NATIONAL AND INTERNATIONAL PARTS OF FOLKLORE
NATIONAL AND INTERNATIONAL PARTS OF FOLKLORE. National image of people is formed by common territory, language, agriculture, peculiarities of culture and national character. It is clearly represented by folklore as a part of culture. The republic of Bashkortostan is the home of representatives of more than 130 peoples; a part of them preserve their ethnical image. Folklore of the indigenous Bashkir people is preserved on the territory of the republic. The first immigration of Russians, Tatars, Maris, Udmurts, Chuvashes in small groups to the territory of the republic started in the 2nd part of the 16th c., later Mordovians, Belarusians, Ukrainians, Latvians and other people immigrated here. As a result, Bashkortostan is a multi-ethnic area, which to a certain degree influenced the modern condition of regional folklore.
The basis for the co-creative dialogue between the Bashkirs and immigrants is their common studies, labor, leisure, creation of binational families, language of politics held by RB authorities which considers the Russian and Bashkir to be state languages, as well as the typology of folklore. The intensity of co-creational processes depends on the geographical concentration of ethnicity in a region, city, settlement, religion, education, mass media in the Russian and non-Russian languages as well as the fluent command of the Russian language by non-Russians and vice versa. A new folklore hero, thematic, image system and language have changed as a result of social, economic, political and cultural transformations in RB. (see Folklore text).
The process of interethnic and inter-age cocreative dialogue can be noticed in holding the majority of ceremonies and holidays that became interethnic (Maslenitsa, Nauruz, Christmas, Sabantuy, etc.) It is also can be noticed in holding bi-ethnic and single-ethnic weddings, in existing genres of children folklore and adult folklore (ethnic songs, chastushkas, proverbs, bywords, non-fairytale prose, etc.) E.g., the main forms of interaction of Russian, Bashkir, Mordovian, Mari, Tatar, Udmurt, Ukrainian and Chuvash folklore, professional and semi-professional art at weddings are (excluding ethnographically typological similarities) ceremonial and unique non-ceremonial songs in the language of another folk; combination of singing languages; translation and remaking Russian songs in native languages preserving the melody; use of Russian song melodies to create ethnically original variants; use of Russian lexis in wedding poetry of non-Russians and vice versa; singing chastushkas and chastushkas-takmaks in two languages. Poetry of these songs use foreign lexis, affixes, proper names (Farit, Aliya, Varya, etc.), bilingual wordplays, etc.
As a result of long-term cocreational dialogical folklore of peoples, a common international layer of folklore continues forming, containing the folklore and ritual features of almost all RB peoples.
Modern folklore and its interethnic connections and peculiarities are being studied by L.A. Abukayeva, L.A. Afanasyeva, B.G. Akhmetshin, F.G. Galieva, I.Y. Karpukhin, F.A. Nadrshina, R.A. Sultangareyeva, I.K. Fazlutdinov, G.R. Khusainova, etc.
I.E. Karpukhin
