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| 1 | The article shows that the kuresh wrestling exists in two main variants among Bashkirs, both in the past and in the present. The first is a wrestling on belts, the usual drinking bouts and other public celebrations, held in the summer. The second option is the fight of riders in the winter months, where the task is to pull the enemy from the saddle to the ground under the general approval of the audience. The purpose of the article is to analyze the materials showing the participation of women in these types of wrestling. The study showed that in the traditional Bashkir society, women often engaged in hunting, herd cattle breeding, and participated in military affairs. In conditions when the well-being of society ensured by good physical fitness and mobility of all its members, customs were developed for children of both sexes to participate in various sports, including belt wrestling and pulling the rider from the saddle. According to historical legends and fairy tales, girls were often not inferior to men in these sports. The article provides examples of martial arts during wedding rituals between women-representatives of the bride and groom's families. The wrestling matches between the bride and groom or between the grooms are described as a condition for entering into a marriage union. It shown, that in the Bashkir village of Araslanov in the Shchuchansky district of the Kurgan region, a fight between women is still practiced during Kargatuy. The reason for the preservation of the custom is the natural and geographical isolation of the Bashkir Trans-Ural villages, remoteness from the centers of urbanization, which weakened the influence of Islam and state ideology. Women's wrestling kuresh in the specified village carried out according to the old rules, that is, without division into weight and age groups, directly on the grass near the audience, in everyday or national clothes. Keywords: belt wrestling, kuresh, Bashkir women, nomadic peoples, folklore sources, field materials | 1574 | ||||
| 2 | The article discusses homemade beer as a traditional drink of the Chuvash people of Bashkortostan. The aim is to study the degree of preservation of ethnic traditions related to beer in the everyday life and ritual culture of the Chuvash, and to identify changes in brewing recipes due to local natural conditions, technological and industrial developments, and the multi-ethnic environment. The research is based on previously published works, Internet resources, and field materials collected by the author. It was found that women are traditionally involved in brewing and singing songs that mention beer. Among the Chuvash of Bashkortostan, beer is consumed for thirst, energy, and health, and is also offered to the Earth as a way to bring well-being to people. While beer is traditionally prepared for various seasonal, wedding, funeral, and memorial ceremonies, it is not as widely consumed as it was in the past. However, it remains a popular ritual drink among unbaptized Chuvash (those who adhere to traditional ethnic faith) living in the villages of Yultimirovka and Akhmanovo. Traditional wooden dishes for making and drinking beer at home have been preserved. The study also discusses the establishment of the Autumn beer holiday, which is based on the traditional ritual of commemorating the deceased and is organized by local cultural figures. Keywords: Chuvash people of Bashkortostan, brewing, brewing recipes, preservation of traditions, seasonal and family rituals | 1305 | ||||
| 3 | The article examines the personal names of the peoples of Bashkortostan in the context of the dynamics of ethnic traditions in the context of socio-political and economic changes, as well as the uniqueness of the polyethnic and polyconfessional environment. The general patterns are pointed out, and the difference in the emergence of Orthodox Russians, Bashkir Muslims, and Tatars, carriers of traditional ("pagan") religions of Udmurt and Chuvash, Lutherans, and Latvians becomes clear. In the chronological framework of the 20 – early 21 century, the change in the composition of names of ethnic groups was studied, and the direction from ethnocultural diversity to the formation of a common layer of name Sovietisms and international anthroponyms in the Soviet period was determined, and in the post-Soviet period – a return to some pre-Soviet traditions. Bashkirs, Tatars, and Russians return to the names that existed in pre-revolutionary times. The custom of having two, sometimes even three names was updated (official – for communication, secret – in a religious rite, and one for protection (talismans)). The "pagans" of the Udmurt do not return to the original ethnic anthroponyms because the names borrowed from the Turkic and Russian environment are considered "their own." Among the Chuvash "pagans", since the end of the 19 century, there has been a move away from ethnic "paganism," a transition to common Turkic and Slavic names now considered traditional. In turn, the representatives of the intelligentsia among the Orthodox Chuvash have a preference for pseudonyms – talismanic names of Turkic origin. Latvians, due to the rejection of Soviet power in the years after the revolution, did not have Soviet names but international words, which, however, sounded in their own way. It is concluded that the preservation of traditions is related to the plasticity of ethnic cultures, to the ability to coexist and interact with Soviet, non-ethnic, non-confessional customs to develop through renewal. The namesake of Ulkunda village demonstrates the diversity of ethnocultural phenomena in the Duvan district, which has traditional anthroponyms, Sovietisms, international names associated with toponyms, flora and fauna, chemical elements, household items, famous personalities, and innovations in society. Keywords: peoples of Bashkortostan, name creation, naming ceremony, traditional anthroponyms, names-Sovietisms | 1094 | ||||
| 4 | This paper examines traditional dishes and beverages within the contemporary food system of the Erzya and Moksha Mordvins in Bashkortostan. The relevance of this study lies in the widespread public interest in culinary topics; for ethnographers, the study of food as a conservative element of ethnic culture provides valuable insights into ethnocultural processes during various periods of ethnic development. The sources include the author's field materials collected in 2023 and 2024 in areas of compact Mordovian settlement in Bashkortostan, field materials from the 2003 folklore and ethnographic expedition of the R. G. Kuzeev Institute of Ethnological Research of the Ufa Federal Research Center of the Russian Academy of Sciences, and previously published works. The variety of traditional cuisine (soups, porridges, casseroles, flour products, drinks) has been documented in the menus of populations currently living in compact Mordovian villages in polyethnic Bashkortostan. Some dishes have become symbols of Mordovian culture (Mordovian pelini dumplings, dumplings with lard (tsemarat/tsemara), and the drink kuvaz) and are served at national events. The commonality of many Erzya and Moksha dishes has been identified, with some local variants (such as different sizes of pilini among the Erzya in Sadovka village, Sterlitamak district, and the Moksha in Kuzminovka village, Fedorovsky district of Bashkortostan; the preparation of noodles from prebaked and sliced pancakes in the village of Nwoboriskino, Orenburg region, and from homemade noodles in Kuzminovka village). The traditional use of stewed herbal tea among the Erzya and Moksha is demonstrated, as well as the revival of the custom of its preparation and consumption. The influence of Russian (Slavic) culture is evident in shared dishes (e.g., kulaga) and names (e.g., selyanka). The study concludes that the persistence of traditional dishes is due to the preservation of traditional economic activities (agriculture, cattle breeding, gathering), reliance on self-produced food products, and the transmission of traditions across generations. Changes are related to cooking technology (from ovens to gas equipment) and other modern developments (the availability of modern cookware), as well as to the introduction of new dishes to the menu (such as basic dishes in Mordovian cuisine). Keywords: Mordvinian Moksha, Mordvinian Erzya, traditional cuisine, cooking recipes, preservation of traditions | 47 | ||||