Festival “The idea of ​​rural witticism. Folklore - what is it? Main characteristics

Children use folklore of various genres outside the game, in everyday life. But in these cases, it also often has the character of fun and entertainment.

Interesting materials and observations on non-playful children's folklore were given in A. Mozharovsky's book "From the Life of Peasant Children of the Kazan Province" (1882).

In non-fiction children's folklore, we see not only the genres we noted earlier (sayings, songs, etc.), but also some new ones (witties, jokes, teasers, tongue twisters, etc.). Let's give examples.

Here is a sentence that is performed by girls after bathing:

Olya, Olya, wash cups,

Pour out the water for the horses to drink.

On an oak deck.

And here is the sentence performed by the children when they find the snail:

Snail, snail, stick out your horns! Give me the end of the pie.

On the oak, on the pine At the mother-cresne.

A.F. Mozharovsky wrote: “When children, playing on the street, see flying jackdaws above them, they shout to them together:

My jackdaw in advance, the Jug will pick up money.

My jackdaw is behind, Pick up a pot of money.

She pinched her lip, She ran to the elm tree, She ran away without an eye, She ran to the linden tree; They beat her with a bark, she ran to the spruce, the wolves ate her.

Children amused each other with jokes - short stories in poetic form. Here is a joke about a goat whose house caught fire:

Don, don, don! The goat house caught fire. The goat jumped out, Gouged out her eyes, Let her children out, Ran to the tavern, Sniffed tobacco, Ran to the oak,

And let's beat the stick, The barn dog tucked it in, Yes, in the tail and ran away. The hut came to the peasant, There kneading the woman kneads.

A special kind of jokes are the changeling and. Changelings are called songs in which the relationships and connections between objects and phenomena turn out to be inverted. It is said, for example, that it was not a peasant who rode among the village, but the village rode among the peasant, not the peasant was girded with a bast, but the bast was girded with a peasant, etc. Here is an example of such a joke-shifter:

The peasant's bast was girded, The village rode among the peasant, Looking out from under the dog, the gates were barking, The gates were colorful, the dog was new. The man grabbed the dog

In changelings, children's ability to invent, the desire to surprise, cheer and amuse are manifested.

I will go to the forest. Listener: Me too. I will cut down the tree. Listener: Me too. I'll cut the deck

Children's non-game folklore riddled with fun, jokes and witticisms. Let's give a children's witticism - l about in at sh to at.

Listener: Me too. And I'll mess with the pigs. Listener: Me too. They will eat. Listener: Me too.

Various poetic nicknames were widespread among children. But no one was offended by them, since almost each of the guys had his own nickname. Here are the nicknames for the boy Petya and the girl Praskovya:

Petka-rooster, Pashka-bug,

It's rotten on the heap. Pig calabash.

special genre children's out-of-game folklore are the so-called underwear, with which the children tried to "pry" each other. Here are two coats:

Say "ax", Say "There is a vine in the bathhouse."

Axe. - There is a vine on the bath.

Your dad is a thief. - Your mother is a goat.

The so-called teasers have become even more widespread in non-fiction children's folklore. In teasers, as a rule, the names of those who are ridiculed are called. Here is an example of such teasers:

Yegorushka was horse-drawn by Ivan chatterbox,

He shod a cat's leg, Chatted milk -

I went to get married - I didn’t blurt out,

Tied a trough. And blew everything.

The trough dangles, the wife baked the donut,

The wife smiles. She gave him a shish.

The favorite genre of non-fiction children's folklore is tongue twisters. Tongue twisters are expressions built on a combination of sounds that make it difficult to pronounce words quickly and clearly. A mistake in the pronunciation of any word caused laughter from those around him. Here are tongue twisters recorded from children. “The cap is sewn, the cap is weighty, but not in the style of a cap”; “The pig was dumb, it dug up the whole yard”; "There is a mop with a podprikopenochkom" . Sometimes tongue twisters are more detailed, have a dialogic form of construction. For example:

Tell me about shopping. - About shopping, about shopping,

About what about purchases? About my shopping.

In conclusion, we can say that children's own oral and poetic creativity is distinguished by a great variety of genres.

Children's folklore borrowed from adults. We settled on the genres of folklore, the works of which were created and performed by the children themselves. As already noted, children's folklore itself (both play and non-play) differs significantly from the folklore of adults both in its content and art form, and according to the conditions of existence and the functions performed.

At the same time, it should be said that the poetic creativity of children is not isolated from the poetic creativity of adults, which children are witnesses from a very young age. The article by E. S. Litvin "On the Question of Children's Folklore" is devoted to the consideration of the connections of children's folklore with the folklore of adults.

Already in infancy, children listen to the so-called nursery rhymes of adults, with the help of which they learn to play with their hands and feet. The most common nursery rhymes for adults are "Ladushki", "Magpie-Duda", etc. Already at this time, literally with mother's milk, children are instilled with the skills of using folklore in the game.

FROM early age children listen to the so-called "boring" or "childish" fairy tales about animals and the like. There are many such tales. For example, D.K. Zelenin in his collection "Great Russian Tales of the Vyatka Province" (1915) publishes "children's tales": "About a goat", "About a cow-cow", "A cat, a golden tail", "A cat and a fox", “The Wolf and the Fox”, “The Cockerel”, “The Goat with the Kids”, “The Wolf, the Bear and the Fox”, etc. Children remember some of these tales and tell each other. Specific material on this issue is contained in N. M. Zliash's article "On the Question of a Children's Fairy Tale." Separate fabulous images and plot situations, short fairy tale songs, children introduce into their games, create game dramas on their basis, play out original theatrical performances.

Collectors of folklore noted that in the past, at winter meetings of young people, at parties, on holidays, peculiar competitions in guessing and guessing riddles were often held, which developed intelligence, figurative and poetic thinking. Often, riddles were made to children in the family circle for their development. Adults understood that “playing with riddles is that thematic and verbal world that is akin to a child, close and understandable.” Therefore, it is not surprising that riddles have also entered the repertoire of children's folklore.

With great pleasure, children watched the amusements of adults during various calendar holidays, and sometimes they themselves took part in these holidays, sang various calendar songs. Collectors of folklore from children recorded children's versions of carols and schedrivbk. Let's take a children's carol.

I am a little boy, I turned on my side,

Get on the sofa. Please, piglet.

And here's a baby treat:

Generous, hips, Zyalena broom,

New buckets, Daitya dumpling.

Participating in the Shrovetide games, the children sang the Shrovetide song:

“Wide Maslenitsa, We ride on the mountains, We boast of you. We eat pancakes."

The ancient ritual of the funeral of Kostroma with the corresponding songs in the last thirds of XIX in. was registered as child's play.

Ethnographer V.N. Kharuzina at the beginning of the 20th century. wrote that the spring rite of conjuring birds "has long been observed as child's play." According to her, in the Kursk province on March 9, children ran out into the street with baked larks or waders and shouted:

"Spring, spring! On what did you come, on what did you come? On a bipod, on a little harrow, Sandpipers and larks, Flock to the cloaks!

Folklorists noted that on Egor's Day (April 23) in some provinces, children went around the huts and at the same time sang a song in which they asked Egory to save their cattle from predatory animals "both in the field and beyond the field, and in the forest and beyond the forest".

In children's folklore, we also find traces of conspiracy spells. famous collector of folklore half of XIX in. P. V. Shein wrote: “In the spring, playing in the yard, on the street, children joyfully call out the first rain, greet the first warm sun, the first rainbow with the following songs, with which they then meet these natural phenomena all summer long.” And then, among others, he cites such songs:

1) Rainbow, rainbow,

Bring us rain.

2) God forbid rain On the woman's rye,

In thick reins! On man's oats

Water all day On a girlish thunderstorm

On our barley; On baby millet.

One of the collectors of folklore of the last third of the XIX century. wrote:

"Sun, bucket, Your children are crying,

Look out the window! They want to drink, they want to eat."

With these rhymes, children turn to the sun every spring, as soon as it begins to warm the earth brightly and warmly.

Older children were often present at the festivities of adult youth, participated in their games and round dances. Therefore, it is not surprising that play and round dance songs of adults sometimes passed into their folklore repertoire. So, for example, E.A. Pokrovsky noted that in the last third of the XIX century. older children sometimes led round dances and at the same time performed round dance songs “And we sowed millet”, “My green flax”, “I’m burying gold, I’m burying it”, etc. .

It was included in the children's folklore repertoire and such a youth genre as a ditty. With special interest, the children sang dance and comic ditties. Here are examples of such ditties:

Akulina strangled the gander from above. The gander squeaks, drags a hundred rubles.

Red ginger asked:

What did you dye your beard with?

I'm neither paint nor putty, Only enough minium.

Do we rightly consider as children's folklore works borrowed by children from adults? It seems to be completely fair. Firstly, these works, existing among children, perform the functions of children's folklore. They, as a rule, are performed for fun, often being an organic component of one or another children's game. Secondly, these works are staggeringly transformed and reworked in accordance with the peculiarities of children's psychology, the poetic creativity of children. Thus, the researchers noted that the round dance, in which the "drake" and "duck" were symbols of the bride and groom, is performed by children as a regular game song, in which the named birds are understood literally. Children in the game imitate their movements. The girlish lyrical ditty, being among children, turns into an ordinary children's counting rhyme. And, finally, thirdly, in genres borrowed from adults, children often created new folklore works. Above were examples of children's carols, generosity, spells of rain, sun, etc.

Similar information.

Children use folklore of various genres outside the game, in everyday life. But in these cases, it also often has the character of fun and entertainment. Interesting materials and observations on non-fiction children's folklore were given in A. Mozharovsky's book "From the Life of Peasant Children of the Kazan Province" (1882).

In non-fiction children's folklore, we see not only the genres we noted earlier (sayings, songs, etc.), but also some new ones (witties, jokes, teasers, tongue twisters, etc.). Let's give examples. Here is a sentence that is performed by girls after bathing:

Olya, Olya, wash the cups.

Pour out the water

Water the horses

On an oak deck.

And here is the sentence performed by the children when they find the snail:

snail, snail,

Stick out the horns!

Give me the end of the pie.

The children amused each other with jokes - short stories in poetic form. Here is a joke about a goat whose house caught fire:

Don, don, don!

The goat house caught fire.

The goat jumped out

Goggled her eyes,

Released the children

I ran to the pub

sniffed tobacco,

I ran to the oak

And let's beat the stick

The barn dog has squeezed,

Yes, and ran away.

The hut came to the man

There, kneading a woman is kneading.

A special kind of jokes are the changeling and. Changelings are called songs in which the relationships and connections between objects and phenomena turn out to be inverted. It is said, for example,

that it wasn’t a peasant who rode among the village, but the village rode among the peasant, it wasn’t the peasant who was girded with a bast, the peasant was girded with a bast, etc. Here is an example of such a joke-shifter:

The bast is girded by a man,

The village rode among the peasant,

Look out from under the dog the gates are barking,

The gate is colorful, the dog is new.

The man grabbed the dog.

In changelings, children's ability to invent, the desire to surprise, cheer and amuse are manifested. I will go to the forest. Listener: Me too. I will cut down the tree. Listener: Me too. I'll cut the deck.

Children's non-game folklore is permeated with fun, jokes and witticisms. Here is a childish witticism - a trap. Listener: Me too. And I'll mess with the pigs. Listener: Me too. They will eat. Listener: Me too.

Various poetic nicknames were widespread among children. But no one was offended by them, since almost each of the guys had his own nickname. Here are the nicknames for the boy Petya and the girl Praskovya:

Petka-rooster,

It's rotten on the heap.

Pashka-bug,

Pig calabash.

A special genre of children's folklore outside the game are the so-called underwear, with which the children tried to "pry" each other. Here are two coats:

Say "axe"

Your dad is a thief.

Say "There is a vine in the bath."

There is a vine on the bath.

Your mother is a goat.

The so-called teasers have become even more widespread in non-fiction children's folklore. In teasers, as a rule, the names of those who are ridiculed are called. Here is an example of such teasers:

Yegorushka Konoval

Shoe a cat's leg

Went to get married

Tied a trough.

The trough dangles

The wife smiles.

Ivan chatty,

Milk chatted -

Didn't blurt out

And blew everything.

The wife baked a donut,

She gave him a shish.

The favorite genre of non-fiction children's folklore is tongue twisters. Tongue twisters are expressions built on a combination of sounds that make it difficult to pronounce words quickly and clearly. A mistake in the pronunciation of any word caused laughter from those around him. Here are tongue twisters recorded from children. “The cap is sewn, the cap is weighty, but not in the style of a cap”; “The pig was dumb, it dug up the whole yard”; "There is a mop with a podprikopenochkom" . Sometimes tongue twisters are more detailed, have a dialogic form of construction. For example:

Tell me about shopping.

About what about purchases?

About shopping, about shopping

About my shopping.

In conclusion, we can say that children's own oral and poetic creativity is distinguished by a great variety of genres.

Unfortunately, hearing loss can occur at any age. There are several reasons for this - damage to the eardrum, infectious diseases, sulfuric plugs, the consequences of working in conditions of increased noise, etc. Whatever the change in hearing acuity entails, in any case, you will have to consult a doctor. Self-medication can lead to a deterioration in the condition up to complete deafness. Based on the results of the studies, the ENT will establish the correct diagnosis and prescribe treatment. Along with traditional treatment to improve hearing help folk recipes. Choosing one or another way to eliminate the problem, aimed at improving hearing, it must be agreed with the attending physician.

How to improve hearing at home?

At the first sign of hearing loss, it is recommended to use a remedy made from garlic and camphor oil. 2 cloves of grated garlic are mixed with 3-4 drops of oil. The mixture should be applied to cotton swabs and gently injected into the ears. There should be a pleasant feeling of warmth. You can remove tampons after a noticeable burning sensation appears. The duration of treatment is 2 weeks.

Among the most effective ways improvement of hearing acuity, we can call the method of treatment with honey. To prepare a remedy, you will need 3-5 viburnum berries and 1 tsp. honey. The berries should be rubbed with honey, applied to a gauze swab and left in the ears all night. The duration of treatment is 10-15 days until the improvement in hearing acuity.

If hearing impairment is the result of an infectious disease, it is recommended to supplement the main treatment with lemon treatment. To do this, citrus should be cut into rings, covered with sugar and eaten along with the zest. During the day you need to eat at least half of 1 lemon. The latter activates the protective functions of the body, so it can be taken for colds and otitis media. People with stomach diseases are not recommended to eat lemon in order to avoid complications.

Among the folk methods of treating low hearing acuity, treatment with anise seeds and rosehip oil has enough high efficiency. It is necessary to take a small container, pour 30 ml of rosehip oil into it, add 1 tbsp. l. pre-ground seeds and leave in a cool place for 20 days. After a day, the product should be gently shaken. When the medicine is ready, it must be instilled 1-2 drops in each ear at night. You can stop treatment only after a noticeable improvement in hearing.

Hearing Exercises

In addition to the use of funds that help in the treatment of hearing loss, it is recommended to do simple, but very effective exercises.

You can improve the blood supply to the eardrum and increase the level of hearing acuity by inserting a finger deeper into the ear, and then pulling it out sharply. A similar effect can be achieved if you press your ears tightly with your palms, and then sharply remove them.

Such gymnastics will help improve hearing acuity if done 10-15 times a day.

How to improve hearing in the elderly?

In older people, hearing loss is quite common, which develops with age and is a natural age-related change. However, this does not mean that with the help of folk methods it is impossible to achieve real results in the treatment of hearing loss in the elderly. As practice shows, the above methods of treatment in some cases helped to achieve a significant improvement in hearing acuity, even in the elderly.

Folk (folklore) culture

culture, which is based on artistic traditional images, archetypes.

☼ a collective concept that does not have a clearly defined definition. borders and including cultural layers different eras from ancient times until now. Formation and functioning of the phenomenon of N. to. in ethnic message or social groups and communities of various types is associated with the awareness of their belonging to people. Self-identification with the people, Nar. traditions in the stereotypes of social behavior and actions, everyday ideas, the choice of cultural standards and social norms, orientations to certain forms of leisure, amateur art and creativity. practices - manifestations of N. to. In our time it common feature- non-professional status in the field of modern. multi-layered culture, unspecialized nature cultural activities, which, however, does not exclude high level skills, skills, knowledge, which is based on fluency in tradition.

Traditional - important quality N. to. in all periods, which determines both its value-normative and semantic content, and the social mechanisms of its transmission, inheritance in direct communication from person to person, from master to student, from generation to generation, bypassing institutional and organizational forms.

N. to. in history. the past means. coincides with the ethnic one, then acquires a pronounced social, national component, merges with subcultural formations and even elements of ideology (for example, in Soviet time). Traditional N. to. defines and normalizes all aspects of the life of the community: way of life, forms economic activity, customs, rituals, regulation of social relationships between members of the community, family type, raising children, the nature of the dwelling, the development of the surrounding space, the type of clothing, nutrition, relationships with nature, the world, legends, beliefs, beliefs, knowledge, language, folklore as a symbolic and symbolic . expression of tradition - all these manifestations of N. to. are studied by a wide range of humanitarian disciplines: ethnology, cultural anthropology, folklore, ethnolinguistics, art history, cultural history.

The task of the culturologist is to isolate some invariant content that permeates all of these components of traditions. cultures and having in means. least of ethnicity. character. These are, in particular, such ideas - values ​​- meanings as ideas about nature, space, man's place in the world, religious mythology. concepts of human relations with the supernatural, higher powers, ideas about the ideals of wisdom, the power of heroism, beauty, kindness, about the forms of “correct” and “wrong” social behavior and the arrangement of life, about serving people, the homeland, etc.

Concrete traditional forms. cultures, as well as the social mechanisms of their transmission, are historically transient. Holistic system normative-value life support of the people breaks up into fragments, which eventually lose their functional and semantic content. However, general ideas and marginal values ​​of N. to. remain relevant and move into the area professional activity specialists different profile. However, they may then return to mass consciousness and in a modified form again become part of N. to. So in means. least happens in present. the time when in Russia, as in other countries, interest in traditional cultures, including their early forms.

Orientation towards Postmodernism in culture and post-industrial forms of civilization is associated with a rethinking of vast layers of history and def. movement towards conservatism and traditionalism, which is noted by some scientists. The second (by some definitions, secondary) life of folk traditions, social reproduction different models inclusion of cultural Archetypes of the past in modern. life determine the relevance of the development of a holistic culturological. approach to the range of phenomena, objects, processes associated with N. to.

Lit.: Chistov K.V. folk traditions and folklore: Essays on theory. L., 1986; Bakhtin M.M. The work of François Rabelais and folk culture medieval and renaissance. M., 1990; Putilov B.N. Folklore and folk culture. SPb., 1994; Traditional folk culture: Sat. inform.-analyst. materials. M., 1995.

N.G. Mikhailov.

Cultural studies of the twentieth century. Encyclopedia. M.1996

Big dictionary in cultural studies.. Kononenko B.I. . 2003 .

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There is not a single person in the world who does not like folk tales, songs and dances. You can find everything in them - spontaneity, the subtlest sadness and daring joy. And, perhaps, the most important thing that attracts in them modern man- the unique charm of antiquity and a certain nostalgic aroma of ancient times. So, folklore - what is it and what are its main features?

Basic definition

Folklore is called the collective creativity of the people, expressing its worldview and ideals, as well as serving as a complete reflection of its mentality. Usually this is oral creation - epics, tales, proverbs, conspiracies, riddles. Considering the question of folklore - what it is, one cannot fail to mention the very meaning of this word. In translation "Folk-lore" - literally "folk wisdom" or "folk knowledge". This term was introduced into use in 1846 by the English researcher William Toms.

In our country huge contribution many enlightened people contributed to the study of this area of ​​culture - M. Lomonosov, A.S. Pushkin, G. Derzhavin, N. Roerich, I.I. Shishkin and many other writers, artists, historians and scientists. After the revolution, great attention was paid to the question of folklore - what it is, Maxim Gorky paid. It was thanks to this main proletarian writer that the main problems of Soviet folklore were developed.

Main characteristics

So, folklore - what is it and what are its signs? Main distinctive features folk art can be called non-literacy, verbality, of course, collectivity and deep traditionalism. This, in fact, is the only area of ​​culture on which the state and power cannot exert any influence at all. Tales, epics and legends have been passed down from father to son for centuries. In addition to the literary sphere, mentality and traditionalism are manifested in all other areas. folk art- in dance, music, etc.

Basic varieties and genres of folklore

The main folk art include epic, riddle, proverb and lamentation.

Oral tradition, dance, handicrafts and songs are the main varieties of folklore proper. At the same time, it is also worth highlighting its ritual types. This area of ​​art usually has pagan roots and manifests itself as a kind of opposition to the new religion. However, this is not always the case. For example, during the years of the USSR, when any cults were banned, it was the Christian religion that showed itself very strongly. ritual folklore. In this light folk art can be considered a reflection even of a certain confrontation common people and power, and any.

Folklore works reflect the experience of millennia. And no matter what stage social development This or that nation stands, fairy tales and epics are one of the most valuable sources of knowledge of its history. Perhaps the Russian minion of fate Ivan the Fool, the beautiful Vasilisa, the Greek villain Prometheus and Hercules, the German Freya, the Scandinavian trolls, etc. are able to tell about what events took place on earth in antiquity, much more than it might seem at first glance.