Vattisen Yaly
Vattisen Yaly could be categorised as a particular form of Tengrism, a related revivalist movement of Central Asian traditional religion.
However, Vattisen Yaly differs significantly from other forms of Tengrism in that the Chuvash have been heavily influenced by Finno-Ugric and Slavic cultures as well as those of other Indo-European speaking ethnicities[2] (they were also never fully Islamised, unlike most other Turkic peoples).
Their religion shows many similarities with Finnic and Slavic Paganisms; moreover, the revival of "Vattisen Yaly" in recent decades has occurred following Neopagan patterns.
A lot of publications on religion appeared, and artists and sculptors joined academic scholars in the creation of models for the construction of ritual-ceremonial complexes.
[7] Periodic prayers were introduced in public life by one of the groups, and it gave the religion the name of Sardash, which apparently comes from the Chuvash word sara, meaning "yellow".
For instance, Iosif Dimitriev (Trer), an artist and enthusiastic follower of the religion[3] and member of the "Chuvash National Religion" group, supports a tritheistic view centered on the god Tura, a mother goddess Ama, and a begotten god who is Tura reborn, and an organisation similar to that of the Catholic Church.
The immediate goals of the Turas group are the creation of spiritual revival complexes on the sites of the keremets, and to turn them into cultural monuments and natural preserves.
Kind: Harmful: Idol Yĕrĕkh - a clay doll, according to the traditional beliefs of the Chuvash, this is the deity guardian of the hearth and family, in translation it means "ancestral heritage".
Yĕrĕkh was originally an image of the Turkic Erlik, one of the creators of the earth, many years later, with the advent of Christianity and the adoption of Orthodoxy by the Chuvash, he was renamed Shuitan (Satan).
Following the example of Tĕncheri Tură, his son Yĕrĕkh also began to equip the land, to repeat after father, they were the first to create trees and grasses.
The Almighty Tură created beautiful trees and said: they will ripen various seeds, which will be scattered all over the world with the help of the wind and will sprout where they fall.
Clusters of mountain ash are hung at the entrance to the cattle pen and at the door lintel, or planted at the gate to protect themselves from the evil eye and damage.
According to some beliefs, she is a distant ancestor of the first sacred tree of goodness on Earth, which withered with the advent of evil forces on our planet.
At the end of the rite of public sacrifice Uchuk, boys and teenagers cut rowan rods with which they beat the walls of buildings in order to expel evil spirits from there.
In the rite "Sĕren" for the same purpose, they went around the huts with freshly cut rods of Rowan, whipped households, clothes, buildings, inventory, cattle.
A rowan amulet in the form of a hammer or a trident (Symbols of Tĕncheri Tură) was worn as a talisman against evil spirits (goblin, vulture, etc.)
For the "liberation" of the Moon (lunar eclipse), a split forked branch of Rowan was thrown from the mouth of the spirit of Vubyr to the sky.
Under the ear of the jubilee is the cellar "Tăpsakai" - a symbol of the earth, harvest and fertility, responsible for the growth and maturation of cereals, seeds (vărlăkh) were buried there.
From Ush yupi, the hut was conditionally divided into parts: front (tĕpel-kitchen) and back (alăk kukri), left (male) and right (female) halves.
Ulchebi, Tĕp yuba) was the main one, connecting all three worlds and holding "kăvak huppi" - "blue cover" in the form of a tukhya (dome), its top can be seen every morning, ear vĕşĕ - Venus.
Therefore, in the front corner of the house, a basket of Erekhom (a doll of the spirit of ancestors) was placed, which was supposed to protect the clan, home and family.
The Chuvashs believed that they lived in the center of the world on Mount Aramazi, but because of the great flood they were forced to descend along the rainbow to the earth, here they created their temples in this image and called it Yrsamai - Miracle, Holy Good, Paradise.
In his intentions, he acts as the patron and protector of Ama (Goddess of the Earth), all noble creatures and a person who lives with kind and pure thoughts.
In late autumn, after the end of threshing, the Chuvash peasants carefully sorted and divided the grain: the best - for seeds, the worst - for fodder, and this for flour.
At this festivities, a ladle of beer is sacrificed to the following personalities: Tĕncheri turra, tură amăshĕpe ashshĕne, sĕvere vyrtakan yrra, hĕvel ashshĕpe amăshne, çil ashshĕpe amăshne, pylak parana, pikhampara, hĕrlĕ çyra... Ker Sori (Kĕr sări) - "Autumn beer" is a rite of worship and autumn thanksgiving for the new harvest to the spirits of ancestors.
Navruz coincided with the Muslim holiday, so the Chuvash used to call March "narăs uyăhĕ", but due to some events, the names of the months were changed.
Simek (Şimĕk) - commemoration of all the dead relatives, people take a bath in the morning, dress in clean white clothes and go to the cemetery, where they call the souls of their dead relatives to the family home for a meal, where they put food (cakes, beer) in a vat and they take it out to the "usha yupi" (sometimes tyop yuba) which stands in the corner of the garden, all other treats (leftover food) cannot be removed from the table until the next morning.
According to the beliefs of the Chuvash, during the ceremony, the struggle between Good and Evil takes place in the microcosm, in order to represent the image in the macrocosm.
Symbolizing the image of an ancestor-intermediary between Tură and man, Yuba personified a model of the world (as the sun - a lit candle or a coin or a piece of metal on top).
The anthropomorphic pillar Yuba, which was laid on the bed in the clothes of the deceased, after a home commemoration with a plentiful meal, was taken to the cemetery with dancing, singing and playing musical instruments, while observing all the elements of the funeral rite.
