THE SEMANTICS OF A RITE OF PASSAGE IN THE SONG TRADITION OF THE WESTERN BURYAT

Abstract

This article is devoted to the study of the semantics of the transition rite hotondoohaaha in traditional ceremonial culture and song traditions of the Western Buryats. Analysis of rites and ritual singing tradition is based on a material of musical and ethnographic expeditions of the author in Olkhonsky and Osa districts of the Irkutsk region in 2009-2012.In modern Western culture ceremonial rite Buryat hotondoo haaha a sustainable living tradition. However, in the Buryat ethnographic literature absent at least some mention of this rite and ritual songs. Perhaps the ritual tradition hotondoo haaha was so closed and taboo that did not allow informants to open the sacred knowledge of it, fearing for the health and future of children.The essence of the rite of passage hotondoo haaha is as follows. When born praprapravnuk gutaar, going close relatives and arrange a holiday, during which praprapra-grandmother / grandfather of the child close to the flock (eg Houghton) in elderly relatives. In advance Houghton put a table with treats:. Breast ritual food sagaan edeen (white food), meat, salamat tarasun (milk vodka) and others invited the elderly help themselves and have fun, sing songs and dance circle dance.ohor. They are very happy and proud that survived to birth gutaara, considering it a great happiness. After some time (the feast in the flock is between two to three hours to days), Houghton unlocked, old release and invite for a large festive table, give gifts, in their honor, sing songs and say good wishes, which wish them health, longevity and happiness. In turn, they give gifts gutaaru (Buryats accepted to give children money, lamb, calf, etc.), say good wishes and sing ceremonial songs.Rite hotondoo haaha has deep roots shamanic origin. The last rite hotondoo haaha had another name - gutaaray n.hensoo oruulha ("buried in a pit ling"), and it is as follows. When born gutaar, for a relative, usually an old man who has reached the age of eighty, dug a hole in the ground. At the bottom of the pit put a small low table with refreshments yabagan sheree (dairy food, tarasun, meat, Salamat, etc.), Put back the old man, and he was there for some time (from two hours to one day) [4. P. 75]. The semantics of this ritual has obvious similarities with the rite hotondoo haaha and, apparently, it reflects the totemic belief is one of the local groups of the Western Buryats ehiritov, the ancestor of the tribe which was a fish burbot.Due to the fact that the ritual time (birth gutaara), conditions (dark flock, earthen pit, with ritual food table) and, of course, the motivation of these rites are similar, there is unity of their semantics. Symbolic ritual death of the old man, dozhivshego gutaara before birth, due to the transition features (dark locked flock, earthen pit symbolize afterlife) and exits from the old man provides the acquisition of the new status. According to informants, the old people after the ceremony hotondoo haaha are approximate gods and members of the genus are perceived as protectors whole family and clan.The opening ceremony of transition hotondoohaaha and its accompanying ritual songs of the Western Buryats allow you to enter new information and song genre in the scientific use of Russian and Buryat folklore and ethnomusicology. PU - TOMSK STATE UNIV PI - TOMSK PA - LENIN AVE, 36, TOMSK, 634050, RUSSIA