What is the nature of the Tatars? The main features of the representatives of this ethnic group. Volga Tatars
Posted Fri, 06/04/2012 - 08:15 by Cap
Tatars (self-name - Tatar Tatar, tatar, plural Tatarlar, tatarlar) is a Turkic people living in the central regions of the European part of Russia, in the Volga region, the Urals, in Siberia, Kazakhstan, Central Asia, Xinjiang, Afghanistan and the Far East.
The number in Russia is 5310.6 thousand people (2010 census) - 3.72% of the population of Russia. They are the second largest people in the Russian Federation after the Russians. They are divided into three main ethno-territorial groups: Volga-Ural, Siberian and Astrakhan Tatars, sometimes Polish-Lithuanian Tatars are also distinguished. Tatars make up more than half of the population of the Republic of Tatarstan (53.15% according to the 2010 census). Tatar language belongs to the Kypchak subgroup Turkic group Altaic family of languages and is divided into three dialects: western (Mishar), middle (Kazan-Tatar) and eastern (Siberian-Tatar). Believing Tatars (with the exception of a small group - the Kryashens, who profess Orthodoxy) are Sunni Muslims.
LIST OF TOURIST OBJECTS, HISTORICAL MONUMENTS AND NOTICEABLE PLACES IN KAZAN AND NEAR THE CITY FOR EXCURSIONS AND VISITS, AS WELL AS ARTICLES ABOUT THE TATARS PEOPLE:
Bulgarian warrior 
Hero of the Soviet Union and Tatar poet - Musa Jalil 
History of the ethnonym
First the ethnonym "Tatars" appeared among the Turkic tribes that roamed in the 6th-9th centuries southeast of Lake Baikal. In the XIII century, with the Mongol-Tatar invasion, the name "Tatars" became known in Europe. In the XIII-XIV centuries, it was extended to some peoples of Eurasia that were part of the Golden Horde.
TUKAY MUSEUM IN THE VILLAGE OF KOSHLAUCH - IN THE HOME OF THE GREAT POET 
Early history
The beginning of the penetration of Turkic-speaking tribes into the Urals and the Volga region dates back to the 3rd-4th centuries AD. e. and is associated with the era of the invasion of Eastern Europe by the Huns and other nomadic tribes. Settling in the Urals and the Volga region, they perceived elements of the culture of the local Finno-Ugric peoples, and partly mixed with them. In the 5th-7th centuries, there was a second wave of advancement of the Turkic-speaking tribes into the forest and forest-steppe regions of Western Siberia, the Urals and the Volga region, associated with the expansion of the Turkic Khaganate. In the 7th-8th centuries, the Bulgar tribes came to the Volga region from the Sea of \u200b\u200bAzov, who conquered the Finno-Ugric-speaking and Turkic-speaking tribes that existed here (including, possibly, the ancestors of the Bashkirs) and in the 9th-10th centuries created the state - Volga-Kama Bulgaria. After the defeat of the Volga Bulgaria in 1236, and a series of uprisings (the uprising of Bayan and Dzhiku, the uprising of Bachman), the Volga Bulgaria was finally captured by the Mongols. The Bulgar population was forced out to the north (modern Tatarstan), replaced and partially assimilated. 
In the XIII-XV centuries, when most of the Turkic-speaking tribes were part of the Golden Horde, there was some transformation of the language and culture of the Bulgars.
Formation
In the 15th-16th centuries, separate groups of Tatars were formed - the Middle Volga and the Urals (Kazan Tatars, Mishars, Kasimov Tatars, as well as a sub-confessional community of Kryashens (baptized Tatars), Astrakhan, Siberian, Crimean and others). The Tatars of the Middle Volga and the Urals, the most numerous and having a more developed economy and culture, by the end of the 19th century had formed into a bourgeois nation. The bulk of the Tatars were engaged in agriculture, in the economy of the Astrakhan Tatars the main role was played by cattle breeding and fishing. A significant part of the Tatars was employed in various handicraft industries. The material culture of the Tatars, which evolved for a long time from elements of the culture of a number of Turkic and local tribes, was also influenced by the cultures of the peoples of Central Asia and other regions, and from the end of the 16th century - by Russian culture.
Gayaz Iskhaki 
Ethnogenesis of the Tatars
There are several theories of the ethnogenesis of the Tatars. AT scientific literature Three of them are described in the most detail:
Bulgaro-Tatar theory
Tatar-Mongolian theory
Turko-Tatar theory.
For a long time, the Bulgaro-Tatar theory was considered the most recognized.
At present, the Turko-Tatar theory is gaining more recognition.
RF PRESIDENT MEDVEDEV AND RT PRESIDENT MINNIKHANOV 
I. SHARIPOVA - REPRESENTED RUSSIA AT MISS WORLD - 2010 
Sub-ethnic groups
Tatars consist of several sub-ethnic groups - the largest of them are:
Kazan Tatars (Tat. Kazanly) are one of the main groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Kazan Khanate. They speak the middle dialect of the Tatar language.
(GENERAL ARTICLE ABOUT KAZAN - HERE).
Mishari Tatars (Tat. Mishar) are one of the main groups of Tatars, whose ethnogenesis took place on the territory of the Middle Volga, the Wild Field and the Urals. They speak Western dialect Tatar language.
Kasimov Tatars (tat. Kachim) is one of the groups of Tatars whose ethnogenesis is inextricably linked with the territory of the Kasimov Khanate. They speak the middle dialect of the Tatar language.
Siberian Tatars (Tat. Seber) are one of the groups of Tatars whose ethnogenesis is inextricably linked with the territory of the Siberian Khanate. They speak the eastern dialect of the Tatar language.
Astrakhan Tatars (tat. Әsterkhan) are an ethno-territorial group of Tatars whose ethnogenesis is inextricably linked with the territory of the Astrakhan Khanate.
Teptyari Tatars (Tat. Tiptar) are an ethnic group of Tatars, known in Bashkortostan.
clothes of Bulgarian girls 
Culture and life
Tatars speak the Tatar language of the Kypchak subgroup of the Turkic group of the Altaic family. The languages (dialects) of the Siberian Tatars show a certain proximity to the language of the Tatars of the Volga and Ural regions. The literary language of the Tatars was formed on the basis of the middle (Kazan-Tatar) dialect. Most ancient writing- Turkic runic. From the 10th century to 1927, there was writing based on Arabic script, from 1928 to 1936, Latin script (yanalif) was used, from 1936 until the present, writing on the Cyrillic graphic basis has been used, although there are already plans to translate the Tatar script into Latin.
The traditional dwelling of the Tatars of the Middle Volga and the Urals was a log house, fenced off from the street by a fence. The outer façade was decorated with multicolored paintings. The Astrakhan Tatars, who retained some of their steppe pastoral traditions, had a yurt as a summer dwelling.
Every nation has its own national holidays. Tatar folk holidays delight people with a sense of gratitude and respect for nature, for the customs of their ancestors, for each other.
Religious Muslim holidays are called by the word gaet (ayet) (Uraza gaet - the holiday of fasting and Korban gaet - the holiday of the sacrifice). And all folk, non-religious holidays in Tatar are called beyrem. Scientists believe that this word means "spring beauty", "spring celebration". 
Religious holidays are called by the word gayot or bayram (Uraza-bairam (Ramadan) - the feast of fasting and Korban-bairam - the feast of the sacrifice). Muslim holidays among the Tatars - Muslims include a collective morning prayer, in which all men and boys participate. Then it is supposed to go to the cemetery and pray near the graves of their loved ones. And the women and the girls helping them at this time prepare treats at home. On holidays (and every religious holiday used to last for several days) with congratulations they went around the houses of relatives and neighbors. It was especially important to visit the parental home. On the days of Korban Bayram - the holiday of the victim, they tried to treat them with meat as much as possible more people, the tables remained covered for two or three days in a row, and everyone entering the house, no matter who he was, had the right to help himself.
Tatar holidays 
Boz carau
According to the old pre old tradition Tatar villages were located on the banks of rivers. Therefore, the first beirem - "spring celebration" for the Tatars is associated with ice drift. This holiday is called boz karau, boz bagu - "to watch the ice", boz ozatma - seeing off the ice, zin kitu - ice drift.
All residents, from old people to children, came out to watch the ice drift on the river bank. The youth walked dressed up, with harmonists. Straw was laid out and lit on floating ice floes. In the blue spring twilight, these floating torches could be seen far away, and songs rushed after them.
Younger Yau
Once in early spring, the children went home to collect cereals, butter, eggs. With their calls, they expressed good wishes to the owners and ... demanded refreshments!
With the help of one or two elderly women, children cooked porridge in a huge cauldron from the food collected on the street or indoors. Everyone brought a plate and a spoon with them. And after such a feast, the children played, doused themselves with water.
Kyzyl yomorka
After a while, the day of collecting colored eggs came. The villagers were warned about such a day in advance, and the housewives dyed eggs in the evening - most often in a decoction of onion peel. The eggs turned out to be multi-colored - from golden yellow to dark brown, and in a decoction of birch leaves - various shades Green colour. In addition, special dough balls were baked in each house - small buns, pretzels, and they also bought sweets.
Children especially looked forward to this day. Mothers sewed bags for them from towels to collect eggs. Some guys went to bed dressed and shod, so as not to waste time getting ready in the morning, they put a log under the pillow so as not to oversleep. Early in the morning, boys and girls began to walk around the houses. The one who came in first brought the chips and scattered them on the floor - so that "the yard was not empty", that is, so that there were a lot of living creatures on it.
The comic wishes of children to the owners are expressed in ancient times - as in the days of great-grandparents. For example, something like this: “Kyt-kytyyk, kyt-kytyyk, are grandparents at home? Will they give you an egg? Let you have many chickens, let the roosters trample them. If you don’t give me an egg, there is a lake in front of your house, you will drown there!” The collection of eggs lasted two or three hours, it was a lot of fun. And then the children gathered in one place on the street and played different games with collected eggs.
But the spring holiday of the Tatars Sabantuy is becoming widespread and beloved again. This is a very beautiful, kind and wise holiday. It includes various rituals and games.
Literally, "Sabantuy" means "Plow Holiday" (saban - plow and tui - holiday). Previously, it was celebrated before the start of spring field work, in April, now Sabantuy is held in June - after sowing. 
In the old days, preparations for Sabantuy took a long time and carefully - the girls weaved, sewed, embroidered scarves, towels, shirts with a national pattern; everyone wanted her creation to become a reward for the strongest dzhigit - the winner in the national wrestling or in the races. And young people went from house to house and collected gifts, sang songs, joked. Gifts were tied to a long pole, sometimes jigits tied themselves with collected towels and did not take them off until the end of the ceremony.
For the time of Sabantuy, a council of respected aksakals was elected - all power in the village passed to them, they appointed a jury to reward the winners, and kept order during the competitions.
Socio-political movements of the 1980s-1990s
At the end of the 80s of the XX century, there was a period of activation of socio-political movements in Tatarstan. We can note the creation of the All-Tatar Public Center (VTOC), the first president M. Mulyukov, the branch of the Ittifak party, the first non-communist party in Tatarstan, headed by F. Bayramova.
V.V. PUTIN ALSO STATES THAT THERE WERE TATARS IN HIS FAMILY!!! 
SOURCE OF INFORMATION AND PHOTO:
http://www.photosight.ru/photos/
http://www.ethnomuseum.ru/glossary/
http://www.liveinternet.ru/
http://i48.servimg.com/
Wikipedia.
Zakiev M.Z. Part two, first chapter. The history of the study of the ethnogenesis of the Tatars // Origin of the Turks and Tatars. — M.: Insan, 2002.
Tatar Encyclopedia
R. K. Urazmanova. Rites and holidays of the Tatars of the Volga region and the Urals. Historical and ethnographic atlas of the Tatar people. Kazan, Press House 2001
Trofimova T. A. Ethnogenesis of the Volga Tatars in the light of anthropological data. — M., L.: Publishing House of the Academy of Sciences of the USSR, 1949, p.145.
Tatars (Series "Peoples and Cultures" RAS). M.: Nauka, 2001. - P.36.
http://firo04.firo.ru/
http://img-fotki.yandex.ru/
http://www.ljplus.ru/img4/s/a/safiullin/
http://volga.lentaregion.ru/wp-content/
- 230924 views
Students: Polina Bolshakova, Olga Zhuk, Elena Manyshkina
The work was done for participation in the KTD. It contains material about the resettlement of Tatars in the Samara region, about the life and traditions of the people.
Download:
Preview:
Tatars of the Volga region.
The second largest people in the region are Tatars (127,931 people (3.949% of the population). Tatar rural settlements are located broad band in the north, north - east and east of the region, on the border with the Republic of Tatarstan, Ulyanovsk and Orenburg regions in Kamyshlinsky, Pokhvistnevsky, Elkhovsky, Krasnoyarsk, Shentalinsky, Koshkinsky, Chelnovershinsky district and in the city of Samara. The first Tatar settlements in the Samara Trans-Volga region appeared in the 16th century. Tatars are divided into four ethno-territorial groups: Volga-Ural, Siberian, Astrakhan and Crimean. Each ethnoterritorial group of Tatars has its own linguistic and cultural features. Tatars belong to ethnic groups professing Islam (the exception is the Kryashens - baptized Tatars). On the territory of the Samara region there are many mosques located in the Tatar settlements.
The traditional economic activity of the Samara Tatars wasarable farming combined with animal husbandry. Along with agriculture, handicrafts were developed:jewelry, leather, felt.
dwelling earlier it was mainly built of wood, today brick is often used in construction. Inside the dwelling there were built-in benches, shelves, chairs. Wide bunks at the front wall were in the past universal furniture - they were used as beds and seats. Bedding was stored in cupboards or chests.
And today the interior decoration of the Tatar house has retained many ethnic features. The bright coloring of the cladding, the openwork carving of window trims, colored fabrics of different tones - all this creates a unique look of the Tatar dwelling. The walls are often decorated with embroidered tablecloths, prayer rugs, homespun towels, and a colorfully designed verse from the Koran is hung under glass on the front wall.
Traditional costume complex(male and female) consisted of a shirt, trousers with a wide step, fitted velvet camisole, bishmet. The women's shirt was decorated with frills, the chest part was arcuate appliqué or a special bib - izu. Over the camisole, men put on a spacious robe with a shawl collar, and in winter fur coats and sheepskin coats. The men's headdress is an embroidered skullcap with a flat top, over which they wore a fur or quilted hat in cold weather. Women's headdresses were distinguished by their originality different groups Tatars. A small cap kalfak, embroidered with pearls and gold-embroidered smoothness, became widespread among many groups of Tatars; there were also towel-shaped tastars, among the Kazan Tatars - erpek bedspreads embroidered with tambura. The girl's headdress takya was a cap with a semi-rigid band and a soft flat top. It was sewn from blue, green, burgundy velvet and decorated with embroidery, beads, and coins.
Since the economy of the Tatars combined both agricultural and livestock traditions,National cuisineIt is represented by various dishes made from flour, milk and meat. Bread and cakes were baked from flour, pies and pies were made from yeast, unleavened and rich dough (belash, echpochmak) stuffed with potatoes, meat, carrots, beets, etc. Lamb, beef and poultry were used to prepare soups, broths and second courses; horsemeat was salted and processed into sausage. Tatars' favorite drink is tea, which is drunk hot, seasoned with milk or sour cream. Favorite sweet baked dishes -chak - chak , chelbaek, etc.
To the greatest extent, the Tatar culture is represented by the plow festival in honor of the end of the sowing of spring crops - Sabantuy who did not have an accurate calendar date, but was celebrated depending on the readiness of the land for sowing. Now Sabantuy is usually celebrated in June in Samara, Tolyatti and in some other settlements of the region. Sports competitions are organized during the holiday: keresh - sash wrestling, short distance running, etc. Both pop and amateur Tatar groups perform, national music sounds and traditional and modern dances. Participants of the events wear traditionally stylized clothes, and thanks to the fair, spectators have the opportunity to taste national cuisine.
Among the Tatar settlements, we note Old Ermakovo in the Kamyshlinsky district and Alkino in the Pokhvistnevsky district - decorative folk art, features of the spiritual culture and life of the Tatar population of the region are vividly represented in these settlements.
Hospitality customs of the Tatars
The custom of meeting and receiving guests is characteristic of people of any nationality. There are legends about the hospitality of the Tatar people.
The Tatar family sees a good omen in the very arrival of a guest in the house, he is an honorary, respected, dear person. Tatars have long been very attentive, caring and polite towards guests. They try to set the table with taste, plentifully treat with various dishes.
“If there is no treat, caress the guest with a word” and “If they treat you, drink even water,” Tatar folk proverbs teach.
Hospitality of the Tatars According to the ancient Tatar custom, a festive tablecloth was laid out in honor of the guest and the best sweet treats were put on the table. chak-chak, sherbet, linden honey, and, of course, fragrant tea.
“An inhospitable person is inferior” was considered by Muslims.
It was customary not only to treat guests, but also to give gifts. As usual, the guest responded in kind.
Ancient Tatar dishes
Tatars have long lived in different regions with different natural conditions. Therefore, the food of the Siberian, Astrakhan, Kazan, Crimean and other Tatars has its own characteristics. For example, one traveler almost 400 years ago wrote that Astrakhan Tatars eat vobla “instead of bread”, cook pilaf from sturgeon fish, eat a lot of vegetables, love watermelons. For the Siberian Tatars, hunting for taiga animals was of great importance. The Volga Tatars extracted a lot of honey from wild bees and made a lot of products from cow's milk - they even have a proverb: "He who has a cow has a treat."
And yet, all Tatars have common national dishes, common culinary traditions. Therefore, looking at festive table, you can immediately say: this is a Tatar table!
Since ancient times and until now, the Tatars consider bread as a sacred food. In the old days, they most often ate rye bread - ikmyok (only the rich ate wheat, and even then not always). There was even a custom of taking an oath with bread - ipider. Children from an early age were taught to pick up every crumb. During the meal, the eldest member of the family cut the bread.
Especially famous Tatar dishes with meat:
Bishbarmak - boiled meat, cut into small flat pieces, which are lightly stewed in oil with onions, carrots and peppers. Coarsely chopped noodles serve as a side dish for meat. Previously, bishbarmak was eaten with hands, which is why it got its second name - kullama from kul - hand.
Dried horse meat and goose meat, horse meat sausage - kazylyk.
Pelmeni-it pilmene from young lamb or foal; they are eaten with broth.
Peremyachi-pyoryomoch - very juicy round pies baked in the oven with finely chopped meat; ochpochmak-їchpochmak - triangles stuffed with fatty lamb, onion and potato pieces.
Bialish-belesh - a tall pie with a large bottom and small top crust.
Ubadiya-gubadiya - a round pie with a "multi-story" filling: minced meat, rice, chopped hard-boiled eggs, raisins. Such a pie is one of the obligatory treats at the celebrations.
Chakchak (chekchek): a meal that you can create yourself
Of course, it is better if adults help you. However, it all depends on whether you have experience in cooking.
So, we take five eggs, a quarter glass of milk, a little sugar, salt, soda, flour. We make soft dough, and from it small and necessarily identical balls - like pine nuts. Here, please show patience and diligence! And then pour a little vegetable oil into the pan and fry the "nuts".
Now add sugar to honey (in proportion to one kilogram of honey 200 grams of sugar) and boil it. You will get a very sticky mass. Mix it with nuts. Finally, from this "building material" we construct a truncated pyramid. Everything! The miracle is done. You yourself, of course, cannot stand it and lick your fingers, because they are sticky and sweet, sweet. But everyone who you treat with cut pieces of chakchak will also lick their fingers - such a delicious meal!
What do Tatars drink
The most popular Tatar drink is tea: Indian and Ceylon tea - merchants from ancient times brought it from the East. In addition to sugar, milk or melted cream or butter are added to hot and strong tea. And the Astrakhan Tatars love brick loose-leaf tea. It is poured into the water boiled in the boiler, milk is poured in and boiled for 5-10 minutes. Drink it hot, adding salt, oil and sometimes ground black pepper. Often such tea is drunk with peremyachami.
Except ayran (diluted cold water katyka) Tatars, according to an old custom, drink sherbet - water sweetened with honey. Previously, on holidays they drank buza - a sweetish intoxicating drink. Slightly intoxicating sour koumiss - it is made from mare's milk, yoche ball and kerchemyo - honey drinks. Drunkenness was despised by the Tatars for centuries.
What is impossible
In addition to alcohol, the Tatar folk tradition forbade eating burbot, because this fish was considered similar to a snake. It was impossible to eat crayfish, the meat of predatory animals. Swans and doves were considered sacred and were not eaten either. They did not pick or eat mushrooms. Muslims should not eat pork: the Koran forbids.
How rich...
Like all peoples in the world, the Tatars lived and live differently: some are rich, others are poor. They also ate and eat differently: one is a “supermarket”, and the other is what they have grown in their garden.
Here is one family's menu:
In the morning - tea with Perm.
For lunch - dumplings with katyk.
For the second dinner - bialish with tea.
For an afternoon snack - tea with apricots or chakchak.
For dinner - fried kaz (goose) or boiled meat and tea.
And in another family, the food is like this:
In the morning - talkan (porridge made from flour on water) and it's good if katyk or tea.
For lunch - salma (soup with pieces of dough), and in summer - buckwheat porridge and katyk.
In the evening - again a mash of flour and tea.
But both poor and rich Tatars are always hospitable. True, the Tatar proverb says: "When a guest comes - the meat is fried, there is no meat - he throws himself into the heat." And yet, a guest never leaves a Tatar house without a treat - at least a cup of tea with homemade marshmallow.
Ancient Instructions
O my son, if you want to be honored, be hospitable, friendly, generous. Your goodness will not decrease from this, and perhaps it will become more.
Tatar tea drinking is more than a tradition
“The tea table is the soul of the family,” say the Tatars, thus emphasizing not only their love for tea as a drink, but also its importance in the drinking ritual. This is a characteristic feature of Tatar cuisine. The ritual of tea-drinking - “whose echa” - has entered Tatar life so much that it is impossible to imagine a single holiday without it: weddings, matchmaking, Sabantuy, the birth of a child ... Tea is drunk strong, hot, often diluted with milk or cream. At dinner parties, dried apricots, dried apricots, raisins, slices of fresh apples are added to tea at the request of guests. In essence, not a single feast can do without tea, and any - with invited or uninvited guests.
For some groups of Tatars, the ritual of treating guests begins with tea with numerous baked goods, and only then the first and second courses are served. For others, on the contrary, the tea table completes the treat. And this order is a stable ethnic tradition, although the set of dishes is largely the same.
They like to drink tea from small cups-bowls so that they do not cool down. And if during interesting conversation the guest started talking to the owner of the house, the hostess always gave him a new bowl with freshly brewed tea.
Mandatory items for serving the tea table, in addition to cups, are individual plates, sugar bowls, milk jugs, teaspoons. A polished samovar with a teapot on the burner to a shine should set the tone for a pleasant conversation, create a mood, decorate the table on holidays and on weekdays.
Back in the days of Volga Bulgaria and the Golden Horde, the culture of feasting, preparing drinks from various herbs was typical for these places. In the course were bowls, bowls, jugs made of a special composition "kashin", covered with glaze with painting. The new drink - tea - organically fit into the life of the local population.
In the 19th century, tea drinking entered every home in multinational Kazan. K. Fuchs, the first researcher of the life of the Kazan Tatars, wrote: “... a set table with porcelain cups and a samovar near the stove were typical in the house of a Tatar tradesman of those years.
Brewing Tatar tea
Pour and boil 3 liters of water into a small saucepan. After boiling water, add the tea leaves, boil for five minutes and then enrich the tea with oxygen (we scoop it up with a ladle and pour the tea leaves back into the pan in a small stream - and as Minem Apa advised, 100 times). Then add about 1 liter of milk. You can add butter. We insist about 5-7 minutes. Pour tea into bowls. A bowl is a mandatory attribute of every tea party.
Bagels and dishes of the Tatar national cuisine are well suited for tea: kystyby, pәrәmәch, өchpochmak.
Hospitality
We love home
Where they love us.
Let it be cheese, let it be stuffy.
But if only a warm welcome
Blossomed in the window of the master's eyes.
And on any tricky map
We will find this strange house -
Where is the long tea
Where is the timid apron
Where is it - in December and in March -
Meet
Sunny face!
Joseph Utkin
The customs of hospitality are passed down from generation to generation. They have become so firmly established in our lives that in the minds of different peoples they are perceived as something due, as an integral part of culture. Times are difficult now, and anyway - go to visit each other, be open, friendly, friendly. After all, the main thing at a party is not a feast, but the joy of communicating with dear people, on whom, as you know, the world is kept.
The population of the Volga Federal District is over 32 million people, of which more than 20 million, or 67%, are Russians.
The relevance of the topic of the course work lies in the fact that the ethno-demographic feature of the district is that in the Russian Federation it is one of the most populous (ranks second after the Central District, in which 38 million people), and at the same time it is the lowest in Russia Russian share. In the North Caucasus, which forms the basis of the Southern District, this share is the same or slightly higher, which is explained by the "transfer" to this district of two Volga regions - Volgograd and Astrakhan regions, predominantly Russian in composition.
The total Russian population of the Okrug grew at a slow pace throughout the 1990s. due to the excess of migration inflow from neighboring countries, primarily from Kazakhstan, over the natural decline, and then was replaced by zero growth.
More than 13% of the population of the district are Tatars, numbering more than 4 million people. The Volga District is home to the largest number of Tatars in the Russian Federation.
Russians and Tatars together are 80% of the total population of the Volga region. The remaining 20% include representatives of almost all ethnic groups living in Russia. Among ethnic groups, however, there are only 9, which, together with Russians and Tatars, make up 97-98% of the population in the district.
There are about 6 million Tatars in Russia. Abroad, 1 million Tatars live in states that were previously part of the USSR (especially many in Uzbekistan and Kazakhstan). The ethnonym "Tatars" unites large and small ethnic communities.
Among them, the most numerous are the Kazan Tatars. It is impossible to determine the exact number of Kazan Tatars using the population census data, since all groups, except for the Crimean Tatars, were designated by the same name until the 1994 microcensus. It can be assumed that out of 5.8 million Tatars in the Russian Federation, at least 4.3 million people are Kazan Tatars. The question of the relationship between the ethnonym "Tatars" and the term " Tatar people is to a certain extent politicized. Some scientists insist that the ethnonym "Tatars" denotes all groups of Tatars as an expression of a single, consolidated Tatar people (Tatar nation). On this basis, even a special term arose in relation to groups of Tatars living outside the Republic of Tatarstan - "internal Russian Tatar diaspora".
The purpose of this course work is to consider the features of the settlement and residence of the Tatars in the Volga region.
To achieve the goal of the course work, consider the following tasks:
In the Volga District, the number of Tatars in the 2000s. slowly increased, primarily due to natural growth (average 0.8% per year).
Most of the Tatars settled in the Middle Volga region, primarily in the Republic of Tatarstan. Over a third of all Tatars are concentrated there - about 2 million people. The densely populated Tatar area stretches to the neighboring Republic of Bashkortostan (where the Tatars outnumber the Bashkirs) and further to the Chelyabinsk region. Large groups settled in the Lower Volga region (Astrakhan Tatars), as well as in the Nizhny Novgorod region, Moscow and the Moscow region. The range of the Tatars extends into Siberia.
According to population censuses, 32% of the Tatar population of Russia live in the Republic of Tatarstan. If we take only Kazan Tatars, then this share will be much higher: most likely it is 60%. In the republic itself, Tatars make up about 50% of all residents.
The basis of the literary Tatar language is the language of the Kazan Tatars, while regional dialects and dialects are preserved at the everyday level. There are three main dialects - Western, or Mishar; medium, or Kazan; Eastern, or Siberian.
Kazan Tatars and Mishars (or Mishars), as well as a small group of Kryashens, are settled in the Volga-Ural region. These groups are divided into smaller territorial communities.
The Mishars, the second major division of the Volga-Ural Tatars, differ somewhat from the Kazan Tatars in terms of language and culture (it is believed, for example, that the Mishars, in their traditions and household features have similarities with the neighboring Mordovians). Their range, coinciding with the range of the Kazan Tatars, is shifted to the southwest and south. Feature Mishars - erased differences between territorial groups.
Kryashen Tatars (or baptized Tatars) stand out among the Volga-Ural Tatars on the basis of confessional affiliation. They were converted to Orthodoxy and their cultural and economic features are connected with this (for example, unlike other Tatars, the Kryashens have long been engaged in pig breeding). The Kryashen Tatars are believed to be a group of Kazan Tatars who were baptized after the Russian state conquered the Kazan Khanate. This group is numerically small and concentrated mainly in Tatarstan. Experts distinguish the following groups of Kryashens: Molkeevskaya (on the border with Chuvashia), Predkama (Laishevsky, Pestrechensky districts), Yelabuga, Chistopolskaya.
A small group (about 10-15 thousand people) of Orthodox Tatars, who call themselves "Nagaybaks", live in the Orenburg and Chelyabinsk regions. It is believed that the Nagaybaks are the descendants of either baptized Nogais or baptized Kazan Tatars.
Neither among researchers, nor among the population itself, there is a consensus on whether all groups of Tatars bearing this name form a single people. We can only say that the greatest consolidation is characteristic of the Volga-Ural, or Volga, Tatars, the vast majority of whom are Kazan Tatars. In addition to them, it is customary to include groups of Kasimov Tatars living in the Ryazan region, the Mishars of the Nizhny Novgorod region, and also the Kryashens into the composition of the Volga Tatars (although there are different opinions about the Kryashens).
The Republic of Tatarstan has one of the highest percentages of local natives in Russia in countryside(72%), while migrants dominate in cities (55%). Since 1991, the cities have been experiencing a powerful migration influx of the rural Tatar population. Even 20-30 years ago, the Volga Tatars had a high level of natural increase, which remains positive even now; however, it is not large enough to create demographic overloads. Tatars are in one of the first places (after Russians, Ukrainians, Belarusians) in terms of the share of the urban population. Although among the Tatars there is a significant number of interethnic marriages (about 25%), this does not lead to widespread assimilation. Inter-ethnic marriages are concluded mainly by Tatars living dispersedly, while in Tatarstan and in regions where Tatars are densely populated, especially in rural areas, a high level of intra-ethnic marriage remains.
When writing this term paper, the works of such authors as Vedernikova T.I., Kirsanov R., Makhmudov F., Shakirov R. and others were used.
The structure of the course work: the work consists of an introduction, five chapters, a conclusion, a list of references.
The anthropology of the Volga and Ural Tatars provides interesting material for judgments about the origin of this people. Anthropological data show that all the studied groups of Tatars (Kazan, Mishars, Kryashens) are quite close to each other and have a set of inherent features. According to a number of signs - in terms of pronounced Caucasoidity, in terms of the presence of sublaponoidness, the Tatars are closer to the peoples of the Volga and Ural regions than to other Turkic peoples.
The Siberian Tatars, who have a pronounced sublaponoid (Uralian) character with a certain admixture of the South Siberian Mongoloid type, as well as the Astrakhan Tatars - Karagash, Dagestan Nogai, Khorezm Karakalpaks, Crimean Tatars, whose origin is generally associated with the population of the Golden Horde, are distinguished by their greater Mongoloid from the Tatars of the Volga and Ural regions.
According to the external physical type, the Tatars of the Volga and Ural regions show a long-standing miscegenation of Caucasoid and Mongoloid features. The last signs of the Tatars are much weaker than those of many other Turkic peoples: Kazakhs, Karagash, Nogai, etc. Here are some examples. For Mongoloids, one of the characteristic features is the peculiar structure of the upper eyelid, the so-called. epicanthus. Among the Turks, the highest percentage of epicanthus (60-65%) is in the Yakuts, Kirghiz, Altaians, and Tomsk Tatars. Among the Tatars of the Volga and Ural regions, this feature is weakly expressed (from 0% for the Kryashens and Mishars of the Chistopol region to 4% for the Ar and 7% for the Kasimov Tatars). Other groups of Tatars, not related by their origin to the Volga region, have a significantly higher percentage of epicanthus: 12% - Crimean Tatars, 13% - Astrakhan Karagash, 20-28% - Nogai, 38% - Tobolsk Tatars.
The development of the beard is also one of the important features that distinguish the Caucasoid and Mongoloid populations. The Tatars of the Middle Volga region have a beard growth below the average level, but still more than that of the Nogais, Karagash, Kazakhs, and even the Mari and Chuvash. Considering that the weak growth of the beard is characteristic of the Mongoloids, including the sublaponoids of Eurasia, and also the fact that the Tatars, located in the north, have a much greater growth of hairline than the more southern Kazakhs, Kirghiz, it can be assumed that this was manifested the influence of the so-called Pontic groups of the population, which have a fairly intensive growth of the beard. By the growth of the beard, the Tatars are approaching the Uzbeks, Uighurs and Turkmens. Its greatest growth is noted among the Mishar and Kryashens, the smallest among the Tatars of Zakazan.
The Tatars mainly have dark hair pigmentation, especially among the Tatars of Zakazany and the Narovchat Mishars. Along with this, up to 5-10%, lighter shades of hair are also found, especially among the Chistopol and Kasimov Tatars and almost all groups of Mishars. In this regard, the Tatars of the Volga region gravitate towards the local peoples of the Volga region - the Mari, Mordovians, Chuvash, as well as the Karachays and the northeastern Bulgarians of the Danube region.
In general, the Tatars of the Middle Volga and the Urals are mainly Caucasoid in appearance with a certain inclusion of Mongoloid features, and with signs of long-standing miscegenation or mixing. The following anthropological types are distinguished: Pontic; light Caucasian; sublapanoid; Mongoloid.
The Pontic type is characterized by a relatively long head, dark or mixed pigmentation of the hair and eyes, high nose bridge, convex nasal bridge with a lowered tip and base of the nose, and significant beard growth. Growth is average with an upward trend. On average, this type is represented by more than a third of the Tatars - 28% among the Kryashens of the Chistopol region to 61% among the mishars of the Narovchatov and Chistopol regions. Among the Tatars of the Order and the Chistopol region, it ranges from 40-45%. This type is not known among the Siberian Tatars. In the paleoanthropological material, it is well expressed among the pre-Mongolian Bulgars, in modern - among the Karachays, Western Circassians and in eastern Bulgaria among the local Bulgarian population, as well as among the Hungarians. Historically, it should be linked with the main population of the Volga Bulgaria.
Light Caucasoid type with an oval head shape, with light pigmentation of hair and eyes, with medium or high nose bridge, with a straight nasal bridge, a moderately developed beard. Growth is average. On average, 17.5% of all studied Tatars are represented, from 16-17% among the Tatars of the Yelabuga and Chistopol regions to 52% of the Kryashens of the Yelabuga region. It has a number of features (morphology of the nose, absolute dimensions of the face, pigmentation) approaching the Pontic type. It is possible that this type penetrated the Volga region along with the so-called. saklabs (fair-haired according to Sh. Marjani), about which Arab sources of the 8th - 9th centuries wrote, placing them in the Lower, and later (Ibn Fadlan) and in the Middle Volga region. But we should not forget that among the Kipchak-Polovtsy there were also light-pigmented Caucasoids; light, red. It is possible that this type, so characteristic of northern Finns and Russians, could penetrate to the ancestors of the Tatars from there as well.
The sublapanoid (Ural or Volga-Kama) type is also characterized by an oval head shape and has mixed hair and eye pigmentation, a wide nose with a low nose bridge, a poorly developed beard and a low, medium-wide face. In some features (significantly developed fold of the eyelids, occasionally occurring epicanthus, weak growth of the beard, some flattening of the face), this type is close to the Mongoloid, but has strongly smoothed signs of the latter. Anthropologists consider this type as formed in antiquity on the territory of Eastern Europe from a mixture of Euro-Asian Mongoloids and the local Caucasoid population. Among the Tatars of the Volga and Ural regions, it is represented by 24.5%, the least among the Mishars (8-10%) and more among the Kryashens (35-40%). It is most characteristic of the local Finno-Ugric peoples of the Volga-Kama region - Mari, Udmurts, Komi, partly Mordovians and Chuvashs. Obviously, it penetrated to the Tatars as a result of the Turkization of the Finno-Ugric peoples back in the pre-Bulgarian and Bulgar times, because in the Bulgar materials of the pre-Mongolian time, sublapanoid types are already found.
The Mongoloid type, characteristic of the Tatars of the Golden Horde and preserved among their descendants - the Nogais, Astrakhan Karagash, as well as among the Eastern Bashkirs, partially Kazakhs, Kirghiz, etc., is not found in its pure form among the Tatars of the Middle Volga and Ural regions. In a state mixed with Caucasoid components (Pontic type), it is found on average in 14.5% (from 7-8% among the Kryashens to 21% among the Tatars of the Order). This type, which includes signs of both South Siberian and Central Asian Mongoloids, begins to be noted in the anthropological materials of the Volga and Ural regions from the Hunno-Turkic time, i.e. from the middle of the 1st millennium AD, it is also known in the early Bulgarian Bolshe-Tarkhan burial ground. Therefore, its inclusion in the anthropological composition of the Volga and Ural Tatars cannot be linked only with the time of the Mongol invasion and the Golden Horde, although at that time it intensified.
Anthropological materials show that the physical type of the Tatar people was formed in difficult conditions of miscegenation of the mainly Caucasoid population with the Mongoloid components of the ancient pores. In terms of the relative degree of expression of Caucasoid and Mongoloid features, the Tatars of the Volga and Ural regions (average score - 34.9) are between Uzbeks (34.7), Azerbaijanis (39.1), Kumyks (39.2) Russians (39.4), Karachays (39.9), Gagauz (34.0) and Turkmen (30.2).
The ethnonym was historically attached to the Turkic-speaking population of the Ural-Volga historical and ethnographic region, Crimea, Western Siberia and to the Turkic by origin, but who lost their native language, the Tatar population of Lithuania. There is no doubt that the Volga-Ural and Crimean Tatars are independent ethnic groups.
The long-term contacts of the Siberian and Astrakhan Tatars with the Volga-Urals, which especially intensified in the second half of the 19th century, had important ethnic consequences. In the second half of the XIX - early XX centuries. there was an active process of consolidation of the Middle Volga-Urals, Astrakhan and Siberian Tatars into a new ethnic community - the Tatar nation. The Tatars of the Volga-Ural region became the core of the nation due to their large number and socio-economic, as well as cultural advancement. The complex ethnic structure of this nation is illustrated by the following data (at the end of the 19th century): in it, the Volga-Ural Tatars accounted for 95.4%, Siberian -2.9%, Astrakhan -1.7%.
At the present stage, it is impossible to talk about Tatars without the Republic of Tatarstan, which is the epicenter of the Tatar nation. However, the Tatar ethnos is by no means limited to the borders of Tatarstan. And not only because of the dispersed settlement. The Tatar people, having a deep history and millennial cultural traditions, including writing, are connected with the whole of Eurasia. Moreover, being the northernmost outpost of Islam, the Tatars and Tatarstan also act as part of the Islamic world and the great civilization of the East.
Tatars are one of the largest Turkic-speaking ethnic groups. The total number of 6.648.7 thousand people. (1989). Tatars are the main population of the Republic of Tatarstan (1.765.4 thousand people), 1.120.7 thousand people live in Bashkortostan, 110.5 thousand people live in Udmurtia, 47.3 thousand people live in Mordovia, in the Republic Mari El - 43.8 thousand, Chuvashia - 35.7 thousand people. In general, the main part of the Tatar population - more than 4/5 lives in the Russian Federation (5.522 thousand people), occupying the second place in terms of numbers. In addition, a significant number of Tatars live in the CIS countries: in Kazakhstan - 327.9 thousand people, Uzbekistan - 467.8 thousand people, Tajikistan - 72.2 thousand people, Kyrgyzstan - 70.5 thousand people ., Turkmenistan - 39.2 thousand people. Azerbaijan - 28 thousand people, in Ukraine - 86.9 thousand people, in the Baltic countries (Lithuania, Latvia and Estonia) about 14 thousand people. There is also a significant diaspora throughout the rest of the world (Finland, Turkey, USA, China, Germany, Australia, etc.). In view of the fact that there has never been a separate account of the number of Tatars in other countries, it is difficult to determine the total number of the Tatar population abroad (according to various estimates, from 100 to 200 thousand people).
As part of the Tatars of the Volga region, two large ethnic groups (sub-ethnic groups) are distinguished: Kazan Tatars and Mishars.
An intermediate group between the Kazan Tatars and the Mishars are the Kasimov Tatars (the area of their formation, the city of Kasimov, Ryazan Region, and its environs). The ethno-confessional community is baptized Tatars-Kryashens. Due to territorial disunity and under the influence of neighboring peoples, each of these groups, in turn, formed ethnographic groups that have certain peculiarities in language, culture and way of life. So, in the composition of the Kazan Tatars, researchers distinguish the Nukrat (Chepetsk), Perm, ethno-class group of Teptyars, etc. The Kryashens also have local features (Nagaybaks, Molkeevtsy, Yelabuga, Chistopol, etc.). The Mishars are divided into two main groups - the northern, Sergach, "choking" in language and the southern, Temnikovskaya, "choking" in language.
In addition, as a result of repeated migrations, several territorial subgroups were also formed among the Mishars: right-bank, left-bank or trans-Volga, Ural.
The ethnonym Tatars is a national, as well as the main self-name of all groups that form a nation. In the past, the Tatars also had other local ethnonyms - Moselman, Kazanly, Bolgars, Misher, Tipter, Kereshen, Nagaibek, Kechim, etc. In the conditions of the formation of the nation (the second half of the 19th century), the process of growth of national self-consciousness and awareness of their unity began . The objective processes taking place in the people's environment were recognized by the national intelligentsia, which contributed to the rejection of local self-names in the name of gaining one common ethnonym. At the same time, the most common ethnonym that unites all groups of Tatars was chosen. By the time of the 1926 census, most Tatars considered themselves Tatars.
The ethnic history of the Volga Tatars has not yet been fully elucidated. The formation of their main groups - Mishars, Kasimov and Kazan Tatars, had its own characteristics. The early stages of the ethnogenesis of the Kazan Tatars are usually associated with the Volga Bulgars, whose ethnic composition was heterogeneous, and their various groups went through a long path of development. In addition to the Turkic tribe, the Bulgars proper, such tribes as the Bersils, Esegels, Savirs (Suvars), etc. are known. The origins of some of these tribes go back to the Hunnic environment, later they are mentioned among the Khazars. Finno-Ugric groups played a significant role in the formation of the Bulgars. As part of the Volga-Kama Bulgaria) from many tribes and post-tribal formations, the Bulgar people took shape, which in the pre-Mongolian period experienced a process of consolidation.
Settled during the VIII - early XIII century. ethnic ties are broken in 1236 by the Mongol invasion. The conquerors destroyed cities and villages, especially those located in the center of the country. Part of the Bulgars moved to the north (to the regions of the Pre-Kama region) and to the west (to the Pre-Volga region). As a result of these migrations, the northern border of the settlement of the Volga Bulgars is pushed back to the Ashit river basin. Separate small groups of Bulgars penetrated to the river Cheptsa, thereby laying the ethnic basis of the Chepetsk or Nukrat Tatars.
After the Mongol conquest, Volga Bulgaria became part of the Golden Horde. Golden Horde period in ethnic history Bulgars and their descendants, including the Volga Tatars, is characterized by increased contacts with the Turkic-speaking world. Epigraphic monuments of the XIII-XIV centuries. indicate that certain changes in the direction of strengthening the elements of the Kypchak language, characteristic of the population of the Golden Horde, experienced the language of the Bulgars. This is explained not only by the interaction of cultures, but also by the process of consolidation of the Kypchak and other Turkic-speaking tribes. Starting from the second half of the 14th century, especially after the new defeat of Bulgaria by Timur (1361), there was a mass migration of the Bulgars from the Trans-Kama region to the Pre-Kama region (to the area of modern Kazan). In the middle of the XV century. a feudal state was formed here - the Kazan Khanate. Russian chronicles call its population new Bulgars or Bulgars, spoken by Kazanians, later Kazan Tatars. The ethnic development of the Bulgars in this area was marked by close proximity to the Finno-Ugric population.
The ethnic formation of the Mishars took place in the Oka-Sura interfluve as a result of a complex mixture of Turkic, Turkicized Ugric and Finnish population groups in the era of the Volga Bulgaria and the Golden Horde. During the collapse of the Golden Horde, they ended up on the territory of the Golden Horde prince Bekhan, later the Narovchatov principality. This territory early entered the sphere of economic and political influence of the Muscovite state.
The formation of the Kasimov Tatars as an independent group took place within the framework of the Kasimov Khanate (1452-1681), which was a buffer principality between Moscow and Kazan, completely dependent on the Russian state. The population already in the XV century. It was ethnically heterogeneous and consisted of the alien Golden Horde population (the dominant layer), Mishars, Mordovians, and a little later Russians, who had a certain impact on their culture.
From the middle of the XVI century. The ethnic history of the Tatars was determined by diverse ties with the ethnic processes taking place within the framework of the Russian multinational state, which, after the defeat and capture of Kazan since 1552, included the Kazan Tatars.
The ethnic territories of the Tatars in the Middle Ages occupied a vast zone: the Crimea, the Lower and Middle Volga regions (with part of the Urals), Western Siberia. Almost in the same area, the Tatars lived in the XVI - early. XX centuries However, during this period, intensive migration processes were observed among the Tatars. They were especially intense among the Volga-Ural Tatars. Active migration of Tatars from the Middle Volga region to the Urals began after the liquidation of the Kazan Khanate, although in some areas of the Urals the Tatars and their ancestors lived before. The peak of the Tatars' resettlement in the Urals fell on the first half of XVIII in. Its causes are connected with the strengthening of socio-economic oppression, cruel persecution on religious grounds with forced Christianization, etc. Due to this, the number of Tatars in the Urals in the middle of the XVIII century. amounted to 1/3 of the Tatars of the Ural-Volga region.
In the post-reform period, Tatars-migrants from the Middle Volga and Ural regions moved through northern and northeastern Kazakhstan to Western Siberia and Central Asia. Another direction of Tatar migration from the zone under consideration was resettlement to the industrial regions of the European part of Russia and the Transcaucasus. Volga-Ural Tatars in the XVIII - early. XX centuries became a noticeable part of the Tatar population of the Astrakhan region and Western Siberia. In the Astrakhan region, their share at the end of the XVIII century. amounted to 13.2%, in the 30s. 19th century -17.4%, and at the beginning of the 20th century. - exceeded 1/3 of the total Tatar population of the Lower Volga region. In Western Siberia, a similar picture was observed: by the end of the 19th century. migrant Tatars made up 17% of all Tatars in Western Siberia.
Historically, all groups of Tatars had a noticeable layer of urban residents, especially during the existence of independent khanates. However, after the accession of the Kazan, Astrakhan and Siberian khanates to the Muscovite state, the urban stratum of the Tatars was sharply reduced.
As a result of socio-economic transformations of the XVIII-XIX centuries. urbanization processes among the Tatars began to develop quite intensively. However, urbanization remained rather low - 4.9% of the total population of the Volga - Ural Tatars at the beginning. 20th century Most of the Tatar townspeople lived in large cities of the region - in Kazan, Ufa, Orenburg, Samara, Simbirsk, Saratov, Nizhny Novgorod, Kostroma, Penza, Yekaterinburg, Perm, Chelyabinsk, Troitsk, etc. In addition, people from the Middle Volga and Urals lived in a number of cities in the European part of Russia (Moscow, St. Petersburg, Kyiv, etc.), Transcaucasia (in Baku), Central Asia and Western Siberia. Very significant changes in the distribution of the Tatar population occurred in the 20th century. As a result of urbanization processes, which were especially intensive in the period of 1950-1960s, more than half of the Tatar population of the country became city dwellers. In 1979-09 the share of urban Tatars increased from 63 to 69%. Now Tatars are one of the most urbanized peoples of the former Soviet Union.
The traditional religion of the Tatars is Sunni Islam, with the exception of a small group of Kryashen Christians who were converted to Orthodoxy in the 16th-18th centuries. As historical sources and archaeological excavations testify, the ancestors of modern Tatars - the Bulgars began to join Islam already in the first decades of the 9th century, and this process ended in 922 with the proclamation of Islam as the official religion of the Volga Bulgaria.
The adoption of Islam opened up the opportunity for familiarization with the advanced Arab-Muslim culture, a wide penetration into the Volga-Kama region of scientific-philosophical, literary-artistic ideas widespread in the East. And this, in turn, played a very significant role in the development of culture, scientific and philosophical thought among the Bulgars themselves. The foundations for education have been laid, and a system of education is being established. The Muslim school was the most important factor in national consolidation and self-preservation.
Severe trials fell on the lot of the Tatars after the conquest of the Kazan Khanate by the Russians in 1552. Since that time, the systematic offensive of the state and the church against Islam began, which became especially tougher from the beginning of the 18th century, from the reign of Emperor Peter I. The process of converting "gentiles" was carried out with increased economic pressure on those who did not want to be baptized: the lands of the Gentile landlords were assigned to the sovereign, while the newly baptized were given tax benefits for 3 years, and all the fees for them were shifted onto the shoulders of the Muslim Tatars who remained in "disbelief". Missionaries desecrated Muslim cemeteries, tombstones were placed in the foundations of Orthodox churches under construction. By decree of 1742, the destruction of mosques began: literally in two months in the Kazan district, out of the existing 536 mosques, 418 were broken, in the Simbirsk province out of 130 - 98, in Astrakhan out of 40 - 29.
The Tatars could not stand it: on the one hand, their flight to those areas where life was easier became massive. The most accessible of these regions was the Urals, Trans-Volga; on the other hand, they took an active part in a number of uprisings, including the peasant war led by E. Pugachev (1773-75), which shook all the foundations of feudal Russia. In this confrontation between the Tatars, the unifying influence of Islam and the Muslim clergy increased even more. Even in the pre-Russian period of Tatar history, when Islam occupied the dominant ideological positions, it did not play such a significant role in the spiritual life of the people as it did during the period of persecution and oppression in the second half of the 16th - mid-18th centuries. Islam began to play a huge role in the development of not only culture, but even ethnic identity. Apparently it is no coincidence that in the XVIII-XIX centuries. many of the Tatars of the Volga region and the Urals, defining their ethnicity, preferred to call themselves Muslims.
The Tatar people defended their historical face in the struggle against the spiritual yoke of autocracy and Orthodoxy, but this struggle for survival delayed the natural course of development of secular culture and social thought for at least two centuries. It resumes in the last quarter of the 18th century, when the autocracy, frightened by the growth of the national liberation movement among the Muslims of the Volga region and the Urals, changes tactics. The reforms of Catherine II legalize the Muslim clergy - the Orenburg Spiritual Assembly opens, creates the prerequisites for the development of the Tatar bourgeoisie, the secularization of social thought. Forces are gradually maturing that feel the need for social change and a departure from the dogmas of medieval ideology and traditions, a reformist-renovation movement is being formed, called Jadidism: religious, cultural and, finally, political reformism ( late 18th- early XX centuries).
In Tatar society until the beginning of the 20th century. Three generations of Islamic reformers have been replaced. G. Utyz-Imani and Abu-Nasr al Kursavi belong to their first generation. The main and most prominent representative of the second generation of religious reformers was Shigabuddin Marjani. The essence of religious reformism was the rejection of Islamic scholasticism and the search for new ways of understanding Islam.
The activities of the Muslim reformers of the last generation fell on the period of the development of cultural reformism in the Tatar society and at the stage of drawing the Jadids into politics. Hence the two main features of Muslim reformism among the Tatars of the late 19th and first decades of the 20th centuries: the desire to consider Islam within the framework of culture and active participation in politics. It was this generation of reformers through the radical reformism of the early 20th century. ensured the movement of the Tatar-Muslim Ummah towards secularization. The most prominent representatives of this generation of Muslim reformers were Rizautdin Fakhrutdinov, Musa Yarulla Bigi, Gabdulla Bubi, Ziyauddin Kamali and others.
The main result of the activities of the Muslim reformers was the transition of the Tatar society to a purified Islam that meets the requirements of the time. These ideas penetrated deeply into the masses of the people, primarily through the system of education: Jadid mektebes and madrasahs, through printed materials. As a result of the activities of Muslim reformers, the Tatars by the beginning of the 20th century. faith basically separated from culture, and politics became an independent sphere, where religion already occupied a subordinate position.
The believing Tatars of the Saratov region in the overwhelming majority are Sunni Muslims of the Hanafi direction. The policy of mass Christianization of the Volga peoples, actively pursued by the tsarist government in the 18th-19th centuries, was not successful.
In pre-revolutionary times, mosques functioned in all Tatar villages of the province.
During the Soviet period, especially in the 30s, most of the mosques were destroyed, some of them were converted into schools, clubs, shops, first-aid posts and warehouses. Only in some villages mosques continued to function, although most of the official clergy were repressed, and their functions were performed by local elders.
To date, there are 20 mosques and 2 madrasahs in the Saratov region. The Spiritual Administration of Muslims of the Saratov Region (DUMSO) was created.
Newly built mosques in the countryside in architectural terms completely copy the old mahalla mosques, while their size, number and size of windows have been increased, and some of them are built of brick.
The Tatar language is included in the so-called Kypchak-Bulgar subgroup of the Kypchak group of Turkic languages. In lexical terms, it shows the greatest proximity to the Bashkir, then Karakalpak, Kazakh, Nogai, Balkar, Uzbek and Kumyk languages.
According to UNESCO, the Tatar language is one of the 14 most communicative languages in the world. It was formed together with the people - the native speaker of this language in the regions of the Volga and Ural regions in close contact with other, both related and unrelated languages. He experienced a certain influence of the Finno-Ugric (Mari, Mordovian, Udmurt, Old Hungarian), Arabic, Persian, Slavic languages. Thus, linguists believe that those features in the field of phonetics (changes in the scale of vowels, etc.), which, on the one hand, unite the Volga-Turkic languages with each other, and, on the other hand, oppose them to other Turkic languages, are the result of their complex relationship with the Finno-Turkic languages. Ugric languages.
The spoken language of the Tatars is divided into 3 dialects: Western (Mishar), middle (Kazan-Tatar) and eastern (Siberian-Tatar). Before mid-nineteenth c, the Old Tatar literary language functioned. The earliest surviving literary monuments- poem by Kyis and Yosyf. This language is close to the Chagatai (Old Uzbek) literary language, but has also experienced a certain influence of the Ottoman language. It was attended big number borrowings from Arabic and Persian. All this made the Old Tatar literary language incomprehensible to the masses, and it was used, like other literary languages of the pre-national period, by a thin layer of scientists, writers, religious and state (diplomats) figures.
From the second half of the XIX century. on the basis of the Kazan-Tatar dialect, but with a noticeable participation of Mishar, the formation of modern Tatar begins national language, which ended at the beginning of the 20th century. Two stages can be distinguished in the reformation of the Tatar language - the second half of the 19th - the beginning of the 20th centuries. (until 1905) and 1905-1917. At the first stage, the main role in the creation of the national language belonged to Kayum Nasyri. It was he who sought to ensure that the literary language became more Tatar. After the revolution of 1905-1907. the situation in the field of reforming the Tatar language has changed dramatically: there is a rapprochement literary language with folk colloquial, a terminological apparatus is being developed on it.
Of no small importance was the reform of the alphabet and spelling. Arabic alphabet, on which Tatar writing was based from the Middle Ages (before this period there was a Turkic runic), was not sufficiently adapted to the characteristics of the Tatar language. Legislative consolidation of the writing reform took place at the end of 1920 by the adoption of the decree "On the alphabet and spelling", accompanied by a decree of the People's Commissar of Education on the obligatory features of Tatar writing for all schools and all publications noted in the decree. At the same time, work began (completed in 1926) to improve the spelling Arabic letters important for printing, publishing newspapers, magazines and writing. However, already in 1929 the Latin alphabet was introduced, by the way, more adapted to the phonetics of the Tatar language, and since 1939 - the Russian alphabet. Since the 1990s, the question of introducing the Latin script has been raised again.
Until the end of the XIX century. among the Volga-Ural Tatars, a confessional (Muslim) school of two types dominated: primary - mektebe and secondary - madrasah, supported by parishioners. Their network was extremely wide. They functioned not only in large cities and villages, but also in the most remote villages. So, in 1912, only in the Kazan province there were 232 madrasahs and 1067 mektebs, in which about 84 thousand people studied. And throughout Russia, there were 779 madrasahs and 8117 mektebs, where about 270 thousand students received a Muslim education.
From the end of the 19th century new-method (Jadidist) schools appear and become widespread, the curricula of which included wide circle and secular subjects. Literacy among the Tatars was mainly in their native language - in 1897, 87.1% were literate in the Tatar language, in 1926 - 89%.
This, in turn, contributed to the widespread dissemination of printed materials among the population. By 1913, the Tatars were in second place in the Russian Empire in terms of the circulation of national books, second only to the Russians, and in third place in terms of the number of books published (a greater number of books, apart from Russian, were published only in Latvian). The main place, along with the religious, was occupied by publications of folklore, fiction, textbooks, various calendars, books on history, philosophy, pedagogy, etc. All this book production, published not only in Kazan, but also in many cities of the Volga region, the Urals, St. Petersburg, etc., was distributed throughout the entire territory of the Tatars. There were booksellers in almost every large Tatar village. Mullahs, shakirds were engaged in this noble deed.
At the beginning of the XX century. Tatars created an extensive network of periodicals. Newspapers and magazines were published in almost all major cities of the Volga-Ural region (in Astrakhan, Kazan, Samara, Ufa, Orenburg, Troitsk, Saratov, Simbirsk, etc.), in capital cities. By the way, published in the beginning. 20th century The newspaper of the Samara Tatars was called "New Force" - "Yana Kech".
In Soviet times, in connection with the transfer of control over the content of education to the state, totally subordinate to the communist ideology, the Tatar school is gradually losing its positions. Even in rural areas, education is being translated into Russian (most actively since the early 1960s), pedagogical schools and institutes that train teachers in their native language are being closed. The vast majority of periodicals in the Tatar language are also closed, especially outside of Tatarstan.
According to linguists, a single Tatar dialect with specific features has not been formed on the territory of the Saratov region. Since the overwhelming majority of the settlers were from among the clattering Mishars, the peculiarities of the language of this particular group are observed in the dialect of the Tatars in the north-west of the Saratov region. At the same time, close contacts with the Mishars who migrated from areas with a choking dialect, as well as with dialects of the middle (Kazan-Tatar) dialect and other neighboring peoples, contributed to the emergence of local specifics. Linguists called this dialect the Melekes dialect of the Mishar dialect. At the same time, in the eastern regions of the region, settlements with a choking dialect have been preserved.
Animal husbandry - pasture-stall played a subordinate role. They kept cattle and small cattle. In the steppe zone, the herds were significant. Tatars are characterized by a special love for the horse. Breeding was common poultry especially chickens and geese. Horticulture and horticulture were poorly developed. Beekeeping was traditional: first on-board, in the XIX-XX centuries. - apiary.
Along with agriculture, trades and crafts were of great importance: otkhodnichestvo in areas of entrepreneurial agriculture for harvest, etc. and to factories, factories, mines, to cities (the latter were more often resorted to by the Mishars and the Kasimov Tatars). The Tatars were famous for their skill in leather processing "Kazan morocco", "Bulgarian yuft". Trade and trade-intermediary activity were primordial for them. They practically monopolized petty trade in the region; most of the prasol-purveyors were also Tatars.
At the end of the XX century. Tatars, having become one of the most urbanized peoples of Russia, both in the republic and abroad, are mainly employed in industrial production: in oil production, in the production of petrochemical products, mechanical engineering, instrument making, etc. Tatarstan is a republic of highly developed agriculture, an important producer of grain and livestock products.
The traditional economic activity of the Saratov Tatars was arable farming and subsidiary animal husbandry. Since the 16th century, agriculture has been carried out on a three-field basis with the use of characteristic arable implements: a heavy wheeled plow - "saban", a two-coulter plow with a club, a wicker, later a frame harrow - "tyrma". The set of grain crops, as well as the way they were processed, was the same as that of the other peoples of the Volga region. Horticulture and horticulture were poorly developed.
Cattle breeding (animal husbandry) had a stall character, large and small cattle predominated in the herd. The meat of horses among the Tatars was a favorite food. Breeding poultry was widely practiced. In accordance with religious prohibitions, pork was not eaten, which is why pigs were practically not kept.
The Tatars also developed crafts: jewelry, leather, felt.
Tatars are the most numerous ethnic group of the Volga Federal District among the peoples who traditionally profess Islam. According to the 2002 census, 4 million 063 thousand Tatars live in the Volga Federal District, of which more than 2 million live in the Republic of Tatarstan.
Until 1917, the list of ethnic communities called Tatars was much wider than it is now. In Russian sources, the Turkic-speaking peoples of the Caucasus, Central Asia were sometimes called Tatars, so they called the Azerbaijanis, Balkars, Shors, Yakuts.
At present, the various ethnic groups named in official statistics and scientific research Tatars are united primarily by the proximity of languages: almost all of them speak the languages of the Kypchak subgroup of the Turkic languages.
The Tatar language has one of the most ancient writing traditions in Russia. Even the Bulgars, the predecessors of the current Volga Tatars, had runic writing. As Islamization progressed, the runic writing was replaced by Arabic script. The Old Tatar literary language was formed on the basis of the Arabic script in the 16th-19th centuries. In 1927, the Tatar script was translated into Latin script, in 1939 - into Cyrillic with the addition of six letters to convey sounds that are absent in Russian. The grammar of the Tatar language has been developed since the end of the 19th century.
The basis of the literary Tatar language is the language of the Kazan Tatars; regional dialects and dialects are preserved at the household level. There are three main dialects: western (Mishar), (Kazan), eastern (Siberian).
The everyday everyday culture of the Kazan Tatars was formed on the basis of agriculture, and Islam had a significant influence on everyday culture.
1. Valeev F. T. Volga Tatars: culture and life. - Kazan, 1992.
2. Vorobyov N.I. Material culture of the Volga Tatars. (Experience of ethnographic research). – Kazan, 2008.
3. Gaziz G History of the Tatars. M., 1994.
4. Zakiev M.Z. Problems of the language and origin of the Volga Tatars. - Kazan: Tatars, book. publishing house, 1986.
5. Zakiev M.Z. Tatars: problems of history and language (Collection of articles on problems of linguistic history, revival and development of the Tatar nation). Kazan, 1995.
6. Karimullin A.G. Tatars: ethnos and ethnonym. Kazan, 2009.
7. Kirsanov R., Makhmudov F., Shakirov R. Tatars // Ethnicities of the Saratov region. Historical and ethnographic essays. Saratov, 2009.
8. Kuzeev R.G. Peoples of the Middle Volga and Southern Urals. An ethnogenetic view of history. M., 2002.
9. Mukhamedova R.G. Mishari Tatars. Historical and ethnographic research. – M.: Nauka, 1972.
10. The peoples of the Volga and Ural regions. Historical and ethnographic essays. M., 2005.
11. The peoples of Russia on the territory of the Saratov region. Tatars, (http://www.uic.ssu.saratov.ru/povolzje/tatari)
12. Speransky A. Volga Tatars. (Historians-ethnographic essay). - Kazan, 1994.
13. Tatars // Peoples of Russia: Encyclopedia. M., 2004.
14. Tatars of the Middle Volga and Urals. M., 2007.
15. Trofimova T.A. Ethnogenesis of the Volga Tatars in the light of anthropological data // Proceedings of the Institute of Ethnography of the USSR Academy of Sciences. New Ser. T.7 .M.-L., 1999.
16. Khalikov A.Kh. Tatar people and their ancestors. - Kazan, Tatar book publishing house, 1989.
17. Shakhno P. Volga Tatars // Rich. 2008. No. 112.
18. Ethnocultural zoning of the Tatars of the Middle Volga region. Kazan, 2001.
Khalikov A.Kh. Tatar people and their ancestors. - Kazan, Tatar book publishing house, 1989. P. 26.
Gaziz G History of the Tatars. M., 1994. S. 144.
Kirsanov R., Makhmudov F., Shakirov R. Tatars // Ethnoses of the Saratov region. Historical and ethnographic essays. Saratov, 2009, p. 88.
Valeev F. T. Volga Tatars: culture and life. - Kazan, 1992. S. 76.
For us, Russian historians, the history of the Volga Tatars and Bulgars is of tremendous importance. Without studying it, we will never understand Russia's connection with the East.
This story of a brilliant, bright, talented, energetic, courageous people - the Tatar people, attracts us with its great significance in history, I would say, general, international.
Academician M. N. Tikhomirov
In 1946, the Department of History and Philosophy of the Academy of Sciences of the USSR, together with the Institute of Language, Literature and History of the Kazan Branch of the Academy of Sciences, held a scientific session in Moscow on the ethnogenesis of the Kazan Tatars. The session was organized for the purpose of further scientific development of the history of the Tatar ASSR in the light of the resolution of the Central Committee of the All-Union Communist Party of Bolsheviks of August 9, 1944 "On the state and measures to improve mass-political and ideological work in the Tatar party organization."
This was the first and successful experience of holding ethno-genetic conferences in the history of the study of the past of the peoples of the Volga and Ural regions. Four main reports at the session were made by: A. P. Smirnov - "On the origin of the Kazan Tatars", T. A. Trofimova - "The ethnogenesis of the Tatars of the Middle Volga in the light of anthropological data", N. I. Vorobyov - "The origin of the Kazan Tatars according to ethnography”, L. 3. Zalyai - “On the question of the origin of the Tatars of the Volga region (based on the materials of the language)”. Co-reports were made by: N. F. Kalinin (based on epigraphy) and Kh. G. Gimadi (based on historical sources). Prominent scientists of the country, Corresponding Members of the USSR Academy of Sciences M. N. Tikhomirov (later Academician), A. Yu. Yakubovsky, S. P. Tolstov, N. K. Dmitriev, S. E. Malov and others took part in the speeches. The session was led by the outstanding Soviet historian, Academician B. D. Grekov.
Despite the fact that this session could not fully resolve all the issues of the complex problem of the ethnogenesis of the Kazan Tatars, which, of course, could not be resolved only at one conference, however, a lot of useful work was done - the question of the origin and formation of the Tatar people was put before science. After discussing the issues raised, the scientists adopted a kind of program for further, more in-depth study of this serious and urgent problem. In the reports and most of the speeches, the idea was that in the formation of the ethnos of the Kazan Tatars, the main role was played by the Turkic-speaking peoples (Bulgars and others), who, even before the arrival of the Mongol conquerors, coming into contact with the local Finno-Ugric tribes, created the Bulgar state, which stood on higher level of economic and cultural development compared to the nomadic Mongols". It must be emphasized that this main conclusion of the session was confirmed and even more enriched with new valuable materials revealed in the forty years that have passed since the session.
Particularly great success has been achieved as a result of archaeological research. Based on a long-term continuous survey of the former territory of the Volga Bulgaria, taking into account pre-revolutionary
research, the most complete Code of Bulgar and Bulgaro-Tatar monuments was compiled, which includes about 2000 different objects, 85% of which fall on the share of the Tatar Autonomous Soviet Socialist Republic. Excavations of the Bulgar, Bilyar and some other settlements and settlements, the Iska of Kazan and the Kazan Kremlin, the study of epigraphic monuments of the 13th - 17th centuries. opened new pages in the history of the formation of the Volga Bulgaria, its individual cities, revealed very valuable information on the material culture of the Volga Bulgars and Kazan Tatars.
Excavations of Bolshe-Tarkhansky, Tankeevsky, Tetyushsky, Bilyarsky and some other monuments, the circle of monuments of the pre-Bulgarian era allowed their researchers to express new ideas about the early Turkization of the Middle Volga region, about the ethnic composition of the region during the formation of the Volga Bulgaria, in particular,
about the significant role of the Ugric or Turko-Ugric component in the formation of the Volga Bulgars. A number of new provisions require clarification and new work in order to obtain supporting data.
Significant progress has been made; linguists in the study of the history of the Tatar language, especially its dialects, issues of formation and development of the national literary language, the language of individual monuments of ancient Tatar literature and manuscripts of the XVI -
XVII centuries, anthroponyms and toponyms of the Tatar ASSR. The most valuable information was obtained as a result of a historical and linguistic analysis of the ancient Bulgarian language (the name of the Bulgarian princes, Turkic borrowings in the Hungarian language, the language of the Bulgar epitaphs) and a comparison of this language with the Tatar one. Such serious work made it possible to put this complex problem on a truly scientific basis.
In the study of certain periods of ethnogenesis and ethnic history of the Tatars of the Middle Volga and Ural regions, especially the later periods, representatives of other sciences have also achieved considerable success. In the 1950s and 1960s, N. I. Vorobyov and under his leadership created fundamental works on the traditional ethnography of the Kazan Tatars. Studies of the material culture of other ethnographic groups of the Tatar people (Tatars-Mishars, Tatars-Kryashens) have noticeably intensified recently.
It should be noted in-depth scientific study
Tatar folk ornament, other types and artistic and technical means of decorative and applied art of the Kazan Tatars, which makes it possible to see the origins of this art among the Volga Bulgars. Being one of the most stable elements of material culture, reflecting the development of the spiritual culture of the people in different historical periods, the ornament is the most valuable source in the formulation and solution of issues of ethnogenesis. The successes of folklorists in collecting and publishing works of almost all genres of oral history are also significant. folk art, this huge heritage of spiritual culture. Considerable progress has been made in the study of musical folklore, musical ethnography of the Tatar people.
Within the framework of one section of a small book, it is impossible to analyze all this huge scientific material covered in a fairly large number of monographs, collections and individual articles published in central, local, and partially foreign publications.
I take this opportunity to give summary the main conclusions arising from the analysis of the historical and archaeological materials accumulated to date on the problem of the origin of the Tatars of the Middle Volga and Urals. These conclusions also follow from the digression that was made in the previous essays of the book on the history of the Volga Bulgaria and the Kazan Khanate, their main cities. Naturally, as a historian, to the best of my ability, I will use the published, tested information from other related sciences. So, these main conclusions are summarized as follows.
The Bulgar origin of the Kazan Tatars is confirmed by all the data on the material and spiritual culture, self-consciousness of the Kazan Tatars. The basis of the economy of the Vozhskaya Bulgaria - arable farming on large and fertile areas - was the basis of the economy and the Kazan Khanate. It was the sedentary agricultural, and not the nomadic Mongolian, culture of the Kazan Khanate that was brought from the former, agricultural center of Bulgaria; Bulgarian agricultural culture was the basis for the development feudal relations of this state. The Bulgarian steam system was inherited by the Kazan Tatars, the Bulgarian plow with a metal plowshare (saban) was the main
nym agricultural tool of the population of the Kazan Khanate and later times. The old agricultural culture of the Bulgars was reflected in national holiday Tatar people "Saban-tuy".
Kazan with its Gostiny Island on the Volga, like Bulgar with its Volga Aga Bazaar, was the center of international trade between the West and the East. On the example of Kazan and the Kazan Khanate, the complete preservation and further development of the traditions of the Bulgar internal and external transit trade are obvious.
The continuity of the Bulgaro-Tatar economy and culture can also be traced in urban planning. The Bulgarian defensive architecture (fortifications of cities, feudal castles and military outposts) was continued in the construction of city fortifications of the Kazan Khanate. The presence of stone structures in the Tatar Kazan was the preservation of the traditions of the monumental architecture of the Volga Bulgaria. The surviving stone structures of the XV century. in the city of Kasimov (the minaret of the Khan's Mosque), built by people from Kazan, and the architectural monuments of the city of Bulgar (Small Minaret) belong to the same architectural school in the presence of separate local elements. The features of the eastern classicism of the Bulgar monumental architecture were subsequently manifested not only in architecture, but also in the ornamentation of the epitaphs of the Kazan Khanate. In general, the urban culture of the Kazan Khanate is a continuation and further development of the urban culture of the Volga Bulgaria.
The identity of the Bulgaro-Tatar material culture is clearly distinguished in the craft and applied arts. Archaeological finds revealed at the settlements of the Volga Bulgaria and the Kazan Khanate repeat each other. Back in 1955, A.P. Smirnov wrote: “It is now quite firmly established by comparing the large material of the settlement of the Great Bolgars from the layer of the XIV century with materials from the most ancient layers of Kazan, the continuity of the culture of the Kazan Tatars from the Volga Bulgars” "Rich material in this regard gave further excavations of the Bulgar, Bilyar settlements, Iski-Kazan and the Kazan Kremlin: the proximity or identity of jewelry, iron ores
1 Smirnov A.P. Results of archaeological work in the flood zone of the Kuibyshev hydroelectric power station. Kazan, 1955, p. 24.
diy of labor and weapons, household items, simple polished and glazed ceramics, remnants of handicraft production, epigraphy. The most characteristic in this regard is Old Kazan - a large and bright link between the Bulgar and Kazan-Tatar material culture: here are layers with abundant material from pre-Mongolian and Golden Horde Bulgaria and the Kazan Khanate. Jewelry and generally decorative and applied arts of the Kazan Tatars, not only of the XV-XVI centuries, but also of later times (XVIII - early XX centuries), are basically Bulgar. Types of Tatar folk ornament - floral, geometric and zoomorphic - mainly date back to the Bulgar ones.
The epigraphy of the Kazan Tatars appeared on the basis of the epigraphy of the Volga Bulgars. A monographic study of epigraphic objects of the Middle Volga region (G. V. Yusupov) showed that the typological elements of the Bulgar epitaphs (both I and II styles) in the process of changing political system formed the basis of a new style of tombstones in the first half of the 16th century, moreover, monuments of the 15th century played an organically binding role in the emergence of this classical style. Although paleographically, the monuments of the XV century. significantly inferior to the Bulgar ones, but on them there is a relief handwriting of the 1st style of the 13th - 4th centuries. and the new style of the XVI-XVII centuries. In linguistic terms, the monuments of the XV century. are also close to the epitaphs of both the 14th and 16th centuries, as well as to such literary heritage Kazan Khanate, as "Nury-sodur" and "Tukhfai-mardan".
Speaking about epigraphic monuments, it should be especially noted that the custom of their establishment in the Volga region is inherent only to the Volga Bulgars, and later to the Kazan Tatars. It is noteworthy that in the same cemetery of the modern Tatar villages of Zakazany and Gornaya side there are monuments of the 14th, 15th, and 16th centuries. or the 14th and 16th centuries. and more recent times. This clearly testifies to the continuous functioning of the "Tatar cemeteries since the Bulgar time. It is necessary to emphasize the extremely careful attitude towards these monuments on the part of the Tatar population, unlike other Turkic-speaking peoples of the region. The Kazan Tatars treat the Bulgar epitaphs with worthy respect: they carefully protect them "updating fences, they are called “tash gazizlar” (stones
shrines”), “Tash bilge” (“Stone monument”), “Izge tash” (“Holy stone”), “Izge zirat” (“Holy cemetery”). The definitions of "shrine", "holy" are used in this case in the sense of deeply revered, dear, cherished.
The Tatar people keep a careful attitude not only to epigraphic, but also to other monuments of the Bulgar antiquity: settlements, settlements, individual tracts, calling them "Shaһre Bolgar", "Shem-Suar", "Kashan kalasy", "Iske Kazan", the names of other historical cities, as well as the common names "kala tau" (abbreviated from "kala tauy" - "the mountain where the city used to be"), "kyzlar kalasy" ("girl's city"), "iske avyl" ("old village"), “iske yort” (“old dwelling”), the Russians call these Bulgarian monuments “tatar town”, “tatar dwelling”, “iski-yurt”. Legends, traditions and other works of oral folk art about the Bulgar cities and villages, about the resettlement of the Bulgars in the Order and the Northern Pre-Volga region,
about the emergence of Kazan's lawsuits instead of Bulgar are widespread among the Kazan Tatars and have found bright coverage in the literature.
Many researchers of the history of the peoples of Eastern Europe connected the Kazan Tatars with the Bulgars, considered the Kazan Khanate a continuation of the history of the Volga Bulgaria, paid special attention to the fact that the Kazan Tatars proudly called themselves Bulgars, and their past - "Bulgarlyk" ("Bulgarism"). The use of the epithet "al-Bulgari" ("Bulgarian"), not only in previous centuries, but also in the XX century. (based on the materials of "shezhere" - genealogies) serves as an excellent example of the consciousness of the Kazan Tatars of their Bulgar origin.
The fact that the Kazan Tatars used to be called Bulgars is clearly evidenced by the well-known expression of the Nikon Chronicle, compiled in the second half of the 16th century: “Bulgarians, Kazanians,” i.e., Bulgars called Kazanians. Particularly noteworthy is the more specific phrase of the chronicle: "Bulgarians, Kazanians are now spoken" 1 .
However, it would be to a certain extent one-sided to limit the ethnogenesis of the Kazan Tatars only to the Volga Bulgars. The very history of the Bulgar state
1 PSRL, vol. XI. M., 1965, p. 12.
The donation was closely connected with the history of Khazaria, later - the Golden Horde. The Bulgar culture was influenced by the cultures of many nationalities, elements of the cultures of Central Asia, Russia, the Caucasus, Mamluk Egypt penetrated to the Bulgars.
Even at the Moscow session of 1946, it was noted that the modern Tatar language cannot be considered a continuation of one Bulgar language. The Tatar language, at its core, has undergone very big changes. In addition to Bulgar, the Kipchak language also played a role in the formation of the language of the Kazan Tatars. At the same time, it is necessary to note the closeness of the Bulgar and Kipchak languages, their relation to the same language group. This is to some extent confirmed, in addition to the data of linguistics, by the statements of contemporaries that the Polovtsy, i.e. the Kipchaks, "from the Bulgarians, the language and the genus are one." These words belong to the Grand Duke of Vladimir Vsevolod III, a major political and statesman of his time (late 12th - early 13th centuries), who was quite well aware of his closest neighbors, i.e., about the Bulgars and Kipchaks, with whom Russia had long been had close economic and cultural ties.
First of all, it should be noted the ethnic and linguistic proximity of the Bulgars with the Lower Volga Kipchaks called Saksins. The resettlement of some part of the Saksins to the Volga Bulgaria before the invasion of the Mongols, in general, the historical closeness of the Bulgars and Saksins in the subsequent time was noted in a number of written sources - in Russian chronicles and in the works of Arab-Persian geography. Several Polovtsian-Kipchak cemeteries and burials are known in the Zakamsky and partly Zakazan regions of Tataria: the Bairako-Tamaksky burial ground in the Bavlinsky region and the Kipchak "stone woman" in the same area near the village. Urussu, the Lebedinsky burial in the Alekseevsky district and the Kipchak burial with the remains of a horse in the Kamaevsky settlement. The Kipchak clan is known as part of the princely families of the Kazan Khanate. At the same time, the share of the Kipchak ethnos in the origin of the Kazan Tatars was small, as evidenced primarily by the incomparably small number of Kipchak antiquities on the Bulgaro-Tatar territory, in contrast to the Bulgar ones - compare: about 2000 proper Bulgar monuments (fortifications, settlements, burial grounds, epigraphic objects ,
the richest treasures and finds, individual locations) and only 4 Kipchak monuments (more on the Kipchaks will be discussed below).
In addition to the Kipchak component, the Nogai also played a role in the origin and formation of the Kazan Tatars, which can be traced linguistically and from historical sources: Nogai elements in Zazan dialects, individual toponyms of Tataria associated with the ethnonym "Nogai" ("Nogai jail" in the past, "Nogai Stans ”, “Nogai cemeteries”), the presence of a large number of Nogais in Tatar Kazan, the Nogai militia from Order during the siege of Kazan by the troops of Ivan the Terrible.
Finally, one cannot ignore the presence of the Finno-Ugric element, which is especially noticeable in the northern zone of the Order - in the basins of the Ashita, Sheshma, and partly Kazanka rivers - according to toponymy: old "Cheremis" cemeteries, "Chirmesh yruy" ("Cheremis clan"), "chirmesh yagy" ("Cheremis side") of the Tatar villages, as well as on the basis of ethnography, anthropology and language.
So, the formation of the ethnos of the Kazan Tatars was a complex historical process that included a number of Turkic-speaking, partly Finno-Ugric components. The basis of the ethnogenesis of the Kazan Tatars was the Volga Bulgars with a certain participation of the Saxin Kipchaks from the 12th century, the Nogais from the 15th - 16th centuries. and Finno-Ugric peoples during the X - XVI centuries.
In addition to the theory of the Bulgar origin of the Tatar people, mainly Kazan Tatars, there is also a theory of the Kipchak origin of modern Tatars. It is based on the data of the language, to some extent - on historical materials and, of course, on the well-known fact that the Kipchaks of the Golden Horde in. XIV - XV centuries. They were also called Tatars. The main linguistic source in this matter is the well-known Codex Kumanikus (Kuman Dictionary; Cumans is a parallel, Western European name for the Kipchaks), compiled at the beginning of the 14th century. At one time, academician-Turkologist V. V. Radlov, having analyzed this dictionary, expressed the opinion that it was closer to the language of the Mishars Tatars.
True, there were other points of view: some saw analogies of the language of the "Code" in the languages of the Karaites (Western Karaites), Nogais, Karakalpaks; other pre
The search for parallels was delayed in the southwestern corner of the southern Russian steppes, in the Crimea. However, a number of researchers, among them Kazan, for example, Ali-Rahim, G. S. Gubaidullin, L. T. Makhmutova, I. A. Abdullin 'to one degree or another adhere to the opinion of V. V. Radlov.
AT last years Sh. F. Mukhamedyarov came up with the theory of the assimilation of the Bulgar language by the Kipchak. The possibility of such assimilation was also expressed by the linguist V. Kh. Khakov, who noted at the same time that this opinion requires additional argumentation and specific clarifications. To a certain extent, accepting the concept of Sh. F. Mukhamedyarov, although not agreeing with a number of its points, I would like to note that such assimilation mainly refers to the Mishar Tatars, which can be traced through some historical and archaeological sources using language data.
In the 1950s and 1960s, M.R. Polesskiy explored a group of medieval archaeological sites in the Penza region, among which there were more than 40 settlements and settlements. Their main part is located in the basin of the upper and middle reaches of the Sura River to the east and southeast of modern Penza. Some of the settlements are located in the upper reaches of the Moksha River in the northwestern part of the region. In the process of studying this group of monuments, the point of view about their ethnicity changed several times, which is apparently explained by the novelty of this circle of monuments both for the region and for the researcher. So, in the first, preliminary publications of his research, he dated these settlements to the 13th - 14th centuries. and associated them with newcomers of "Polovtsian-Kipchak or Alanian origin", shifted by the Mongol invasion. A little later, he attributed them to the Burtases, assimilated by the Mongols; finally, he defended the idea of the Burtas belonging of the monuments later, but already dating them to the 11th-12th centuries. At the same time, M.R. Polesskikh believed that the Burtases were assimilated by the Kipchaks, who took part in the ethnogenesis of the Mishar Tatars.
I had to closely familiarize myself with the materials of the Penza group of monuments. Their ceramics in its form, color and ornamentation finds a good analogy in the ceramics of the monuments of the Bulgar lands proper. A small part of the collections has early features,
for example, individual elements of dishes from the Yulovsky and Narovchatsky settlements; silver jewelry from the Zolotarevsky settlement is also largely associated with pre-Mongolian times. However, the main part of the Penza monuments belongs to the XIII - XIV centuries. In general, the mass of all collected ceramics testifies to the Golden Horde period: clearly expressed elements of the form and ornamentation of Late Bulgar pottery and the absence known species pre-Mongolian pottery and stucco ceramics. At the same time, this pottery somewhat differs from the actual Bulgar pottery by a pinkish tint of the outer surface, which is inherent in the ceramics of the Golden Horde cities of the Lower Volga region.
A number of cemeteries in the same Penza region and in the neighboring Mordovian Autonomous Soviet Socialist Republic are to a certain extent associated with these settlements and settlements. Such cemeteries as Starosotensky, Karmaleisky, attributed by M.R. Polessky to the ancient Mordovians and dated to the 14th century, also contain a noticeable number of Bulgar elements, for example, ceramics, bronze cauldrons. A synchronous Mordovian burial ground with Bulgar artifacts was also found in the center of Narovchat; burials with a purely Muslim burial rite were also unearthed there.
The presence of Mordovian burial grounds of the XIV century. in the area of settlements and settlements with red pottery, as well as the parallel existence of two types of burial grounds, i.e. Mordovian and Muslim, once again testifies to the Golden Horde period of the Penza group of settlements. Ethnically they belong to the Bulgars; an attempt to connect them with the Burtases, which has been undertaken in recent years by some Kazan archaeologists, is not convincing, because the Burtas material culture, with which these monuments could be compared, is not known at all.
Based on all this, we can say that a certain part of the population of the Volga Bulgaria, forced to leave their indigenous lands after the invasion of the Mongols, came to the modern Penza region - Mordovian prince Purgas). The Bulgar population, having come to the Old Mordovian land, partially assimilated the inhabitants or lived in parallel with them, as evidenced by these burial grounds.
This group of Bulgars begins an independent way of development, which is connected with its isolation from the main Bulgar lands. Soon a separate ulus of the Golden Horde arose here with its center in Narovchat, located on the territory of Prince Bekhan and also known as the city of Mokhsha, where the minting of Jochid coins began in 1312. In the funds of the former Sarov monastery of the Mordovian ASSR, the historian M. G. Safargaliev discovered the genealogy of the Tatar princes Seid-Akhmedovs, Adashevs, Kudashevs, Tenishevs and Yangalychevs, descended from this Bekhan “from the Golden Horde”, who “by the authority of the Golden Horde of the king owned many surrounding cities and other camps of the Tatar and Mordovians" along the valley of the Mokhshi River; since that time, their descendants "began to own estates and lands and settled in different places." On the territory of the possessions of one temnik prince, who belonged to the descendants of Behan, in 1257-1259. the city of Temnikov arises.
From the 60s of the XIV century. in these western lands, a separate Narovchat principality is formed under the leadership of Sekiz-bey, mentioned in the Venetian charters of 1349 as the governor of the ruler of Tanu (Azak-Azov). The capture of Tanu by Mamai in 1361 forced Sekiz Bey to retire to the Mordovian lands, to the region of the Pyana River. However, in the same year, another Horde prince, Tagai, ran there. The Nikon Chronicle reports that other princes arrived with him, between whom a struggle for power began in the new land. The Principality of Tagaya, with its center in Narovchat, occupied a fairly large territory. According to the observations of M. G. Safargaliev, within the former Simbirsk, Nizhny Novgorod and Penza provinces in the 19th century. there were many toponyms bearing the name "Tagai".
So listed historical materials they talk about the great role of the princes and the Kipchaks (“Tatars”) who arrived with them in the Sura and Mokhshi basins. These materials make it possible to judge a larger number of Kipchaks in comparison with the Bulgars, who came into partial contact with the local Mordovians. The Kipchaks entered into the same contact with the local population, as evidenced by the data of the language. The Kipchak basis of the Mishar dialect of the Tatar language has already been written in Turkology. This is also confirmed by studies of Kazan lines.
gwists of the last 20-25 years. This is evidenced by the data of the language of the Armenian-Kipchak manuscripts of the 16th-17th centuries.
Kipchak language of the XI-XIV centuries. among various ethnic admixtures, it also contained a significant Oguz layer (Oguzes, Guzes are the main ancestors of modern Turkmens). According to the research of L. T. Makhmutova, of the Tatar dialects, the largest number of features of the Oguz type is found in the Mishar dialect, moreover, a fairly large number of Oguz elements belong to the period no earlier than the 11th century. These elements, obviously, are explained through the Kipchak language - as early as the 11th century, having started moving to the west, the Kipchaks subjugated a significant mass of the Oguzes and Pechenegs. Part of the Pechenegs, with the exception of those pushed back to the west by the Kipchaks and assimilated after that by the Madjars, dissolved among the Kipchaks. The Oguzes, on the other hand, made up a significant component in the formation of a powerful Kipchak union of tribes. A contemporary of these events, Mahmud Kashgari, mentioning the Kipchaks, put them closer in language to the Oghuz, and a hundred years later, al-Garnati named the Oghuz as the main population of the city of Saksin in the lower reaches of the Volga, and about another 100 years later, in the 13th century, this population began to appear in the sources under the name Saksins, i.e., the Lower Volga Kipchaks.
The researcher of the ethnography of the Tatar-Mishars R. G. Mukhamedova sees in their ethnogenesis, in addition to the Kipchaks and Bulgars, participation and Mochars, calling them Turkic Ugrians. The linguist-Turkologist M. Z. Zakiev is more consistent and specific here, noting in the formation of the Mishar ethnos, in addition to the Akatsirs (an ancient Turkic, Hunnic tribe) and the Kipchaks, and the Turkic-speaking Madjars. Please note: it is the Turkic-speaking Madjars (Maҗar), and not the Finno-Ugric (Ugric!) Magyars-Hungarians. The researcher believes that the Madjars were later dissolved among the Kipchaks - the main Turkic population of the southern strip of Eastern Europe. For my part, I would also like to draw the reader's attention to the proximity of the ethnonyms "Mishar" and "Mazhar".
Thus, the ethnogenesis of the Tatar-Mishars was a rather complex historical process, which included a number of components, the main of which was the Kipchak-Bulgarian with a predominance of the Kipchak ethnos.
A few words about the Kipchaks themselves. Kipchaks - Turkic-speaking nomadic tribes of the Northern Altai, known
there from the II-I centuries BC. e. At that time, they did not yet play any significant role in the history of Siberia and Central Asia. From the 8th century n. e. as a large association, they are part of the Kimak Khaganate, formed in Western Siberia along the middle course of the Irtysh - the Kipchaks constituted the western branch of the Khaganate, the nomadic part of its population. From the middle of the ninth century in the history of the Kipchaks, great socio-economic changes are taking place: property inequality,
the formation of the privileged class, which ultimately led the class elite of society to expand their possessions, to campaigns.
Together with other Ural-Altai tribes, the Kipchaks began a mass movement to the west, which was the second major migration of tribes after the Huns. Having ousted the Pechenegs and Torks, at the beginning of the 11th century. the Kipchaks captured the Trans-Volga region and soon the interfluve of the Volga and the Don. In 1055 they reached the Dnieper and thus became the masters of a large territory between the Volga and the Dnieper, which turned into their second homeland. These lands later received the name "Dasht-i-Kipchak", which in Persian means "Kipchak Steppe" or "Polovtsian Steppe"; Polovtsy - the Russian, chronicle name of the Kipchaks, from the word "field" and meant a man of the field, that is, a nomad. From this period, the history of the Polovtsian world was closely connected with the history of Russia: feudal wars, diplomacy, trade, marriage relations between princes and beks (and later, in 1223, a joint struggle with the Russians against the Mongols on the Kalka River).
In the second half of the XI century. There were two large Kipchak unions of tribes: the western one in the territory from the Dnieper to the Don and the eastern one - from the Don to the Volga and in the Lower Volga region. The Western alliance under the leadership of Khan Kobyak broke up in 1183 under the blows of the troops of Svyatoslav and Rurik. The Eastern Union, on the contrary, strengthened, and under the leadership of Khan Konchak, a powerful feudal association of the Polovtsian-Kipchak tribes was formed. In response to the defeat of the Western Kipchaks and the murder of Khan Kobyak, in 1183 Konchak began military operations against Russia, took Pereyaslavl and Putivl, defeated the troops of Igor, the son of Svyatoslav, and captured the prince himself (these events are clearly reflected in the famous poem " A word about Igor's regiment,
later served as the plot for the heroic opera "Prince Igor"),
As a result of constant communication with the Russians, from the middle of the 12th century, part of the Polovtsy. began to convert to Christianity; even Konchak's successor was baptized (Yuri). Russian campaigns 1190-1193 undermined the forces of the Polovtsy, during the period of the Mongol conquest they came into close contact with the Russians.
In the 30s of the XIII century. the Kipchaks led by Bachman rebelled against the Mongols (there were also Alans and Bulgars in Bachman's army), but were defeated. The Kipchaks became part of the Golden Horde, a state formed by the Mongols on the lands of Desht-i-Kipchak, the main Turkic population of which were the Kipchaks. The main part of the Mongols ("Tatar-Mongols") in the army of Genghis Khan, and then Batu Khan, returned to Mongolia after the conquests of Eastern Europe, and the rest assimilated among the Kipchaks, but left their name "Tatars" behind them (whence the name " Tatars" - see below). This historical phenomenon is most vividly described by al-Omari, the greatest Arab scholar-encyclopedist of the first half of the 14th century:
“In ancient times, this state was the country of the Kipchaks, but when the Tatars took possession of it, the Kipchaks became their subjects. Then they (Tatars) mixed and intermarried with them (Kipchaks), and the earth prevailed over the natural and racial qualities of them (Tatars) and they all became exactly Kipchaks, as if they were of the same (with them) kind, that the Mongols (and Tatars) settled on the land of the Kipchaks, entered into marriage with them and remained to live in their land (Kipchaks)." one
Finishing the story about the Kipchaks, it is necessary to pay special attention to one important point. Under this general ethnic term, one cannot mean a single nationality with one “purely Kipchak” language. The Kipchaks played one role or another in the formation of a fairly significant number of Turkic-speaking peoples: Bashkirs, Kazakhs, Tatars of the Middle Volga and Urals, Crimean and Siberian Tatars, Uzbeks and others (Caucasoid and Mongoloid).
Famous Soviet Turkologists E. V. Sevortyan and A. K. Kuryshzhanov note the heterogeneity of the Kipchaks,
1 Tizenhausen V. Collection of materials related to the history of the Golden Horde. SPb., 1884, vol. 1, p. 235.
It is believed that the ethnographic name "Kipchaks" meant a political military-tribal association of a number of Turkic peoples, tribes and clans, sometimes separated from each other by many thousands of kilometers, who spoke their native languages, for which the Kipchak language did not become a single language. The Kipchak-Polovtsian, Kipchak-Bulgarian, Kipchak-Nogai subgroups of the Kipchak group of languages are known, with which modern Karaim, Kumyk, Karachai-Balkar, Crimean Tatar, Tatar, Bashkir, Nogai, Karakalpak, Kazakh languages are associated. Although this classification of N. A. Baskakov requires more clarifications, and perhaps, to some extent, revision, however, there is no doubt that the Kipchak language and its native speakers were far from unified. There are examples of the heterogeneity of large unions of tribes, different even in language, but having one collective name, in history there are: before the Kipchaks, these were the Huns, earlier - the Sarmatians, even earlier - the Scythians, and later - the Tatars.
So, where does the name "Tatars" come from? Tatars - an ethnonym, the name of some Turkic-speaking tribes of the Eastern Turkic Khaganate, known since the 8th century. according to tombstones on the graves of the leaders of the kaganate. These tribes are known under the names "Tokuz-Tatars" ("Nine Tatars") and "Otuz-Tatars" ("Thirty Tatars"). Tatars are also mentioned in Chinese sources of the 9th century. in the forms yes-yes, ta-ta, tan-tan. In a Persian work of the tenth century "Khudud al-alam" Tatars are named as one of the Tokuz-Oghuz clans - the population of the Karakhanid state, formed after the collapse of the Western Turkic Khaganate. Tatars are also known from the sources of the 11th century. So, Mahmud Kashgari names the Tatar tribe among 20 Turkic tribes, and al-Gardizi cites a legend from the history of the formation of the Kimak Khaganate, according to which people from the Tatar tribe played a significant role in it.
In the XII century. Tatars began to play a prominent role in the movement that arose in the steppes of Central Asia in the process of the formation of the Mongol Empire. "According to
1 These events are vividly reflected in a number of valuable sources: in “Mongol un-niucha tobcha’an” (“ secret history Mongols"; also known as the "Secret Tale", and in Chinese "Yuan-chao-bishi", created in 1240; in a series of "Jami'at tavarikh" ("Collection of Chronicles") by an outstanding Persian historian and statesman of the first half. 14th century Rashid ad-din; in the Mongolian chronicle of the 17th century. "Altai Tobchi" ("Golden Legend"), as well as in the Chinese chronicle of the XIII century. "Meng-da bei-lu" ("Complete description of the Mongol-Tatars").
sources, in the territory where modern Mongols live, in the XII century. the Mongols proper and other Mongolian tribes lived, for example, the Kereits, Merkits, Oirots and Naimans. If they all took most basins of the Orkhon and Kerulen, as well as the lands to the west and north of these rivers, the Tatars lived in the east, in the areas of lakes Buir-Nor and Kulen-Nor. In sources, especially Meng-da bei-lu, these Tatars are called Eastern Mongolian tribes; despite the fact that they were once Turkic-speaking in origin, over time they were assimilated by more numerous Mongols. This process intensified during the period of the creation of a unified Mongol Empire under the leadership of Genghis Khan ("Great Khan"; his given name- Temujin or simply Timuchin).
Being a talented commander and an experienced diplomat, Genghis Khan achieved great success in uniting the scattered Mongol and other tribes subordinate to them. At the same time, he successfully took advantage of the long-standing enmity between some Mongol tribes and the Tatars. Considering the Tatars to be their blood enemies (they killed his father at one time), Genghis took revenge on them all his life, urging them to exterminate them. When he began his campaign to the west, he put the Tatars in the front detachment of his army, introduced them into battle first, as a kind of suicide bombers. The Western European traveler, the Hungarian monk Julian, who visited Eastern Europe in 1237-1238, i.e., during the period of the Mongol conquests, wrote that the Mongols, having armed the tribes and peoples they had defeated, send themselves into battle and force them to call them Tatars. Another traveler, the Fleming Guillaume Rubruk, visiting Karakorum, the capital of the Mongol Empire, in 1254, wrote: “Then Genghis sent Tatars everywhere, and from there their name spread, as everywhere they shouted:“ Here come the Tatars ”
Consequently, according to the name of the avant-garde detachment, the entire Mongol invasion was accepted as Tatar. Soon this name became a common, common noun
1 Guillaume de Rubruk. Journey to the Eastern countries. - In the book: Journey to the eastern countries of Plano Carpini and Rubruk. M., 1957, p. 116.
for all these conquerors. Actually, the Tatars, originally Turkic-speaking tribes, by that time had already disappeared as an ethnic group, were assimilated, absorbed by the Mongols, leaving only their name behind them. The entire Mongol conquest was called Mongol-Tatar or Tatar.
However, soon after the creation of the Golden Horde in the western regions of the vast Mongol Empire and the return of the main Mongol forces to Central Mongolia, the same story happened to the Mongols themselves, who remained in the new conquered lands - in Desht-i-Kipchak. As we saw above from the message of al-Omari, they were assimilated by the Kipchaks, but left their common name "Tatars" behind the latter. There are enough such phenomena in history; let us remember only the Asparukh Bulgarians, who were absorbed over time by the southern, Danubian Slavs, who took the name “Bulgarians” from them, as they are now called.
Gradually, the word "Tatars" began to be used to name the Turkic-speaking population of Eastern Europe, Central Asia and Western Siberia; at the same time, it spread most of all in the western regions - in the Volga region and in adjacent regions. The name of the military-feudal elite was transferred to the entire population of the region, however, this term was used not by these peoples themselves, but by others, primarily Europeans and Russians. In other words, the Turkic world east of Russia was called Tatar, was known for a long time under the name of Tataria, Tartaria. In the name of this world Tatar, a special role was played by Russian historical and fiction literature, in general, public opinion in Russia in the feudal and later eras.
The artificial spread of the name "Tatars" among the Turkic-speaking peoples of Eastern Europe and adjacent regions was explained by "reminiscences (echoes - R. F.) of the Mongol conquest, primarily by the Russian historical tradition, for the Russians in most cases retained this term as the name of these peoples, who almost completely did not use this name themselves or did not use it at all.
The most powerful Turkic state after the collapse of the Golden Horde in the Volga region was Kazan
1 Sat. The origin of the Kazan Tatars, p. 137.
khanate - closest eastern neighbor Russia, which, according to the old tradition, was accepted as Tatar. In Russian sources reflecting the events of the 15th century, the time of formation and the initial history of this khanate, along with the words “Bulgarians”, “Besermens” (from the word “Busurmans”, that is, Muslims), the word “Tatars” appears. The entire XV century is the time of the parallel application of these three terms to refer to the population of the new, Bulgaro-Tatar land - first the Kazan principality, and then the khanate. However, the population itself, i.e. the former Bulgars, did not yet call themselves Tatars. Both in the 15th and 16th centuries, already in the period of the independent existence of the Kazan Khanate, this population was called mainly Kazanians, which is noted, as we have seen above, in Russian chronicles: “Bulgarians, verbs of Kazan”. Another curious example: in the “Kazan History” known to us, the author of which lived 20 years in Kazan before the capture of Ivan the Terrible by the troops, the term “Kazan” in the meaning of the main population of Kazan and the Kazan Khanate is mentioned 650 times, while “Tatars” - only 90 once.
"Tatars" as a self-name of the people began to be used only in the 19th century. In other words, the Tatars began to call themselves Tatars only during this period. However, even then there was still some strangeness of this word. In protest against this name, the old-timers often called themselves Muslims, or simply Bulgars. In numerous Tatar shezhers (genealogies), compiled at the end of the 19th - the first quarter of the 20th centuries, the epithet "al-Bulgari" (Bulgarian) is very common. Moreover, it was worn not only by representatives of the early generations, but also by the compilers themselves. The epithet "al-Bulgari" is characteristic of all centuries from the 12th century up to the 20s of our century.
At the end of XIX - beginning of XX centuries. a number of Turkic-speaking peoples of Russia also bore the common name "Tatars". In addition to the Kazan, Siberian, Astrakhan, Kasimov and Crimean Tatars, there were, for example, Azerbaijani, Turkmen, Uzbek, Jagatai Tatars, Kazakh Tatars, Kirghiz Tatars, Khakass Tatars and others. After the Great October Socialist Revolution, all these peoples, except for the Tatars, regained their original names, ethnonyms. The name "Tatars", although with difficulty, but fixed forever and became the self-name of the modern Tatar people - the very
numerous Turkic-speaking people of Eastern Europe, who left the most noticeable mark in the complex medieval history of this region. It was also firmly entrenched in the population of the former Siberian, Astrakhan, Kasimov and Crimean khanates, formed at one time after the final collapse of the Golden Horde - the former "Tatar" state.
It should be noted that the nationalist Tatar bourgeoisie, who considered themselves descendants of the “great Genghis”, the Horde, also played a certain role in the adoption of this name. One way or another, the name "Tatars" by the will of fate was assigned to the whole people. However, it must always be clearly borne in mind that the origin of a people and the origin of its name often do not coincide, which is especially clearly seen in the example of the modern Tatar people.
There was a time when modern Tatars were considered descendants of the Mongols conquerors. This idea, i.e., the idea of the Mongol origin of the Tatar people, was widespread in the former, aristocratic-bourgeois historiography. Although the echoes of this theory are still alive to a certain extent, our Soviet historical science practically already abandoned it, primarily because between the Mongols-Genghisids of the XII-XIII centuries. and modern Tatars have nothing in common either in language, or in anthropology, or in material and spiritual culture. The current Tatars, as is known, have long spoken Turkic (Tatar), and not Mongolian. According to the structure of their physical type, they belong to the Caucasoid race, and the Mongols were and now are pronounced Mongoloids. True, among the current Tatars there is a small proportion of Mongoloid - 14.5%; in addition to them, there is a noticeable part of sublaponoids (a type formed as a result of mixing Caucasoids and Mongoloids) - these make up 24.5%. However, they are by no means descendants of the Mongols conquerors.
According to anthropologists, the Mongoloid nature of modern Tatars is associated with the Kipchaks, and the sublaponoid type was formed as a result of the penetration of the Siberian (Mongoloid) tribes of the 1st millennium AD into the Middle Volga region. e. (and even earlier) and mixing them with local Caucasians. Between the Chingizid Mongols and modern Tatars - the Tatars of the Middle Volga and Urals - there is nothing in common and ethnography
Czech. There are no Mongolian archaeological sites in Tataria and adjacent regions, with the exception of the remains of several houses typical of Central Asia, which did not play a role in the formation of the ethnos.
Above, it was briefly told about the origin of the Kazan Tatars and Tatars-Mishars. In addition to them, there are other ethnographic groups of modern Tatars - the Siberian, Astrakhan, Kasimov Tatars mentioned above. The Altai Turks and, to a certain extent, the late Kipchaks played a role in the formation of the ethnos of the Siberian Tatars. Astrakhan Tatars also have early and late components: Khazars and Nogais. Kasimov Tatars are natives of the Kazan Khanate, Kazan Tatars, but in the west they have largely mixed with the Mishar Tatars.
Within these groups there are separate small groups. Each of them. passed its historical path. This path has not always been direct. Entering into ethno-cultural contact with other groups, peoples, these groups were enriched with new elements of language and culture. As a result of historical development, all these groups and subgroups created in the 19th century. bourgeois, and after the Great October Revolution - the Tatar socialist nation. From time immemorial, the Tatar people have lived in friendship with the great Russian people and with other peoples, sharing with them, in the words of Tukay, "their rich language, customs and morality."
In 1913, the seriously ill Tukay, in his incomplete 27 years, wrote two months before his death:
Our trace will not fade on Russian soil.
We are the image of Russia in mirror glass.
We lived and sang in harmony with the Russians of old,
Evidence - manners, habits, vocabulary.
We have become related to the Russian people for a long time,
In all trials we stand together.
Such kinship cannot be avoided at times, -
We were firmly connected by a thread of history!
Like tigers, we are bold in the anxieties of war,
Like horses we work in peaceful days.
Fortunately - with any people on a par -
We have the right to native country! 1
The poet's cherished dream of the equality of his people with other peoples came true after the Great October Revolution. October, the great Lenin gave the Tatar people freedom, they gave the republic. Today, almost seven million Tatar people are in a single, friendly family of Soviet socialist nations.
1 Gabdulla Tukay. Favorites. M., 1986, p. 146-147.
Tatars are the second largest nation in Russia after Russians. According to the 2010 census, they make up 3.72% of the population of the entire country. This people, who joined in the second half of the 16th century, over the centuries managed to preserve their cultural identity, taking care of historical traditions and religion.
Any nation is looking for its origins. The Tatars are no exception. The origin of this nation began to be seriously investigated in the 19th century, when the development of bourgeois relations accelerated. A special study was made of the people, the allocation of its main features and characteristics, the creation of a single ideology. The origin of the Tatars throughout this time remained an important topic of study for both Russian and Tatar historians. The results of this many years of work can be conditionally represented in three theories.
The first theory is connected with the ancient state of Volga Bulgaria. It is believed that the history of the Tatars begins with the Turkic-Bulgarian ethnic group, which emerged from the Asian steppes and settled in the Middle Volga region. In the 10th-13th centuries they managed to create their own statehood. The period of the Golden Horde and the Muscovite state made some adjustments to the formation of the ethnic group, but did not change the essence of Islamic culture. At the same time, we are mainly talking about the Volga-Ural group, while other Tatars are considered as independent ethnic communities, united only by the name and history of joining the Golden Horde.
Other researchers believe that the Tatars originate from Central Asians who migrated to the west during the Mongol-Tatar campaigns. It was the entry into the Ulus of Jochi and the adoption of Islam that played the main role in uniting disparate tribes and forming a single nationality. At the same time, the autochthonous population of the Volga Bulgaria was partially exterminated, and partially ousted. The alien tribes created their own special culture, brought the Kypchak language.
The Turkic-Tatar origins in the genesis of the people are emphasized by the following theory. According to it, the Tatars count their origin from the great largest Asian state of the Middle Ages of the 6th century AD. The theory recognizes a certain role in the formation of the Tatar ethnos of both the Volga Bulgaria and the Kypchak-Kimak and Tatar-Mongolian ethnic groups of the Asian steppes. The special role of the Golden Horde, which rallied all the tribes, is emphasized.
All of the above theories of the formation of the Tatar nation emphasize the special role of Islam, as well as the period of the Golden Horde. Based on these stories, researchers differently see the origins of the origin of the people. Nevertheless, it becomes clear that the Tatars originate from the ancient Turkic tribes, and historical connections with other tribes and peoples, of course, had an impact on the current image of the nation. Carefully preserving culture, language and managed not to lose their national identity in the face of global integration.
- Burns, Robert - short biography
- The concept of common vocabulary and vocabulary of limited use
- Nancy Drew: The Captive Curse Walkthrough Nancy Drew Curse of Blackmoore Manor Walkthrough
- Deadpool - Troubleshooting
- Won't start How to Survive?
- What to do if bioshock infinite won't start
- Walkthrough Nancy Drew: Alibi in Ashes
- Spec Ops: The Line - game review, review Spec ops the line crashes on missions
- Room escape level 1 walkthrough
- Processing tomatoes with boric acid How much will 2 grams of boric acid
- Cucumber Grass (Borago)
- Bioinsecticide Lepidocid: purpose, properties and application procedure Lepidocide waiting period
- How to change the language to Russian in steam
- Dendrobium noble: room care
- Morphology of plants general concepts - document
- Planting, propagation and care of bamboo at home, photo Growing bamboo from seeds
- How to strengthen the cellular signal for the Internet in the country
- Sanskrit reveals the forgotten meaning of Russian words (2 photos)
- The oldest language Sanskrit programming language of the future Dead language Sanskrit
- Who has dominion over all the earth?