The paper highlights the transformation of the modern holiday culture of the Sayano-Altai republics. Holidays are considered in the context of the formation of ethno-national ideology in the republics of Southern Siberia. The source base of the research includes the author's field materials (holiday scenarios, data from sociological surveys), mass media materials (regional press and the Internet). The study of the holidays of the Altai Republic, the Republic of Tyva, and the Republic of Khakassia allows us to conclude that the new ethno-national holidays El Oyin, Naadim, and Tun Pairam are one of the ways to reproduce the ethnicity of the Turkic-speaking community of the region; holidays are turning into a form of manifestation of ethno-national ideology, they simultaneously manifest two trends-the synthesis of traditions within the borders of the Eurasian community and archaization ritual culture. In form, these are reconstructions of ancient rites using elements of traditional holiday culture, but based on a different idea, a new content; from generic and local holidays, these holidays are gradually turning into national and state ones.

In the ethnopolitical development of the subjects of the Russian Federation at the end of the XX - beginning of the XXI century, two directions were clearly identified. The first is connected with the desire of the republican elites to fit their regions into the world community, the second-with the actualization of ethnic identity, cultural heritage and historical past. These processes determined the nature of the creation of an ethno-national ideology, the construction and mobilization of ethnicity in the Sayano-Altai republics.

Ethno-national public organizations, educational, scientific, cultural and art institutions participate in the formation of a new ideology. One of the activities of the creative and scientific circles of the republic is festive culture. The new holidays and rituals recognized by the autonomous regions as state ones are focused on the ethno-political mobilization of the population and the establishment of ethno-national ideology in the Altai Republic, the Republic of Tyva, and the Republic of Khakassia.

In the Republic of Altai (RA), the national holiday El Oyin ("Folk Games") has received the status of a state holiday. This is an official cultural event organized and financed by the Government of the Republic. Its preparation and implementation is managed by a special committee, which includes representatives of all levels of government. For the first time the holiday was held in 1988 in the village of Eel of Ongudai district of the Republic of Armenia. Then the creative platform for festive celebrations was: in 1990 - Shyrgaity village of Shebali district, in 1992-Kyrlyk village of Ust-Kansky district, in 1994-Ulagan village of Ulagan district, in 1996-Boochi village of Ongudai district, in 1998-Korumdu village Ust-Koksinsky district, in 2000 - Kokorya village of Kosh-Agachsky district, in 2002 - Katun village of Chemalsky district, in 2004-Kebezen village of Turochaksky district. According to the original concept, the change of venue emphasized the" nomadic nature " of the holiday and the traditional culture of the local population. Since 2006. El Oyin is held in s. Yel is the geographical center of Altai, which is important for Altaians.

Creative circles are trying to fit the holiday into the multicultural context of the region. The "Regulations on the national Holiday of the Republic of Altai El Oyin" declare the following goals and objectives: preserving the traditions and customs of the Altai people; introducing young people to the traditions of their ancestors; developing traditional folk crafts and crafts, decorative and applied creativity; strengthening the brotherhood and friendship of all peoples living in the territory of the republic; approving the principles of interethnic cooperation in the field of culture and arts. Thus, El Oyin is focused on solving the problems of national revival and at the same time on affirming the idea of tolerance in the interaction of the peoples of the region.

Until 2001, each year a special logo was developed for the holiday. The choice of images has always been based on

page 107

Opening of El Oyin in 1992 Meeting of guests.

on the repertoire representing the archaeological, cultural and natural realities of Altai. So, in the center of the emblem of El Oyin, held in 1988, there was an element of traditional Altai ornament, in 1992-figures of birds made in the traditions of the Scythian-Siberian animal style, and three peaks of Mount Belukha, in 2000-an image of the so-called Ukok princess. A permanent emblem was approved for subsequent ceremonies. It is based on a drawing of the flag created in 1917 by the famous artist, public figure G. I. Choros-Gurkin for the Altai Mountain Duma. The central image is an image of a mountain peak, from behind which the sun rises, at the bottom of the mountain-three winding strips - the Altai River, on the sides of the composition-a traditional Altai ornament. The emblem of El Oyin is represented on the flag of the holiday, which, together with the State Flag of the Russian Federation, the State Flag of the Altai Republic and the symbols of the Altai clans, is solemnly raised at the beginning of the holiday in the presence of officials of the republic and guests of the holiday.

El Oyin occupies an important place in the structure of modern festive rituals in Altai. The festival is designed to preserve the original culture of the peoples of the Altai Republic, so its main theme is always connected with the heroic past, the original culture of our ancestors. According to the organizers, El Oyin is a holiday of spiritual unity of the Turkic peoples. The symbolic elite, which is understood as the scientific and creative intelligentsia that creates and replicates ethnic values and symbols [Sagitova, 2005, p. 72], carries out the idea of the uniqueness of the Turkic culture. It is compared to ancient culture. According to the creative circles of the republic, the roots of El Oyin go back to the times of the ancient Scythians and Huns, nomads of the Turkic khaganates. During the holiday period in ancient times, civil strife and wars stopped, yesterday's opponents became participants in a kind of Olympic Games in Central Asia.

The holiday of El Oyin, which was born as a cultural and sports event at the turn of the XX-XXI centuries, acquired, according to its creators, a deep historical and ethnic meaning; it became a symbol of a return to the moral values of our ancestors. An important feature of El Oyin is the emphasized respect for the traditional culture of the Altaians, the veneration of the elders-the heads of the clans living in the Altai. It is they who are given the right to make the final choice of the venue of the celebration. The elders perform the rite of consecration of the place of the holiday, which is designed to preserve traditional values.

RA folk arts and crafts centers, national and regional creative groups, professional and amateur throat singing masters, and masters of national sports participate in the festival. Each district is represented by a delegation that performs in national dress. At the opening of the festival, participants carry the banner of the district, and yurts are traditionally placed on the festive glade.

The festival program includes, in addition to the rite of consecration of the place of ceremony (murguul), a theatrical performance based on local legends, an exhibition and fair of decorative and applied arts "City of Masters", competitions of national dwellings, clothing and stylized costumes, Shanki jewelry, sports competitions and numerous concerts. The grand opening of the festival is accompanied by a theatrical performance. It sets the theme of the holiday and changes from season to season. Thus, the epic tale "Ochy-Bala" was chosen for staging on El Oyyn in 2000; the festival organizers drew parallels between the legendary warrior of the Altai people Ochy-Bala and the "Ukok Princess", discovered on the Ukok plateau in 1993 by the expedition of the Institute of Electrotechnical Engineering of the Siberian Branch of the Russian Academy of Sciences.-

page 108
The goddess Umai-Ene, as well as the characters representing the Biya and Katun Rivers, and the heroes of the Central Asian epic tales "Jangar", "Gasser" and "Alyp-Manas"became El Oyin's representatives in 2004.

El Oish in 2006 was dedicated to the 250th anniversary of the voluntary entry of the Altai people into the Russian state. The festivities included events that connected the ancient history of the indigenous population of Altai and its traditional culture. The opening of the monument to G. I. Choros-Gurkin and the memorial sign "Altai - the heart of Eurasia"was timed to coincide with the holiday.

The monument to G. I. Choros-Gurkin was opened in the center of Gorno-Altaisk on July 5, 2006. For the population of the Republic of Armenia, the famous artist was the representative of the interests of the Altai people. At the beginning of the XX century. he advocated the autonomy of the Altai people, their right to be equal and free among the great peoples of Russia, and the preservation of their national culture, language, and way of life.

The memorial sign "Altai-the Heart of Eurasia" was installed on behalf of the Republic of Tatarstan on the border of the Altai Republic with the Altai Territory. The memorial is a composition in the form of six arches held together by a rim, which form a dome symbolizing a yurt. At the base of the memorial sign is a"carpet" -a hexagon made of paving stones, a hearth is outlined in the center and a nine-meter stele stands-a symbol of the World Tree connecting earth and sky. It is crowned with the golden sign " Altyn Kazyk "("Polar Star"). The monument, according to the concept of its authors, symbolizes the common ancestral homeland of the Tatar and Altai peoples. Its design reflects the traditional character of the Altaic, Tatar and many other symbolic elites, as well as the mythologization of the past; the emphasis is placed on the archaic and cultural priorities associated with the Turkic world.

After the opening of the monuments, the main event of El Oyin in 2006 was held-an interregional national holiday. Its ideology and scenario were determined by the events of 250 years ago. The opening ceremony began with a theatrical performance on the theme of the voluntary annexation of Altai to Russia. The main characters of the production were 12 legendary zaisans of the time of Elizabeth, who were represented by zaisans of modern Altai families. Zaisans also participated in the parade of districts; yurts with hitching posts of the Aga-Zaisan and Zaisan families formed the central architectural composition of the holiday. The symbolically marked continuity of the modern and historical tribal elite of Altai legitimized the institution of Zaisanism in the eyes of the population and raised its socio-political status.

In order to update traditional social institutions in the late 1990s, pennants were developed specifically for El Oyin, which clearly represent the system of generic symbols. Symbols of childbirth-tamgas-served as emblems of district delegations at the grand opening of the holiday. During the theatrical performance, the banners of the Altai clans were hoisted next to the State Flag of the Russian Federation and the State Flag of the Altai Republic.

Tamgas and images of ancestral animals were used as decoration elements for clothing presented at the national costume contest "Family is strong with traditions". At the Craftsman Altai exhibition and fair, participants and guests of the festival were offered numerous souvenirs with tribal symbols: clothing items, jewelry made of beads, pennants, amulets, etc.

The desire to assess the effectiveness of modern symbolic practices determined the content of the author's survey, which was conducted among the youth of the Republic of Armenia in 2007. Holiday culture was one of the topics included in the questionnaire offered to students of the V. K. Plakas Republican National Gymnasium. The students included general public holidays - New Year, March 8, February 23, and May 9. Respondents named New Year, birthday, and Chaga Bayram as their favorite holidays. Among the national holidays, students usually mentioned El Oyin and Chaga Bayram. Some remembered such holidays as Yylgayak, Tyuruk Bayram, Kai Bayram, the festival "Springs of Altai", Irbizek. To the question "to what extent do you participate in the cultural life of your people?" approximately 80% of students answered that they observe folk traditions and rituals, 30% - take an active part in tribal and republican holidays, prayers.

Over the past two decades, the Altai symbolic elite has been trying to optimally synthesize traditions and innovations in the festive and ceremonial system. Today, it reflects both the ethnic specifics of the indigenous titular population of the republic and its desire to establish ethno-cultural ties.

Trends in the development of the festive culture of the Republic of Armenia are also typical for other autonomous regions of Sayano-Altai. In the modern Republic of Tuva, the main state holiday is Republic Day, which is combined with the Naadym holiday. Its traditions are a thing of the past. There is an archival document confirming the prescription of the tradition: "At the meeting of the People's Government of Tanu-Tuva on the seventh day of the fourth moon of the third year (August 14, 1923), by the decision of all the khoshuns of the country, the Government Body agreed to organize a celebration of the native land and big games on it-

page 109
ma. Two hundred and sixty-four wrestlers will compete on it. One hundred and fifty horses will compete. Prizes for the winning wrestlers and racehorses include four hundred pieces of merchandise, thirty buckets of araki, two hundred rubles ' worth of alcoholic beverages, three thousand pieces of powdered cakes, four hundred pieces of cheese, two kadans of baranzadas, forty kadaks of serge, nine oxen and one hundred and one sheep. All this will be used during the holiday. They also decided that all hoshuns should not forget to bring pacers and trotters" (cit. by: [Naadym, 2005]).

The first official Naadym was held on July 28, 1922 , a year after the formation of the Tuvan People's Republic. It was celebrated annually until 1970 and was abolished for ideological rather than organizational and financial reasons. Since 1989, the celebration was resumed with the Republic of Tuva gaining state status. The Naadym of the late 20th century, which dates back to the ancient traditions of Central Asian pastoralists, was similar in form to the Soviet cattle breeders ' holiday. Today, its historical and ethnographic authenticity is obvious.

In the last decade, Naadym celebrations have been timed to coincide with the celebration of Republic Day, which has become the constitutional holiday of the Republic of Tuva. The political and social significance of this holiday is great. It is a visible embodiment of the national idea of reviving the traditions, customs, rituals, and original culture of not only Tuvan, but also other peoples living in Tuva [Ibid.].

The republic carefully prepares for the festive event. A scenario is drawn up in advance. On the ground, the results of livestock breeders ' activities are summed up by this date. Production leaders are awarded certificates of honor and awards. Articles in the newspaper "Tuvinskaya Pravda"are devoted to the best livestock breeders of the republic.

The order of the holiday remains unchanged. Festive events begin with the raising of the State Flag of the Russian Federation and the State Flag of the Republic of Tuva. This is followed by a speech by the President of the Republic of Tuva or members of the Government. Then the concert of Tuvan throat singing masters begins, competitions in national sports (horse racing, huresh wrestling, archery) are held. The procedure for holding the Republic Day in fact completely copies the events of the Soviet Naadym. According to the official concept, the holiday promotes education of the citizen of the new modernized community, celebrates the labor victories of the population.

The demand for new socionormative practices is shown, for example, by the data of a survey conducted at Tuva State University. Students choose public holidays - New Year, February 23, March 8, May 9, Constitution Day, as well as national holidays - Shagaa and Naadim. Most of the respondents celebrate the New Year and Shagaa. Naadym is somewhat less popular. However, students (mostly Tuvans) consider Shagaa and Naadym to be holidays of their own people; 70% of respondents said that they observe folk traditions and rituals, 50% - take an active part in national holidays, rituals and prayers, and about 10% - are engaged in folk crafts.

New rituals and holidays play an important role in the revival of the original cultural heritage of the Khakass people. In the atmosphere of growing national consciousness in the Republic of Khakassia in the last decade, a bet has been made on the revival of traditional culture. The actualization of pagan and religious cults is promoted by the activities of the symbolic elite, who defend the theory of "primordial religions" [Anzhiganova, 2003; Tuguzhekova, 1999, p. 96].

Representatives of the creative intelligentsia are engaged in writing scripts, reconstructing and staging forgotten traditional rituals. Thus, the Khakass holiday of Tun Pairam, as well as other calendar rites, was restored by the efforts of employees of the Khakass Research Institute of Language, Literature and History, members of the Union of Writers of Khakassia and other cultural figures from their memories.

Today, the Tun Pairam holiday performs an integrating function; giving it the status of a state holiday can be considered one of the most significant events in the cultural life of the Republic of Khakassia. During the existence of the republic, this holiday has transformed from an archaic authentic model into a folk festival.

The republican holiday of Tun Pairam in 1993, the script of which was prepared by A. S. Tutatchikova, was based on the idea of worshipping Mother Earth, which "was resolved from the burden and a new day was born." In the original version, during the festival, a theatrical sacrifice of the Kharga clan was played out with the participation of a shaman and heroes-young men with uldurb bandages on their heads: "Along the course of the sun, the heroes go to the course of the ritual action. An Alyp with fire rides in front, followed by an Alyp with a ritual birch - Pai Khazyn, and the third rider leads a white horse-Yzykh. ...The riders, after bowing to the Elder in turn and receiving a blessing, light the fire "Tun payrama", install a ritual birch tree and tie the ritual horse to the sarchin. The elder sprinkles Pai Khazyn, the Fire and the ritual horse with ayran, with words of good wishes that glorify blooming Khakassia."

page 110
In this version of the holiday, there is a theme of primeval creation, renewal; it was also the basis of the traditional Khakass holiday Tun Payram. A special feature of the modern holiday culture of Khakassia is the author's character of creating and holding celebrations. The second edition of Tun Payram was developed by L. A. Tinnikova and A. Chaprai.

At Tun Payram in 1996, the main character was Kun Aryg , a character in the Khakass epic, the patroness of the Khakass people, longing for her native land. The leitmotif of the holiday was the idea of returning Kun Aryg, who had wandered for many years in a foreign land, to the Khakass land, where joy, kindness and peace returned with her. In the context of Tun Pairam, this story is intended to update historical memory and promote the revival of lost traditions. But a complete return to tradition was not possible and not necessary. In the end, the ethnic specifics of Tun Payram were leveled. In 2001, the holiday acquired a national status. Delegations from various regions of Khakassia (Baysky, Ust-Abakan, Askizsky, Tashtyksky, etc.) set up their yurts in Bazinskaya Polyana near the village of Askiz in the Askiz district, where the achievements of folk art masters were demonstrated, and folklore ensembles performed. The holiday was opened by the Owner of the land-the Queen of Khakassia. A theatrical performance with her participation unfolded on the main stage. A mythical queen in a snow-white outfit and a pointed headdress descended the mountainside surrounded by spirits-masters of the elements: water, earth, plants and fire. She sprinkled milk on all sides of the world, wished her people peace and happiness, and lit the sacred fire of Tun Payram.

Then the ceremony of honoring the sacred Pai Kazin birch tree, which was located near the stage, was held. On this tree, all the distinguished guests present at the ceremony, including the head of the Republic of Khakassia A. I. Lebed, tied colored ribbons-a turban. After the official part ended, the festivities began.

The contest of Khakass beauties aroused great interest. The girls had to demonstrate knowledge of Khakass traditions, folklore, and the ability to wear a national costume. In addition to the contestants themselves, their mothers and grandmothers were involved in it. Thus, the problem of intergenerational transmission of traditions was actualized, i.e. the holiday's highest purpose, which it had in traditional society, was realized.

The desire to preserve and transmit ancient customs in Khakass society does not fade away, but every year the scope of the traditional in Tun Pairam narrows, giving way to festival practices that have a supra-ethnic character. In 2002, the ethnic component of the holiday was reduced to a minimum. The republican holiday was held in the form of a sports contest.

The tendency to interpret Tun Pairam in the context of ethnic symbolism, which unites the population of the region on the basis of a common heroic past and unique culture, was again manifested in 2007 as part of the celebration of the 300th anniversary of the voluntary entry of Khakassia into the Russian state. The program of the celebration included three large blocks: the first - Days of Historical and Cultural Heritage of the Republic of Khakassia (late June-early July), the second - Days of Culture of Khakassia in Moscow (September), the third - Days of Turkic Writing and Culture (September - October). State structures of republican and district significance, educational and cultural institutions, public organizations, and mass media participated in the preparation of the anniversary celebrations.

Celebrations dedicated to the 300th anniversary of Khakassia becoming part of the Russian State opened with the exhibition "Secrets of the Ancient Land of Khakassia", which was organized by the L. R. Kyzlasov Khakass National Museum of Local Lore. The theme of the ancient history of the native land, an appeal to the archaeological realities of the Minusinsk basin sounded like a tuning fork in it. Even the announcement of the opening of the exhibition was stylized as runic writing.

Compositionally, the authors constructed the exposition so that museum visitors would get a holistic view of the culture of the indigenous Turkic-speaking population of the region from ancient times to the present. The exhibition of objects was accompanied by photographs, as well as a series of journalistic sketches, which vividly and emotionally described the main milestones in the history of Khakassia: Afanasyev, Okunevskaya, Andronovskaya and Karasuk, Tatar, Tashtyk eras, and modernity. As part of the museum's exposition, the image of a people with an ancient and heroic past was formed.

The S. P. Kadyshev Republican Center of Culture held a competition for the best souvenirs in three categories: souvenirs with festive symbols, souvenirs with the state symbols of the republic, souvenirs.

The culmination of the holiday was the Days of Historical and Cultural Heritage of the Republic of Khakassia. They were opened by the republican holiday Tun Payram. The motto of the event was "Create a perfect soul".

The program of the holiday, which has been held in the Republic of Khakassia since the early 1990s, has remained unchanged. Tun payram in 2007 included a theatrical performance "The Legend of the Messenger of Heaven Altyn Archol", the grand opening of the festival, a concert of maste-

page 111
the Festival of arts, the festival of national clothing of the peoples of the republic, the contest of Khakass cuisine, yurts, childbirth, the festival of performers of Khakass traditional musical folklore, sports competitions in national sports, an exhibition of products of folk masters and craftsmen.

The theatrical performance referred the audience to the mythical times of the first creation; the main character of the production was a hero with a perfect soul, Altyn Archol, who brought order and justice to the earth. The organizers of the holiday paid special attention to the idea of connecting generations. Elders of the clans of the Khakass people actively participated in the festive events. During the opening ceremony, they performed the ritual of lighting the sacred fire of the holiday. A contest of Khakass clans was held, designed to promote the tribal movement, introduce young people to the history of the people and traditions of the clan. The contest "Native language and culture - the spiritual heritage of the people" became a part of the holiday. Participants of the contest competed for knowledge of the Khakass language and folk traditions. They had to prove themselves as performers of oral folk art and musical works, experts in the basics of traditional medicine and pedagogy, the history of the Khakass people and Khakassia, rites of worship of the spirits of earth, fire, sky, as well as elements of traditional holidays - Tun Payram, Chyl pazy. The leitmotif of all events was an appeal to the ancestral history, original culture and traditions of the indigenous population of the region. All competitions held at Tun Payram were aimed at preserving and reviving customs and traditions, popularizing and developing the traditional material culture of the Khakass people.

In the symbolic design of the holiday, well-known images from archaeological sites were used: a solar sign characteristic of the Okunev archaeological culture, runic writing, solar masks of the Tazmin archaeological culture, state symbols of the Republic of Khakassia, traditional Khakass ornament.

The next significant event in the celebration of the 300th anniversary of the voluntary entry of Khakassia into the Russian state and the implementation of the Republican Target Program for the Preservation and Support of Culture and Art of the Republic of Khakassia was the First interregional festival "Polbek" ("Slow Dance"). Professional folk and dance groups from Tuva, Gorny Altai, Shoria, Buryatia, the Republic of Sakha (Yakutia), Bashkortostan, and Khakassia took part in the festival. The festival was organized to preserve folklore traditions and promote the rich historical and ethnographic heritage.

In early July 2007, Khakas Chiri was celebrated in the Republic of Khakassia."Holiday of the Land of Khakassia"). It began with a service at the Transfiguration Cathedral in Abakan. The liturgy was led by Metropolitan Kliment of Kaluga and Borovsk, Managing Director of the Moscow Patriarchate's affairs. He also consecrated an icon specially painted and dedicated to the 300th anniversary of the voluntary annexation of Khakassia to the Russian state. At the opening of the holiday, a message from His Holiness Patriarch Alexy of the Russian Orthodox Church was read out. It noted the role of the cultural heritage of the Russian people, which gave impetus to the comprehensive development of the region. The spiritual foundation of the union of the Russian and Khakass populations was declared to be Orthodoxy "within the framework of the cultural tradition of which the people of this ancient land were introduced to the achievements of European civilization" [300th anniversary..., 2007].

The service was followed by the theatrical opening of the holiday "The Birth of Khakassia", the main theme of which was the theme of friendship between the Khakass and Russian peoples, and the carnival procession "The Path of three hundred years". During the carnival, theatrical sketches on the themes of ancient and modern history of the region, shamanic mysteries were performed on moving platforms of the republic's districts. The mythical image of the Sun Queen - the Queen of Khakassia-has gained popularity at the carnival. Many of the installations used elements of the historical and cultural landscape of the Minusinsk basin - steles and traditional hitching posts.

As part of the celebration of the 300th anniversary of the voluntary entry of Khakassia into the Russian state, the Days of Turkic Writing and Culture, a monument to N. F. Katanov, a well-known orientalist who made a contribution to the development of Russian Turkology, was unveiled.

Developments of the symbolic elite in the festive sphere find a response among the youth of the Republic of Khakassia. According to a survey conducted at the Khakass National Boarding School named after N. F. Katanov, students celebrate general civil (New Year, February 23, March 8, May 9), republican (Tun Payram, Ochy Payram, Chyl Pazy) and Christian (Christmas, Easter, Trinity) holidays. Favorite holidays of the Khakass youth are birthday and New Year. Respondents show good knowledge of national (Tun payram, Chyl pazy, Ochi payram) and tribal (Chir ine kush, Ynyrhas) holidays.

Studies show that the phenomenon of the ethno-national holiday Tun Pairam in the Republic of Khakassia, as in focus, reflects the situation in the region. On the one hand, the republic is characterized by the desire to form a national idea, a new national ideology on the basis of a common culture.-

page 112
On the other hand, it is necessary to preserve the ethno - cultural diversity of the region.

The modern holiday culture of the constituent entities of the Russian Federation is organically integrated into the symbolic space of individual regions. During festive events in the Sayano-Altai republics, a system of ethnic symbols and images formulated in the 1990s is used. Among them: state symbols, the image of the hero-hero, the image of the ancient past, elements of traditional culture and the cultural and historical landscape. The analysis of public holidays once again confirms that in the Republic of Altai, the Republic of Tuva, the Republic of Khakassia at the turn of the XX - XXI centuries. the development of ethno-national ideology has shifted to the cultural sphere.

The symbolic elite of the Altai Republic, the Republic of Tyva and the Republic of Khakassia successfully performs its function of designing and distributing national symbols. The search is based on the archaeological past and traditional culture of the Sayan-Altai Turkic peoples. At the same time, modern holiday culture in a bright, colorful form represents the values of a multi-ethnic community, forms the image of a unique region with a unique culture.

List of literature

Anzhiganova L. V. Sakralnye osnovaniya kul'tury khakasov [Sacred foundations of Khakass culture]. - Access mode: http://www.gov.khakasnet.ru (24.02.2003).

Vozrozhdenie traditsii [Revival of traditions]. - 2002. - N 92/93. - P. 3.

Naadym / / Tuvinskaya pravda. - 2005. - N 95. - P. 3.

Sagitova L. V. Civic and cultural identity in Russian history in the context of democratization multicultural communities // implementation of the national-regional component of historical education in the national republics of the Volga region and the Urals: problems and prospects. - Kazan: [B. I.], 2005, pp. 62-74.

300-letiye soyuza Khakasii i Rossii [300th anniversary of the Union of Khakassia and Russia]. - 2007. - N 13/14 [Electronic resource]. - Access mode: http://www.tserkov.info/numbers/churchsociety/?ID=2231 (23.08.2007).

Tuguzhekova V. N. Sovremennoe sostoyanie khakassskogo etnosa [Current state of the Khakass ethnos]. Novosibirsk: Publishing House of the Siberian Branch of the Russian Academy of Sciences, 1999, issue 3, pp. 94-97.

E. V. Samushkina

Institute of Archeology and Ethnography SB RAS 17 Akademika Lavrentieva Ave., Novosibirsk, 630090

Russia E-mail: khakassie@yahoo.com

* * *

Photo report "Altai-El Oyin-1992" prepared by Zbigniew Kost.

З. Kost was born in 1951 in Gdansk. In 1976, he graduated from the University of Warsaw with a degree in social psychology. In 1983, he entered the Faculty of Photography at the Gerit Rietveld Art Academy (Amsterdam, the Netherlands). For more than 30 years, he has been engaged only in photography. Z. Kost photographed Athos monasteries in Greece, Kurds in Turkey, Jewish districts of Krakow, ancient monuments of Egypt, modern life in Amsterdam and Chicago. His photographic research resulted in reports, albums, and exhibitions. In 1990, in the editorial office of the magazine "Soviet Photo" in Moscow, the first personal exhibition of Z. was held. Costa in Russia. In 2003, his exhibition "Wide View" was successfully held in our country, and in 2006 in the gallery of the Moscow House of Photography - the exhibition "Dark Light". Z. Kost is a member of the Union of Photo Artists of Russia almost from the day of its creation. At the invitation and with the support of the union, he made several trips to Russia. Recognition was given to his photo sessions dedicated to Bashkiria, Altai, Tatarstan, etc.

Zbigniew Coast

Pieter Langendijkstraat 57 - 1

1054 XZ Amsterdam

Netherlands

tel+31(0)20 6126975

z.kosc@chello.nl

http://www.zbigniewkosc.nl

page 113

1. Festival glade of El Oyin in 1992

In a wide clearing near the village of Kyrlyk, Ust-Kansky district, where the first prayers of followers of the White Faith of Altai were held at the beginning of the XX century, the holiday of El Oyin unfolded. In 1992, it was first celebrated as a state holiday of the Altai Republic. A bright, multi-voiced festival filled the space of green mountain valleys, predetermining the development of a new tradition.

2. Festive concert at the opening of El Oyin in 1992.

page 114

3. Young participants of the concert on the opening day of El Oyin in 1992.

The holiday brought together all the best that was created in the Altai land - its ancient traditions and artistic experiments, symbols revived from oblivion and a living culture. Not the struggle, but the interrelation of epochs, peoples and generations became the main theme of the holiday.

4. Competitions in the national Altai wrestling kuresh.

page 115

5. Yak detour by the guests of the festival after the yak race.

The holiday brought back forgotten rituals and values. It gave a new impetus to the development of courage and strength inherent in the art of traditional competitions, which were born among nomads and warriors of the steppe spaces of Eurasia.

6. Horse races.

page 116

7. Member of the delegation of the Ulagan district.

The holiday restored prestige to the national costume. He made the young women open their grandmother's trunks, and the older ones pick up needles and remember the cut of old clothes. The beauty of the Altai Mountains appeared in the image created by the cultures of the Turkic and Slavic peoples of the region.

8. Archery competitions.

page 117

9. Members of the Kosh-Agach district delegation.

The holiday gave a high sense of ethnic symbols to the song lyrics of the Altai peoples, the skill of storytelling and throat singing. But at the same time, within the framework of the holiday, the simplest and most ordinary things became important - the ability to prepare traditional kocho soup, durg sausage, meet a guest with a cup of ayran or kumiss.

10. Preparation of the national dish durgom from the inside of a ram.

page 118

11. Participants of the El Oyin parade in 1992

The El Oyin holiday, which emerged at the end of the XX century, became a dynamic beginning of the modern holiday culture of Altai. He predetermined the vectors of its development, in which the aspiration to the future was combined with close attention to the past.

12. Winner of the El Oyin Horse Race in 1992

page 119

Permanent link to this publication: