National nature of the face

The most numerous people in Russia and one of the most oldest native ethnic groups of Eastern Europe, which arose at the end of the I thousand BC. e. - early I thousand n. e. The history of the Mordovian people is inextricably linked with the political, socio-economic and cultural life of the Russian state. In favor of this, even many hydronos and toponyms with mordovskiy roots in the center of Russia: Tambov in Mordovski means that side, Penza - End of the way, Arzamas - Ersyams, that is, Erzyansky; Ugro-Finnish origin of the names of the rivers Moscow and Jauza.

Mordva consists of two sub-ethnic groups - Moksha and Erze, there are ethnographic groups of the Tengushevskaya and Kaatai \u200b\u200bMorder. In the Republic of Mordovia Moksha inhabited mainly Western and southern regions, Erzya - Eastern. There are two - Mokshansky and Erzyansky. They enter the Volga group of Finno-Ugric languages. Mordovian languages \u200b\u200bare conversational for 1/3 of the population of the Republic of Mordovia. Among the Morders, believers profess Orthodoxy. There are old goods of different senses, as well as adherents of the People's Religion (the traditional religion Mokshan - Mokshenka).

Mordva - Finno-Ugric people of the Volga-Finnish subgroup. The number of which in the Russian Federation is 744.2 thousand people, in the Republic of Mordovia - 333.1. thousand people (According to the All-Russian Census 2010). Remainted also in a number of regions of the Volga region, Siberia, Siberia and the Far East.

The term "Mordva" is an external name of ethnic community (exoatenonym). Neither Mokshan nor Eriana Morded himself was called himself - the Word itself was absent in the dictionaries of these peoples and originally had a rude, dismissive shade. According to N. F. Mokshin, the ethnonym "Mordva" goes back to Iranian Scythian languages \u200b\u200b(compare the Iranian Mard - man, Tajik Mard - man). In Mordovian languages, the specified word has been preserved to designate a husband-spouse (MIDDA). In the Russian word "Mordva" a particle "Va" is a shade of collecting. It can be compared with the ethnonym "Lithuania".

When the Mordovian people are mentioned in conversations, curious sayings about Mordve come to mind: "Stublika as Mordvin", "cross Mordva", "Mordovian nail - a bitch", etc. To understand whether these folklore characteristics correspond to the essence of the Mordovian egoentalite First of all, you should contact data collected by ethnographers, psychologists, historians, writers, philosophers of the past and present.

For example, A. M. Gorky, the connoisseur of Mordovskaya psychology, left for us unique images with strong characters - Lesnika Ivanihi, a carpenter Lenes, Maid Lisa and others (Stories "Skarkka", "Iceshop", "Mordovka", "Town", Tale "In people") and, emphasizing, brought out kindness and hard work, mind and prudence, winsnoye and severe will, courage and determination, honesty and beloved Mordva ("Your god faith loves, and kirreet - the truth. True above faith" , "To serve as greed").

Modern ethnopsychologist V. G. Krystko allocates the following features of the national nature of Mordva:

"Representatives of Mordovian nationality are simple and good-natured in communicating with representatives of other ethnic groups, have the liveliness of the mind, good memory, constancy and stability of behavior, ambiguity. Mordvin has a highly developed sense of national pride, but they prefer to note their individual merits and personal dignity. "

The initial period of the history of the Mordovian people is associated with tribes, the culture of which archaeologists call the city and date the VII century. BC e. - Beginning n. e. Her monuments (mostly this settlement) were found on the right bank of the average approach of the Oka and are found throughout the Okey and Volga interfluid. In the West of this huge territory and there was a process of ethnogenesis of the Mordovian people. From here, from the Prioksky lands, the resettlement of the ancient Mordeva went to the east and southeast. The first written mention of the Mordovian people is found in the VI century. At the Gothic historian Jordan.

In x in. About Mordve (country of Morty) reports the Byzantine Emperor Konstantin Bagryanorogennoe. In Russian chronicles, the Mordovian people are first mentioned in the "Tale of Bygone Years". These written evidence and their etymology are recognized in science and is currently challenging.

The separation of the ancientordian tribes on Erzu and Moksha occurred in the middle of the first 11th millennium. It can be assumed that a whole range of factors spoke as the causes of the decay of the ancientordor ethnic community. An important role in this was played, apparently, the extensity of the territory occupied by the ancient Mordeva.

Moksha was formed in the Moksha rivers basin and the Tsna, Erzya - on the left bank of Sura, lived on the right bank, worn with chuvasi, part of them in the XVII-XVIII centuries. Having walked.

Mordovian tribes were contacted with East Slavic, Iranian, Turkic tribes. The story of the face is closely connected to the Russian people. Mordovian lands already at the beginning of the XI century. Particularly part of some Old Russian Principles (Matveyev, 2009: 136).

The entry of the Mordovian people to the Russian state (oath was adopted in 1551) and its integration into more developed and complex economic and political structures could not fail to entail changes in the ideological plan, the design of which is associated with the Christianization of the Morder. Innovations, both positive and negative, entered into conflict with tradition. And traditions in the Middle Ages always had religious color.

The pagan worldview in the Mordovian people experienced a crisis and the exit of it was a Christianization.

The Christianization is primarily associated with the spread of world culture. In the Mordovian Territory, it also took place, because it is not by chance that the Morder is in the XVII century. One of the largest Russian philosophers of the Middle Ages Patriarch Nikon (born in 1605 in the family of the Mordovian peasant in the village of Veldenim, near Nizhny Novgorod) is put forward. Christianization led to changes in the ideological plan, but it did not eradicate paganism, which led to the formation of very peculiar ideological ideas. The Christian God received the name of the Doharistian Supreme God Morder, and the Mordovian deities were mixed with Orthodox saints. Landshots of paganism persisted in everyday life until the XX century.

Capitalism, invading the people of Russia in the second half of the XIX century, produced a genuine revolution and in the life of the Mordovian people. The story did not know more dynamic development. Economic, social, ethnic, cultural processes accelerated. Xx in. The statehood of the Mordovian people revived (the emergence of the first state formations in the Mordvoy dates back to the borders of the I-II millennia.

Mordovia became an autonomous region in 1930, in 1934, from the Mordovian autonomous region was transformed into the Mordovian ASSR, in 1990 was proclaimed by the Mordovian Soviet Socialist Republic. Since 1994, it is called the Republic of Mordovia.

The binarity of the Mordovian ethnic volume, the presence in its structure of ethnic communities of the secondary order (Erzya and Moksha) is an important feature of the face. Hence the two-speedness of its ethnic self-consciousness. "The interaction of tendencies of integration into the Mordl (Macroconsolidation), on the one hand, the Mokshan and Erziangic microconsolidation - on the other hand, permeate almost all the ethnic history of the Morder, ranging from the early Middle Ages, up to modern times.

First, we see the sustainability of the Mokshansky and Erzyansky self-consciousness.

Secondly, the same Mokshan and Eriangan vigorously claim an exceptional, monopoly priority is called a backup, exciting each other from this. " Currently, Mokshan, and Eriangan are increasingly aware and recognize that two components of the Unified Mordovian people, despite the differences in their languages \u200b\u200band cultures.

Describing the physical type of Mordva, a prominent enlightener of the peoples of the Volga region Professor N. V. Nikolsky in the work "The most important statistical information about the foreigners of Eastern Russia and Western Siberia, susceptible to the influence of Islam" (Kazan, 1912) notes:

"The physical type of Mordva does not differ much from Russian. According to the observations of I. N. Smirnov, Moksha represents a greater variety of types than Erzya; Next to the blonde and serulyzami, which prevail among Ersi, Moksha has and brunettes with dark skin color and with more subtle facial features. The growth of both Mordva units is approximately the same, but Mokshan, apparently, is distinguished by a greater massiveness of the addition (especially women). "

Mongoloid admixture of the muzzle is less than that of other financial-speaking peoples of the Volga region.

The traditional occupation of the Mordva was a fatal agriculture in combination with animal husbandry, hunting, fisheries, bortar, wood treatment were developed. The main type of settlements - villages, the housing served a cutting hub; An unlocked buildings of the estates, the location of the heaven in the middle of the courtyard with the orientation of the door to the East is similar to Chuvash.

It consists of a shirt, caftana, fur coats, a variety of female hats, breast and loose jewelry. A distinctive feature in the wearing of a female shirt is a magnificent volume, which is created by intake it in front, and the hem is not lowered below the knees. This feature, like many decorations, is also a custom thick rubbing the legs on the onuchi and others. Round out the dress of the face with the robe of the rude crust. Morrada developed art crafts: weaving, embroidery, sewing beads, wood carving.

N. V. Nikolsky notes: "In terms of the number of Erius dominates Moksh; She, in addition to the Nizhny Novgorod and Sybir lips., Enters Tambov and Penza, and also constitutes the main mass of the Mordovian population of the Volga region. Comparative Mordva lives better than other nationalities in the same locations; In the Saratov lips., For example, its debt is less than that of Chuvash, Russians and Tatars.

In the external life of the face, in its dwellings, methods of agriculture, etc. preserved a little original, although in the old days Mordovian villages and huts differed from Russians more dispersion and the statement of horses in the middle of the yard, or, if on the street, then the windows yard.

Especially Mordovian fishery belongs to some locals, the production of potash, hemp oil, homely sucon (favorite color of the face white). To the art of Mordva is indifferent to Chuvash and Cherems, who, for example, many items are decorated with carvings; Only Mordovian women do not care about the decoration of their costume and diligently embroidered their shirts and hats.

The woman exhibits here relatively with a man's greater latitude of needs. She is not less than kuda and the cerema work on the decoration of their suit and shows some of the originality in this area. A comparison of Erziang and Mokshansky embroidery with the Cheremis and Chuvash shows that the originality of this large extent detects Erzya, in a smaller - Moksha. "

"In the wedding rites and customs of the Mordva, many more traits of antiques are preserved, echoes of ancient conventional and generic law. The experience of generic life is also the cult of ancestors, the remains of which can be seen in the details of the burial customs, alert. The Morder has a lot more believes, which, however, in their ability to recover, do not allow to restore the ancient Mordovian theology.

It is known only that (Moksh. Pavas) of the gods, Ava - spirits, fathers, Kirdi - Keepers, who presented the anthropomorphian and partly merged with Russian ideas about the houses, water, debt, etc. The Sun, Thunder and Zipper , dawn, wind, etc. It is possible to distinguish the traces of dualism-antagonism between the scale (sky) and the cheat, which are created, by the way, Amgei (carriers of diseases). Mordva has preserved Musenians, the remains of the former pagan sacrifices, partly dedicated to Christian holidays. "

Up until the beginning of the XX century. An important institution where some ethnic features of the Mordvoy remained a rural community, which regulated on the basis of customary law, many aspects of the economic, social and cultural life of the Mordovian peasantry, including religious cults associated with economic activities and other spheres of the existence of community members.

"Analysis of the community role as the social cell of national being gives the key to deciphering many hidden, specifically mental qualities of the Mordovian people. The community is spontaneously arising, a native social phenomenon that meets the warehouse of the mentality of the people, who is not ready for the responsible social life outside the control of the team.

The extremity of the natural and climatic conditions, the excessiveness of the fiscal thrust, which lifted the heavy burden on the peasantry, determined the search for the optimal socio-economic organization corresponding to the mental qualities of the Morder. On challenges of nature and history, the Mordovian people answered the formation of the community. The peasants tightly kept for communal structure, which allowed them not to worry about the future. All the construction and the whole organization of education in the community of young generations occurs under the authority of the head of the family "(Volgaeva).

The rich and wealthy jokes, formally "elected", constituted the support of the authorities, dominating the "ordinary" community.

Moreover, "Mordva," wrote in the 1870s. The famous ethnographer V. N. Maundov - knows the price of money, and as the people are entrepreneurial, it raised the value of money to an eye. It was happening so here, as elsewhere, that the money in loans gives the one who lives to coice and managed to scat capital; There are no uncommon such owners for Mordovian villages ... ".

Describing Mordwa, many researchers of the XV-XVI centuries. Indicate the special role of hunting in her life. We give evidence of the ethnographer XIH century. V. Ragozina: "In the hunt that Mordva loves, an amazing patience and intimacy are found: with one piece of black bread Mordvin walks through the forest or on the shores of rivers and lakes, looking for game; He will stand for a few hours, trough in the bushes, in the water belt, just to wait for the game and successfully shoot. "

According to I. G. G. Georgi, a peculiar feature of the nature of Mordva is conservatism, lack of flexibility with respect to new phenomena of public, spiritual and material life, the action on specified templates. He emphasized that representatives of this people are "honest, diligent, friendly, but not prompt; They will follow no less adopted from Russians, how and borrowed from the Tatars in different cases and customs, but not in tidy and disgust from pork, holding down their pagan faith. "

Ya. Potoksky mentioned their graciousness: "(murradovka) extremely wildly; As soon as we approached them a little closer, they immediately ran and hid in the houses. "

O. N. Shkhedina claims that these examples talk about such a drawing of the National Morder's nature, as "closedness, since the emergence of new people with a different model of behavior, in unfamiliar clothes, speaking and leading themselves otherwise, caused rejection and fear from representatives of the ethnos. However, it is necessary to discuss, most likely, not about the closedness of the Mordva, but about the protective, security reaction of the people for constant harassment and raids on their settlements from the enemies, which entrenched at the level of the ethnatelitte as a specific feature. Caution, Pugitity (more precisely, the escape) cannot be identified with a closure.

On the characteristic national features of the Mordva a lot and with sympathy wrote an ethnographer and statistics of the XIX century. P. I. Melnikov-Pechersky, well-owned Mordovian language.

In his opinion, "Mordva is a good people, although at first glance they will seem to every strangeness by their silence, undevelopment and semi-silence. According to the nature of the Mordva, very krochny, good-natured, hospitable and welcoming, in economic relations are hardworking, maternity ... they generally hear good workers and serviceable householders, not inferior to the Russian ...

Look, with what dignity and how free Mordvin speaks with you, how it is eased, how easy it stretches, if you are familiar with it, not paying attention to the difference in the social situation between him and you ... Mordovka especially flashes with their feet, for what And there are short shirts and a reference. The beauty condition is to make their thickness and strong gait. Mordovka in order to wind instead of the onset of several Arshins of a thin linen, well-pitted canvas and try to lay as iron as iron. Mordords differ in a cheaper gait, they always keep their heads straight and high, never give the eyes into the ground and steal strongly at the exact age. "

Considering the position of the Morder in the Russian Empire, P. I. Melnikov-Pechersky notes: " Repeated experience has shown that the inner confusion arises soon, the foreigners immediately stick to it and that increase the state danger . With extreme caution, they began to look at the XVII century on the mord and all ways to take care of the greatest strengthening of the Russian population between foreigners.

At the same time, it was forbidden to sell them weapons and all sorts of military supplies, it was not allowed in the Mordovian villages to start the forge, and even agricultural tools and other metal things needed in home everyday, allowed to buy only in the city and more than the most limited quantity. Under the appropriation, the reinforcement of the precautionary precautions against the face were strengthened: she was taken by the weapons, they were forbidden to have bows and arrows, banned the animal hunt. "

Forest characteristic Mordve gave an ethnographer of the beginning of the twentieth century. M. Burduukov, responding to her as a nation with a very living mind, which allows almost all the Mordve without exception to know several languages \u200b\u200b(except the native, more Russian and Tatar).

Modern Samara ethnographer E. A Yagafova correctly indicates that the features of ethoentalities are brightly revealed through the mutual psychological characteristics of peoples. Pay attention to: in p. Timyasheno Samara Region Mordva considers the crown of "petty", but hardworking, and themselves - simple, but prone to drinks and fights.

Chuvashi also consider themselves hardworking and simple, as well as, in contrast to the face, are initiative. Moreover, these negative stereotypes did not interfere with inter-ethnic marriages between the face and the Chuva, historically practiced in this village and contributed to the assimilation of the Chuvish.

Of course, it is necessary to add here that in any village about the characteristics of someone you can also hear "yes" and "no". But according to our observations, in the Pokhvistnevsky district of the Samara region (at the homeland of prominent Mordovian teachers and the Hero of Siyazhar) and in the Mordovian village, small karmasla of the Ibresinsky district of the Chuvash Republic (on the homeland of the outstanding Mordovian scientist and enlightener M. E. Essiewevy) Mordva and Chuvashi live in a big Friendship, adopting each other's best character traits and everyday life. Unfortunately, the local features of the ethnental wealth of the Mordovian diaspora scientists are not studied enough.

In p. Naumkino (Republic of Bashkortostan), continues E. A. Yagafova, despite the long-term accommodation in one village and religious unity, inter-ethnic marriages were not practiced, as, however, in other areas of the Survival.

The relations of the neighbors were sometimes determined by mutual hidden discontent that did not bring it, however, to serious conflicts (the informants often remember the skirmishes of young people), but at the level of stereotypes the hostile attitude in some villages is also so different.

Mordva marks the "trick" and "secrecy" of the Chuvash, and Chuvashi is the "laziness" of the Morder. Mordva appreciates its own practicality, manifested, for example, in the desire to leave the village to the city ("Mordva smarter, a civilized, so leaving to the city"). The same plot of Chuvashi is interpreted as the unwillingness of the face to work on Earth ("Mordva city loves more, it was unprofitable to work on work, and Chuvashi was always hardworking and modest").

Along with negative stereotypes, there is a positive opinion about neighbors. Chuvashi with. Naumkino consider the mord more boldly, able to stand up for themselves, recognize her "singer". Mordva with. The Kalmantai of the Saratov region highly appreciates the crown for the organization and the ability to keep the economy, Chuvasham impresses the society of the face. But in the family-marriage sphere there is a preference for partners of their nationality. About Mordvin, who married Kuudashka, they say that "he could not even find himself a muzzle." Despite this, Chuvash-Mordovian marriages are considered by both groups as preferable compared with marriages with tatars.

In the survey of the population of Mordovia, "ethnic roadstereotypes" was invited to name several traits of representatives of their nationality, which they estimate positively or negatively (positive and negative roads).

Mordovian people approve in their tribesmen such qualities as "hardworking - 36%, kindness - 29%, hospitality - 17%, perseverance - 17%, mutual assistance (fraternity, solidarity, care for each other) - 9%, honesty - 8% , patriotism - 7%, etc; Cutting stubbornness - 29%, drunkenness - 11%, laziness - 6%, etc.. "

The ideas about the characteristic features of their people attributed to the ethnic group to themselves (ethnic roadstereotypes) are included (along with self-determination and ownership of their native language) to the concept of "ethnic self-consciousness" and make it possible to identify the specificity of the mentality of the people.

A solid, detailed analysis of the features of the Morder's ethoatelite is carried out in the dissertation work of T. A. Volgayeva "Mentality of the Mordovian Ethnic Sheet: the origins and essence (historical and cultural aspect)" (Volgaeva, 2007a, El. Resource). According to the research, the essence of the mentality of the Mordovian ethnos is multifaceted and is a complex combination of mental qualities that have formed under the influence of a natural-geographical factor, historical and cultural conditions, religious and mythological views. These qualities are in an inseparable interconnection and constitute the mental structure of the Morder ethnicity (ibid.).

So, a significant impact on the formation of a mentality of the Mordovian people first provided a natural-geographical environment. "The rich and generous nature of the Mordovian region, satisfaction and long-term-developed satisfying ability to use the gifts of the surrounding nature, respect for the forest - without a doubt nothing but direct consequences of a deeply rooted location to the dwelling country.

On the basis of this, the Mordovian ethnic has such a pronounced mental feature, as love for native places (numerous proverbs called for high patriotism: "In the native land, like in paradise," "man without a homeland, that a bird without a song"). Natural features have also caused hard work.

The forest-steppe zone, harsh climate, peculiar vegetation and animal world, the abundance of rivers that Mordva sat down, contributed to the development of habits for patient struggle with adversities and deprivations, the formation of such mental features, as endurance, unpretentiousness, resilience, dedication, readiness to sacrifice personal well-being in The name of the salvation of their people.

The Mordovian people subconsciously felt these natural restrictions and therefore developed in their mentality the habit of self-protection needs, the ability to resist severe material deprivation. These qualities, data from nature, have commissioned the century of military threats in the mentality of the century, military successes and lesions, the new collection of forces and new military tension.

Nature whiskers, painful expectations, sometimes hopeless, the results of their own labor immersed the Mordovian peasant in the "pagan amateur" - in the bottomless world of superstition, and rites. The natural conditions of forest exploits of the forest-steppe region often contributed to the formation of a set of local spaces with the originality of the flow of common weather processes, which led to the difference in the yield of fields.

In the peasant perception, it is like a crushing universal single power of the highest deity on its separate components. It is possible that these phenomena constantly awakened in the mentality of the Mordovian ethnos purely pagan emotions of local worship of nature objects (such as the archaic rites of praying in water, wood, etc.)

In the minority of the face, mighty and mysterious nature reflected with exceptional rationality from the point of view of its influence on their life and the life of their households, on the fate of their farm. The manifold and the reality of this effect inevitably led to the fact that the general capacious formula of comprehensive domination over the world and the people of the highest creature, God, the Almighty is combined in the peasant mentality with a burden for the archaic pre-Christian interpretation of nature (Viraba (Mistress Forest), Mastorava (Mother Earth) , Witch (Water Mistress), etc.).

The historical development of the people and the peculiarities of socio-economic life has provided for the formation of MORDALITTA MORDVA. Among the historical realities that influenced the Mordovian mentality, ethnogenesis (independent development of the Mordovian ethnos, interaction with other ethnic groups), the Mongol-Tatar Igo, the entry and development of the people as part of the Russian state are most important.

During the historical path, ideas about the state and power, patriotism were formed. Relationships that develop between the state and the people throughout the long period of history dictated the peculiarities of the perception of freedom, the rights, determined the value of the individual. The socio-economic organization in the form of the community cultivated the values \u200b\u200bthat became the property of Mordovsky mentality, - the solidarity of people with each other, honesty, selflessness, modesty, conscientiousness, respectful attitude towards the elders.

Collectivism has developed at the Morder as a cultural norm, requiring subordination of thoughts, will and actions of the individual with the requirements of the social environment.

This norm was evaluated in the conditions of the community life of patriarchal life - it should be noted that self-insulation carried a fan of negative consequences ... The prevailing type of introvert, manifesting and ingenuity, and the mind, and the smelter, and quite comfortable in the corporate environment, was formed and genetically enshrined. But completely losing these qualities in an innerial environment. "

But not only a person depended on the community, but the community was obliged to take care of a person. She provided any subsistence minimum to any member, not allowing even the most weak to die from hunger. Here, the transition to the important principle of community life, which has become the value property of Mordovsky mentality, is to justice. The instance was understood as the people as initial social equality, rooted in economic equality in relation to Earth. As a result of a joint life in the community, another bright mental line of Mordvoy - an extraordinary friendship among themselves. Community lifestyle is not overcome in the twentieth century: it was conserved in the Soviet period and continues to maintain his value up to the present.

The introduction to ethnic culture and the formation of ethnic mentality occurs primarily in the family.

"Creating a new family, the emergence of the new peasant yard in the community was considered by public affairs and demanded recognition of marriage from the Company. In conclusion, the community took part in the form of material and moral support, as well as direct presence during wedding festivities.

The community jealously followed the execution of wedding ritual rituals; The opinion of relatives, the nearest neighbors, the village was generally a regulator of behavior. The proverbs were about the responsibility of the selection of spouses: "Yunfim Rouge Langs Ryuzhasov, the rays of the ehhkti Wayams" (on a stupid marriage - it's better to bother in the swamp), "Codamo is heighting, a population is a population" (what a tree, such and branches). "

"The conclusion of marriages has traditionally been not so much the business of young, how many of their parents and relatives. Mordvin took his wife primarily a worker and, moreover, such that would be capable of the birth of children. Before saved by the girl, they brought an exhaustive certificate about her, about her parents, her relatives, learned about the reputation of the family "(ibid.: 147). "Mordva had large families consisting of ten or more people. Large unrequited families are usually large.

Three or four generations lived under one roof. At the head of such a family, there was the most eldest man - a kudzor (Moksh.), Pasting (ERZ.). Large families were more valuable for society and from the point of view of simple reproduction of labor. Children from large families turned out to be better adapted for socialization "(ibid: 147). "According to the views of the face, the submission to her husband comes from love and respect for him. However, feelings must be mutual.

Pretty curious observations leads V. N. Maundov: "If the wife does not listen to her husband, they accused of a man, motivating that he did not manage to force himself, his word." The pledge of prosperous family relationships was the conclusion of marriages for love. In everyday life, the relationship between spouses was distinguished by great restraint. "

In Mordov, there is no word "family" in its modern meaning. In ordinary use, this concept corresponds to the Word of Kud (Moksh.), Kudo (Erz.) - House. Family and home - synonyms. This is reflected in the proverbs: "What is the owner - such and the house (family)" (Moksh. Kodama Azorus, Stam and Kudony Family), "House with children - a happy home" (Erz. Eikaksh Maruto Kudo - Honoring Kudo), "With Good children Family (house) - happy family (home) "(Moksh. Cebar Idran Marcht Family (walk) - Pavazia Family (Kud).

The attitude was almost the same to the girls and boys in the Mordovian family, but in traditional peasant families, preference was given to the boys: they were considered successors of the family, family, heirs at home, land.

Mordva appreciated highly and showed deep respect for mother woman. This feeling has an ancient tradition and is rooted in the religious views of Moksha and Erzy. In Mordovian mythology, the main role is given to the female deities. They patronized the home hearth and the farm, personified the forces of nature.

In folk culture, in many cases, priests were in the hands of a woman. Her role is brightly revealed in oral-poetic creativity.

It is figuratively and significantly expressed in the proverbs: "Without a swarm, the swarm does not hold," the mother's heart heats the sun, "what mother, such is and daughter," "Good wife, that bee uterus," where a bad mistress, there is a house Empty, "" Who marries, he will change on it. "

A significant role in the formation of mentality of the Mordovian people was played by religious-mythological views consisting of an ancient pagan component and late syncretic layering, formed as a result of cultural interaction with Christianity (Orthodoxy), which brought ultimately to the dual. Mordva began to worship some of the Christian saints who entered Mordovian Pantheon.

The idea of \u200b\u200bDemiurge was gradually imposed, ideas about the soul, death, the afterlife of the Morder, and so on, the enlightener and ethnographer M. E. Evsevyev wrote in detail about the festive life of their people. He noted that family prayers were made by the elders in the house, usually a master's house, and on public prayers, managers, like the Chuvash, Marie, Udmurts, were chosen especially distinguished old men and old women. "The same faces were usually chosen. The main point was the sacrifice of the deities. "

Many researchers celebrated the respectful attitude of the Morder to the memory of dead parents and relatives. Without appeal to the spirits of the ancestors, there was actually no affairs, no question was decided. With the appeal to the ancestors, every prayer began.

Symbol of the genus was a generic candle - Tension Stattol (candle of old people).

According to the folk view, the staff has been burning, it will continue. "The generic staff was the uniting principle, the symbol of unity, the continuation of the kind, his longevity. During the prayer, before the new generation, the idea of \u200b\u200bthe significance of the following preferences was held. "

One of the main ways to regulate the actions and actions of a person in a specific social community is an ethical and aesthetic system of values, which determines the behavior, a typical lifestyle, national consciousness, attitude to its culture and the world around. The most significant values \u200b\u200bof the Morder are the desire to live according to the customs of the ancestors, in Lada and harmony, the kindness, veilization of external manifestations of love and affection, respect and honoring parents, peacefulness, respectableness, pragmability, respect and reverence of the older generation, hard work, hospitality, etc. d.

Diligence as the ethnative quality of the Morder is required to discuss separately. In the literature you can meet the opposite point of view of some researchers on the attitude of the face to work. "For example, according to the traveler in Seliks M. Popova, Lena ruins people. From this constant tanniff, they are slow, indecisive and always work reluctantly. This was also spoken at the end of the XVIII century. K. Milkovich, calling the negative features of the face, slowness and indispensability, since "they have a habit of the smallest before, rather than embark on the matter, to interpret no little time ...". However, it is impossible not to notice that the perception of the face, as the people of loving and able to work and at the same time lazy - are not logical. Therefore, the perception of individual researchers should either be considered an exception to the rules, or to regard the landscape of the face without reluctance to work, but simply slowness and the foundation of the approach to work. " Mordvin is "swinging for a long time" until it starts to work: "Mortrene will shift?" - They speak people.

An important source reflecting ethnic worldview, self-consciousness and psychology, as well known, is the oral poetic creativity of the people. Installations and stereotypes are traced in various genres of folklore, compulsory following which makes the liveliness of the ethnos normatively stable.

In Folklore, Erzi and Moksha contain important information about the perception of Mordvin itself as individuals and reflects the basic values \u200b\u200bcultivated by an ethnic.

This is perfectly traced in the genres of epic, epic, historical, lyrol-epic and lyrical songs, a socio-household fairy tale and a joke, a characteristic feature of which is the perception of a face of themselves as combat, witty and resourceful people, while enemies are represented by fools and non-emergency people. . The combat, military values \u200b\u200band at the same time peace-loving, the friendly nature of the people are fully laid out in the poetic epic "Siyazhar" (compiler V. K. Radaev) and in the 8-volume publication of Mordovian folklore.

In legends, legends, ballads, legends about heroes (first of all, the mentality of the Mordovian people, the mentality of the Mordovian people vividly reflected vividly - the readiness to sacrifice personal well-being in the name of the salvation of their people, endurance, unpretentiousness, persistence, perseverance, dedication. On the peace-loving nature of the Mordovian people, it is possible to judge the act of the king of Tulyti, who, saving his people, takes part of the Mordovian population for the sea.

More boldly characteristic of people and peoples is presented in fairy tales.

In the Mordovian fairy tales, the enemy is presented with a sharply negative - wild beast, Barin is drawn silly, funny, lazy, evil. In Mordovsk songs and proverbs, it is plentifully contained by the manifestations of self-esteem, awareness of the ethnic, love and elevation of his environment and a labor man, love for native places ("Our Land is the best of the best") (ibid.).

The proverb has always served in Folklore Mordov by the expression of positive ideals of the people, including courage, generosity, thrift, patriotism, respect for the elders, etc. For the Morder itself, hardworking is one of the priority qualities. "Mordovian people are a hardworking people", "Day without difficulty - a lost day" says Mordovian proverbs. In popular aphorisms, sayings and proverbs showing the originality of the poetics of the ethnos, his national mentality, an american ("strong man and the mountain is afraid", "the truth will live - everything will be addressed", "who for the truth is a mountain - that invincible hero", "shame - heavier Death "," thefts are not satisfied with theft "," what is purchased, then it was mined "). Ineptness and laziness were raised by the people in satirical songs. "Can not be stranded to spin, she can not push the canvas, thread told - thick with the staff of rural old people," he comes in one of the Mordovian songs.

One of the mental traits inherent in the Mordovian people is faith in the existence of supernatural forces, which has reflected in superstitious signs. Belutors-Nazidanya and magic are contained in ritual poetry.

The Genre of Love Lyrics contains information about intimate relations and expressing this feeling in the Mordovian environment. A feature is that the word "love" can be infrequently found in the song text. It is more likely about bright, shy feelings, about experiences in separation, tolerance, etc. The people rightly believed that the feelings are joyful when they are hidden from prying eyes and chaste.

Lovers often go away from other people's eyes, in the field (as if to press bread), on the meadow - grazing geese, to the forest - to collect mushrooms, etc. Nevertheless, in some studies there are facts of the negative impact of Russian customs on the Mordl in the field of gender relationships.

In its study, T. A. Volgayeva concludes that the ethnic self-consciousness of the Mordovian people largely remains a living part of the ethnocultural context, to a lesser extent associated with the system of regulatory installations of the Russian state. However, for modern Mordva, the balance of republican and all-Russian identity is most characteristic of the balance of republican and all-Russian identity, which indicates a readiness for inter-ethnic cooperation.

In the article I. V. Zavodnova "Mentality of the Mordovian Ethnic Sheet in the socio-philosophical and historical and cultural dimension (the end of the XX - the beginning of the XXI centuries)" also focuses on the fact that the basis of the axiological and activity aspects of the phenomenon of the Morder's mentality is the folklore of the Mordovian people and its history. Folklore captured customs, forms of household behavior, closely related to the culture of the ethnos, the sphere of folk poetry. The folklore is embodied current ideas and intricacies of various times associated with the history of the Morder.

Folklore, in addition to the household line, attracts attention to a special desire to refer to natural forces, use their power, therefore requires special emotional reflection and reproduction. The Folklore Mordva (as well as its mentality) was formed under the influence of the historical path of Russia, under the influence of its religious, economic and economic ideas, ideas about good and evil, beautiful and ugly.

Development of the culture of Mordovia during the transformation period of the XX century. It is inextricably linked with the changes that occurred in the socio-economic and cultural life of Russia of the time.

Socio-economic reforms led to the complete mixing of ideas about the objectives of the social system. The orientation on success is actively imposed by supporters of pro-visit modernization faced with the opposite value trend - the desire to consolidate the traditional values \u200b\u200bof the Orthodox sacrifice, spirituality (intangibleness).

The process of admission, copying an alien way of thinking, lifestyle was accompanied by insufficient attention to his own historical tradition. These trends did not lead to solidarization of social groups, on the contrary, at the individual level, many people lived in a state of simultaneous orientation and one, and other value orientation. Like the economic and social reasons, the values \u200b\u200bof culture and, in particular, the moral ideals after the destruction of a single field of landmarks were in a state of an in-depth crisis, in which the strengths aimed at the creation were clearly inferior to the leading position by destabilizing trends and groups.

"The study of basic values \u200b\u200bhas shown that the leading norms of young people were: individualism, personal success, well-being. Of the consideration, such categories as patriotism, duty, service of the Fatherland and traditional concepts for the Mordovian ethnos have come out - "conscience", "compassion", "wines", "sin", etc. All this was a strong threat to the future of the Republic, the country. The changes were not affected (did not have time!) The deep inner essence, on the contrary, they reproduced substantial features inherent in the mental warehouse of the people.

Historically, the quality of the national mentality was associated with the quality - valor, tolerance, respect, etc. The national archetypes were influenced on a special mental warehouse of the Mordovian people: the archetype of the mother and the archetype of the value perception of space. Such specific properties are associated with the qualities of the MORDLITTA, such specific properties as a reflection of reality in the form of a figurative narrative. "

In the spirituality of the Mordovian people in the foreground, there were paganism, following the principles of which entered the worldview, the customs of the face. The same feature manifested itself in art, where many plots and images inspired by a special warehouse of the world-up-minding of Mordovian writers and artists. Hence the priority of rituals in Mordovian spiritual culture. But along with the restoration of the values \u200b\u200bof the national culture, the logic of the development of the Mordovian ethnos is based on the original Russian values.

Mordovsky region by the beginning of the XX century. No longer perceived as a purely national region.

The factors significantly accelerated the separation process were the disunity of the face and accommodation in mixed villages. The same promoted marriages between representatives of various nationalities, the community of religion, the incompleteness of the consolidation process and weak economic and cultural ties between the individual groups of the Morder.

The question of the degree of logistics of the Morder is ambiguous, but in the course of a long joint residence in one territory, groups of people are formed by the overall world, a single style and lifestyle. To talk about the effect of Russian culture on Mordovskaya, such system factors such as family, education, economic, political and religious system, socialization, health and recreation system should be considered.

There is practically no difference in how Mordva and Russian implement themselves in them (ibid). As the only difference, Mordovian language may be indicated here or using it in the socialization system part of citizens. The authors believe that in the process of community of historical fate, territory, traditions and features of life, representatives of these ethnic groups developed similarities in the perception of events, paintings of the world and the system of external culture values.

The essential qualities of the Mordovian people are valor (honesty, beloved), tolerance (benevolence, peacefulness), respectfulness, value attitude towards symbols and the perception of nature, anthropoethico-centrist orientation and syncretism. These basic qualities in their holistic aggregate represent a kind of "inner picture of the world" of the Mordlitet of the Mordovian ethnos and are in a deep dialectical relationship. The ethnic self-awareness of the Mordovian people concentrates the ideas about the community of historical fate with the Russian people, the inter-flow communication and the stability of the ethnic component (ibid) are pronounced in it.

To restore its former numbness and fame, from the modern Morder, it is necessary to completely get rid of national nihilism, suspend the decline of Mokshaärzyansky languages, to level the conclusion of young people from ethnic traditions and increase interest in the effective use of the national resources of the ancient and rich Mordovian culture.

MORDEN EKENTALITELITY

E. V. Nikitin

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