual dances, games, the Mari hoped to influence the natural forces, the world around them and ensure well-being in family and economic life in the future.
During the Kugeche holiday, family and tribal prayers were held for the well-being of the economy, the well-being of the family. On each day of the week before Easter, certain rituals were performed. On Tuesday, called sang kon keche (half a lye day), they were protected from the penetration of evil forces, sorcerers - they locked doors and gates with bolts, rowan branches were hung over the doors. They washed in the bath, inviting dead relatives who came to the holiday. It was customary for the Eastern Mari to hold a thanksgiving prayer to the deities with a boiled horse head on this day. Wednesday - kon keche, toshtomariy kon keche (the day of lye, the day of the ancient Mari) was the day of prohibitions. Before lunch, they didn’t make a fire, didn’t heat the stove, didn’t go to the neighbors. Failure to comply with the prohibitions could affect the offspring of poultry, and, according to legend, in the summer a storm and hail could destroy the crop. On Thursday - varieties of keche (candle day), having gathered with their kind (fat), commemorated dead relatives, treated them to ritual food. They saw them off in the evening.
On Friday, kugu kon keche (big lye day) the holiday continued, the youth arranged various games on the street, swung on the swings specially installed for the holiday Saturday yumyn ayar kon keche (God's evil lye day) - they did not work, prepared ritual dishes for prayer, painted eggs. On Sunday morning, they watched the sun rise, washed in a bathhouse, then held courtyard prayers, performed a bloodless sacrifice - pieces of ritual food, beer was thrown into the furnace (vozak).
One of the traditions of the holiday is swinging. According to Mari legends, the daughter of the god Yumynudyr descended on a swing to the ground to graze the endless herds of the deity. On earth, she fell in love with a forest boy. In order not to return home, the girl released the silk thread of the swing into the sky. The lovers became the progenitors of the Mari people. And in honor of the daughter of God, a tradition was born on the day of Kugeche to ride on a swing.
Source: http://www.ethnoinfo.ru
From the memoirs of my grandmother Spiridonova Anfisa Illarionovna.
Kugeche is a revered holiday in our village.
Now, starting from Palm Sunday (Mama Keche), they begin to prepare for the Kugeche holiday: they clean the house, decorate the house with fir branches (this is how they are cleansed of evil spirits), put the branches on the floor, there is a belief that the resurrected Jesus will walk along these branches. Dyeing eggs, baking Easter cakes is a favorite pastime of every woman. The children are happy to help her. Colored eggs are distributed to children who go from house to house and collect them.
Adults 3 days after Kugeche do not leave the house, do not visit guests. These days you can not bake pancakes. They say that you can burn the cheeks of Jesus, you can not do hard work, swear, talk badly about others. Everyone prays for well-being in the family and household.
On the eve, bread, salt are placed on the table for 3 days, painted eggs are placed in front of the icon and kept there for a whole year. They are said to protect against fires and disease.
Holiday today. The holiday has not lost its features even now. Children go from house to house collecting colored eggs, saying "Christ is risen!" Answering “Truly Risen”, adults serve eggs, Easter cakes, sweets. Adults go to the all-night service in the church. They consecrate eggs, Easter cakes, fir branches.
2.4 Agapayrem (Arable Field Festival)
This is a celebration of the completion of field work, a large agrarian pagan holiday with sacrifices.
The ritual ceremony is performed in a certain place, in a grove. It is customary to cook eggs, pancakes. The most massive, the most significant was the spring holiday agavairem, or agapayrem. It was originally held before plowing. Under the influence of the customs of neighboring peoples, its dates were moved to summer and were timed to coincide with the end of sowing. It was designed to ensure a good harvest. Those who gathered in a sacred place, spreading out the brought treats, turned to God with a request to give a harvest, favor in the offspring of livestock, in breeding bees. Pieces of food were thrown into the fire. The prayer ended with a joint meal and games.
In the places of residence of the Mari with the Bashkirs and Tatars, the agapayrem merged with the Sabantuy, adopting its entertainment part with competitions, horse races, and games.
Before haymaking, a two-week prayer was held in a grove with sacrifices of a sheep, a cow, a horse and a bird. On the first day, before the prayer, a rite of surem was performed - the expulsion of the spirit-shaitan. Young men walked around the yards to the sound of rattles and drums, hitting the fences and walls of houses with rods and whips. They were given a meal.
Source: http://tttiho.blogspot.r
From the memoirs of teachers - veterans Sidorova Antonida Illarionovna
« The holiday was held before sowing. For this holiday, they stock up on eggs (a symbol of fertility), which suit various magical actions. Eggs are given to young brides to have many children. On this day, it was impossible to wash, dye threads, make noise.
In the field they left an unplowed place, the area of \u200b\u200bthe house. Before sowing, they used to come here to pray. They brought eggs. Some of them were eaten, some were placed on the seed grain and prayed that the grain would be the size of an egg.
On the day of the holiday, they bathe in a bathhouse, put on clean clothes, cook pancakes, cheesecakes with potatoes, cheesecakes, dumplings with cottage cheese, and brew beer.
Holiday today
Currently, the Agavairem holiday is celebrated during the Tatar Sabantuy. In all the yards they collect things for the holiday. Children also participate in the collection. They dance and sing merrily in the street, calling everyone to the upcoming holiday.
It was believed that a thing won in competitions would bring health for a whole year. Children across the street dance and sing, calling everyone to a feast
2.5 Semyk (Semik) - the main holiday of the Mari
Semyk was celebrated 7 weeks after Easter: from Wednesday on the Trinity week and ended on Sunday - the day of the Trinity. Orthodox Mari have been celebrating it since Thursday.
The cycle of summer holidays of the Mari begins with the Semyk holiday, it is one of the most significant and beloved. Unlike the Russian Semyk, the main idea of the Mari holiday is to commemorate deceased relatives and ask them for blessings for good luck in household affairs and in everyday life.
Rites used to be performed during all holidays and were obligatory. It should be noted that the first day of the holiday was associated with many beliefs of a protective nature and was a difficult day, according to the ideas of the Mari. In the morning, except for cooking, they stopped all types of work, until lunch they did not go outside their yard and made sure that no one came to them, otherwise they could bring trouble, even cattle were not driven out to pasture that day.
Having prepared the necessary ritual dishes, they began to commemorate. The senior member of the family lit candles on a specially installed shelf or at the icon according to the number of them a bright and calm life, asked their assistance for a prosperous life for the living. Then they treated themselves to food, setting aside pieces of food in a separate dish for the dead. The night from Wednesday to Thursday was considered the most dangerous - the time of the release of unclean forces (osal viy). People believed that at night the activity of unclean forces, sorcerers, who inflict damage, comes to life. To protect themselves, they lit fires, fired guns, making noise, guarding the village, their houses.
Everyone considered it obligatory to douse himself with water infused with herbs and flowers, to whip his body with a broom made from 41 types of plants. Young guys and girls spent the whole night going to the meadows to meet Semyk, returning home in the morning.
During the holiday, various prohibitions were observed - work related to the land was not performed, women did not wash linen, did not dye threads and did not whiten canvases. Failure to comply with them could bring hail or a hurricane to the crops. Friday, popularly called "Lopka Semyk" (wide Semik), was a day of general festivities. They went to visit, sang and danced to the playing of the harp and the bagpipes. The youth organized games and sang songs. Weddings were also planned on this day. There was a festive atmosphere all around. On Saturday, the festive feast ended. On Sunday, the Orthodox Mari celebrated the Trinity, and on Monday - Spirits Day ("mlande sochmo keche"). After these holidays, the time came "yara kenezh" (free summer) or "sonsa zhap" (time of rye flowering), which lasted 2-3 weeks. During this week, according to Christian custom, it was forbidden to touch the ground. Thus ended the festive week, the peasants began to prepare for haymaking.
From the memoirs of a veteran teacher Sidorova Antonida Illarionovna.
On the eve of the Semyk holiday, young people went to church. Here they prayed all night. In the morning, together with the priest, they came to the village. Pop walked around the yards. A table was set up in the courtyard, covered with a white tablecloth, a loaf of bread was placed on the table, and a candle was lit. The priest blessed and performed a prayer service. A loaf of bread was wrapped and hung on the roof, under a canopy until next year, they prayed that there would be peace and tranquility in this house. Guests from different villages came to the festival. In the evening there were games and festivities.
Gathering at the table, the elders lit candles and remembered all the dead by name, asked them to help in raising children, prayed for fertility, for the cattle to be healthy, for the dead to be protected from troubles. It was typical for young people to arrange various funny tricks that night: the guys could fill up the gates with logs, climbing onto the roof, plug the chimney near the bathhouse or house, knock over boilers with water in the bathhouse. That night, in the morning, they heated a bathhouse (“tuvyn: moncha”), bathing in it was part of the ritual complex of the Semyk holiday and performed a cleansing, healing and protective function.
Holiday today.
Every year the Semyk holiday is held on a regional scale. The holiday attracts delegations from all regions of Tatarstan, Udmurtia, Kirov region, where the Mari live.
A delegation from our village participates in this celebration every year. In the village itself, this holiday is not celebrated. In honor of this holiday, a memorial day for the dead is held. The bath is heated, pies are baked.
2.5 Peledysh Payrem (Flower Festival)
A holiday in honor of the plant world, one of the summer holidays that have an ancient pagan basis. For the first time Peledysh Payrem under the name Yoshkar Peledysh Payrem was held in 1920 in the village of Sernur. It was timed to coincide with the folk calendar holidays Agavairem and Semyk in order to replace them and distract the rural population from religious holidays. In rural areas, a single form of Peledysh payrem was established. The holiday consists of 2 parts - solemn and entertaining. The solemn part includes the opening of the holiday with the raising of flags, summing up the results of spring field work, and honoring the leaders of agriculture.
Peledysh payrem in Yoshkar-Ola is held as a mass festivities. The program of the holiday includes: a costumed procession along the main streets of the city, the opening of the holiday on the main site of the central park of culture and recreation, concert performances by the best professional and amateur groups and performers, games, contests, national wrestling.
From the memories of old-timers.
This holiday is not celebrated in our village. But some villagers go to this holiday in Yoshkar-Ola. At the festival, you can see representatives of the mountain, meadow Mari, see the features of outfits, dances from different regions. Where do the Mari live?
2.6 Uginde (Harvest festival)
Uginde is included in the holiday calendar of all Mari groups. It is celebrated at the very beginning of harvesting and field work during the Christian Ilyin's day (August 2). Orthodox Mari date it to Ilyin's day. The main idea of the holiday is to thank the gods for the new harvest, enlist their favor and provide bread for your family in the future.
The Uginde holiday is traditionally held as a family prayer. It was considered obligatory. On the day of the holiday, it was customary to bake bread from new flour, to brew beer. The eldest member of the family lit a candle on the edge of the grain bowl, and, thanking the gods for the new harvest, asked for favorable weather for further work, health for the whole family, and blessings for the next year's new harvest. All family members, close relatives, neighbors participated in ritual actions. The first piece of bread was broken off by the person who was believed to have Perke (abundance, prosperity), then everyone else tasted it.
In some villages, sacrifices were made to the god of abundance Perke Yumo in a sacred grove. The mountain Mari visited the church on the day of the holiday - they prayed and consecrated new grain, new bread. Today, fresh vegetables are also consecrated in the church.
From the memoirs of old-timers:
“After Peter's day, they went to the fields to reap bread. From the flour of the new crop they baked "mushnik" - a flat cake on cabbage leaves. They said that on the day of the holiday the oven should not remain cold, the house must have the smell of bread.
Holiday today.
This holiday is not celebrated as before, but the older generation still honors it, because "bread is the head of everything." Freshly baked bread is the main dish on the festive table. And on every festive table they put bread first, wishing never to be deprived of it.
Chapter 3
3.1 Ritual ceremonial holiday Syarem (Purification)
The ritual ceremonial holiday is associated with certain magical actions - exorcism, playing the ritual pipes. Seven bonfires dedicated to each of the pagan gods are lit on Syarem, they listen to the words of the ancient prayer of the priests - karts, ride on horseback, and make sacrifices to the gods. As a rule, several hundred admirers of the ancient Mari cult take part in the celebration. Also during this holiday-prayer, a traditional rite of exorcism is performed.
3.2 U puchymysh (Festival of new porridge)
Puchymysh is held until the Orthodox Mikhailov's Day (November 21), in some places - on the Saturday before the feast of the Intercession (October 14), in others - on the Saturday before the feast of the Kazan Icon of the Mother of God (November 4) or on Friday after it.
The holiday U puchymysh is important for rural residents, it celebrates the results of autumn harvesting, ritually legitimizes the beginning of the consumption of bread from the new harvest.
For the holiday, oatmeal porridge is prepared, unleavened sherginde cakes are baked from flour. First of all, relatives, neighbors, and spiritual relatives of the yumyn tan were invited to the holiday. Having tasted the new porridge, they sang and danced to the harp and bagpipes. It was believed that the more guests at the festival "At the Puchymysh", the richer the owner would be, because. a guest who has eaten a slice of bread and a spoonful of porridge leaves behind twice as much. On the day of the holiday, each owner, going out into the garden, blew the ritual trumpet shyzhyvuch (autumn trumpet), letting them know about the family celebration. The festive rites included the ritual of treating porridge and pancakes to the owner of the barn (agun oza).
Chapter 4
The inhabitants of the village of Old Cherkassy and Grishkino adhere to Orthodox and pagan traditions. Muzafarova Lyuba, a librarian at the Grishkino rural library, says that the Mari of the village of Old Cherkassy honor Orthodox holidays, and the inhabitants of the village of Grishkino celebrate pagan holidays with sacrifices. In the village of Grishkino, the feast of St. Nicholas the Wonderworker is celebrated. This Orthodox holiday among the Mari of the village of Grishkino has a pagan connotation. Sacrifice is also accepted
Conclusion
Every nation has its own traditional holidays. Having studied the Mari holidays, getting acquainted with the traditions and customs of the native village, it can be argued that the roots of many Mari holidays go deep into the paganism of the Mari people. The paganism of the Mari people is a whole boundless world. In addition, this world is alive to this day. Adherents of paganism are called "chimari", which means "pure Mari" or "real Mari". Why "pure Mari"? - Mari, who retained the original faith, did not join the other. The Mari people at all times worshiped the forces of nature, felt like a particle of it, realized that they were not the king of nature, who was allowed to destroy it as they pleased.
Having preserved, honoring the culture and traditions of our native land, we will preserve our nation, our people.
The collected material will help my friends to become more familiar with the traditions and customs of the Mari people and not lose their wealth.
Kalinina O.A. Mary holidays. - Yoshkar-Ola, 2006.-51 p.
History and culture of the Mari people / Ed. A.A. Andriyanova, O.M. Gerasimova, Yoshkar-Ola: Mariy book publisher, 1994
History and culture of the Mari people: Reader for students in grades 5.6 / Ed. G.I.Soloviev. - Yoshkar-Ola: Mariy book publisher, 1993
G. Petukhova, methodologist of the Mari culture center
The Mari calendar and ritual holiday Ӱyarnya is an opportunity for children to immerse themselves in the world of folk culture, to comprehend the aesthetic norms of behavior and cultural values.
First of all, children need to explain the history of the holiday Ӱyarnya - this is an ancient pagan holiday. Ӱyarnya mari has been celebrated “from time immemorial” (record by G.Ya. Yakovlev, 1857) [O.A. Kalinina, 2003, p.22]. This is the pagan new year - the end of Winter and the beginning of Spring. It corresponds to the Russian Maslenitsa. From this time on, a new record of time begins, when a new harvest will depend on the labor of people and nature.
The name of the holiday is Ӱyarnya: at- oil, arnya- a week. He copes seven weeks after the Shorykyol holiday in late February - early March and always coincides with the week when the new moon appears. Festivities continue for one or two weeks. The first week is called “Kugu Ӱyarnya” (large Maslenitsa), the second - “Izi Ӱyarnya” (small Maslenitsa). In places where the holiday is held for one week, the first half - until Thursday, is called "onchyl Ӱyarnya" (front Maslenitsa), and from Thursday - "varase Ӱyarnya" (late Maslenitsa). They begin to celebrate it on Monday and end on Monday late in the evening. The main feature of the holiday is the performance of rituals in which children can take part.
Holiday preparation. The holiday is always preceded by a preparatory week - this is the cleaning of the premises, the selection of festive outfits, the preparation of the Shrovetide Hill - Ӱyarnya kuryk and Ӱyarnya vara.
In the preparation of Ӱyarnya vara (other names - Yolvara, Yolkuryk) - slides of two or three parallel-connected poles, boys, teenagers, and men traditionally take part. The process of making such a slide was described in detail by the Mari scientist A.E. Kitikov in the work "Mari Folk Games" [A.E. Kitikov, 1990, p.39] and the Mari Kart V.M. Mamaev in the book "Mari religious rites and holidays" [V.M. Mamaev, 2014, p.26].
Holiday start. Festive entertainment begins on the first day of the holiday - on Monday early in the morning with skiing from Ӱyarnya kuryk - mountains. It is necessary to remind children of the order of their ancestors that Shrovetide skating brings happiness for the whole year. At the same time, it is necessary to pronounce onomatopoeic words out loud: “Ӱyarnya yor-yor!”... Skiing from the hill continues throughout the week. During the skiing, everyone is allowed to dress up in the masks of Ӱyarnya kuva, kugyz (Old Shrovetide Man and Old Woman).
After the general skating, festive festivities begin with carnival processions led by the masks of Ӱyarnya kuva and Ӱyarnya kugyz.
Children used to ride on ice troughs - ivol. This is a forgotten device for skiing from Shrovetide Mountain. Folklorist A.E. Kitikov suggests using ice troughs for competition: “Who will ride further?”, “Who will ride faster?” “Who together (three, four) will ride further?”, “Who together (three, four) will ride further and climb the hill faster together?” [A.E. Kitikov, 1990, p.16].
In the evening, skiing continued on Ӱyarnya vara. By this time, the cut down poles were freezing the day before - “ile skin, ile nulgo”. The people gathered on the hill in elegant festive clothes.
The end of the holiday. On the last day of the holiday, on Sunday or Monday, a farewell ceremony was performed. with Ӱyarnya kuva - Shrovetide.
They removed the poles from the mountain, collected rubbish: straw, boards, skating equipment - and burned them with shouts: “Ӱyarnya kaen! Weight iylan adak tol!”. Those who wished jumped over the fire. Ash was scattered across the field.
TIPS FOR ORGANIZERS
Leaders and organizers need to choose the form of the calendar-ceremonial holiday. It can be a theatrical game - playing specially written dramatizations in faces; gatherings - conversations, evenings; performance - performance; A holiday is a fun, entertaining event. The details of the future production, design, choice of characters depend on the chosen form.
The venue for the event can be the central square, a nearby park, a large courtyard.
It is necessary to inform about the calendar-ritual holiday in advance by announcements, colorful posters, invitation cards. The program of the holiday may include an exhibition and sale of products made by masters of fine arts and crafts.
Members of the folklore group, while the people are gathering for a holiday, can offer to play simple folk games.
Folk games
On the holiday of Ӱyarnya, the game "Card" (such as tags) was popular. A rope 5-6 meters long was frozen into a snowy mound, at the foot of which a bunch of wooden blocks (like goroshki) were piled. The driver, holding on to the end of the rope, guarded the logs, and, running in a circle, tried to salt the players. The players tried to kick the logs out of reach of the driver. The salted player became the driver. When the last block of wood was knocked out, a general exclamation: "Map!" meant the end of the game.
Kalinina, O.A. Mari holidays: a reference book / O.A. Kalinin. - Yoshkar-Ola: Ministry of Culture, Press and Nationalities of the RME, Republican Center of Mari Culture, 2006. - 52 p.
Calendar holidays and rituals of the Mari // Ethnographic Heritage. Issue 1: Sat. materials. - Yoshkar-Ola: MarNII, 2003. - 286 p., ill.
Kitikov, A.E. Mari folk games / A.E. Kitikov. - Yoshkar-Ola, 1990. - 60 p.
Mamaev, V.M. Mariy yumynula da payrem-vlak / V.M. Mamaev. - Yoshkar-Ola, 2014. - 64 p., ill.
Mari: historical and ethnographic essays. – 2nd edition, supplemented. - Yoshkar-Ola, 2013. - 482 p., ill.
Toydybekova, L.S. Mari mythology. - Ethnographic reference book / L.S. Toydybekov. - Yoshkar-Ola, 2007. - 312 p.
Encyclopedia of the Republic of Mari El. - Yoshkar-Ola, 2009. - 872 p., ill.
Surem fell in the full bloom of nature, was noted after a three-week period of flowering and earing of bread. At this time, strict prohibitions were established to disturb the earth, which was, as it were, pregnant and in need of peace. It was believed that their non-compliance could bring people all sorts of troubles - a storm and hail, thunderstorms and downpours. In order to take them away, as T.S. Semenov suggested, Surem absorbed many cleansing rites. He shared in his attitude the views of his mentors in ethnography - S.K. Kuznetsov, who linked Surem with the cult of green vegetation, and S.N. Smirnov, who derived the holiday "from the cult of trees." But the name of the festival for all three remained unsolved.
The Finnish religious scholar Uno Holmberg (Kharva), who made an ethnographic trip to the Urzhum district in the summer of 1913 and chose as a strong point the village of Sernur, where he was a priest. He became the first of the foreign scientists who took up the compilation of the calendar of the Mari agricultural and pagan holidays. He had the opportunity to observe some of the summer and autumn festivities himself.
“The most beautiful time of the beginning of summer is called by the Mari “son zhap,” U. Holmberg noted, “the beginning of which is considered from the new moon, which falls at the time of the flowering of bread. At this time, according to the belief of the Mari, no hard work can be done, at least work accompanied by noise: for example, you can’t plow, build, lift stones from the ground, cut down trees, burn bricks, neither spin nor weave. It is also forbidden to carry manure and smoke tar, as well as any other work accompanied by pungent odors. It is also not allowed to crush rye in the field, to pick some flowers, to dye yarn, to swim, to wash clothes, especially to use ashes in any business, it is even forbidden to drink directly from the bottle. Anyone who is guilty in this regard, thereby gives rise to a destructive thunderstorm and hail. The most severe time lasts two weeks, especially dangerous is the noon hour.
During this period of the zenith of the forces of nature, there was the greatest summer heat, and the respondents unanimously called it the most dangerous for people, especially in relation to "diseases." In order to protect themselves from adversity, people, in front of U. Holmberg, began to "extinguish the fire in all the hearths of the village and light a new one, obtained by friction." “From this fire outside the village they lit a fire of dry grass, through which people jumped and even drove cattle,” he wrote, “from this fire, which often burns for two or three days,” any householder could take a firebrand and fumigate his barnyard with it, kindle "a new fire in your hearth."
The flowering time of the rye "Synsa zhap" ended with the celebration of Syurem. “The Syurem ritual includes the expulsion of the devil,” concluded the Finnish scientist. “It is also associated, as a special rite, with the playing of tyuretpuch pipes made of linden bark, a cubit or more long. These pipes are wrapped with a thin birch bark strip. The trumpet playing is intended to banish an evil spirit or bad weather. At a time when some are whipping with rods on the walls of houses, on doors and gates, others are simultaneously blowing into the pipes under the windows in order to drive the devil out of the house. The village youth walk along the street and repeat the same procedure in front of each house. As a reward for persecutors, the devil is treated to food and drink. The ritual of Syurem ends with the so-called "throwing pipes on the road."
Ruslan Bushkov, Candidate of Historical Sciences
The Mari El Tourism Committee has prepared a calendar of tourist events for 2017. The selection of the main tourist events includes more than 70 various events that will interest connoisseurs of all types of tourism.
The generated event calendar is a list of events aimed at promoting the tourism potential of the region.
According to the committee, the use of the calendar is one of the most convenient ways to plan tourist trips, which allows guests and residents of the republic to combine acquaintance with the region's tourist attractions with participation in events held on its territory.
Information about the most large-scale events of the republic will be posted on the official portal of the National Calendar of Events catalog and on the website of the National Tourist Portal Russia.Travel, which are implemented by the Federal Agency for Tourism.
Calendar of tourist events in the Republic of Mari El for 2017
| the date of the | event title | Location | Event organizers |
| 4-8 January | International competitions in sports tourism on ski distances | FSOiST of the Republic of Mari El | |
| January 6 | Christmas Agricultural Fair | Yoshkar-Ola, Tsarevokokshaysky Kremlin | |
| January 7 | Mari calendar-ritual holiday "Shorykyol" ("Christmas") | d.Mari-Kupta, d.Mari Kitnya Mari-Tureksky district |
|
| January 13-15 | Championship and championship of Russia in synchronized skating | Yoshkar-Ola, Ice Palace "Mari El" |
Ministry of Sports of Russia, Russian Figure Skating Federation, |
| January 25-28 | Open Championship and championship of the Republic of Mari El in sports tourism at ski distances | Yoshkar-Ola, forest park "Pine Grove" | FSOiST of the Republic of Mari El |
| January 01-December 31 | "Mari El: traditions and modernity" - a permanent exhibition of works of fine art of the Republic Mari El Republic |
||
| January 27 | Valenka holiday | village Karai Volzhsky district | Editorial office of the youth newspaper "Kugarnya" |
| January February | Festival of Opera and Ballet "Winter Evenings" | Yoshkar-Ola, Mari Opera and Ballet Theatre. E. Sapaeva | Marisky Opera and Ballet Theatre. E. Sapaeva |
| February 10-12 | XXXI republican competition among students in ski tourism | Yoshkar-Ola | Ministry of Education and Science of the Republic of Mari El, Youth Center "Wind Rose" |
| February 11 | All-Russian ski race "Ski track of Russia-2017" |
Yoshkar-Ola, UTB Korta |
Ministry of Sports of Russia, Ministry of Sports of the Republic of Mari El |
| February 21 | Gatherings "My soul, Maslenitsa" | Lock Sheremetev |
|
| February 24-25 | Interregional judo tournament in memory of the Hero of Russia, a native of the Republic of Mari El Yevtyukhin | Yoshkar-Ola, FOK "Spartak" |
Judo Federation of the Republic of Mari El |
| 25 February | Republican calendar and ritual holiday "Ayarnya melna" ("Festive pancakes") | Central Park of Culture and rest Yoshkar-Ola |
Republican Center of Mari Culture |
| February 23-26 | Russian Table Tennis Championship among veterans | Yoshkar-Ola FOK "Spartak" |
FNTR, FNT of the Republic of Mari El, Ministry of Sports of the Republic of Mari El |
| February 26 | "Lady Maslenitsa" folk-ritual holiday | Republican Center of Russian Culture, Tourist Information Center, "Tsarevokokshaysky Kremlin" |
|
| February 26 | Agricultural Fair Maslenitsa-2017 | Yoshkar-Ola, Tsarevokokshaysky Kremlin | Ministry of Agriculture and Food of the Republic of Mari El |
| February | Inter-regional boxing tournament in memory of Warriors - Internationalists | Yoshkar-Ola | Boxing Federation of the Republic of Mari El |
| 9th of March | Meeting by the fireplace. Evening of Russian romance "I remember a wonderful moment" | Fireplace Hall of the Sheremetev Castle | Lock Sheremetev |
| March 13-17 | Championship of Russia in sports tourism on ski distances | ski base "Korta" | Ministry of Sports of Russia, FTS of Russia Ministry of Sports of the Republic of Mari El, |
| March 13-17 | All-Russian competitions in sports tourism on ski distances | ski base "Korta" | Ministry of Sports of Russia, FTS of Russia, Ministry of Sports of the Republic of Mari El, |
| March 18 | The festival pop song "Cholga shoydyr" ("Bright Star") |
Yoshkar-Ola, Palace of Culture named after XXX Victory | |
| March 19 | Ritual holiday of the Turkic peoples "Navruz" | Yoshkar-Ola, Republican Center of Tatar Culture | Republican Center of Tatar Culture |
| March 30- April 2 |
International Competition-Festival of Dance Performers and choreographers of "Mikhail Murashko invites friends" |
Yoshkar-Ola, Palace of Culture named after XXX Victory |
|
| March 21-27 | The festival "Yoshkar-Ola theatrical" |
Yoshkar-Ola, Them. E. Sapaeva |
Mari National Drama Theatre. M. Shketana Academic Russian Drama Theater named after G. Konstantinov |
| March 30 — May 01 | Personal exhibition “Life of the Mari people: Life and occupations. Holidays and rites. Astral cult and mythology»» T.V. Martyanova |
Republican Museum of Fine Arts | |
| March, April | Festival of Arts "Yoshkar-Ola spring - 2017" | Yoshkar-Ola, Palace of Culture named after XXX-th Victory DK them. Lenin Mari National Drama Theatre. M. Shketana |
Mari State Philharmonic named after Y.Eshpay |
| April 21-22 | Championship and Championship of the Republic of Mari El in sports tourism at water distances | Soviet district | FSTiSO of the Republic of Mari El |
| April 21-22 | Championship and Superiority of the REPUBLIC of MARI EL in sports tourism on vehicles (velo) | Yoshkar-Ola | FSTiSO of the Republic of Mari El, Youth Center "Wind Rose" |
| April 21-22 | Open Championship of the Republic of Mari El on sports tourism at walking distances |
settlement Cuyar, DOL "Pine Grove" |
FSOiST of the Republic of Mari El, Youth Center "Wind Rose" |
| April 23 | Easter Fair | Yoshkar-Ola, Tsarevokokshais-kiy Kremlin | The Tsarevokokshay Kremlin together with the Yoshkar-Ola and Mari Eparchy |
| 25th of April | Calendar-ritual holiday "Kugeche" ("Easter") | Central Park of Culture and Leisure Yoshkar-Ola |
Republican Center of Mari Culture |
| April 28 - May 1 | VI republican competitions of students in sports tourism at walking distances "Spring Appeal" | settlement Cuyar, DOL "Pine Grove" |
Ministry of Education and Science of the Republic of Mari El, Youth Center "Wind Rose" |
| April 28 - May 1 | All-Russian competitions in sports tourism at walking distances | settlement Cuyar, DOL "Pine Grove" |
FTS of Russia FSO and ST of the Republic of Mari El, Youth Center "Wind Rose" |
| April 28 - May 2 | Championship of the Russian Student Sports Union (RSSU) in sports tourism at walking distances | settlement Cuyar, DOL "Pine Grove" |
RSSS, FTS of Russia Ministry of Sports of the Republic of Mari El, |
| April 28 - May 2 | International competitions in sports tourism at walking distances | settlement Cuyar, DOL "Pine Grove" |
FSOiST of the Republic of Mari El |
| April | Ballet festival in honor of the great Russian ballerina G.S. Ulanova | Mari State Opera and Ballet Theatre. E. Sapaeva | Mari State Opera and Ballet Theatre. E. Sapaeva |
| April 29 | Interregional festival of historical reconstruction "Heritage" | Yoshkar-Ola, Tsarevokokshaysky Kremlin | Tsarevokokshay Kremlin |
| 07 April – 21 May | Exhibition "Group portrait against the backdrop of the world" by Yuri Rost, laureate of the State Prize of the Russian Federation in the field of literature and art (Multimedia Art Museum, Moscow) | Yoshkar-Ola, National Art Gallery | Republican Museum of Fine Arts |
| May 1-15 | Concert action "Orchestra in the open air" | Yoshkar-Ola, near the Russian Drama Theater (or on Lenin Square) (location to be confirmed) |
Mari State Philharmonic named after Y.Eshpay |
| May 20 | Cultural action "Night Museum" dedicated to the International Museum Day | National Museum of the Republic of Mari El. T. Evseeva and its branches | National Museum of the Republic of Mari El named after T. Evseev, Republican Museum of Fine Arts, Tsarevokokshais-kiy Kremlin |
| May | Interregional action "Saltak solyk" ("Soldier's towel") | Yoshkar-Ola | Republican Center of Mari Culture |
| June 10th | Opera "Akpatyr" | TC "Razdolie", Kilemarsky district, village Aleshkino | Mari State Opera and Ballet Theater them. E. Sapaeva |
| 12 June | Holiday of Russian culture "Russian birch" | Yoshkar-Ola | |
| June 17 | Interregional holiday "Peledysh Payrem" ("Festival of Flowers") | Yoshkar-Ola | Republican Center of Mari Culture |
| June 17 | Ballet Swan Lake" | Kozmodemyansk | Mari State Opera and Ballet Theater them. E. Sapaeva |
| June 24 | Agricultural Fair "Festival of Flowers" | Yoshkar-Ola, Tsarevokokshaysky Kremlin | Ministry of Agriculture and Food of the Republic of Mari El |
| June | Interregional Song Celebration "Peledysh Ayo" ("Song Celebration") | Gornomariysky district d.Siukhino |
Republican scientific and methodological center of folk art and cultural and leisure activities, Department of Culture of the Gornomariysky District |
| June July | Festival of performances in the open air "Summer Seasons" | Patriarchal Square of Yoshkar-Ola, Tourist Complex "Razdolie", Kozmodemyansk |
Mari State Opera and Ballet Theater them. E. Sapaeva |
| July 2-4 | IV Open Championship of the Republic of Mari El in sports tourism at water distances among students | DOL "Pine Grove" | Youth Center "Wind Rose" |
| July 8 | Festival of craftsmen of the Republic of Mari El | Yoshkar-Ola, Tsarevokokshaysky Kremlin | Ministry of Agriculture and Food of the Republic of Mari El |
| July 8 | Interregional folklore and ethnographic holiday "Land of the Ancestors" |
Kilemarsky district s.Arda |
Republican scientific and methodological center of folk art and cultural and leisure activities |
| July 22 | Championship and championship of the Republic of Mari El in mountain running as part of the Russian Grand Prix | village of Shindyryaly, Gornomariy district, mountain "Alamner" |
Ministry of Sports of the Republic of Mari El |
| July 22 | Interregional Satire Festival and humor of "Benderiad" |
Kozmodemyansk | Administration Kozmodemyansk, with the support of the Ministry of Culture, Press and for nationalities of the Republic of Mari El |
| July 27-29 | Championship of the Republic of Mari El on tourism among the visually impaired | Yoshkar-Ola | MRCSRCI WOS |
| August 11-15 | Championship of Russia in sports tourism - the sport of the blind | Yoshkar-Ola | Ministry of Sports of Russia, Ministry of Sports of the Republic of Mari El |
| August 12-15 | Republican holiday fair "Honey Spas" | Yoshkar-Ola, Tsarevokokshaysky Kremlin | Ministry of Agriculture and Food of the Republic of Mari El, Tsarevokokshay Kremlin |
| August 17-September 24 | Exhibition of photographs “The Himalayas. Tibet" International Public Organization "Center for Spiritual Culture" (Samara) | Yoshkar-Ola, Republican Museum of Fine Arts | Republican Museum of Fine Arts |
| August 30-October 01 | Exhibition "From Antiquity to the Middle Ages: Coins of Ancient Rome" and Byzantium from the collection of M.A. Rossiysky "(Moscow) |
Yoshkar-Ola, National Art Gallery | Republican Museum of Fine Arts |
| September 6-11 | All-Russian competitions in sports tourism at combined distances | settlement Cuyar, DOL "Pine Grove" |
Ministry of Sports of Russia, FTS of Russia, Ministry of Sports of the Republic of Mari El |
| September 8-10 | Aeronautics Festival "Light People" | Yoshkar-Ola | Club of aeronauts "Light people", (Yoshkar-Ola) |
| September 23-24 | IV festival "Wind Rose", dedicated to the World Tourism Day | DOL "Pine Grove" | Youth Center "Wind Rose" |
| September 27 | Summer orienteering in memory of E. Matyukova in honor of Tourism Day | Kartukov. pov. | Gornomariysky municipal district |
| September 29 - October 1 | Open republican competitions of students in sports tourism at water distances "Autumn Kokshaga" | Yoshkar-Ola, forest park "Pine Grove", river M. Kokshaga | Youth Center "Wind Rose" |
| October 6-7 | Open Championship Republic of Mari El on sports tourism at walking distances |
Yoshkar-Ola, forest park "Pine Grove" | Ministry of Sports of the Republic of Mari El, FSOiST of the Republic of Mari El |
| October 14 | Pokrovskaya Agricultural Fair "Golden Autumn Mari El-2017" | Yoshkar-Ola, the area of them. V.I. Lenin | Ministry of Agriculture and Food of the Republic of Mari El |
| the 25th of October | Ethnofestival "Adyr Siy" ("Girl's Feast") | Republican Center of Mari Culture | |
| October | Interregional competition of the national costume "Mari vuremm payrem unala uzhesh" ("The holiday of the Mari costume invites you to visit") | Yoshkar-Ola, Palace of Culture named after XXX Victory | Republican scientific and methodological center of folk art and cultural and leisure activities |
| October November | Festival of Arts "Mari Autumn-2017" | Yoshkar-Ola, Palace of Culture named after XXX Victory | Mari State Philharmonic them. Ya.Eshpay |
| October December | Festival of arts and crafts "National and modern decorations" | Medvedevo settlement Historical and Art Museum |
Republican scientific and methodological center of folk art and cultural and leisure activities |
| the 3rd of November | Cultural action "Night of the Arts" | Yoshkar-Ola, National Art Gallery, | National Art Gallery, Marisky Opera and Ballet Theatre. E. Sapaeva, Mari National Drama Theater named after M. Shketan |
| 11th of November | Festival "Kuzminki. Chicken name day " | Yoshkar-Ola, Tsarevokokshaysky Kremlin | Ministry of Agriculture and Food of the Republic of Mari El |
| November 15-19 | All-Russian Festival of Puppet Theaters "Visiting Ole Lukoye" | Yoshkar-Ola, Republican Puppet Theater | Republican Puppet Theater |
| November 21-27 | International festival of Russian theaters in Russia and foreign countries "Friendship Bridge" | Yoshkar-Ola, Academic Russian Drama Theatre. G.Konstantinova | Academic Russian Drama Theatre. G.Konstantinova |
| november | International festival of Russian culture "Roots in Russia" | Yoshkar-Ola, Palace of Culture named after XXX Victory | Republican Center of Russian Culture |
| December | Youth New Year's masquerade ball | Yoshkar-Ola | Ministry of Culture of the Republic of Mari El, Ministry of Education and Science of the Republic of Mari El |
The beginning of the New Year, and winter takes its rights, the sun turns to summer, and January - to frost!
The Russians have Christmas holidays these days, the ancient Tatars and Chuvashs (Bulgars) celebrated Nardugan, and the Mari have been celebrating Shorykyol since ancient times!!!
Folk calendar holidays and rituals are of particular value in the cultural heritage of the Mari people. Their celebration plays an important role in preserving the identity of the people.
One of such holidays is Shorykyol (Sheep's foot). The holiday has several names. It is celebrated during the winter solstice (from December 22). Orthodox Mari celebrate it at the same time as Christian Christmas (January 7).
In the past, the Mari associated the well-being of their household and family, changes in life with this holiday. The first day of the holiday was especially important. On this day, the girls went from house to house, they always went into the sheepfolds and pulled the sheep by the legs. This ritual was supposed to ensure fertility and well-being in the house. A number of signs and beliefs were timed to coincide with the first day of the holiday. The Mari attached great importance to various divinations. They were mainly associated with the prediction of fate.
An integral part of the Shorykyol holiday is the procession of mummers led by the main characters - Old Man Vasily and the Old Woman. They are perceived by the Mari as harbingers of the future. The owners of the house try to meet the mummers as best as possible. Among the mummers there are often a bear, a goose, a horse, a crane, a goat and other animals. Especially for the holiday, hazelnuts are cherished, which are treated to mummers. Ritual food plays a significant role on this day. An obligatory dish is a lamb's head, besides it, traditional drinks and dishes are prepared.
Local names of the holiday.
Shortyol (Medvedevsky, Sovetsky, Orsha districts of the RME), Shartial, Shachyal (mountain Mari), Sorykyol (Kirov Mari), Vasli vadi (Nizhny Novgorod Mari).
Spreading.
Distributed among all groups of the Mari. In the traditional form, it continues to be preserved in the northeastern regions of the RME.
Dates and times.
Shorykyol is traditionally celebrated during the winter solstice (December 22), after the birth of a new moon. The holiday starts on Friday and ends in a week. Orthodox Mari celebrate it at the same time as Christian Christmas (Roshto). However, the first day of the holiday remains Friday (in the past, the traditional day of rest for the Mari), which falls a few days before or after Christmas, and sometimes coincides with it. Holding the holiday at different times is explained by the fact that, according to the old calendar style, Shorykyol was celebrated at the same time as Christmas.
After the transition to a new style, the days of the holiday turned out to be shifted and the Mari, who adhere to the Orthodox religion, began to celebrate Shorykyol at a later time. At present, Shorykyol is being revived everywhere.
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The meaning of the holiday.
Shorykyol holiday is the most important holiday of the annual calendar cycle. It ends the old and begins the new year. In the past, the people associated with him the future well-being of their household and family, changes in life. The holiday has several names.
Most of the Mari population got the name Shorykyol - "sheep's leg", from the magical action performed on holidays - pulling the sheep's legs in order to "call" a large offspring of sheep in the new year. However, such names as Shortyol, Shachyal, translated as the birth of a new year - shochsho uyi, can be considered the most faithful and corresponding to the time when the holiday was held - on the eve of the coming new year.
The content of the holiday reflected serious labor, economic interests with the performance of magical actions, as well as a fun pastime with games, dances, songs. At present, many elements of festive rituals have lost their traditional features, and dressing up and fortune-telling have turned into fun entertainment.
Holiday rituals.
On the days of the Shorykyol holiday, all kinds of rituals, magical actions, fortune-telling, games and dressing up, prayers are held. They are aimed at ensuring economic and family well-being, increasing the yield of fields and livestock in the new year. The main ritual actions take place on the first day of the holiday. In the past, early in the morning, householders built stacks of snow in the winter field in order to get the required amount of stacks of bread in the new year. Branches of fruit trees and shrubs were shaking in the garden, hoping to collect a rich harvest of fruits and berries. Pulling the sheep's legs was supposed to ensure the fertility of the sheep. Fortune-telling was associated with the prediction of fate, the well-being of the economy. The weather was used to judge what spring and summer would be like.
Family prayers were held in every house in honor of the holiday of Shorykyol and the "owner" of the kudort house. Rituals related to livestock breeding were performed. On the first day, children and girls participating in the Udyrsiy* ritual (Girl's Feast) made a door-to-door round. They congratulated the householders on the coming of the New Year and wished them a prosperous family and economic life, a litter of sheep. The hosts treated them to a ritual soup of hemp seeds (kyne shur), nuts and sweets. In the evening, a group of mummers led by the old man Vasily and his old woman, Vasli kuva-kugyza, went home. They were perceived by the Mari as harbingers of the future, because. predicted about the future life, harvest, addition of a family, increase in the number of livestock. The mummers checked the economic activity, scolded the negligent owners.
Other days of the holiday passed in a fun pastime. Divided into groups by age and gender, the villagers gathered in the house "shorykyol port", specially hired for the holiday period. There they arranged various performances, played traditional games, for example, “Sokyr taga”, “Niy kuchen”, the girls guessed, the elderly told fairy tales, stories from life.
During the holiday, some prohibitions were observed: they were careful not to wash clothes, sew and embroider, and heavy types of work were not performed. Plentiful ceremonial food played a significant role; it assumed prosperity for the coming year.
The annual holiday cycle of the Mari people (Aktsorin V.A.)
The annual festive cycle of the Mari people begins with the holiday Shorykyol, which in translation into Russian means "sheep's leg". This New Year's holiday, as the folklorist V.A. Aktsorin, our Finno-Ugric ancestors celebrated six thousand years ago.
Its most ancient name remained in folklore texts in such transcriptions as "Shochyol", "Shartyal", "Shachyal". The semantic analysis of these words allows us to say that "shoch", "shach" is a short form of the participles "shochsho", "shachshy" - "born"; "yol", "yal", "yyul", "youl", "yul" in the related Finno-Ugric languages (Estonian, Finnish), as well as in Swedish and Norwegian means "New Year" (in Mari: Uiy) . Hence, Shorykyol, Shochyol, Shachyal means "Shochsho u yi" - "Born New Year" and indicates the birth of a new time, when daylight begins to increase and, according to Mari signs, the water in the river freezes, and the bear turns over to the other side.
The ancient lunar calendars of the Mari, found by archaeologists in the burial grounds of the Volga and Ural regions, date back to the 2nd millennium BC. V.A. Aktsorin points out that Finno-Ugric women wore round tin plates with images of such calendars as decorations on their chests, necks, and even on their foreheads.
Such calendars were based on the changing phases of the moon and were quite accurate. Lunar cycles were directly related to the functioning of the human body. Marie still believes that all serious matters that require mind, strength, health should be started by the full moon, including the conception of a child, since the waxing moon brings with it the flowering, and the waning moon brings the fading of energy. Therapeutic procedures using bees, leeches, ants, etc. are considered most effective on the days of the new moon and full moon. Modern medicine does not deny that fluctuations in the biorthym of the human body are in a certain correlation with the phase changes of the moon.
Apparently, the solar calendar was also known at that time. This is evidenced by the image of the difference between the solar and lunar calendars of 11 days on the above-mentioned women's jewelry. For this reason, the Shorykyol holiday fell either at the end of December or at the beginning of January in the appendix to the modern Gregorian calendar. Subsequently, with the adoption of Christianity, the Shorykyol holiday coincided with Christmas and in some places the Mari began to be called Roshto.
For the first winter holiday, the Mari prepared in advance, carefully and thoroughly assembling the festive table. Ritual plentiful food has its roots in the archaic, expressing not only satiety, fun and contentment, but also agrarian magic: the desire to influence nature, to achieve prosperity in the household and the life of one's family.
As emphasized in the scientific literature, all actions performed in the first days of the new year were filled with great magical meaning among many peoples. The Mari peasants also kept faith in the magic of the beginning, the first day, as a sign of good wishes. Therefore, on the holiday of Shorykyol, everyone strove to eat plentifully not only ordinary, but also ritual dishes. On this day, animals were coaxed with food.
Early in the morning on the Shorykyol holiday, the owner went out to the current, made herds of snow. That was not only a magical act as a sign of a future good harvest, but meant a necessary agricultural method, for every peasant understood: the more snow in the field in winter, the more bread in the barn in summer. On the same morning, it was necessary to shake the garden trees with force to promote their internal "juices", which would prevent a general freezing.
On the Shorykyol holiday, men were supposed to check their hunting and fishing equipment, as well as the plow and other spring-summer equipment. Women hung finished products on specially made poles: embroideries, homespun fabrics, woolen balls of thread, sewn and knitted things. In turn, the children prepared to demonstrate their handicrafts. The life of a peasant is not easy. One must be prepared for all the twists and turns of fate, the vagaries of harsh nature, one must be able to do everything necessary for life from childhood. This is the magic of the first day, therefore, it will be so in the following days, months, the whole year, because everything happens on the first day of the new birth of the sun.
The children started the holiday. They crowded into someone's house and shouted in unison: "Shorykyol! Shorykyol! Shorykyol!" Also, the owners had to answer three times, who then poured nuts prepared in advance onto the floor. Children crawled on the floor, "butted" each other and shouted: "Kum pacha! Kum pacha! Kum pacha!" - "Three lambs! Three lambs! Three lambs!" To the same hosts who treated the children little, they said: "Ik pacha! Ik pacha! Ik pacha!" - "One lamb! One lamb! One lamb!" and ran to the next house. The owners were angry, scolding the children, but nothing could be done: the magic words from the lips of the children were uttered. Going around the whole village, the kids equally divided the gifts they received and ate together, played, laughed, reproducing the funny cases of the past holiday.
It should be emphasized that the most important moment of the Shorykyol ritual - the offering of gifts - was given special importance by the Mari. They baked yacha (shangi), in a number of places biscuits in the form of birds and a horse, made pura (beer), saved poksh (nuts), and also money. Some of our informants conveyed the memories of their parents that they made the well-being of life dependent on the gifts distributed. Obviously, the distribution of gifts should be understood as a late form of a propitiatory sacrifice to patron spirits, and the participants in the ritual action (glorifiers) themselves - as substitutes for the spirits.
The participation of children in going around the houses is an example of karpogonic (producing) magic, without which the holiday of Shorykyol is inconceivable.
A special sign of the holiday today is the train of mummers led by Vasli kugyz - grandfather Vasily (sometimes it can be Vasli kuva - grandmother, wife of grandfather Vasli). Dressed in old sheepskin coats, fur coats turned inside out, shaggy hats, in various masks, they cheerfully and noisily enter the houses of their fellow villagers, congratulate the owners on the holiday, and accept treats. And then Vasli kugyza asks each member of the family to show their skills. Particular attention is paid to the young. If this is a girl, then she must demonstrate her needlework: how much dowry she herself prepared, how skillfully she embroidered her festive clothes, etc. If this is a guy, then he boastfully showed unusual guests household utensils prepared with his own hands, hunting and fishing accessories; in a word, everything on which the material well-being of a peasant family depends.
It is not difficult to guess how hard it was for sloths in such cases, because the whole village immediately recognized their names, and it was actually impossible to wash away such a public shame until the next holiday. Therefore, everyone, including children, tried as best he could to create a good reputation for himself. This example shows that a traditional holiday is not only fun and festivities. This is one of the oldest evaluative tools that allows you to very finely regulate interpersonal relationships in a traditional society. An ancient Mari custom forbade for some time after a family quarrel to take on the manufacture of things. According to beliefs, not every birch and not every craftsman agreed to remove birch bark from it. Mari has always believed that a person who fulfills all the requirements of tradition cannot do a bad thing. They tried not to have a bad thing, so as not to acquire the traits of a bad person.
The described custom of the Mari people has another striking side: despite the outward similarity of things in all houses, upon careful examination of Vasli kugyz and all the mummers, they turned out to be different in their style, handwriting, skill. So over time, the manufacturer was recognized, and the experienced eye of Vasli kugyz also determined his physical data and even some character traits. In this case, one more side of the traditional foundations is highlighted: despite the fusion, inseparability of a person with society, the individual has never been completely dissolved in society. If a single worldview contributes to integration, then things, the material world, on the contrary, contribute to differentiation, the manifestation of individuality. In this case, we are talking about the starting point from which the movement begins towards gaining the freedom of the creator, the artist.
All magical actions were aimed at achieving prosperity in the coming year: so that the threshing floor was full of bread, purses were full of money, the garden was full of apples, the sheepfolds were full of lambs, etc. Disguise techniques and events with the participation of mummers are exclusively pagan symbols of fertility. Dressing in fur coats turned inside out, shaggy hats, putting on old clothes inside out was the embodiment of the idea of renewing life and overcoming death.
Justifying its name, the Mari holiday Shorykyol was also the day of veneration of the sheep. When young guys entered the sheepfold (in clothes made of white self-woven cloth - a material made from sheep's wool), they said the following words: "Shoryk yol, shochykto" - Sheep's leg, give brood! ". This is also evidenced by such a fact - mountain mari and to this day they go to treat those from whom they bought or received a sheep as a gift (miner: "sharyk täpӹm yÿktash ket"). The peasant's life depended on the fertility of the sheep: the skin was used to make fur coats and sheepskin coats, wool - for felt boots, mittens and cloth, meat was used as food.Reflection of the magic of initiative as a good wish is the New Year's custom of going from house to house with congratulatory songs, the meaning of which is to wish health and curse a bountiful harvest and livestock.
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SOURCE OF INFORMATION AND PHOTO
Team Nomads
http://aboutmari.com/wiki/Shorykyol
Book: Traditional culture of the Mari people. Yoshkar-Ola, 2003.
http://www.mariuver.info/
http://www.mincult12.ru/