https://orcid.org/0000-0002-6351-2818
E-mail: tgvladykina@mail.ru Tel.: +7 (3412) 68-78-44
34, T. Baramzinoy str., Izhevsk, 426067, Udmurt Repablic, Russian Federation
Grand PhD (Philology), professor, leading researcher, Udmurt Federal Research Center, Uralic Branch, Russian Academy of Sciences
GALINA A. GLUKHOVA
https://orcid.org/0000-0001-5885-2693
E-mail: galant@udm.ru Tel.: +7 (3412) 91-61-66
1, Universitetskaya str., Izhevsk, 426034, Udmurt Repablic, Russian Federation
PhD (Philology), associate professor, Udmurt State University
TATIANA I. PANINA
https://orcid.org/0000-0003-0743-1391
E-mail: tipanina@mail.ru Tel.: +7 (3412) 68-78-44
34, T. Baramzinoy str., Izhevsk, 426067, Udmurt Repablic, Russian Federation
PhD (Philology), researcher, Udmurt Federal Research Center, Uralic Branch, Russian Academy of Sciences
The article aims to analyze one of the most specifi c items of the Udmurt traditional culture: a so-called “chuuk” (in Southern dialects) / “tuug” (in Northern dialects) — red thread / yarn; a bunch / bundle of diff erent coloured threads, fringes, ribbons, shreds; towels, bedspreads, and kerchiefs. The multifunctional nature of this specifi c thing is revealed in everyday and ritual contexts. Depending on the situation, “chuuk” is regarded as a label, a protective mascot, a sacrifi ce-gift , or a tangible symbol of a substitute for the human soul. In everyday situations “chuuk” is used in apotropaic magic and folk medicine. For example, red thread / yarn is worn around the ring fi nger to cure stye, it can be also worn on the infant’s right wrist to protect a baby against the evil eye. A bunch of wool or linen threads is attached to knitted and woven things if their pattern is copied by other craft swomen. “Chuuk” functions as an attribute in the Udmurt calendar rites of spring-summer cycle, wedding ceremonies and recruit rites. In calendar rituals “chuuk” is recognized as a kind of sacrifi cial off ering or a gift . Praising the fl ourishing nature alongside the youth and early adulthood, the rites of welcoming spring and summer peak are regularly marked by off ering / presenting diff erent types of cloth as a symbol of human life-way to boys and young men participated in horse race. At diff erent stages of the wedding ceremony the semantics of the “chuuk” depends on its correlation with the participants of the ceremony: in regard to the bride the “chuuk” is recognized as a gift , in regard to the groom’s relatives and friends — as a way to personify a humorous image of strangers. In the recruit rites the “chuuk” is hammered into the joist of the house and serves as a material symbol of a substitute for the human soul, combining the functions of a label, a protective charm and a sacrifi ce.
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