Festival of Old Believer culture in Buryatia. Traditional dishes of the Old Believers of the village of Kamskoye, cooked in a Russian oven

Among the known ways of cooking and eating food, Russian traditions dominated, and the influence of Ukrainian cuisine was strong. In the methods of processing, storing and preserving food products, there are many borrowings from the cuisine of the peoples of the Caucasus, Central Asia, the Volga region, Siberia and the Far East. The methods of preparing and storing food and dishes in field conditions, known among the Cossacks, are similar to those that existed among the Russian population of different regions and non-Russian peoples of the outskirts of Russia (freezing meat, fish, dumplings, milk, drying cottage cheese, vegetables, fruits and berries and etc.). Everywhere the most common was bread made from sour dough with yeast or sourdough. Bread was baked in a Russian oven (on a hearth or in molds), pies, pies, shangi, rolls, pancakes, pancakes and more were baked from sour dough. The Ural Cossacks baked eggs into bread intended for the journey. Pies are a festive and everyday dish stuffed with fish, meat, vegetables, cereals, fruits, berries, including wild ones.

From unleavened dough baked cakes (fresh), bursaks, koloboks, knyshes, makans, nuts, rozantsy (brushwood). They were cooked in a Russian oven or fried in oil. Flat cakes were often cooked in a frying pan without fat, similar to the baking traditions of the nomadic peoples of Central Asia. From sour choux pastry made buns and pretzels. Dishes from flour brewed in boiling water - zatiruha, djurma, balamyk, salamat formed the basis of the lean diet, they were prepared during fishing, on the road, in haymaking. Dumplings, dumplings, noodles, dumplings were among the dishes of the everyday and festive table. Kulaga was also cooked from flour (flour was brewed with fruit broth), jelly for funeral and Lenten meals. Cereals played an important role in nutrition; cereals on water and milk, vegetables (pumpkin and carrots) were added to them. On the basis of cereals, dishes like pudding were prepared - wheaten (from millet and rice), with the addition of eggs and butter. "Porridge with fish" was known among the Ural, Don, Terek and Astrakhan Cossacks.

Dairy dishes are an important part of the daily diet. The basis for the preparation of many dishes was sour milk. They made aryan (airan) from it - a drink to quench thirst, loose milk, suzbe, like cheese. Dried cheese was common among many troops. The Kuban Cossacks made cheese in a similar way to the traditions of Adyghe cooking. Kaymak (cream melted in a Russian oven) was added to many dishes, giving them a special taste. Remchuk, sarsu - sour milk dishes borrowed from nomadic peoples, existed among the Ural, Astrakhan, Don Cossacks. Varenets, fermented baked milk, sour cream, cottage cheese were also made from milk.

Fish dishes are the basis of the diet of the Don, Ural, Astrakhan, Siberian, Amur, and partly Kuban Cossacks. The fish was boiled (ear, shcherba), fried (zharina), languished in the oven. From fish fillet they prepared cutlets and calf - a dish also known among the Pomors, Russian Ustyans. The festive table was served with pies with fish, aspic and stuffed fish. Cutlets and meatballs were made from caviar of partial fish. The fish was dried, smoked, dried (balyk).

First courses (borscht, cabbage soup, noodles, stew, soup), second courses (roast with vegetables, roasting, pozharok), stuffing for pies were prepared from meat.

Dishes from vegetables and fruits were very diverse. The most popular vegetable dish among the Kuban, Don and Terek Cossacks was borsch with meat, among the Urals - cabbage soup made from meat, cabbage, potatoes and cereals. carrot, pumpkin, braised cabbage, fried potatoes included in the daily diet. Kuban and Terek Cossacks prepared dishes from eggplant, tomato, pepper and other, similar to the traditions of Caucasian cuisine. The Ural Cossacks made melon dumplings in the same way as the Turkmens, only after drying in the sun they were languishing in a Russian oven. Vegetable dishes with kvass (okroshka, grated radish) were popular with Siberian, Transbaikal, Orenburg, Ural and Don Cossacks. Melon crops - watermelons, melons and pumpkins dominated the food of the Cossacks of many troops in the summer. Salted watermelons and melons. Salted tomatoes, cucumbers, cabbage were poured with the pulp of watermelon. A widespread dish of watermelon and this molasses among the Don, Astrakhan, Ural and other Cossacks was bekmes. Terek and Kuban Cossacks added spicy seasonings from local herbs to dishes.

Wild (thorns, cherries, currants, cherry plums, apples, pears, nuts, rose hips) were used everywhere. Hominy (Terek and Kuban Cossacks) was cooked from corn, steamed in a Russian stove, boiled. From beans, peas and beans cooked porridge and liquid dishes. Bird cherry was widely used by the Transbaikal Cossacks, they baked gingerbread (kursuny), made stuffing for pies.

Drinks were varied: kvass, compote (uzvar), sour milk diluted with water, full of honey, buza from licorice and others. Intoxicating drinks were served festive table: braga, sour, chikhir - young grape wine, moonshine (vodka). Tea was very popular among the Cossacks. All festive, often daily meals ended with tea drinking. The Cossacks of the Trans-Baikal army drank tea with “zabela” made from milk, butter and eggs, adding wheat flour and hemp seed to it. Old Believers in the late 19th - early 20th centuries. observed the ban on the use of tea, brewed wild herbs and roots.

Until the end of the 19th - beginning of the 20th centuries. the existence of a large undivided family is characteristic of the Cossacks. The special social position of the Cossacks and the specific way of life contributed to its long-term preservation: the need to cultivate large land plots, the impossibility of separating a young family during service or before it began, and the isolation of family life. The Cossacks of the Don, Ural, Terek, Kuban troops had 3-4 generation families, the number of which reached 25-30 people. Along with large families, small families were known, consisting of parents and unmarried children. The class isolation of the Cossacks in the 19th century significantly limited the range of marriage ties. Marriages with non-residents and representatives of local peoples were extremely rare even at the beginning of the 20th century. However, traces of marriage unions of the Cossacks with non-Russian peoples in the early period of the existence of the Cossack communities can be traced in the anthropological type of the Don, Terek, Ural and Astrakhan Cossacks.

The head of the family (grandfather, father or elder brother) was the sovereign leader of the entire family: he distributed and controlled the work of its members, all income flowed to him, he had sole power. A similar position in the family was occupied by the mother in the absence of the owner. The peculiarity of the family structure of the Cossacks was the relative freedom of a Cossack woman in comparison, for example, with a peasant woman. The youth in the family also enjoyed greater rights than the peasants.

The long coexistence of the Cossack agricultural, fishing and military community determined many aspects of social life and spiritual life. The customs of collective labor and mutual assistance were manifested in the association of working livestock and equipment for the period of urgent agricultural work, fishing gear and vehicles during fishing, joint grazing, voluntary assistance during the construction of a house, etc. The Cossacks are characterized by traditions of joint leisure activities: public meals after the end of agricultural or fishing work, seeing off and meeting the Cossacks from the service. Almost all holidays were accompanied by competitions in felling, shooting, horse riding. A characteristic feature of many of them were "death" games that staged military battles or Cossack "freemen". Games and competitions were often held at the initiative of the military administration, especially equestrian sports. Among the Don Cossacks, there was a custom to “walk with a banner” at Shrovetide, when the chosen “cottage ataman” walked around the houses of the villagers with the banner, accepting treats from them. At the christening, the boy was “consecrated to the Cossacks”: they put a saber on him and put him on a horse. Guests brought arrows, cartridges, a gun as a gift to a newborn (by the teeth) and hung them on the wall.

The most significant religious holidays were Christmas and Easter. Patronal feasts were widely celebrated. A combined-arms holiday was considered the day of the saint - the patron saint of the army.

Agrarian-calendar holidays (Christmas, Maslenitsa and others) were an important part of the entire festive ritual, they reflected traces of pre-Christian beliefs. In festive ritual games, the influence of contacts with the Turkic peoples is traced. Among the Ural Cossacks in the 19th century, among the festive amusements was an entertainment known among the Turkic peoples: without the help of hands from the bottom of a cauldron with flour stew (balamyk) it was supposed to get a coin.

The peculiarity of the everyday way of life of the Cossacks determined the nature of oral and poetic creativity. Songs were the most widespread folklore genre among the Cossacks. The traditions of choral singing had deep roots. The common life on campaigns and training camps, the performance of agricultural work by the whole “world” contributed to the widespread existence of the song.

The military authorities encouraged the Cossacks' passion for choral singing, creating choirs, organizing the collection of old songs and publishing collections of texts with notes. Musical literacy was taught to schoolchildren in village schools, the basis of the song repertoire was old historical and heroic songs associated with specific historical events, as well as those that reflected military life. Ritual songs accompanied the holidays of the calendar and family cycle, love and comic songs were popular. Under the influence of the city, "cruel" romances and literary alterations spread in the early 19th century. Of the other genres of folklore, historical legends, epics, and toponymic stories are widely spread.

Martyusheva Varvara Alexandrovna

Research work on the traditional food culture of the Old Believers in the village of Kamskoye.

Download:

Preview:

All-Russian local history readings for young local historians-tourists

Research work

Traditional dishes of the Old Believers

villages of Kamskoe, cooked in a Russian oven

Completed by: Martyusheva

Varvara Alexandrovna,

9th grade student

MBOU Kamskaya secondary school

Leader: Novoselova

Natalya Yurievna,

History and local history teacher

MBOU Kamskaya secondary school

Kamskoe, 2013

Introduction p. 3

Chapter I

The history of building a house with. 5

Chapter II

The interior of the dwelling 7

Conclusion p. fourteen

Sources and Literature p. fifteen

Application with. 16

Introduction

Old Believers is a religious movement that arose in the 17th century. as a result of the split of the Russian Orthodox Church, which occurred due to Nikon's church reform.

On the territory of the village of Kama, the Old Believers have existed for a long time (Appendix No. 1). Currently, 6 families of Old Believers live in the territory of the village of Kamskoye, with a total number of 15 people.

Nutrition is one of the conditions for human existence. Since ancient times, cooking has been not so much a pleasure as a vital necessity. Ways of cooking and their further This study is relevant in the light of the preservation of cultural heritage. In addition, the study traditional cuisine of the Old Believers fills in the gaps in the study of the culture of our village, as well as the ethnographic features of its individual groups, in particular, the Old Believer population.

Hypothesis: in this historical period, recipes for preparing traditional dishes can be preserved and passed down from generation to generation.

Object of study: traditional culture of the Old Believers.

Subject of study- traditional dishes of the Old Believers of the village of Kamskoye, cooked in a Russian oven.

Geographic scoperesearch covers the territory of the village of Kamskoye. For comparison and addition, information was also used on the traditional food of the Old Believers from the neighboring Perm edge and Siberia.

Timeline of the study- the end of the XIX - the beginning of the XXI century.

Purpose of the study: study and systematization of traditional dishes of the Old Believers of the village of Kamskoye.

Tasks:

1. describe the traditional dishes of the Old Believers of the village of Kamskoe;
2. to identify what factors contribute to the preservation, change or loss of elements of the interior of a traditional home.

Research methods:work with respondents, analysis of Internet resources, analysis of sources and literature, comparison, description, work with reference material.

The main source for solving the set tasks was the data received from the respondents. Their information made it possible to significantly expand the scope of the study, since the memory stores the messages of parents and grandfathers. Photographic materials are attached to the work as material sources.

Description of the traditional food of the Old Believers of the North Ural peasantry in the middle of the 19th - early 20th centuries. presented in Essays on the ethnography of the North Ural peasantry "On the Ways from the Land of Perm to Siberia".

In addition, in my work, I used the resources of the Internet.

The research materials will be used in local history lessons, and will also be transferred to the regional archive and the Museum of History and Culture of the city of Votkinsk, where everyone can get acquainted with them.

Chapter I

Features of Old Believer food

The church reform of Patriarch Nikon divided the Orthodox into "Nkonians" and Old Believers, confronting the latter with the problem of understanding their own identity and the need to separate "us" from "them." Once banned, as if outside of society, the Old Believers were forced to adapt to the conditions of persecution and develop their own line of behavior in order to protect their own way of life and their understanding of piety. . The desire to preserve their faith determined the isolation of their residence, isolation . This, in turn, contributed to the preservation of Russian culture of the 17th-18th centuries, including the Russian national cuisine of this period.

The steadfast preservation of traditional features in the food of the Old Believers was also facilitated by the great role of the natural way of life in their economy and the widespread existence of the Russian stove. In addition, the composition of food largely depended on the economic activity of the family, the degree of prosperity, and the natural environment. . Religious traditions contributed to the preservation of ancient dishes and diet. So the Old Believers had many prohibitions and restrictions regarding food and its intake. It was impossible to eat potatoes, sugar, use yeast, drink tea, coffee, and generally use purchased products.This was explained by the perniciousness of their use in connection with the peculiarities of their origin or the sinfulness of the products themselves. In the store they bought only unground grain and, as an exception, salt. Food products purchased at the market, in a store, etc. as “peaceful” had to be consecrated with prayer before use, otherwise they could not be eaten. Over time, some restrictions were abolished by the cathedrals, so in 1912 it was allowed to eat potatoes, and in 1972 - pasta. However, until the end of her life, great-grandmother strictly forbade buying anything in the store except flour and salt. . There was also a ban on "mixing in the dishes." “Christians have wells of their own ... The worldly ones from their cup, and even more so from their vessels do not drink or eat ...” .

The rules for maintaining ritual purity were also observed when preparing food in the oven: it was forbidden to kindle fire with matches . Therefore, the great-grandmother kept the fire in a bend, or knocked it out with a "chip" from special stones. .

Some restrictions remain to this day. Grandparents strictly observe the time of eating and the order (the elder starts to eat first). Everyone in the family has a separate dish. The meal must be preceded by a prayer and it ends with it.for "a table that begins and ends with prayer will never fail"

Analyzing the above, we can conclude that strict asceticism, adherence to old traditions, and food restriction played an important role in the Old Believers. But at the same time, it should be noted that the modern Old Believers are already different from the traditional Old Believers. Fanaticism and isolation are weakened. “We live in the world and we have to adapt to this world,” says my grandmother. Food prohibitions and the strictness of following the traditions of the ancestors gradually began to give way to "secularization".

Chapter II

Traditional dishes of the Old Believers, cooked

in a Russian oven

The traditional cuisine of the Old Believers is based on the traditions and customs of the Russian national cuisine, its dishes are simple, but at the same time varied. The diet of daily food and the schedule of food consumption is determined by fasting. In accordance with this, the table is divided into skorny (milk-egg-meat) and lean (vegetable-mushroom). Dishes were prepared from flour, dairy, meat and vegetable supplies.

The process of cooking was reduced to cooking or baking products in a Russian oven, and these operations were necessarily carried out separately. What was intended for boiling was boiled from beginning to end, what was intended for baking was only baked. The heat treatment of food consisted in heating with the warmth of a Russian stove, strong or weak, in three degrees - “before the bread”, “after the bread”, “in the free spirit”. The dishes turned out to be rather stewed or half-stewed, half-stewed, which is why they acquired a very special taste. The secret is that the heat in the oven is distributed evenly, and the temperature remains constant for a long time. In round pot-bellied pots, the contents warm up from all sides without burning.

“Bread is the head of everything,” says a Russian proverb. It was bread that was the basis of all nutrition. In the family of my great-grandfather Ilyin Zakhar Anatolyevich (born in 1897) and great-grandmother Ilyina Tatyana Ivanovna (born in 1905), they baked mainlyrye unleavened bread. Barley flour was sometimes added to rye flour. In the hungry years, grated raw potatoes, zucchini or pumpkin. Bread was usually baked once a week. The matter is complex and laborious. In the evening, great-grandmother cooked thick (sourdough). To do this, warm water was poured into a wooden tub (sourdough) and raisins were added, then put it in a warm place. When the raisins turned sour, my great-grandmother added a spoonful of rye flour (at present, my grandmother adds second-grade flour instead of rye flour). Sometimes boiled crushed potatoes or other vegetables (raw or boiled, grated) were also added to this mixture. Sometimes great-grandmother used dried or fresh currants for sourdough. When the starter turned sour (bubbles and a specific sour smell appeared on the surface), water, flour, salt were added again (to the consistency of sour cream). Again put to sour for several hours in a warm place. As soon as the dough approached, it was kneaded thicker until the dough began to lag behind the hands and the walls of the tub. The sourdough was again placed for a while in a warm place, and then kneaded again. When the dough was ready, it was divided into large smooth loaves. My great-grandmother rolled out bread in a special wooden trough - the village. The rolled-out bread was laid out on fabric, thickly floured napkins (plats) in birch bark or willow wicker bread boxes. She transferred the risen bread from the breadbaskets to wooden shovels and put them into the Russian oven. Great-grandmother baked bread on the hearth, or on cabbage leaves. The baked bread was stored in special bread bins-tueskas. They also served it on the table. Currently, in our family, adhering to old traditions, they also bake unleavened bread, using wheat flour of the first or highest grade. Loaves prepared for baking are placed in pans and baked as before in a Russian free oven.

My ancestors also used wheat flour, from which, on holidays, children's favorite delicacies were prepared - rich rolls, sour dough parsers, fritters and pancakes. On holidays they also baked pies. “The hut is red with corners, and dinner with pies,” says a Russian proverb. They were baked in different sizes and shapes: small and large, round and square, elongated and triangular, open (stretch) and closed. And what kind of filling was there: meat, fish, cottage cheese, vegetables, with eggs, porridge, fruits, berries, mushrooms, raisins, peas. Bake pies from different types dough: yeast, unleavened and puff. There were pies baked on a hearth and spun (baked in butter). Currently, our family also bakes a wide variety of types of pies. But especially often they bake waders (Appendix No.) and shangi (potato and bulk).

“Schi and porridge are our food,” my great-grandmother used to say. Porridge was the simplest, most satisfying and affordable meal. A little cereal or grain, water or milk, salt to taste - that's the whole secret. It was not difficult to cook them, but it was important to observe the correct ratio of cereals and liquid. By changing their proportions, the hostess could cook crumbly, steep, viscous and liquid porridge. Very often my great-grandmother cooked millet or buckwheat porridge with pumpkin or just pumpkin with milk. Was considered the most expensive rice porrige. It was eaten with honey and ghee only on holidays. Not a single family ritual could do without porridge. They cooked it for a wedding, for christening, for a wake. They put the porridge in the oven in a clay pot. She absorbed the oven spirit, became magnificent and tasty. Buckwheat, wheat, millet, barley porridge in our house they put it in the oven to this day. Oven-cooked porridge has a completely different taste and aroma.

Various soups were also prepared in the oven. “Not the mistress who speaks beautifully, but the one who cooks soup well,” my great-grandmother taught my mother. Shchi was cooked from fresh or sauerkraut on meat broth on fast days or without meat on fast days. Very often, great-grandmother added various cereals to cabbage soup. In the spring, instead of cabbage, she seasoned cabbage soup with young nettles or sorrel. They also cooked in the oven "mouth sponge" - mushroom soup with millet and potatoes, fish and potato soup. Anyone who has tried bread, porridge or soup cooked in the oven at least once in their life will not forget their amazing taste and aroma.

One of the old dishes prepared in our family is rye kulaga. The process of its preparation was delayed for a day or more. First, the malt was prepared. For this, rye was grown. When she gave sprouts, they ruffled her, put them in a linen bag, then laid them on the stove to steam them. The steaming process was carefully monitored. The rye had to be constantly moist, the oven had to be hot, the bag had to be turned over and kneaded periodically, maintaining a certain temperature. From above the bag was covered with a cotton blanket. Ready steamed rye acquired a dark brown color. After that, the steamed rye was poured out of the bag and dried in an open oven. Steamed and dried rye was carried to the mill and ground, getting rye malt. Great-grandmother very often ground rye at a home mill, later at a meat grinder. The finished malt was mixed with rye flour, water was added to the consistency of liquid sour cream. This mixture was poured into a cast-iron and placed in a Russian stove from morning to evening. In the evening, they were taken out of the oven and allowed to cool to the temperature of fresh milk. The resulting mixture was added to the leaven (thick or piece of dough) and left to ferment until the morning. In the morning they put it back in the oven. The finished kulaga turned out to be pinkish-red in color with a sweetish aftertaste. Ate ready-made kulagu with honey. Sometimes they added viburnum to the kulaga, getting a new dish - "kalinnitsa"

From dairy products in the oven, as before, baked milk and cottage cheese are prepared in our family. Fresh milk is placed in clay pots in the oven overnight. Ready milk has a pinkish-cream color and a unique taste. Another dairy product iscottage cheese, which was eaten as an independent dish, or used as a filling for pies. Dried cottage cheese was prepared from ready-made cottage cheese for the winter (when there is no milk).To do this, the finished cottage cheese was strained, laid out on a sheet and set to dry in a free oven. They used dried cottage cheese to make stews, large pies with cabbage (grouse), small pies. Dishes with dried cottage cheese were a very expensive dish, so they were rarely prepared, on great holidays, or for the arrival of distinguished guests.

Meat and fish were cooked in the oven. They were included in the first course, added as a filling to pies. Aspic was prepared from pork and beef in the oven.

Since more than half of the days of the year were fast days, when certain categories of products are prohibited, therefore, in our family, as before, mushrooms and vegetable dishes, dishes from grain, forest berries and herbs. We eat vegetables not only raw, but also boiled, steamed and baked. For a long time, the family has been cooking lads in the oven. In order to cook pumpkin and apple parenki, vegetables are cut into thin slices, laid out on a sheet, then put in a Russian oven overnight. By the morning the boys are ready. They are usually eaten before dessert or as a dessert. For the preparation of carrot, beetroot and kalezhny boys, vegetables are cut into cubes or thin slices. Then put in a cast iron and add a little water, tightly close the lid. They put the cast-iron in the Russian stove for the night. The next day, the cooled lads are laid out on a sheet and again put in a Russian oven for the night. By the morning the boys are ready. Sometimes the production of lads from these vegetables can take up to three days.

Thus, we can conclude that the history of Russian national cuisine goes back to ancient times. It took shape and developed over many centuries, but, unfortunately, many Russian folk traditions and customs are now forgotten and lost..

Thus, the process of cooking was reduced to cooking or baking products in a Russian oven, and these operations were necessarily carried out separately. What was intended for boiling was boiled from beginning to end, what was intended for baking was only baked. The heat treatment of food consisted in heating with the heat of a Russian stove, strong or weak, in three degrees - "before bread", "after bread", "in the free spirit" - but always without contact with fire and either with a constant temperature kept at the same level, or with a falling, decreasing temperature as the oven gradually cools down, but never with an increasing temperature, as in stovetop cooking. That is why the dishes always turned out not even boiled, but rather stewed or half-stewed, half-stewed, which is why they acquired a very special taste. Not without reason, many dishes of ancient cuisine do not make the proper impression when they are cooked in other temperature conditions.

The Old Believers of the village of Kamskoye, as before, pay sufficient attention to the traditions of daily food consumption. According to the rules of Christian life, they require the presence of all family members at the meal, the obligatory appeal to God before and after the meal; maintaining silence at the table. A distinctive feature of the Old Believers is the ban on musical

The owner, guessing, put a hut on the stove - says a Russian proverb. The oven is the soul of the house. She will feed, drink and warm. In our family, as before, they use the oven for cooking: they bake bread and pies, cook porridge, cabbage soup, stew meat, fish, vegetables, dry berries, mushrooms. And all this is surprisingly tasty and nutritious. The smell of food cooked in a Russian oven is incomparable to anything else. And the bread baked in it, the most delicious and fragrant, with a crispy crust, melts in your mouth.

Recipes of ancient Russian dishes are carefully stored and passed on from generation to generation.

Unleavened bread.First, the thick (sourdough) is prepared. To do this, pour warm water into the container and add raisins, then put in a warm place. When the raisins turn sour, add a spoonful of rye flour (you can add second-grade flour). In addition, boiled crushed potatoes or other vegetables (raw or boiled, grated), as well as raisins, can be added to this mixture. Sometimes dried or fresh currants are used for sourdough. When the leaven turns sour (bubbles and a specific sour smell appear on the surface), water, flour, salt are added again (to the consistency of sour cream). Again put to sour for several hours in a warm place. As soon as the dough rises, it is kneaded thicker, then divided into loaf portions. Loaves prepared for baking are placed in frying pans and baked in a Russian free oven.

My great-grandmother rolled out bread in a special wooden trough - the village. The rolled-out bread was laid out on fabric napkins (boards) thickly sprinkled with flour in birch bark or willow wicker bread boxes. The risen bread from the breadbaskets was transferred to wooden shovels and put into the Russian oven. Great-grandmother baked bread on the hearth, or on cabbage leaves.

Sandpipers. The dough is kneaded with sour milk (yogurt), with the addition of salt to taste. Ready dough divided into small portions (koloboks). Koloboks are rolled out with a rolling pin in the form of rounded cakes. The edges of the cakes are pinched. Then put in the filling.

The filling can be potato, cottage cheese, or bulk. The bulk filling is prepared on buttermilk. Flour, salt to taste, egg are added to buttermilk. Knead until thick sour cream. Sandpipers are topped with whipped sour cream with egg.

Dried curd. First, cottage cheese is boiled in an oven, strained, then spread on a sheet and put to dry in a free oven. Ready dried cottage cheese is used to make stews, large pies with cabbage (grouse), small pies.

Grandmother said that dishes with dried cottage cheese were a very expensive dish, so they were rarely prepared, on great holidays, or for the arrival of distinguished guests.

Boys pumpkin and apple.Vegetables are cut into thin slices, spread on a sheet, then put in a Russian oven overnight. By the morning the boys are ready. They are usually eaten before dessert or as a dessert, they are very popular with kids.

Parenki carrot, beet, kalezhny. Vegetables are cut into cubes or thin slices. Then put in a cast iron and add a little water, tightly close the lid. They put the cast-iron in the Russian stove for the night. The next day, the cooled lads are laid out on a sheet and again put in a Russian oven for the night. By the morning the boys are ready. Sometimes the production of lads from these vegetables can take up to three days.

Kulaga rye

This dish is close to malt and is also a dessert.
However, the process of its preparation was delayed for a day or more. It was made from rye malt and was sweet in taste. However, you can cook it with rye flour.

Sifted rye flour is poured into boiling water and boiled until the jelly is thick. Then they add a piece of ice (in the villages they put pure snow), close it tightly with a lid and put it in a Russian stove for a day. Ready kulaga - pink. It is seasoned with sugar to taste.

Potato kulaga

To prepare it, potatoes are boiled in their skins, cooled, peeled, thoroughly crushed so that no lumps remain. Then a semi-thick dough is kneaded with malt (sifted rye flour), transferred to a clay pot and, having closed the lid, put in a Russian oven, raking hot coals from all sides to the pot. put in the oven for another hour.
Then the pot is taken out of the oven, the lid is removed and, having cooled, the kulaga is transferred to a wooden dish, covered with a towel and put in a warm place (on a Russian stove) for another day for souring, while making sure that it does not peroxide too much. Then it is again transferred to a clay pot and, having closed the lid, put in the oven for baking. After a few more hours, the kulaga is ready. In appearance, it resembles porridge, but even thicker. The color of the kulagi is pinkish, it tastes sweet and sour. Kulagu is eaten cold, adding ice or snow.

tumult

Sifted wheat flour is poured into boiling sweetened water, boiled
the simplicity of semolina. Spread the mixture on a greased frying pan, make a recess in the middle, pour melted margarine there and bake in the oven or in the oven until golden brown. Served with curdled milk.

Oatmeal

In the XVI and XVII centuries. in the great use of the people was oatmeal, prepared from oatmeal with water; in dry form, it was released to service people for food along with rye flour.

This dish was made from oats, aged overnight in a warm Russian oven. At the same time, the flour obtained from such a grain lost its ability to form gluten, but it swelled well in water and quickly thickened. Oatmeal was kneaded with chilled boiled water, seasoned with salt.

Semeyskie's cuisine is old Russian, traditional, already forgotten in European Russia. Dishes are cooked in a Russian oven, fried on an open fire or languished for several hours.

In the villages, according to tradition, they still put all the dishes on the table at once, they eat from common plates with just one spoon. Cast-iron pots, pans are used from dishes, bread is baked on bricks.

Siberian Old Believer cuisine with lots of meat. Meat and stew - lamb, pork, beef, wild goat and red deer. Don't eat rabbit. Posts were strictly observed.

There were up to 244 fast days in a year. Not everyone drank tea; instead of tea, they drank boiled water, an infusion of herbs or bergenia.

And the family shchi is cooked like this: as bread is baked, a hot cast-iron is pushed into the stove, in which meat was cooked on the stove with sauerkraut. Good meat on the bone must be. Dried green onion, dill, carrot dressing was added. And so, in a hot stove, they choke for several hours. Raw onions were chopped into ready-made shchi and served with small black crackers. They did it in our family. (Baba Gutya)

It's embarrassing to be hungry

Family members are ashamed to be hungry. If there is nothing to put on the table, it means that they worked poorly in the summer, did not make stocks. And to be lazy is to go without pants.

The stocks of the family are really large. With them, they are able to feed not only their family, but also at any time to meet guests at the "wide" table.

Bread is the head of everything

Their tables are bursting with various treats and preparations, drinks. The main place is always occupied by bread and various kinds of pastries: pies, pies, cakes, brushwood, rolls and loaves.

Before making the dough, grandmother Pelageya always whispered a prayer, asked God to bless the bread. Without this ritual, she used to say, a good dough will not ripen, and the tars (buns) will not turn out so soft and lush. (Lilia Viktorova)

All your own

The source products are most often from their own garden and farm. You can always buy milk, sour cream, cottage cheese, vegetables, pork, and beef in family villages.

Tarbagatai potatoes are known throughout Buryatia, they are crumbly, sweetish in taste and very tender when cooked. Its bags are purchased by residents of neighboring cities and Mongolia. It acquires such an effect due to the sandy soil of the Tarbagatai fields in which it grows. Settlers brought potato seeds 250 years ago from the west with all the rest of their belongings.

Photo gallery

Useful information

Kitchen of the Semey Old Believers

Your "shit"

The Old Believers of Transbaikalia have their own dialect, the old Russian language "preserved" in Siberia. A modern city dweller may not understand their conversation.

They call cabbage soup "schty", buns - "tarochki". In addition to cabbage soup traditional cabbage, onions and carrots include cereals: barley, wheat.

You are unlikely to leave Semeysky hungry. As they themselves say: "Away is either full or hungry." And after a plentiful dinner, "the center is full - the ends are playing!"

The one who eats works

There was such a custom in Semey villages before the start of field work.

The owner, who was going to hire workers, laid a large long table in his yard with an abundance of dishes and snacks. Invited guys from all over the area to dine for free.

The owner watched who, how and how much eats. A young man with good health and good digestion was considered a healthy, correspondingly good worker. He was hired for the entire season of work.

In such circumstances, the well-known Russian proverb "He who does not work, he does not eat" had a different meaning: "He who eats well, he works well."

Proverbs about food

They said about the fork: "The gift of God, it's a sin to prick." In the old days, they preferred to eat with a spoon. Yes, even today, in a narrow circle of fellow villagers, common large dishes are placed on the common table and spoons are placed. Individual plates are not placed.

Keep your feet warm, stomach hungry, head cold.

The spiritual and cultural world was closely connected with religion and economic activity. The completion of important and time-consuming tasks was always timed to coincide with some religious holiday. Holidays were widely celebrated. Particular preference was given to Easter, Maslenitsa, Trinity, Christmas. On the days of the celebration, the entire population rested. Relatives visited each other, went from house to house, or went out into the street and continued to have fun; sang songs, danced, played various games. Young people sometimes gathered for gatherings, which were organized in separate houses, most often with single women, with the elderly. In the summer, they walked on Krutaya Gora, outside the outskirts, on the rubble. On holidays, young girls and boys danced round dances, played "bast shoes", "towns" and other games. For the holidays, children from wealthy families arranged riding on “troikas” decorated with expensive harness.

Manuscripts and books published before the split were carefully kept in each family and passed down from generation to generation. Most of the Slavic-Russian books that existed in the Trans-Baikal region are printed editions.

There were almost no musical instruments in the village, with the exception of a few balalaikas and 1-2 accordions.

The family loves to sing. The lingering songs reveal original features - polyphonic performance and the use of intra-voice chants. A drawn-out polyphonic song is the main asset of the folklore culture of the family, their pride, what they have preserved and carried through the centuries.

ARCHITECTURE AND HOUSE PAINTING

The originality of the Semey culture was fully reflected in architecture. Among the Siberian settlements, the picturesque Semey villages have a special “face”, recognizable even to an inexperienced observer. Long multi-kilometer streets, repeating the bizarre curves of the natural landscape, built up with well-cut residential buildings, surrounded by high dams, create a unique flavor of the family settlement. The phenomenon of this architecture cannot be explained by architectural forms alone or by deep historical building traditions. In the elements of decorative decoration of residential buildings - window frames, sawn cornice gaps, relief carvings - the “handwriting” of urban craftsmen or craftsmen from nearby Russian old-timers and Buryat settlements is often recognizable. Six-walled communication houses, or five-walls, so beloved by them, are found everywhere in Siberian villages and villages.

Siberian house painting is one of the most interesting phenomena in Russian peasant painting. Most of the painting was done by women. They covered the walls of the house and the vestibule, partitions, wooden stoves, ceilings, floors, mats. The most common in these paintings were circles in various variations. Circles are inscribed in each other in an amount from 3 to 10 or even more. The width and dimensions of the circle were taken arbitrary. The inscribed circles were interconnected by straight, undulating, broken lines and hooks. Circles were depicted as single, as a central motif, often without respect for symmetry and proportion.

Everything was decorated with paintings - objects of labor, everyday life, dishes, gates, porches, toys. The peculiarity of family art is that geometric painting harmonizes well with bright traditional clothing and interior decoration of the dwelling. The hostess, who knew how to decorate her house with paintings, enjoyed great respect among the family. It is typical for Semey villages to borrow the main motifs and details from each other, however, each master contributed his share, according to his tastes. Living next to the Buryats, the Semey people borrowed many of the motifs of the Buryat ornament.

WOOD CARVING

Carved decorations were placed on the main parts and details of the house. They tried to carve the okhlupen crowning the roof of the dwelling, often carved in the form of a horse's head, the head of a deer, a ram and a rooster (horse). Brackets and chicken hooks, trims, porch openings and gate panels were made with an ax, a knife, a chisel, a brace, a jigsaw - according to the principle from simple to complex.

Gate panels - a special form of decoration - carved appliqué, embossed multi-petal rosettes, drop-shaped petals, ribbed radial rosettes. An example is the beautiful carved gate in the Ethnographic Museum of Ulan-Ude, installed on the one-way street of the Semey complex. Although they did not belong to the owner of the house in the past. The house was moved from Kuitun, and the gate from the village. New Bryan. But they are typical for the Semey village of the 19th - early 20th centuries.

The legs of all tables were turned. The relief profile carving on the architraves of chests of drawers almost coincides with the carved window architraves. Carving was used to decorate objects of labor (spinning wheels, self-spinning wheels). From pine, cedar, fir, tubs, water tanks, lagoons, tubs, sauerkrauts were made. With great love, grandfathers made wooden toys for their grandchildren (“checks” - in the local way).

In the huts of the Trans-Baikal Old Believers, it is always very clean and tidy. Cleanliness of dishes is the rule of all housewives. In the past, family members were afraid of infection. For an uninvited guest, a passerby, other dishes were kept. If a person was given a ladle of water or fed him dinner, after that the hostess thoroughly washed these dishes, scoured sand or ashes, plates and cups (they were more often wooden), rinsed with clean water, scalded with boiling water, dried and again set them apart from family dishes - this saved families from contagious diseases, infections and epidemics.

A special place was occupied by the red corner, in which the icons were placed. Right there, on the corner table, there was a censer, there were candles, “lestovka” (rosary beads) and “podrushniki” hung on the wall - handkerchiefs, quadrangular pillows sewn from shreds, which were used during prostrations. To the right and to the left of the goddess go wide wooden benches or chairs are arranged. There is a dining table in front of them. Against the wall, to the side, there is usually a table covered with a "bazaar" tablecloth, a mirror hangs in front of the table, on both sides of which hang the ends of the "towel" - towels.

In the corner at the entrance is a bed decorated with drawings and carvings. Above the bed are high beds, on which most of the family slept in winter. In the opposite corner, as a rule, there was a large Russian stove, the stove of which was painted with different flowers and birds. The room in front of the stove - kut - was often separated by a "fence" - a partition of boards or a curtain. Between the oven "the side wall was a small room -" baking ", where all the necessary household utensils were stored. Great respect in the family villages was enjoyed by master stove-makers, masters in the construction of mills and the millers themselves, blacksmiths. Until now, craftsmen live in the villages, who make products from birch bark, wood, metal, and from tall rod. And tuesas are still in great demand among housewives. They store salt, milk, curdled milk, sour cream, cottage cheese, bulk goods, various cereals. In summer, milk is preserved better in haymaking than in other dishes.

How many different jobs had to be done in the village: coopers made barrels, saddlers sewed and mended harness, craftsmen made carts and sledges, winnowing machines, seeders, harrows, pitchforks, rakes. Craftswomen wove and knitted homemade carpets, runners and rugs.

The customs of our ancestors were simple from an open soul, from trust in everyone. Much of this is borrowed from the Buryats, who lived side by side. There was no knocking at the entrance to the house. After bowing to the icons, the one who entered was baptized and greeted. The guests who came after the conversation were treated to tea.

The villagers believed in spoilage, the evil eye, the "collar", prophetic dreams, conspiracies, omens, divination. A special passion is fairy tales, legends, traditions.

Many in the village had nicknames, nicknames. They loved to tease the loafers, sluts, teased the stingy and evil.

Cleanliness in the house, in the yard, order in the arable land and in the garden were the key to the health of the family. All household members knew their duties and performed them without prodding - this unwritten law remains to this day.

The clothes were usually made by ourselves. Some villagers had looms on which towels, rugs, garters, belts, etc. were woven. Such masters as Domna Terentievna Ivanova, Marfa Evstigneevna Varfolomeeva, Sekletinya Pakhomovna Varfolomeeva and many others.

The shoes were custom made. They cultivated leather and sewed ichigi, pima. Sometimes men wore trousers made of calfskin or sheepskin. Not many people had boots or boots, and if they did, they were worn for decades, on holidays.

Work shoes were ichigi, under which they put on warm socks, knitted in a "one needle" with thick sheep's yarn. Socks were knitted without a heel, which made it possible to put them on, turning each time, this extended the life of the socks. For winter work, they used insulated shoes - pima, which were worn over ichigov. Hats were sewn from dog skins, skins of forest animals.

On holidays, people dressed up in silk, cashmere, velvet clothes of different shades.

The men's attire consisted of a shirt, a typical Russian kosovorotka. They sewed black and blue dalemba fabric - work shirts. Festive shirts were sewn from plain flowers from chintz, satin. Sometimes red cloth was used. The shirt was belted with wide sashes. Pants Ukrainian-Belarusian type. Homespun zipun, a sheepskin short fur coat served as outerwear.

Semeiskie clothes are distinguished by their brightness, neatness, embroidered headdresses and sundresses, similar to the clothes of Russian peasant women in central Russia.

Due to their adherence to antiquity and religious beliefs, the old forms of national clothing were preserved for a very long time among the Semey people. Semeiskie clothing was a kind of variant of the Russian national costume, different in a number of details from the clothing of the Siberians and similar to the clothing of the other two Old Believer groups that settled in Altai. The most significant difference between the Semey set is women's headdresses and a straight sundress (formerly skew-wedge), which was not found among the old-timers of Eastern Siberia.

Semeyskie clothing took its final form at the end of the 17th - beginning of the 18th centuries, when the Old Believers lived in Poland. It included not only the North Great Russian features of the outfit (a straight sundress with six stripes and a kitchka), but also some elements of Polish, Belarusian, Ukrainian costumes (gacha, bloomers, wearing kinglets, various ways of tying scarves). They also had South Great Russian features of clothing: beaded jewelry, a girl's braid, a beaded headband, and “inflated” beads. The brightness of fabrics, decorations with flowers (live and artificial) and bird feathers.

A distinctive feature of family clothing, mainly for women, is its brightness, colorfulness. The outfit on holidays consisted of a shirt with straight floors, colored sleeves, over which a bright colored, trimmed misarafan ribbon was worn on the “armholes” (straps). On weekdays, they wore a dark one-color sundress, without ribbons or with ribbons sewn in two or three rows almost at the very bottom. The ribbons were bright and necessarily differed in color from the sundress. For the fortress "good", i.e. from expensive matter, the sundress from the inside was hemmed with other material. A skirt was worn over a shirt under a sundress. A "stanushka" (bottom) made of coarse fabric and sleeves made of factory-made colored fabric were sewn to the skirt.

Above the sundress, just above the waist, a belt was tied, woven in the old days from wool, later - from silk or paper threads. The belts were beautifully decorated with geometric shapes from multi-colored threads. A pocket was tied to the side of the belt, where they kept money, a handkerchief, a thimble, etc.

On top of the sundress, a colorful “pattern” was put on the neck in front - an apron with a breast, decorated with ribbons along the hem, tied at the waist with linen-dots or laces.

A copper eight-pointed cross was hung around the neck on a gaitan (lace or ribbon) and hidden under clothing. Women's breasts, especially on holidays, were decorated with beads - "amber", which were very much appreciated.

The outer garment was a robe worn over a cape, while the sleeves hung down at the back. In winter, they also wore fur coats and plush bekes. Long robes were worn for church services. The dressing gown in a shorter way served for the house. Later they began to wear "kurmushki" - a kind of jacket with wedges.

The outfit of the girls differed from the outfit of a married woman only in the absence of kichek. Kichka is an indispensable part of the family costume. It was embroidered under gold with a convex smooth surface. The belt - a narrow strip at the bottom of the kichka - was embroidered with beads in eight tiers. The most skillful craftswomen were engaged in finishing kichek. At the top of the kichki (in the middle) they sewed an ornament from colored threads - bunches.

The set of men's clothing for the Semey family is mixed: the shirt-kosovorotka is purely Great Russian, and the pants are of the Ukrainian-Belarusian type.

The men's costume consisted of a shirt, belt, pants, headdress, outerwear and shoes. A canvas shirt without a collar, with a slit on the left side and with a "gusset" (insert under the armpits) was belted low with a wide sash. At the end of the XIX century. kosovorotki with a standing collar were common, chintz shirts appeared; the rich wore woolen, plush and bursa shirts.

Pants were worn wide (harem pants), sometimes colored. A round felt or homemade woolen hat was worn on the head. Fox or beaver hats with ribbons at the top were in fashion. At the end of the XIX century. there were "kurashki" - caps.

Boots, high fur boots, "borets", ichigi, pimas, wire rods were put on their feet. The most popular type of shoes were ichigi, which were sewn from rawhide or tanned leather with an inner seam and then turned inside out. Their tops were up to the knees and above and were tied at the ankles with garters (woven knitted braid or straps). In summer, ichigi was worn with footcloths, in winter - with spotless woolen socks.

Sheepskin coats, half-fur coats, sheepskin coats were common. Doha, worn over ordinary winter clothes, was sewn from dog or gouran fur. On weekdays they wore "shamels" - zipuns sewn from home-made cloth, and on holidays - fox "kurmushki", bekeshi, borchatkas. In winter they put on “vargas” - mittens made of sheep and cow wool, knitted with one needle, as well as ordinary knitting - with five needles. Sometimes, for strength, wool was spun together with hemp.

Women's outfit.

A sundress of a peculiar cut, where the front of the sundress is much higher than the back. The sundress is very wide, gathered at the top, near the wide straps. For sewing a sundress for an adult woman, 3-4 meters were used. fabrics. They sewed a sundress with a lining. Festive sundresses were sewn from bright, usually with large flowers, cashmere fabric. Work clothes were sewn not so bright, from fabric of domestic production; satin, chintz. Under the sundress they put on a shirt, to which a skirt was sewn, it was called "stanushka". Festive shirts were sewn from satin, silk, decorated with small embroidery on the stand-up collar, sleeves, neckline. They girdled the sundress with a sash. Over the sundress they put on an apron, which is called "zapon".

The sundress and zapon were decorated along the hem with ribbons of different colors or hand-knitted openwork lace. A kichka was worn on the head, which was a specially sewn device in the form of a cap with a horn seal in front, for which a scarf was attached. The ends of the scarf were wrapped around the head and fastened with pins, one end hung loosely behind the head. For the holiday, kichka was made from elegant cashmere and satin large scarves. They decorated the kichka with flowers and brooches. Under the kichka they put on a special device "coachmen", which were sewn to the cap. They were visible from under the scarf, giving the appearance of curls. Beads or oiled and dried feathers were sewn onto the coachmen. Under the shirt, under the collar they put on a “slap”, sewn from brocade. They put it on with the aim of making the shirt less dirty. A monist was put on the neck in several rows, amber beads.

Outerwear was a jacket, plush jackets. A quilted jacket - “kurmushka” served as working clothes. A woman wore kitchka when she got married. As a girl, she wore a headscarf. She braided one braid, in marriage - two. Semeyskie are the keepers of the unique forms of ancient Russian clothing. Researchers find in the clothes features of the southwestern regions of Russia, as well as Ukrainian-Belarusian. Passion for family bright colors in a suit, patterns, an abundance of jewelry, the use of various ribbons, lace, tying an additional scarf, the custom of decorating hats with flowers - all this is close to the Ukrainian tradition.

Headdress - kichka.

Semeyskie more than others found use of Chinese fabrics duba, dalemba, silk - burs, kanfa, chesucha, etc. And if in the Angara region at the end of the 19th century. silk went out of fashion and was sold and donated to the church, then in Transbaikalia ancient silk fabrics were used for festive clothes after the October Revolution. Paper fabrics, silk scarves - satins and thin woolen cashmere shawls - products of Russian factories - also found a wide market here.

KITCHEN OF THE OLD BELIEVERS

Semey's cuisine consists strictly of modest (meat) meat-eaters and lean meals. The main food product is rye and wheat bread. Potatoes, cabbage and other vegetables are consumed in large quantities, especially in autumn and winter.

In meat-eaters, the food consists of lamb, pork, beef, meat of wild goats and red deer. They eat fried and stewed meat, meat soup (shti), soup, stew, scrambled eggs with lard, milk, butter, sour cream, cottage cheese, yogurt, potatoes in butter, potatoes with bacon, dumplings, noodle soup with meat, cookie pies, jelly and other dishes. On Wednesdays and Fridays, which are considered fast days, the food is poorer: bread, flour dishes, crushed potatoes with vegetable oil (bulbishnya) or “in uniform” (with a peel), cabbage, lean cabbage soup, soup, botvinya with onions , kissel, various cereals.

In fasting, they bake a pie with onions, mushrooms, carrots, sometimes with fish, cakes with berries. They love to bake pirozheniki (pies) with different stuffing: bird cherry, carrot, egg, etc.

Food is especially plentiful and tasty on holidays: meat pies, dumplings, roast pigs, noodles with meat or milk, potatoes with meat, boiled eggs, scrambled eggs, rich cooking. Of the fish, omul and chum salmon are especially valued. Wild plants are added to tea: bergenia, Ivan-tea, lingonberry, currant leaves, raspberry leaves, shultu (birch core), chaga (birch growth), rhubarb, tea with “zabelka” (with milk), prepare botvinya and kvass.

The family did not take tea for a long time, they considered it a sin. Although it was transported from Kyakhta. They used chaga (birch growths-balls), they were called differently in different years: shult, and now it is bifungen, is recommended in folk medicine in potions and creams-ointments for tumor neoplasms, varicose veins, many skin diseases - a panacea from many diseases.

Tuesa, basket, tubs.

Household accessories.

Among the Nikolsky population there were quite good craftsmen: carpenters, joiners, coopers, blacksmiths. This is evidenced by the surviving items: carts (chariots), looms, wooden beds, tuesas, spoons, carvings on window frames, gates, etc.

The wells were dug by hand, the depth was up to 3-4 m. The cable was screwed to the "crane", at the second end of which a counterweight was attached, with the help of the counterweight it is easier to remove the chain with water.

Holidays

The main holiday of Christians is Easter - the day when an event is re-experienced that not only changed the course of history, but also filled the relationship of man with God with new content. The date of Easter is fixed on the first Sunday after the full moon in spring (which occurs after or on the day of the spring equinox), if this Sunday falls after the day of the Jewish Passover. Otherwise, the Orthodox Easter is transferred to the first Sunday after the Jewish one. It turns out that the celebration of Bright Sunday takes place within the limits of March 22 to April 25 of the old style or from April 4 to May 8 of the new style. The date of the celebration should correspond to the gospel events.

The most important holidays after Easter are the Twelfth. They are dedicated to the events of the earthly life of Christ and the Virgin and are divided into fixed (according to the chronology of the church year, beginning on September 1) and mobile (corresponding to the chronology of the Easter circle). Fixed holidays: September 8 (21) - Nativity of the Virgin;

Movable holidays: a week before Easter - the Entry of the Lord into Jerusalem (Palm Sunday),

The 40th day after Easter is the Day of the Holy Trinity (Pentecost).

Varfolomeeva Z.K.