The article deals with the history of the appearance and features of the existence of one of the elements of the traditional costume of Bukhara Jews - the camisole. Comparison of its variants, known from photographs of the late XIX - early XX centuries and museum monuments (there are no descriptions in the literature), with camisoles of lowland Tajiks and settled Uzbeks (varieties) revealed a number of differences in the cut, the nature of fabrics, the manner of wearing and other details that indicate the identity of the origin of this type of clothing.

Keywords: history of Central Asian costume, Near-Asian traditions in traditional clothing, Bukhara Jews.

Bukharian Jews are an ethnoconfessional group historically formed in Central Asia. They lived in the cities of the central part of the region - Bukhara. Samarkand, Shakhrisabz, Karshi, Kitab, Margilan, etc. - among the lowland Tajiks and settled Uzbeks (Sarts). Sources do not have specific information about the time of the emergence of Jewish communities in the region. Until the sixteenth century, the Jews of Iran, Central Asia, and Afghanistan were virtually a single cultural community. After the formation of the Bukhara Khanate in the early 16th century, it collapsed. The Jews of the Khanate began to form as an independent ethno-confessional group. In the 19th century, the exoethnonym "Bukharian Jews" appeared. In the course of adaptation and as a result of contacts with neighboring peoples, Tajik (the Bukhara-Samarkand dialect) became their native language, and the traditional everyday culture turned out to be almost indistinguishable from the culture of the Central Asian population (Zand, 1989). This is largely why the culture of Bukhara Jews did not attract the attention of travelers and researchers of Central Asia in the 19th and early 20th centuries, whose interests were limited to the problems of the origin and position of Bukhara Jews in the Muslim world. It was believed that the objective world, includingch. clothing of this ethno-confessional group did not have an ethno-cultural identity.

There is practically no information about the clothing of Bukhara Jews in the literature. There are only references to "distinctive signs" in men's clothing, which were supposed to distinguish non-Believers among Muslims (Emelianenko, 2008). In museum collections, the group's clothing is not fully represented; most of them are samples acquired in recent decades, which have long since fallen out of active use; people's memories of their features have been erased [Emelianenko, 2010].

In this regard, the analysis of museum samples, archival and published photographs of the late XIX - early XX centuries, which preserved the appearance of the traditional costume of Bukhara Jews, is of great importance. Comparing them with materials on Tajik-Uzbek clothing allows us to identify the specific features of this costume, supplement and clarify data on the origin, types and nature of its existence. As part of the clothing, a camisole is of particular interest, which is common among Bukhara Jews, Tajiks and Uzbeks. According to some researchers, it was borrowed from the Tatars and appeared in Central Asia not earlier than the end of the XIX century. Considering the appearance of this type of clothing in Central Asia as a late borrowing, the authors usually limit themselves to a formal description of it. [Sukhareva, 1982,

page 95
p. 51; Lobacheva, 1989, p. 7,27; Lyushkevich, 1989, p. 113; Zavyalova, 1996, p. 240; Rassudova, 1978, p. 168]. However, the analysis of a wide range of sources allows us to look at the origin of the camisole differently.

The camisole of the Central Asian peoples (kamzul, kemzal, kemsal, kemzor, kamzan) differs from the traditional tunic-shaped robe in the region, when modeling the mill of which the cloth was bent in half, straight or beveled wedges were inserted into the sides, and the sleeves were sewn along a straight thread. The camisole was a garment with slanted shoulder seams, cut armholes and sleeve heads, a fitted silhouette, a button closure and welt pockets [Lyushkevich, 1978, p. 125, 127-128; Sukhareva, 1982, p. 56; Rassudova, 1989, p.149]. It was made on a lining or with an additional cotton layer and always sewn on a sewing machine.

An intermediate type of upper swing clothing, combining the features of a straight cut and a cut characteristic of camisoles, were dressing gowns with shoulder seams and a slightly rounded armhole of the sleeve. They, like the tunic-like robes, were spacious, without pockets or clasps. Their existence among the nomadic and semi-nomadic peoples of the region can be traced back to the middle of the XIX century. Northern Kyrgyz and Kazakhs referred to such robes with the same words as tunic-shaped robes, and made them from the same fabrics (Antipina, 1962, p. 223-224; Zakharova and Khodzhaeva, 1964, p. 46).

In general, the range of robes of this cut is poorly understood, but it is known that lowland Tajiks and settled Uzbeks had such a type of clothing only at the end of the XIX-beginning of the XX century. It existed mainly among the urban population and had an independent name, in Samarkand, for example, it was called rumcha ("Byzantine") [Sukhareva, 1982, p. 53]. Such dressing gowns were made only from factory fabrics - from calico with a striped or small floral pattern on a dark background, from dark monophonic satin or cloth. This indicates that they were really a new type of clothing at that time.

The local population (especially Tajiks) was biased towards new styles (as well as any innovations). They were often given offensive names or attributed harmful qualities [Yershov and Shirokova, 1969, pp. 6-7]; and even if a new type of clothing was accepted, it was sewn from the same "foreign" - factory-made fabrics.

It is noteworthy that the southern Kyrgyz, like the Samarkandans, called the new cut robes urumchachapan or kaptama-chapan and sewed from colored" Russian " calico of dark tones (Antipina, 1962, p. 223). Among the Kazakhs, the "modernization" of the old robe made of woolen homespun shepken, which occurred at the turn of the XIX-XX centuries, was also expressed in the fact that it was made with a slanted shoulder and from purchased dense fabrics [Zakharova, Khodzhaeva, 1964, p.51]. Thus, changes in the traditional cut and style of clothing were accompanied by a change of material, not only among the settled population of the central regions of Central Asia, which had its own ancient cotton and silk weaving traditions, but also among nomadic peoples who did not see the difference between "their" and "foreign" fabrics and had long used fabrics brought from agricultural lands. oases, China and other countries [Tomina, 1989, p. 246-249].

Samples of transitional outerwear of Bukhara Jews are not recorded in photographic materials, nor are they in museum collections. Known from museum collections, the robes are close in cut to the Samarkand rumcha, but they already have elements that bring them closer to camisoles - a slightly narrowed silhouette in the chest, a one-button closure with a cap loop (smell from left to right) and a welt pocket inside on the lining (FC REM, 12095,5, 6). At the same time, they are sewn from handicraft fabric-semi-silk striped bekasab. In the costume of Tajiks and Uzbeks of the late XIX-early XX centuries, there are no analogues to them, while rumcha-style robes in museum collections (including the clothing of these peoples) are represented by many copies (FC REM, 5642, 17, 27; 7617, 7; 8762, 20596, 20602, 20605, 20610 etc.). It is possible such robes were one of the variants of the camisole and were characteristic of Bukhara Jews. In their costume, as the study shows, the camisole had a greater variety than that of the neighboring population. Thus, a low stand-up collar, called kulf-u-kalid ("lock and key"), was typical for the Uzbek-Tajik camisole (Sukhareva, 1982, p. 4). 57]. It was sewn to the neck in such a way that when smelling, the ends converged in the middle and the button closure with "air" or slotted loops from the top to the waist was located in the center or slightly sideways from it [Lyushkevich, 1978, p. 125; Sukhareva, 1982, p. 56; Rassudova, 1970, p. 26; Yershov,1970, p. 26]. Shirokova, 1969, p. 24].

According to illustrative sources, the camisoles of Bukhara Jews were decorated in a similar way (FC REM, 49, 11, 14, 17, 18, 30; 5378, 1; 1-3) or most often simply covered with a narrow strip of fabric (FC REM, 49, 15, 23-25; fig. 4); sometimes a shawl-shaped collar was sewn to it (FC REM, 49, 14, 21) [Golender, 2004, p. 72, photo 8] (Fig. 5). Clothing of a similar cut with such a collar was known among nomadic and semi-nomadic peoples - a beshmet (beshmant)quilted on cotton wool Kazakhs [Zakharova and Khodzhaeva, 1964, p. 43, 48, 88, Tables 1, 2], chapan for semi-nomadic Uzbeks (FC REM, 5642, 39), summer clothing dzhelek for Kyrgyz [Antipina, 1962, p.229]. A shawl-like collar, for example, in Samarkand, could only be on men's and women's rumcha robes, while the husband-

page 96

Figure 1. Men in doublets with a stand-up collar and a right-hand smell, belted with a scarf and a belt with a buckle; as tunic - shaped outerwear-yakhtak robes (right) and chekman made of dark wool fabric (left). Bukharian Jews. Samarkand. 1900-1902 See the photo BELOW. Dudina. FC REM, 49, 14.

Figure 2. A young man in a camisole with a stand-up collar and a left-hand smell made of factory semi-silk striped satin, worn as an outer garment. Bukharian Jew. Samarkand. 1900-1902 Photo by S. M. Dudin. FC REM, 49, 17.

Fig. 3. A man in a camisole without a collar and with a right-hand smell, sewn from the artisanal bekasab half-silk; over it is a tunic-shaped joma robe. Bukharian Jew. Samarkand. 1900-1902 Photo by S. M. Dudin. FC REM, 49, 18.

Figure 4. A young man in a collarless camisole made of artisanal satin with an abr pattern, wearing a tunic-shaped joma robe over it. Bukharian Jew. Samarkand. 1900-1902 Photo by S. M. Dudin. FC REM, 49, 23.

Figure 5. A man in a camisole with a shawl collar and a right-hand smell made of velvet fabric, worn as an outer garment. Bukharian Jew. Samarkand. 1900-1902 See Dudin's photo. FC REM, 49, 21.

Russian camisoles were always sewn with a stand-up collar (Sukhareva, 1982, pp. 55-56).

The floors of the camisoles of Bukhara Jews, as well as Tajik-Uzbek ones, were symmetrical. But if on the latter the clasp usually had a vertical axial direction, then on the camisoles of Bukhara Jews it could be located either in the center (FC REM, 49,8; 94. 25; 5465, 1) (6), or with a deep smell to the left or right of it (FC REM, 49, 15-18, 21, 23, 24; 94, 25; 5465, 1, 5; see Figures 3 and 4).

Bukharian Jews probably did not attach much importance to the direction of the smell of camisoles: the clothing of the characters in well-known photographs is smelled from left to right, then from right to left (see Fig. 4). If the nomadic peoples of the region (Kazakhs, Kirghizs), according to the ancient Turkic tradition, had a predominantly right-sided smell [Antipina, 1962, p. 223; Zakharova and Khodzhaeva, 1964, p. 40, 53], then among sedentary people it did not always correspond to this custom [Rassudova, 1970, p.25]. However, camisoles in Central Asia were worn only from left to right, not only among the Turkic-speaking peoples, but also among the Tajiks, as evidenced by the descriptions of researchers (Lyushkevich, 1978, p. 125; Rassudova, 1970, p. 23; Zakharova and Khodzhaeva, 1964, p. 44) and materials from museum collections (REM, 58, 27). 4463, 2; 5642, 36, 39; 6141, 63; 8762, 20593 The only exceptions were the camisoles of Bukhara Jews.

page 97

Figure 6. A man in a black satin camisole with a stand-up collar and a right-hand smell, worn as an outer garment. Bukharian Jews. Samarkand. 1900-1902 Photo by S. M. Dudin. FC REM, 49, 8.

The silhouette of the camisoles of Bukhara Jews was distinguished by some features. One can note almost straight camisoles (FC REM, 49,8), slightly fitted and expanded downwards, as in neighboring peoples (FC REM, 5465, 1), narrowed to the waist and strongly flared downwards due to side wedges. For example, students in the 1871 photo of the Turkestan album prepared for the All-Russian Polytechnic Exhibition of 1872 in Moscow (now 1 copy) appear in narrowed doublets. The album is stored in the Photo Collection of the Library of Congress of the United States) [Turkmenistan Album..., LC-DIG-ppmsca-09951-00245]. The same camisoles can be seen on the characters captured in the Jewish quarter of Samarkand in 1907 by the famous photographer S. M. Prokudin-Gorsky [Ibid., LC-DIG-ppmsc-04442].

Fabrics gave the greatest originality to the camisoles of Bukhara Jews. Tajiks and Uzbeks sewed camisoles, as a rule, from factory-made fabrics of dark tones-sateen, more often black, calico with a rare striped or small floral pattern, smooth wool and half-wool fabrics [Lyushkevich, 1989, p. 113]. Camisoles of the nobility were made from handicraft fabrics, which began to be produced in the late XIX-early XX centuries. - semi-silk satin with wide stripes or with abrovom (taj. adb - "cloud") decor, which was created by a special method-sequential reservation of threads and their coloring before weaving; as a result, patterns of blurry outlines appeared on the finished fabric. In international textile practice, this method of ornamentation is called "ikat". Prestigious camisoles were also sewn from chuchuncha (chechuncha), a single-color silk fabric of twill weave, the production of which was mastered by Samarkand and Khojent weavers at the turn of the XIX-XX centuries. It took its name from a similar Chinese fabric, chesucha, but it was already introduced to the range of Central Asian weavers under the influence of factory fabrics from Russia. In Tashkent, for example, Uzbeks sewed fromchuchunchi long camisoles, which young men from well-to-do families (boy bacha) wore, belting silk waist scarves. A white chuchunchoyy camisole was also included in the suit of the groom - it was worn on a shirt, and on top-two dressing gowns made of artisanal striped polushelka and brocade (zar tun) [Biyukanova, 1948, Tables IV, XX]. Among the Tajiks of Khojent, cream-colored chuchuncha was valued, called rangi chirki dandon. It was used for tailoring trousers and camisoles of officials of autochthonous and Russian origin, representatives of the administration (Tursunov, 1974, p. 95); FC REM, 5642, 36).

The camisoles of Bukhara Jews were sewn from almost all types of handicraft and factory-made fabrics common in the region. In the photographs of the turn of the XIX-XX centuries, representatives of this ethno-confessional group are dressed in camisoles made of black and light satin (FC REM, 49, 8, 14, 21; 5378, 1), calico with floral pattern (FC REM, 49, 24), striped teak (FC REM, 49, 15), factory and artisanal satin half-coat (FC REM, 49, 12, 13, 17, 23; 94, 25), white thick silk, possibly chuchunchi, and striped bekasab (FC REM, 49, 18; 5465, 1, 5; [Turkestan Album..., LC-DIG-ppmsca-09951 - 00245, LC-DIG-ppmsc-04442]; see Figures 1-7).

The manner of wearing a camisole was also different. Tajiks and Uzbeks were supposed to wear a traditional-style robe over their camisole (always belted) [Sukhareva, 1982, p. 56; Lyushkevich, 1989, p.113]. Elderly, well-to-do citizens could wear a cotton-padded chapan on their doublet and belt themselves with a handkerchief, and over it-a chakman (dressing gown made of woolen fabric). [Yershov and Shirokova, 1969, p. 24, Table 8]. Judging from the photographs, Bukharian Jews wore a camisole under a light lined robe, a cotton-wool robe, and a chakman (see Figures 1-5), and as an independent type of clothing, with or without a belt 1, 2, 6). Moreover, the manner of wearing a camisole did not depend on age. For example, in one group photo, you can see young and old men in camisoles with ma-

page 98

7. Boys of different ages in camisoles with a stand-up collar made of factory fabrics. Bukharian Jews. Samarkand. 1900-1902 Photo by S. M. Dudin. FCREM 49, 10.

ruffled or leather belts and without them; camisoles are worn under a dark woolen chakman or a bright semi-silk robe.

In the Tajik-Uzbek costume, the camisole did not become an independent type of outerwear [Sukhareva, 1982, p.56; Lyushkevich, 1989, p. 113]; it remained only a prestigious addition to the traditional costume complex. In most areas, its existence was limited to a narrow social environment. In Samarkand, the camisole was worn by respectable merchants and artisans who were not associated with heavy physical labor [Sukhareva, 1979, p.56]. In the cities of the Ferghana Valley and in Tashkent (the main areas of camisole usage), it was initially used as a costume for teachers, merchants, jewelers, silk weavers, tailors [Rassudova, 1989, p. 149], and young people from well-to-do families [Bikzhanova, 1948, Tables IV, XX]. In the Bukhara oasis, where the appearance of the camisole is attributed only to the 1920s, it was common among the intelligentsia, representatives of urban and rural administrations [Lyushkevich, 1989, p. 113].

In the male costume of Bukhara Jews, the camisole was widely used already in the last decades of the XIX century. Most of the well-known photographs taken since the 1880s in Bukhara, Samarkand, Tashkent, and Kokand show both boys, boys, and men in camisoles (FC REM, 49, 7, 8, 12 - 15, 17, 18, 21, 23, 25, 30; 94, 25; 5378, 1; 5465, 1; 8856, 26; ALIYAH. F. 12. Op. 3. D. 14. L. 10, 92, 94, 116, 131). In the photographs taken in 1900-1902 in Samarkand and other cities by S. M. Dudin, a well-known photographer and collector of ethnographic collections in Central Asia, the figure of a Bukhara Jew (FC REM) can be unmistakably identified among the townspeople by the black long doublet., 42, 26, 100; 46, 7; 48, 197,

8. Shopping arcades at the bazaar in Samarkand. In the foreground on the left is a Bukharian Jew in a dark doublet. 1900 - 1902. Photo by S. M. Dudin. FKREM, 48, 204.

page 99
8). Long robes, which, unlike Uzbek ones, were sewn to the waist, defined the appearance of Bukhara Jews as early as the 1920s (Kesler, 1930, p. 73). For the rest of the population, camisoles began to go out of fashion at this time, and from the 1930s to the 1940s, they were preserved only among old people in rural areas and among religious servants in cities [Lyushkevich, 1978, pp. 127-128; Rassudova, 1989, p. 149].

The camisoles of Bukhara Jews differed from those of Uzbeks and Tajiks in style, fabrics, and manner of wearing; they were worn by representatives of different age groups and social strata. These features could not have been formed in a short period of time. In this regard, the version of the origin of the camisole in Central Asia under the influence of the Tatar costume requires clarification.

First of all, let us consider what the Tatar doublet was like in the late XIX-early XX centuries, when, according to the general opinion of researchers, it was borrowed by the Central Asian peoples. In Central Asia, mainly among the urban population, there were indeed quite a few Tatars who migrated from the Urals and the Volga region at different times; nogai mahallehs - Tatar quarters - existed in Bukhara, Samarkand, Tashkent and other cities. Tatars were engaged in trade, came to Bukhara to study in madrasas, and after the annexation of Central Asia to Russia, they worked as translators and employees under the administration [Nalivkin, 1913, p. 25].

Outerwear of a fitted silhouette with a button closure, stand-up collar, cut-out armhole, shoulder seam, welt pockets was typical of the traditional Tatar costume. There are three types of it - camisole, kazakin and beshmet [Suslova and Mukhamedova, 2000, p. 56-60]. In the late 19th and early 20th centuries, the word "camisole"was used among the Tatars, clothing was designated without sleeves or with short (up to the elbow) sleeves of different lengths. Kazakin - long-sex, long-sleeved patterned swing clothing. Beshmet was a variant of kazakin insulated with a cotton or wool layer (Zavyalova, 1996, pp. 58, 61, 123-124; Suslova and Mukhamedova, 2000, pp. 56, 58, 60). The latter under similar names-beshmant, beshpent, meshpet-was known to the northern Kazakhs and northern Kirghiz [Antipina, 1962, p. 229-230; Zakharova and Khodzhaeva, 1964, p. 43]. Thus, borrowing was possible, especially if we take into account that the main trading activity of the Tatars extended to the steppe regions [Nalivkin, 1913, p.25].

Kazakin is similar in style to the camisoles of urban Uzbeks and Tajiks. During this period, it was sewn only from factory-made dark fabrics and on a sewing machine - a feature that distinguished all new types of clothing and in the Uzbek-Tajik suit. But the word "kazakin" was not used in Central Asia, although it is logical to assume that if at the end of the XIX century the local population directly borrowed clothes similar in cut to the Tatar kazakin, then the name was also transferred to it. However, in Central Asia, all types of such clothing were called kamzul (or similar forms), this word was added to denote the design features of the dress or fabric [Zakharova, Khodzhaeva, 1964, p. 43]. A shortened tank top or short-sleeved garment was called kamzulcha, nimcha, sinacha, and zhalatka (Rassudova, 1978, p. 168; Sukhareva, 1982, p.57).

You should pay attention to the method of wrapping the camisole. All types of traditional Tatar open-necked clothing were always wrapped from right to left [Suslova and Mukhamedova, 2000, p.56], but, as mentioned above, Uzbek-Tajik camisoles had a strictly right-sided smell. It is known that even in the early and first half of the 19th century, Tatars sewed their camisoles and kazakins from bright satin, silk, and brocade oriental fabrics, including Bukhara fabrics (Zavyalova, 1996: 58, 98). In earlier times, their camisoles were long-sleeved (Suslova and Mukhamedova, 2000, p. 57). This means that the borrowing either occurred in the rather distant past, when Tatar camisoles were similar in name and shape to Central Asian camisoles of the late XIX century, but this contradicts ethnographic data about the time of their distribution in the region, or it had a reverse vector, and in the Tatar costume this type of clothing appeared under the Central Asian or, maybe wider - under the influence of the Near East.

Researchers have already noted the existence in ancient times on the territory of Central Asia of clothing similar to a camisole. Men's swing-fitting clothing (called kaftan in archaeological literature), extending to the hem due to side wedges or swinging of the sidewalls, blind (i.e. without additional cuts near the gate) and with a clasp at the gate or with lapels, with a smell on the left (in most areas) or on the right side (noted in Bukhara) It was recorded in wall paintings of the VII-VIII centuries on architectural monuments of Tokharistan and Sogd, the main areas of formation of the Tajik and Uzbek ethnic groups [Lobacheva, 1979, p. 21, 22, 25, 32, 33].

Clothing of a similar style, short and long, with a clasp in the center or side (usually on the right, which indicates a smell from left to right), with long and short sleeves and sleeveless is noted on miniatures of Iran, Khorasan and Transoxiana in the XV-XVI centuries. [Gorelik, 1979, pp. 50-52; Pugachenkova, 1956, pp. 92, 93, 96]. But, according to researchers, it was known as early as in Achaemenid Iran, in Central Asia, in the Altai, and in the Scythian-Sarmatian environment of the second half of the first millennium BC (Gorelik, 1972, pp. 46-47). Similar

page 100
the cut and silhouette were preserved in the traditional types of Persian outerwear - Gaba and Serdar-until the XX century. [Bogdanov, 1909, p. 77; Lyushkevich, 1970, p. 307].

According to R. Ya.Rassudova, the word "camisole" that is common in the vocabulary of the population of Central Asia is of Iranian origin (kamzen, kamzeb). The researcher, interpreting it as "insufficient", "sewing with a flaw", believes that this word was applied to clothing with deviations from the usual and" correct "tunic-like cut, while admitting that" camisole " at different times (or simultaneously in different territories) could be called different versions of outerwear [Rassudova, 1978, pp. 168, 170, 173].

An example of the fact that once in Central Asia the details of clothing were cut not only along a straight thread can serve as preserved until the XX century. robes are generally tunic-shaped with a slightly cropped armhole (an oval line was cut under the arms, as in the cut of a kimono). Thanks to this technique, the clothes, while remaining spacious, seemed tailored to the figure and fitting in the chest. Researchers usually associate this cut with the appearance of wide factory fabrics in the region [Lyushkevich, 1978, p. 132; Rassudova, 1978, p. 164-165]. However, it can be traced in the clothing of the characters depicted on the wall paintings of Tokharistan and Sogd of the VII-VIII centuries (Lobacheva, 1979, p. 29).

In the 19th century, such a cut was used for sewing ritual" forty-day " shirts of newborns, as well as robes of people of religious education and spiritual rank, especially those belonging to the Khoja-descendants of the first righteous caliphs [Rassudova, 1989, p.147]. All this points to its archaic nature. In the Tashkent-Ferghana oasis, dressing gowns of this cut were designated by the word "rumi "(Rasudova, 1978, p.165), which was consonant with the Samarkand" rumcha", which also meant dressing gowns with elements of a special, though different, cut-out fabric in the shoulder and armhole area. Thus, it can be assumed that the history of such clothing was no less long in the region than the history of robes with a kimono cut, and the words "rumi" and" rumcha " once had a broader meaning and were used in relation to clothing with individual pattern details and similar to the described silhouette.

Clothing of a complex cut, fitted silhouette, characteristic of the entire region in the late Middle Ages, by the XIX century. for some reason, everywhere was replaced by a loose and straight, tunic-shaped, simpler cut technology [Lobacheva, 1989, p. 25-26]. However, the above-mentioned features of the camisoles of Bukhara Jews allow us to assume the duration and continuity of the existence of clothing of this cut among this ethno-confessional group. Arguments in favor of the antiquity of the cut of the camisole can be called, in particular, the absence in the costume of Bukhara Jews of the late XIX-early XX centuries of half-cut robes and camisoles with a strictly fixed direction of smell, usually characteristic of the first stages of the appearance of a new type of swing clothing, as well as a variety of fabrics (artisanal and factory), they were sewn.

Some details of the cut of the considered camisoles were archaic. Thus, some types of camisoles of Bukhara Jews without a collar and with a dull smell of the floor, as well as with a shawl-shaped collar, find correspondences in the early medieval Central Asian and Iranian costume [Lobacheva, 1989, p.19; Pugachenkova, 1956, p. 91].

Long-term preservation of long-standing cutting techniques was typical for women's clothing. For example, in the 19th century, a Turkmen kuleche was sewn without a collar - a light women's robe, which is considered the most ancient in the history of Central Asian costume [Lobacheva, 1989, p. 19]. Probably, the" feminine "features - a shawl collar made of a different fabric, a significant flaring and" tails " of the hem (Sukhareva, 1982, p. 55; 1979, p. 80) of male camisoles of Bukhara Jews go back to the early forms of costume that did not yet have significant gender and age differences in cut. These features were characteristic of the first camisoles that began to appear among the Tajiks and Uzbeks in the 19th century. They may have been associated with earlier types of clothing and therefore in some places were called kaltacha [Rassudova, 1978, p. 168], as well as old women's robes of complicated cut that existed at the end of the 19th century . already only as a ritual [Lobacheva, 1989, p. 20].

Bukhara Jews also wore camisoles of an archaic style in the first decades of the 20th century. In this context, it is obviously necessary to consider the brief information about their clothing, which T. S. Burnashev gives in his report on a trip to Bukhara in 1794 - 1795: "The Jews wear their national dress, and some wear Bukhara ..." [1818, p.67]. Apparently, by" Bukhara "the author meant a tunic-like wide robe, and by "national" - a camisole, which at that time had not yet become widespread among the neighboring population.

Perhaps for a long time Bukharan Jews were the only ones who retained this ancient type of clothing, before it entered the costume of Uzbeks and Tajiks. Distribution of camisole at the end of the XIX century. among the latter, it should be considered rather another stage of development or revival of patterned clothing in Central Asia, rather than a completely new phenomenon. Displaced (or displaced) by tunic-shaped robes with appropriate names, it "returned" already under European or Tatar influence and in a new quality.

page 101
Thus, a comparative analysis of the camisoles of Bukhara Jews and the Tajik-Uzbek costume of the late XIX-early XX centuries allows us to identify their distinctive features and expand the idea of the place and significance of this type of clothing in the formation of Central Asian costume.

List of literature

Antipina K. I. Features of material culture and applied art of the southern Kyrgyz. Frunze: Publishing House of the Academy of Sciences of the USSR, 1962, 288 p.

Biyukanova M. A. Usto Mumin-Nikolaev. Tashkent national clothing of the late XIX-early XX centuries: album. 32 tables // Scientific funds of the Khamza Institute of Art Studies. Tashkent, 1948. B/n.

Bogdanov L. Persia in geographical, religious, domestic, commercial and administrative terms. - St. Petersburg: I. Boragansky's First Central "Eastern" electro-printing House, 1909. - 146 p.

Burnashev T. Journey along the Siberian line to Bukhara in 1794 and back in 1795. St. Petersburg, 1818, part 2, pp. 37-74.

Golender B. A. Judaika na Turkestanskikh pochtochkakh postcards [Judaica on Turkestan postcards]. Tashkent: Fan Publ., 2004, pp. 64-76.

Gorelik M. V. Near Eastern miniature of the XII-XIII centuries, as an ethnographic source (experience in studying the male costume) / / SE. - 1972. - N 2. - pp. 37-49.

Gorelik M. V. Sredneaziatskiy men's costume on miniatures of the XV-XIX centuries / / Costume of the peoples of Central Asia, Moscow: Nauka, 1979, pp. 49-69.

Emelianenko T. G. "Distinctive signs" in the traditional costume of Bukharian Jews // Housing and clothing as a phenomenon of ethnic culture: materials of the Seventh St. Petersburg ethnographic readings. St. Petersburg, 2008, pp. 300-307.

Emelianenko T. G. Pamyatniki traditsionnoi-bytovoi kul'tury bukharskikh evreev v muzeynykh sobryakh: osobennosti komplektovaniya [Monuments of traditional and everyday culture of Bukharian Jews in museum collections: features of acquisition].

Ershov N. N., Shirokova Z. A. Album of Tajik clothing. - Dushanbe: Academy of Sciences of the Tajik SSR, Institute of History. Ahmad Donish, 1969. - 81 p.

Zavyalova M. K. Tatar costume from the collection of the State Museum of the Republic of Tatarstan. Kazan: Zaman Publ., 1996, 252 p. (in Russian)

Zakharova I. V., Khodzhaeva R. D. Kazakh national clothing. Alma-Ata: Nauka Publ., 1964, 176 p.

Lobacheva N. P. Central Asian costume of the Early Medieval era (according to wall paintings) / / Costume of the peoples of Central Asia. Moscow: Nauka Publ., 1979, pp. 18-48.

Lobacheva N. P. O nekotorykh chertakh regional'noi obshchnosti v traditsionnoi kostyume narodov Srednoi Azii i Kazakhstana [On some features of regional community in the traditional costume of the peoples of Central Asia and Kazakhstan].

Lyushkevich, F. D., Clothing of the inhabitants of Central and Southwestern Iran in the first quarter of the XX century, Sb. MAE. - 1970. - Vol. XXVI. - pp. 283-312.

Lyushkevich, F. D., Clothing of the Tajik population of the Bukhara oasis in the first half of the XX century, Sb. MAE. -1978. - Vol. XXXIV. - pp. 123-144.

Lyushkevich F. D. Clothing of ethnic groups of the population of the Bukhara oasis and adjacent areas. Pervaya polovina XX v. (Opyt sravnitel'noi kharakteristiki) [The first half of the XX century (The experience of comparative characteristics)]. Traditsionnaya odezha narodov Srednoi Azii i Kazakhstana, Moscow: Nauka, 1989, pp. 107-138.

Nalivkin V. P. Natives before and now. Tashkent: A. L. Kirsner, 1913, 144 p. (in Russian)

Pugachenkova G. A. On the history of the costume of Central Asia and Iran of the XV-first half of the XVI century according to miniatures // Tr. Sredneaziat. state university. Tashkent, 1956, vol. LXXXI, book 12, pp. 85-119.

Razudova R. Ya. Materials on the clothing of Tajiks of the upper reaches of Zeravshan (according to the collections of A. L. Troitskaya and G. G. Gulbin 1926-1927) / / Sb. MAE. - 1970. - Vol. XXVI. - pp. 16-51.

Rassudova R. Ya. On the history of clothing of the settled population of the Ferghana, Tashkent and Zeravshan regions / / Collection of MAE. - Vol. XXXIV-1978. - pp. 154-174.

Razudova R. Ya. Sravnitel'naia kharakteristika muzhnego obrydeniya naseleniya Ferghansko-Tashkentskogo regiona (XIX-XX vv.) [Comparative characteristics of men's clothing of the population of the Ferghana - Tashkent region (XIX - XX centuries)]. Traditsionnaya odezha narodov Srednoi Azii i Kazakhstana, Moscow: Nauka, 1989, pp. 139-156.

Suslova S. S., Mukhamedova R. G. Folk costume of the Volga and Ural Tatars (mid-19th-early 20th centuries). Historical and ethnographic Atlas of the Tatar people. Kazan: Fan Publ., 2000, 312 p. (in Russian)

Sukhareva O. A. Opyt analiza pokroev traditsionnoi "tunikoobraznoy" sredneaziatskoi obydy v planke ikh istorii i evolyutsii [The experience of analyzing the cut of traditional "tunic - like" Central Asian clothing in terms of their history and evolution].

Sukhareva O. A. Istoriya sredneaziatskogo kostyuma [History of the Central Asian costume]. Samarkand (the second half of the XIX-beginning of the XX century), Moscow: Nauka Publ., 1982. - 141 p.

Tomina T. N. Tetiki v odezhi kochevykh i polukochevykh narodov Srednoi Azii [Fabrics in the clothing of nomadic and semi-nomadic peoples of Central Asia]. Traditsionnaya odezha narodov Srednoi Azii i Kazakhstana [Traditional clothing of the peoples of Central Asia and Kazakhstan], Moscow: Nauka, 1989, pp. 228-252.

Турсунов Н. Из истории городского ремесла Северного Таджикистана (ткацкие ремесла Ходжента и его пригородов в конце XIX - начале XX в.). - Душанбе: Дониш, 1974. - 195 с.

Turkestan Album (Prints and Photographs Reading Room) // The Tibrary of Congress Researchers: [Электронный ресурс]. - URL: http://www.loc.gov/rr/print/coll/287_turkestan.html#top

Zand M. Bukhara Jews // Encyclopedia Iranica. - N. Y.; L.: CAIS Archaeological & Cultural Daily News of Iran, 1989. -Vol. IV - P. 531 - 533.

Материал поступил в редколлегию 11.01.12 г. в окончательном варианте - 01.03.12 г.

стр. 102

Permanent link to this publication: