The paper considers the degree of preservation of Chuvash-Siberian song tradition, its genre
composition, and local features. The history of folklore records of Chuvash settlers is traced, the
characteristic of collected material is given, and the genre system of song samples recorded
in Siberia is built. From 2002 to 2013, 13 expeditions were accomplished in the different districts
of Novosibirsk, Tyumen, Kemerovo, Omsk and Tomsk regions, Krasnoyarsk and Altai territories.
The significant amount of audio and video records of song sample performances, as well as large
volume of information about the ethnographic context of the existence of Siberian Chuvash
songs, were collected. Despite the inevitable loss process, the Chuvash song folklore has been
preserved on Siberian land during the entire XX century and some compositions exist until
the present time. The best degree of preservation is distinguished for the genres of non-ritual folklore
– lyrical, guest, dance tune, jocular songs, Chuvash humorous rhymes; the number of samples
of these genres by more than two times exceeds the number of songs having the ritual dedication.
The samples of ritual folklore recorded in smaller amounts testify about the carrying
of almost all the main holidays of Chuvash folk calendar in Siberia in the first half of XX century,
and also about the existence of many compositions of the family cycle. Besides that, the Chuvash
variants of Russian songs of the later tradition were recorded. These compositions, adopted from
the Russian folklore tradition, have strongly anchored in the Chuvash song culture. Their texts
and tunes were significantly transformed by the folk performers. To create an objective impression
about the existence of Chuvash folk culture in Siberia in XX century, the samples of Orthodox
Christian chants, which sounded in the folklore context and have been subjected to considerable
folklorization, should also be taken into account. The local specific is being formed in the
Siberian Chuvash song tradition. It does express itself in the performance of the re-settlers songs,
in a wide distribution of the songs with adopted subjects and tunes, singular samples of the bilingual
songs, texts which sound in the Chuvash and Russian languages. Among the perspectives
of further study is the structural and typological analysis of the tunes, and also the search for the
Chuvash songs existing in Siberia, which were originally recorded at the Chuvash metropolitan
territory, in the Volga region. The comparative analysis of texts and tunes of the songs samples
undertaken on their basis will allow us to follow and study as much as possible the transformations that have occurred with the compositions of Chuvash folklore under the conditions of the
Siberian diaspora.
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