You soar into the blue like a white swan. From the history of state symbols of the Udmurt Republic Ornaments and symbols patterns of the Udmurt costume

Municipal budgetary educational institution

"Pokrovsko-Urustamak secondary school"

Bavlinsky municipal district of the Republic of Tatarstan

Scientific and practical conference for schoolchildren

"The future begins today."

Research

on this topic: "Symmetry in Udmurt ornaments" .

Performed:

8th grade student

Pronina Tatyana

Scientific adviser:

mathematic teacher

Bakhtiyarova M.A.

Introduction

Ornament. Art

Symmetry

Symmetry in Udmurt patterns

Udmurt weaving, costumes

Geometry in patterns. Color spectrum

Illustrations

Conclusion

Bibliography

Introduction.

In my research work I will study Udmurt art, or rather Udmurt ornaments and traditions of the Udmurts.

Purpose of the research work: Study Udmurt ornaments and find out what geometric figures are involved in their formation.

Udmurt women have always been famous for their unsurpassed art of patterned weaving and delicate artistic taste. They preserved ancient methods of dyeing yarn and mastered various weaving techniques - brane, mortgage, multi-shaft. They even wove with 32 healds, and this is the highest mathematics of weaving! One cannot help but admire the Udmurt folk costume, which is rightly considered one of the most complex and colorful outfits of the Volga region. At first, the traditional color combination for the Udmurts was white-red-black, which was later reflected in the state symbols of the Udmurt Republic - the flag and coat of arms.

From this we can conclude that mathematics is always needed everywhere and in everything.

Ornament. Art.

Ornament is the most important section of applied art. This is an artistic decoration, a pattern characterized by rhythmic repetition and symmetrical arrangement of depicted elements. The motifs of the ornament reflect original, national features, local characteristics, artistic traditions, aesthetic tastes, and the concept of the beauty of a particular people. The elements that form an ornament can more or less closely reproduce the surrounding reality - the flora and fauna of a given area, various objects, etc. But usually the motifs and images of the real world are subject to decorative generalization, processing, and stylization. Over the course of hundreds and thousands of years, along with the history and culture of peoples, the characteristic features of national ornaments, their main complexes, took shape and developed, by which one can immediately distinguish the ornament of one people from the ornament of another people. Ornament is one of the most ancient arts of the Udmurt people. The most original ornament is found in folk costume. The Udmurt embroidery ornament is characterized by a small number of colors and a predominance of dark, rich tones. Most often used: red with black, black with silver. Among the southern Udmurts, more often than among the northern ones, embroidery became more polychrome; they introduced green, orange, and purple colors, which is seen as the influence of neighboring Turkic-speaking peoples. The names of ornamental motifs were associated with nature, animals, and household items. The history of Udmurt ornament goes back to the distant past, to the time of the origin of the people themselves.

The ancestors of the Udmurt people decorated pottery, household items, weapons with ornaments, and applied ornaments to the metal decorations of women's costumes.

Udmurt folk ornament combines the original, inherent only in Udmurt ornamental art, with elements of Ugric, Komi, Bulgar, Tatar, Bashkir and Russian ornaments.

Symmetry.

What is symmetry? Translated from ancient Greek, this means proportionality, immutability, correspondence. When we talk about symmetry, we often mean proportionality, orderliness, and harmonious beauty in the arrangement of the elements of an object. Symmetry in geometry is the ability of figures to be displayed while maintaining properties and shape. In a broad sense, a figure F has symmetry if there is a linear transformation that takes this figure into itself. In a narrower sense, symmetry in mathematics is a mirror reflection relative to a line c on a plane or relative to a plane c in space. A transformation of space relative to a plane c or a line c is considered symmetrical if each point M goes into a point M" so that the segment MM" turns out to be perpendicular to this plane or line and is divided in half by it. In this case, the plane c is called the plane of symmetry, the straight line c is the axis of symmetry. Geometric figures, such as regular polygons, can have several axes of symmetry, while a circle and a ball have an infinite number of such axes. The simplest types of spatial symmetry include:

specular (generated by reflections);

central;

transfer symmetry.

Symmetry about an axis is called axial symmetry. It assumes that if you draw a perpendicular through each point of the axis of symmetry, then you can always find 2 symmetrical points on it, located at the same distance from the axis. In regular polygons, the axes of symmetry can be their diagonals or midlines. In a circle, the axis of symmetry is its diameter.

Symmetry about a point is called central. In this case, at an equal distance from the point on both sides there are other points, geometric figures, straight or curved lines.

Hermann Weyl highly appreciated the role of symmetry in modern science:

“Symmetry, no matter how broadly or narrowly we understand the word, is an idea with the help of which man has tried to explain and create order, beauty and perfection.”

Rice. 1. A flat figure, symmetrical with respect to straight line AB; point M is transformed into M' when reflected (mirrored) relative to AB.

Rice. 2. A star-shaped regular polygon with eighth-order symmetry about its center.

Symmetry in Udmurt patterns.

Most Udmurt patterns feature both central and axial symmetry. Let's look at specific examples:

These patterns have a center of symmetry. Axial symmetry is also observed.

So, I gave four examples - these are the Udmurt patterns that are most often found among this people. These examples are enough to prove that central and axial symmetry often predominate in Udmurt patterns.

Udmurt weaving, costumes.

Costume:

In the decoration of household items, tools, and homes, old traditional motifs, themes and techniques remained unchanged until the 19th century, and in the decoration of folk costume in the 17th century. There was a quick process of replacing metal pendants and overlays with embroidery. Gradually, the obvious advantages of embroidery - a rich range of colors, wide artistic possibilities, an easier way to finish a costume without purchasing expensive metal decorations - made it popular from the end of the 17th century. the main means of decorating folk costumes. Russian researchers of the 18th – 19th centuries, describing the life of the Udmurts, note the widespread use of embroidery as costume decoration. Contemporary P. S. Pallas noted that the Udmurts “wear shirts embroidered on the collar and on the shoulders.” They say that the oldest embroideries were made with gold and silver thread (they were worn by the wealthy part of the population). But besides costume, Udmurt ornament was used to decorate homes, household items, and tools. Wood carving, ornamentation of birch bark and wooden utensils, and the artistic production of wicker objects from bast, roots, birch bark and twigs were quite widespread.

Weaving:

Along with embroidery in the 19th century. To decorate folk costumes, artistic weaving (heald, mortgage, branoe and on planks), known to the Udmurts since ancient times, is widely used. The most widespread frayed weaving technique(slide). It made it possible to expand and complicate the geometric pattern, to make the ornament more diverse and more artistic. Often the woven pattern was combined with embroidery. In this case, embroidery introduced some additional motif into the pattern or ornament, enriching the overall compositional structure. In Udmurt applied art, a prominent place is occupied by carpet weaving(slide). The base of the carpet was usually made of black woolen threads, on which geometric or floral patterns were made with colored and often white woolen threads. Usually the pattern did not cover the entire surface of the base, but seemed to lie on it, this created the volume of the pattern. Carpets were also made with a continuous backing. They looked more colorful and rich in color. Such carpets were covered with tassels. The technique of making carpets was similar to bran weaving.

An ancient and simpler method of artistic weaving among the Udmurts was weaving belts and ropes for bast shoes on hands and on boards(slide).

In the complex of Udmurt folk ornaments, the Besermyansk ornament(slide). In the embroidery of the Besermyans there are such features that are not found in the embroidery of either the northern or southern Udmurts: fine technical execution, special emphasis on the outline of the ornament, rich colors.

Geometry in patterns. Color spectrum.

Geometry:

The embroidery technique of this period has its own characteristic features that sharply distinguish it from later examples. This, first of all, relates to the presentation of the ornamental design.

The pattern of the ornament is a complete complex of symmetrically arranged and repeating geometric shapes - triangles, quadrangles, rhombuses, stars, etc. The most commonly used embroidery techniques are satin stitch, oblique stitch and stitch stitch. Narrow belts were woven with transverse and zigzag stripes or with images of rhombuses, rectangles, and crosses. The Besermyansk ornament is mainly geometric, consisting of broken lines, triangles, jagged stripes, rectangles, crosses, but plant motifs appear in it earlier. Widely used by the Udmurts and heald technique of patterned weaving(slide). The ornament made with this technique turns out to be linear. From intersecting lines that are more convex than the main surface, rectangles of various sizes are formed, which by their arrangement create a pattern that is evenly repeated and smoothly transitions from one to another. The Udmurts decorated mittens and stockings (women's and children's) with bright colored patterns. On a brown or white background, a white or colored pattern of six- and eight-pointed stars, rosettes, parallel straight and zigzag lines was knitted.

Color spectrum:

For embroidery of the 18th century. characterized by a certain color scheme. The main, dominant color of the ornament was red, and other colors - blue, cyan, black, light green and yellow, used to create an ornamental pattern, only emphasized the red color, adding freshness and brightness to the entire pattern.

Conclusion.

In the costumes and various inventions of the southern and northern Udmurts there are geometric shapes such as a square, a rhombus, stars, intersecting and parallel lines. Both Udmurts have different ornamental motifs, and color combinations also differ. I found out that in the Udmurt ornament there are central and axial symmetries.

Modern patterned weaving and carpet weaving of the Udmurts develops in two forms. On the one hand, this is the homemade traditional weaving of the village, associated with national life. On the other hand, these are arts and crafts enterprises organized in the post-war period.

The factory's bedspreads do not repeat old patterns, but they are similar to the folk patterned fabrics of the Udmurts by the principle of dividing the decorative plane and the joyful, usually bright, rich color. It is taken in contrasting combinations: black with orange and yellow, red with white and blue. The texture of the bedspread is very diverse - a combination of a smooth plane with a relief weave structure. The cells of the cover are large, more decorative; a border with abundant fringe plays a large role in the composition. Here the connection with folk multi-hemd Udmurt weaving is clearly felt. The wonderful traditions developed by Udmurt craftswomen of the past should not be forgotten. Samples of patterned weaving, distinguished by their unique artistic originality, should serve as a source of inspiration for masters of modern Udmurt decorative

textiles

Bibliography.

1. K. Klimov. "Udmurt folk weaving". 1979

2. Udmurt Republican Museum of Local Lore. "Udmurt

folk ornament." 1964

3. Knyazeva T. “Monuments of the Fatherland.” 1980

4. Molchanova E.N. “Udmurt folk costume”, 2001

5. Mamontov A.V. "Italmas"

6. “State symbols of the Udmurt Republic”, 1994

On November 4, Udmurtia celebrates not only the All-Russian Day of National Unity, but also the Statehood Day of the republic. 94 years ago, the All-Russian Central Executive Committee and the Council of People's Commissars adopted a Decree on the formation of the Votsk Autonomous Region and laid the foundation for the formation of statehood in Udmurtia.

In 1937, the republic acquired its own flag and coat of arms. The first description of the flag in the Constitution of the UASSR dates back to this time in Article 110: “The state flag of the Udmurt Autonomous Soviet Socialist Republic is the state flag of the R.S.F.S.R., consisting of a red cloth, in the left corner of which at the top of the staff are placed gold the letters "R.S.F.S.R." in Russian and Udmurt languages, with an additional inscription under the letters "R.S.F.S.R." in smaller letters "Udmurt A.S.S.R." in Russian and Udmurt languages."

It must be said that the flag has changed more than once. Since 1978, instead of abbreviations, the full names of the autonomy began to be written in gold in two languages: “Udmurt Autonomous Soviet Socialist Republic. Udmurt Autonomous Soviet Socialist Republic.” In the upper left corner there was a golden sickle and hammer, above them a red five-pointed star, the canvas itself was red with a light blue stripe at the pole across the entire width of the flag.

They were offered two draft coats of arms. On the first model, spruce trees were depicted in the center, which, according to the author, are the central image of Udmurt mythology Mudor Kyz - World Spruce (a type of World Tree).

On the second layout, there was an image of a duck in the middle of the flag. Galikhanov relied on the Udmurt myth of the creation of the world. He believed that the duck was the creature that God sent to bring earth from the bottom of the world's oceans to create land.

The flag project proposed by Galikhanov was a panel of three vertical stripes: black, white and red; a stylized national ornament was depicted on a wide white stripe.

In another design of the Galikhanov flag, black and red solar signs were placed on a white cloth.

As a result, the Commission rejected Galikhanov’s proposals - two other projects reached the finals.

They submitted four projects. They based their designs on the red-black-white flag, known since 1989, which was unofficially considered the Udmurt national flag for some time.

When creating their works, the authors relied on the rules of German heraldry, according to which the colors of the coat of arms must also be present on the flag. The tandem also proposed changing the order of alternating stripes, depicting them in sequence from top to bottom - white, black and scarlet.

In the first version of the flag, the authors placed italmas in a solid green circle. In their interpretation, the ring means a meadow and indicates that the ethnonym “Udmurt” is sometimes translated as “meadow man.” The upper white and lower scarlet stripes ran the entire length of the flag. The middle stripe from the staff to the green ring was black, from the ring to the free edge of the flag - azure. Thus, the authors wanted to combine the Udmurt national flag and the State flag of the Russian Federation in one cloth. In the middle of the green ring was placed a gold circle with a black outline design of an italmas flower.

The second project provided for the same solution regarding the composition of colored stripes, but instead of a green ring with a golden circle and italmas, it was planned to depict a golden circle in the center of the flag with a small red circle in the center, which would repeat the Udmurt national pattern “Pityri”.

The third option was an image of a golden italmas flower in a green ring on a white-black-scarlet cloth, while inside the ring the stripes in width coincided with the stripes on the flag, but repeated the colors of the Russian flag, white, azure, scarlet.

The fourth project of these authors, under the motto “Ring of Flags - 2003,” stipulated that a triangle in the white-azure-scarlet colors of the Russian flag, separated by a thin gold border from the rest of the flag, would be sewn onto the white-black-red cloth of the Udmurt national flag at the pole.

If we talk about the coat of arms, it resembled a “Finnish” shield, against which the italmas flower was depicted. According to the authors, the “Finnish” shield was intended to emphasize the ethnic ties of the Udmurt people. Italmas is one of the unofficial symbols of Udmurtia. In addition, italmas in folklore is often associated with the female image of the mother. And according to legend, the person who destroyed the flower was struck by thunder. Thus, the maternal female image is protected by natural forces.

The design of the flag proposed by the artist consisted of horizontal white, red and black stripes, with a white solar sign placed in the center. The stripes symbolized the three zones of the universe: heaven, earth and the underworld.

The artist embodied his vision of the emblem of the republic with the help of an image of a Perm idol on a red circle.

According to Yu. Lobanov, the struggle was stubborn.

My competitors argued that the juxtaposition of black and red, which are present on my coat of arms and flag, are the colors of mourning. But experts noted that the Udmurts used and still use the color black more actively than all the peoples of the Urals and Volga region in decorative and applied arts. This is the color of the base, the base color, the color of the earth. Doubts were also expressed about the lowered wings of the bird on the coat of arms, so I changed the image.

It should be noted that the projects of V. Kovalchukov and E. Shumilov aroused objections because they used a yellow color alien to the Finno-Ugric palette. Doubts were also expressed about the central symbol - italmas - a word of Turkic origin, in which the second component - almas - corresponds to the Russian "diamond" and comes from the Arabic language, where it came from Greek. This word became popular after the publication of the poem “Italmas” by the Udmurt writer M. Petrov. Also, since the buttercup grows in vast areas from Siberia to Western Europe, many opponents felt that this flower cannot represent only Udmurt statehood.

After a long discussion of the projects, the commission members finally made a final decision. The author of the flag and coat of arms of the Udmurt Republic was Yuri Nikolaevich Lobanov.

The Udmurts are a Finno-Ugric people. The main place of residence is the Udmurt Republic and neighboring regions. Like the Slavs and other peoples with an ancient culture and history, the Udmurts were pagans before baptism. Their paganism differed to some extent from the paganism of central Rus', but the main features of all primordial beliefs are similar. After the adoption of Christianity, paganism merged with the new religion, forming dual faith, where it is still possible to trace ancient beliefs and concepts that have survived to this day almost unchanged.

What does Udmurt paganism look like? What is their worldview, what Gods, spirits exist, and how do the Udmurts honor their deities? We will talk about this further.

The mythology of the Udmurts is equated with the mythology of other Finno-Ugric peoples. The Udmurts are characterized by dualistic cosmogonism, that is, the eternal confrontation between good and evil, light and darkness. Just as in many other pagan beliefs, the world is divided into three components: upper, middle and lower, or: the world of the Gods, the world of people and the world of spirits. There are some disagreements about the supreme deity, but still most researchers and the Udmurts themselves are inclined to believe that the main God of their ancestors was Inmar. According to another version, the main God was considered Kyldysin. According to dualistic philosophy, Inmar has an opponent, a representative of the dark force - Keremet, Keremet, Lud. Another very revered deity is considered Vorshud. Vorshud is the God of the family, the God of the entire family, the helper, the keeper of the hearth.

Nowadays, it is Inmar who is considered the main God of the Udmurts. Inmar is somewhat similar to Slavic. Inmar is a non-personalized deity, which often does not imply personality, but symbolizes the universe and the sky. Like Svaroga (svarga - sky), the name Inmara can be translated as - heavenly something. Inmara is also compared with the Supreme God of other peoples, who correlates with them both by the similarity of the name and by his characteristics: Ilma, Yuma (proto-Finnish-Ugric deity) - God of the sky, air, Finnish, Caric. Ilmarinen, Sami. Ilmaris, Komi Yon and others. Ideas about this deity are quite categorical: Inmar is a good God, creator of heaven, earth, and people.

Kyldysin is one of the highest Gods in the Udmurt pantheon. Kyldysin is a fertility deity. He patronizes women, women in labor, the fertility of the earth, plants, animals, and so on. The importance of this god is difficult to overestimate for peoples; life itself depended on the fertility of the soil, the offspring of livestock and poultry, and the ability of women to give birth to children. Researchers suggest that “Kyldysin” comes from the ancient word - kildis - creating, creating, fertilizing. The prefix “in” probably comes from the ancient word - yin, which means female, mother, woman. It is not known for certain what place this God occupied in ancient times, but closer to the 20th century, scientists recorded his status next after Inmar. Sometimes Kyldysin plays an intermediary role between Inmar and people. Mu-Kylchin/Kylchin-mumy is considered the earthly counterpart of Kyldysin, lives inside the earth, is the patron of the earth and the feminine principle.

The largest amount of information is available about Vorshud (shud wordys). Vorshud or Vorshudy is the protector of people, the patron of the family, the giver of happiness. The cult of Vorshud is also referred to as the cult of ancestors. Vorshud lives in a vorshud box, which is found in every dwelling or sanctuary - kuala. The Udmurts throw various sacrifices and offerings into the vorshudny box, for example: silver coins, squirrel skins, hazel grouse wings, pike jaw, black grouse feathers, ritual utensils, a piece of sacrificial bread, cereals, tree branches and more. In honor of Vorshud, prayers are held on a variety of days and holidays, whenever possible. Vorshud looks different, sometimes it is a spirit that has no image, sometimes it is depicted as a goose with a silver beak, a bull with golden horns, a humanoid image and others. Vorshud has many names. For example, researchers have already managed to find about 70 names of the same deity - the patron of the home, family and clan, among which are: Mozhga, Bigra, Purga, Kaksya, Bonya, Vortcha, etc.

Among the northern Udmurts, one of the highest Gods is also considered: Kuaz, who is the patron of the atmosphere, weather and weather phenomena; Mudor is the patron of the ancestral territory; Inwu - God of heavenly waters, heavenly elements, rain.

Pantheon of pagan gods Udmurtov is quite extensive. Researchers count about 40 spirits and deities, as well as their strict hierarchy. Nyulesmurt (forest man) Ludmurt (field grasshopper), Vumurt, Vupush (water one) Tolperi (wind spirit), Kyl (evil spirit), Myzh (disease, damage), Cher (evil spirit of epidemic diseases), Korkamurt (Korka kuzyo) - brownie, Gidkuamurt (Gid kuzyo, gidmurt) - manor man or barnkeeper, Munchomurt (Muncho kuzyo) - bathhouse man, By mumy (mother of water), Pyzep mumy, Chupchi mumy (mother of the rivers Pyzep and Chupchi), Vozho mumy (mother of the summer and winter solstice); Muzyem mumy (mother of the earth), Puzhmer mumy (mother of frost and wind); In mumy (mother of the sky), Shundy mumy (mother of the sun), Tolez mumy (mother of the moon), Gudyri mumy (mother of thunder), Invu mumy (mother of heavenly water), Vukuzyo - water, Telkuzyo - goblin, Yagperi - spirit of the forest, Kutӥs - an evil spirit that sends illness, as well as many others.

The Udmurts had developed pagan-priestly class. It still exists today. The main representatives include: the priest - vӧsya, the spellcaster - utis, the slaughterer - parchas, the healer - tuno and tӧro. Tӧro is a person who is highly respected and is present at all ceremonies, holidays, rituals, sacrifices, and so on.

The main servants of the cult among the Udmurts are the priest Vӧsya and Utis. Vysyas is a person who prays. Usually chosen for 12 years or even life. An interesting fact is that red-haired people are usually chosen as priests, as they are the most beloved by the gods. The obligatory attributes of a priest are: a headdress and birch branches that descend from the shoulders. Birch and birch branches are given special attention in Udmurt beliefs. So, for example, everyone who turns to the Gods must hold in their hands or have on them a birch branch. Utis - a person who casts a spell. The latter has assistants, each of whom specializes in a specific action. One slaughters the sacrificial animal, the other watches the sacrificial fire, and so on. Spells that are at the same time communication with the Gods, and a petition, and a magical ritual action are called kuriskons. In addition to the servants of the pagan faith, there are also Tuno - powerful sorcerers, healers, and shamans.

The priestly class, in addition to all of the above, is divided into two more large and fundamental families. Some pray to Inmar and do this only during the day, the second priests pray to his antipode Lud and do this only at night. These two clans are not at all at odds, they are not considered white and black, good and bad, and so on. The whole world, according to the pagan Udmurts, rests on both pillars equally and cannot exist one without the other. But still, representatives of two priestly clans try not to intersect, and members of their clans never enter into cross-marriages.

Udmurt temple you can call a special wooden house called Kuala. This is a ritual log building with a gable roof. Usually such a ritual house is located in the priest’s yard or in the forest. Praises of the Gods, sacrifices and other events take place here on designated days. In addition to the sacred places of Kuala, there are other sanctuaries, for example, those where the things of a deceased person are traditionally thrown away, where the ceremony of welcoming spring is held, where a goose is sacrificed, as well as sacred groves (lud). The groves consist of trees considered sacred, including varieties such as birch, spruce, pine, rowan, and alder.

In Udmurt paganism, there are idols that depict Gods and spirits. This is how researchers find ancient idols that are made of wood and even silver.

It is also interesting how they imagined the world ancient Udmurts. The earth, according to the beliefs of this people, rests on the horns of a sacred underground bull. If the bull stands motionless, then peace and good weather reign in the world; if the bull begins to move its horns and shakes its head, then earthquakes and various cataclysms occur in the world. The bull himself stands on a huge fish that swims in the underground sea.

The Udmurt faith says that there is no heaven and hell (which the Slavic pagan faith also tells us). There is a world of people (Yav, the middle world), a world where the spirits or souls of the dead live (Nav, the lower world), and also a world where the ruling Gods live (Rule, the upper world).

The paganism of the Udmurts is much more complete than the paganism of other peoples, and was destroyed to a lesser extent. Attempts to introduce new teachings into pagan tribes began in the 13th century, but the first recorded fact of baptism occurred only in 1557. Then Ivan the Terrible granted privileges to 17 baptized Udmurt families. After that, everything seemed to calm down, and paganism returned to its place again. A new attempt to eradicate paganism was made in the 18th century. This time it became more successful, but such a late infusion of new teachings made it possible to preserve the paganism of the Udmurts almost in its original form. And to this day, in some villages, pagan rituals are carried out, priests live, sanctuaries are erected, sacred groves are honored and sacrifices are made to the Vorshud family spirits. Such an amazing phenomenon can to some extent shed light on forgotten traditions and our own paganism.

The national costumes of the Udmurts are surprisingly diverse. The Udmurt ornament on the national costume of the northern Udmurts differs from the costumes of the southern Udmurts not only in color, but also in design. In addition, the costumes themselves differ in the quality of the fabric and the headdresses.

Udmurt patterns on national clothing indicate that a person belongs to a certain clan or tribe. The symbolism of the Udmurt ornament includes the symbol of the “man-bird” - this main element of the republic, like the eight-pointed solar sign - “toleze”, is rooted in the distant past. In addition, Udmurt symbols include a star that appears on the emblem of the republic. This ornament - “tol ezye” or “shudo kizili” - “lucky star”, is a talisman for the Udmurts against troubles and misfortunes. Another symbol, the symbol of the Sun, is common in the ornaments of Udmurt villages (on clothes, on gates and trim). One of the most lyrical images is italmas, the Udmurt name for the swimsuit flower - this is the image of a girl, mother, homeland. The second name of the flower is among the Udmurts, more often the northern ones. - gudyrisyaska, translated as “thunder flower”, since many folklore works tell how the one who destroyed it is struck by thunder. So the image of a girl, mother, homeland is, as it were, protected by powerful natural forces. There is also a green ring in the symbolism of the Udmurts, as an image of the Udmurt meadow, since, according to some researchers, the word “Udmurt” means “meadow man.”

For historians, the Udmurt ornament represents an inexhaustible source of studying this extraordinary and original people. After all, the craftswomen put their souls into their patterns; they reflected everything that surrounded them: traditions, culture, household items. The ornament is closely intertwined with the characteristics of the Udmurts as a nation, their closed forest life and creativity.

Peculiarities

The Udmurt ornament arose long before the emergence of a separate nation. But they began to study it only in the late 18th and early 19th centuries. Copies from an earlier period have practically not survived. The first researchers of the peculiarities of Udmurt culture were unusual to see bright, rich colors on fabrics. Almost all Udmurt patterns and ornaments are made with red or black threads, brown or gold.

The predominance of variegated shades is explained very simply. The Udmurts lived a secluded life in the wilderness. They embodied the lack of light in their drawings. The rhythm of color gives movement to patterns, filling them with life and joy.

Motifs of ornaments

Simple geometric shapes are most often found on embroidered towels: rhombuses, triangles, squares. The later Udmurt ornament already has flowers. The appearance of red poppies, roses and other plants is explained by the increasing influence of Ukrainian culture.

The most common silhouette in embroidery. This element is present among many peoples of the Urals. There is an ancient myth associated with it. It says that a bird can dive to the bottom of the ocean and bring back a piece of land from which land arose many centuries ago.

The waterfowl motif was always present on the sleeve of the girl’s wedding shirt. Later it began to look like duck wings.

Symbolism of flowers

Like many peoples, the Udmurts imagined the world as tripartite. According to their beliefs, the creator of the world, Inmar, divided the Universe into three components: heaven, earth and the underworld. The sky symbolized white, the earth - red, which personified blood, life and the sun. And the underworld is black. Later this combination became the symbolism of the flag.

The Udmurt ornament perfectly reflects the way the people perceived the world. For example, a woman’s bib was most often embroidered like this: there was a large one in the middle, and underneath there was a black or dark blue one. Various patterns were embroidered on top in light colors.

World tree

The image of the world tree characterizes the Udmurt national ornament. Since the inhabitants inhabited mainly forested areas, it is not surprising that a lot has to do with trees. Thus, the Udmurts believed that after death a person could turn into a tree. Each trunk with a crown had its own soul, you could talk to it or pray to it. Most of all, the Udmurts worshiped pine, spruce, rowan and birch.

Later, the world tree was reincarnated as the goddess of fertility, who was depicted with her hands raised up. Branches with leaves were always depicted on the sides. The Udmurts called Mother Sun Shundy-Muma and was not only the patroness of the heavenly body, but was also responsible for the fertility of the lands.

Animal ornaments

Udmurt folk ornament contains many images of animals. Traditionally, wild boars, rams, lynxes, eagles and falcons were embroidered. Starting from the very early stages of cultural development, the Udmurts depicted a horse. If it was embroidered on a towel, then this item had to be taken with you on a trip, and a horse was embroidered on the bride’s headdress, wishing a happy family journey.

Another popular image is the bear. He was most often depicted without one finger. This tradition originates from the burial rituals of shamans. When a respected person died, his thumb was cut off, which was kept in the family for the blessing of the gods.

Solar motifs and swastika

The Udmurts closely assimilated with the Permyaks. Starting from this period, the Udmurt ornament began to acquire solar motifs. At first, various images of the sun are used in wood carving and jewelry making, and later they are used in embroidery.

The most important solar motif is the swastika. This element is found among different peoples, including the Udmurts. The swastika was embroidered on towels and clothes. It played a protective role - it drove away evil spirits - and meant rebirth, the birth of a new life, a family.

Researchers identify the motifs “pityri” (a circle with a hole in the middle) and “pityres” (a circle with an ornament). The first was a mandatory element of the bride's wedding scarf pattern, and the second was always present on women's headdresses.

Some more patterns

The Udmurt ornament is very poetic. It displays the main beliefs associated with myths and legends. Some other characteristic motifs sound no less poetic. For example, rainbow, heavenly dew. Ornaments associated with animals - hawk, cat trail, frog head.

The rhombus was most often depicted to wish for order in the house. Several diamonds in a row carried information about the number of sons in the family. Diamonds in the motifs of later embroideries denoted gingerbread as a symbol of wealth and well-being.

A rectangle could also be embroidered with rays, then it already became a symbol of the sun. It was a mandatory element in amulets against evil spirits, diseases and the evil eye.

Since the 15th century, another trend can be traced. Another cosmic symbol is increasingly appearing on women's bibs - the moon. She was depicted as having diamond-shaped rays around her. It was impossible to celebrate a wedding without such a symbol. It was believed that the moon is the patron of the night, and young people will not have children if the sign is not on their clothes.