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Finno-Ugric peoples: history and culture. The people of the Finno-Ugric ethno-linguistic group

Finno-Ugric peoples: history and culture. The people of the Finno-Ugric ethno-linguistic group

30.04.2019

Finno-Ugrians, their place in the history of the Russian nation and the Russian state is an academic question. However, in the last twenty years, at the level of the yellow press, the question of Finns and Ugrians undertook to discuss delitants. I do not consider myself a specialist in anthropology, but I am able to identify the main problematic junction points that do not allow Ukrainians and Russians to find a common language and stick to the thread of the discussion.

The main problems in the issue of the history of the Finno-Ugric peoples, standing on the way to mutual understanding, are the following

Low Education in the Age of the Internet. Unfortunately, the majority of people do not seek knowledge of the academic ( scientific) parts of the question Slavs (including their appearance, jewelry, myths, fairy tales, religion and culture) in the history of Russia. Alas, it is difficult to read academic literature because of the way the material is presented. And so it is! Read the yellow press on the topic " Slavs"(or similar) with loud anti-Ukrainian phrases and extreme statements is very simple and, most importantly, it is remembered easily and quickly! Unfortunately! "The mouth of the opponent on the forum and mixing everything together outweighs common sense and - our own mythology and zombies about the Finno-Ugric peoples rushed ...

The unwillingness of the authorities to meet the needs of the people. For the authorities of Russia, this position of Russian citizens is extremely beneficial: no expenses on the part of Russia for the publication and agitation of academic literature; publishing yellow press not at the expense of the state, naturally, and it spreads at lightning speed. Lots of literature on the subject Finno-Ugric(and not only) was published back in the last century before last, and today the newfangled wise men have not come up with anything new on this issue, but are relaying those old sources, not even bothering to revise them for refutations. In addition, it is much easier to control the stupid and embittered - point your finger and say: "Face!".

As a result, the following problem emerges: looking for himself and can not find(or afraid). However, Russia at one time was already "found" by Karamzin. Since then that Karamzin's story influenced to some extent another Russian historian, Klyuchevsky. And so it has been since then - the main advantageous provisions of the history of the Russian state of Karamzin flow from one textbook to another, forgetting about the population and equating it with the state, which is extremely wrong! In fact, the history of Karamzin became the first custom-made political version of the history of Russia, after which history moved from the plane of science to the plane of politics. It is possible that in Russia no one was engaged in history as a science before Karamzin. Otherwise, Karamzin would not have had to write it under the order of the Tsar.

What can help in resolving the issue of the Finno-Ugric peoples?

Separate questions of language and DNA. So it turns out that according to DNA (roots, genus), the population of Russia really consisted mostly of Finno-Ugric peoples ( read below). However, who said that the Finno-Ugric people cannot master the Slavic language and, being essentially Finno-Ugric people, speak Russian and beat their chests with their fists?

Having read all sorts of things about the Ukrainians from the time of Tsar Peas, the Russians, for some reason, accuse the Ukrainians of disliking the Finno-Ugric peoples. We (Ukrainians) do not show dislike for the Finno-Ugric peoples. We oppose the fact that the Russians themselves show dislike for the Finno-Ugric peoples, trying to disown their kinship with them. As a result, the Russians are trying renounce a large part of yourself, and fill in this part with which they are not related. I'm not saying that the Russians Dont Have nothing to do with, but the Russians put the question in this way that we (Ukrainians) remain out of work. As a result, the Russians themselves, with their behavior and lack of education, cause negativity on the part of the Ukrainians, calling them names. Guys, Ukrainians cannot by definition! The question is, why do Russians deny their part of the Finno-Ugric heritage???

Lack of information breeds rumors and fiction. In question with Finno-Ugric heritage On the territory of Russia, the situation is similar. actively opposes filling in the blank spots in their Finno-Ugric history, and this "forces" the Ukrainians (gives every reason and reason) to fill in these blank spots for the Russians, while setting out, of course, own vision of the issue. But for all this responsibility the Russians themselves are carrying it - do not be silent! Actively analyze yourself (and do not invent) and thus you will deprive your opponents of arguments. Who interferes?

Who are the Finno-Ugrians (literature on the topic)

Finno-Ugrians- an ethno-linguistic community of peoples, numbering more than 20 million people. All Finno-Ugric peoples are indigenous in their territories. Finno-Ugric ancestors lived in Eastern Europe and the Urals since the Neolithic (New Stone Age). From the Baltic Sea to Western Siberia, from the forest-steppes of the Russian Plain to the coast of the Arctic Ocean - primordial Finno-Ugric lands and the Samoyedic peoples close to them.

Linguistically Finno-Ugrians are divided into several subgroups. The Permian-Finnish subgroup is made up of Komi, Udmurts and Besermen. Volga-Finnish group: Mordvins (Erzyans and Mokshans) and Mari. The Balto-Finns include: Finns, Ingrian Finns, Estonians, Setos, Kvens in Norway, mysterious Vod, Izhors, Karelians, Vepsians and descendants of Mary. The Khanty, Mansi and Hungarians belong to a separate Ugric group. The descendants of the medieval Meshchera and Muroma most likely belong to the Volga Finns.

Anthropologically Finno-Ugric peoples heterogeneous. Some scholars highlight a particular Ural race, transitional between Caucasoids and Mongoloids. All peoples of the Finno-Ugric group have both Caucasoid and Mongoloid features. The Ob Ugrians (Khanty and Mansi), part of the Mari, Mordovians have more pronounced Mongoloid features. In the rest, these features are either equally divided, or the Caucasoid component dominates. But this does not testify in favor of the Indo-European origin of the Finno-Ugrians, it is necessary to distinguish Indo-European anthropological features from the linguistic Indo-European community.

Finno-Ugrians all over the world unites a common material and spiritual culture. All true Finno-Ugric peoples live in harmony with nature, with the world around them and with neighboring peoples. Even at the beginning of the third millennium, only the Finno-Ugric peoples preserved their traditional culture in Europe to the fullest extent, including, paradoxically, Russian culture as well. However, this paradox can be explained. Unlike many peoples, the Finno-Ugric peoples try to preserve as many customs and traditions as possible in their culture, including (perhaps in Russia this explains the rather large number of preserved ancient traditions and elements from the times of Rus').

The Karelian-Finnish epic "Kalevala" was preserved for history by the White Sea Karelians, and not by the urbanized Finns; almost all Russian ancient fairy tales, epics and legends (epic folklore is the oldest of all forms of oral folk culture) were recorded by ethnographers at the end of the 19th century in the areas inhabited by Karelians, Vepsians and descendants of the Finno-Ugric peoples in the Arkhangelsk province. Most of the monuments of ancient Russian wooden architecture were inherited from the Finno-Ugric lands. A few years ago, the epic of the Erzya people "Mastorava" was recorded and restored, which is unique in itself.

The spiritual life of the Finno-Ugric people is impossible without folk beliefs. Even peoples who were baptized long ago retained a huge layer of culture associated with pre-Christian beliefs. And some, like the Mari, still adhere mainly to the traditional faith. Do not confuse these beliefs with paganism. The Maris, Erzyans, part of the Udmurts, the Ob Ugrians have national religions.

Finno-Ugric issue- this is without a doubt a Russian question. The issue of ethnic identification of the Great Russian ethnos. In all the territories of the Russian Plain, where Russians now live, Finno-Ugric peoples used to live. The big problem is what was the nature of the Slavic colonization. After all, the Russians preserve the same material and spiritual traditional culture with the Finno-Ugric peoples, and not with the southern Slavs or Turks. The psychological characteristics of the population, its national character, especially in the north, northwest and northeast of the European part of Russia (the most indigenous part of Russia), Russians and Finno-Ugric peoples are also common.

I hope that the above information on the topic of the Finno-Ugric peoples and Russia will help to find problematic places in the history of Russia and understand in which direction the history of Russia itself should be built, putting politics aside.

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In the third quarter of the 1st millennium AD. the Slavic population, settled in the Upper Dnieper and mixed with the local East Baltic groups, with its further advancement to the north and east, reached the border of the regions that had belonged to the Finno-Ugric tribes since ancient times. These were Estonians, Vods and Izhoras in the South-Eastern Baltic, all on the White Lake and the tributaries of the Volga - Sheksna and Mologa, measuring in the eastern part of the Volga-Oka interfluve, Mordvins and Muroms on the Middle and Lower Oka. If the Eastern Balts were neighbors of the Finno-Ugric peoples from ancient times, then the Slavic

the Russian population came close to them for the first time. The subsequent colonization of certain Finno-Ugric lands and the assimilation of their indigenous population represented a special chapter in the history of the formation of the ancient Russian people. The economy of the Finno-Ugric tribes was complex. Agriculture was relatively poorly developed; cattle breeding played an important role in the economy; he was accompanied by hunting, fishing and forestry. Various Finno-Ugric groups had their own characteristics, differed from each other in terms of socio-economic development and the nature of culture. The most advanced among them were the Chud tribes of the South-Eastern Baltic - Ests, Vod and Izhora. By the end of the 1st millennium AD the ancient Estonian tribes stood on the threshold of feudalism, crafts developed among them, the first urban-type settlements arose, maritime trade connected the ancient Estonian tribes with each other and with their neighbors, contributing to the development of the economy, culture and social inequality. Tribal associations were replaced at that time by unions of territorial communities. The local features that distinguished separate groups of ancient Estonians in the past gradually began to fade, indicating the beginning of the formation of the Estonian nationality. The cattle-breeding image of the economy to one degree or another was preserved among the Finno-Ugric population of the Volga region and in the period of Ancient Russia. Most of them have long been home crafts, in particular the manufacture of numerous and various metal ornaments, which abounded in women's costume. The technical equipment of home craft at that time did not differ much from the equipment of a professional craftsman - these were the same casting molds, lyacs, crucibles, etc.

Findings of these things during archaeological excavations, as a rule, do not allow us to determine whether there was a domestic or specialized craft, a product of the social division of labor. In the first half of the first millennium A.D. e. Finno-Ugric tribes who lived in the basins of the Oka and Kama also experienced a certain development. In ancient authors, the Finno-Ugric tribes are mentioned under the name of the Fens (Tacitus) or Finns (Ptolemy), and possibly the Aestii (Tacitus), although the name "Aestii" could at that time also refer to the Baltic tribes. The first mention of individual Finno-Ugric tribes of Eastern Europe is found in the Gothic historian Jordanes, who ascribes to the “King of the Goths” Germanaric the victory over the Mordovians (“Mordens”), Merei (“Merens”) and other tribes. Archaeological data allow us to trace the fate of the Finno-Ugric tribes and at earlier stages of their development. So, they show that in the first half of the 1st millennium AD. e. among the Finno-Ugric tribes, iron finally supplanted bronze, from which only jewelry was now made - buckles, breastplates, brooches, bracelets, pendants, necklaces, characteristic female headdresses with rims and pendants in the form of bells, and earrings ending in a spiral. Weapons, from which spears, darts, axes and similar to Roman swords were most common, were made of iron or supplied with iron parts: tips, etc. At the same time, many objects, in particular arrows, were still made of bone. As before, hunting for fur-bearing animals played an important role, the fur of which was exported.

By the end of the first half of the 1st millennium, the trade relations of the Kama tribes with Iran and the Eastern Roman Empire were intensifying. In the Kama region, especially in the region of Solikamsk and Kungur, late antique and Sasanian silver dishes decorated with highly artistic images are often found, which came here in exchange for furs and, apparently, were used for the needs of the cult. The role of horse breeding continues to grow in the Oka basin. In the graves of men, and sometimes women, horse harness is found, from which it can be concluded that horses were now also used for riding. At the same time, the remains of woolen fabrics preserved in the graves indicate the development of sheep breeding, and the remains of linen fabrics, finds of sickles and hoes - that farming was also familiar to the Finno-Ugric tribes. The wealth inequality was already quite significant. Along with poor graves, where only knives were found or no items were found at all, there are rich burials with a large number of jewelry, weapons, etc. Especially a lot of jewelry is found in female graves. However, property inequality, apparently, has not yet led to the decomposition of the tribal system, since only personal items accumulated in the hands of individuals. The similarity of the Finno-Ugric settlements of the first centuries of our era with earlier ones testifies to the long-term preservation of the former forms of life. Thus, the Pyanobor culture on the Kama, which replaced the Ananyino culture, differs from it only in the style of bronze items and the predominance of iron. Religious monuments and works of art are of considerable interest. The latter is characterized by bronze relief pendants depicting deer, eagles with a human face on their chests, lizards, seven-headed elks, people, as well as small bronze and lead idols in the form of birds, animals and people. About 2 thousand of these figurines were found 20 km from the city of Molotov, down the Kama, where, apparently, there was a sanctuary of the god to whom they were sacrificed. A huge number of bones of various sacrificial animals, about 2 thousand bone and iron arrowheads and about 15 thousand gilded glass beads were also found there. Another monument of the cult is a cave on the Chusovaya River, where several thousand bone and iron arrowheads were found. Archaeologists believe that archery competitions took place in this place in connection with some religious rites.

Inhabiting the Volga-Oka and Kama basins in the 1st millennium BC. e., differs significantly originality. According to Herodotus, the Boudins, Tissagets and Iirks lived in this part of the forest belt. Noting the difference between these tribes from the Scythians and Savromats, he points out that their main occupation was hunting, which delivered not only food, but also furs for clothing. Herodotus especially notes the equestrian hunting of the Iirks with the help of dogs. The information of the ancient historian is confirmed by archaeological sources, indicating that hunting really occupied a large place in the life of the studied tribes.

However, the population of the Volga-Oka and Kama basins was not limited to those tribes mentioned by Herodotus. The names given by him can only be attributed to the southern tribes of this group - the immediate neighbors of the Scythians and Savromats. More detailed information about these tribes began to penetrate into ancient historiography only at the turn of our era. Tacitus probably relied on them when he described the life of the tribes in question, calling them Fens (Finns).

The main occupation of the Finno-Ugric tribes in the vast territory of their settlement should be considered cattle breeding and hunting. Slash-and-burn agriculture played a secondary role. A characteristic feature of the production of these tribes was that, along with iron tools that came into use from about the 7th century. BC e., tools made of bone were used here for a very long time. These features are typical of the so-called Dyakovskaya (between the Oka and Volga), Gorodets (southeast of the Oka), and Ananyinskaya (Prikamye) archaeological cultures.

The southwestern neighbors of the Finno-Ugric tribes, the Slavs, during the 1st millennium AD. e. significantly advanced into the area of \u200b\u200bsettlement of Finnish tribes. This movement caused the movement of part of the Finno-Ugric tribes, as the analysis of numerous Finnish river names in the middle part of European Russia shows. The processes in question took place slowly and did not violate the cultural traditions of the Finnish tribes. This makes it possible to link a number of local archaeological cultures with the Finno-Ugric tribes already known from Russian chronicles and other written sources. The descendants of the tribes of the Dyakovo archaeological culture were probably the Merya and Muroma tribes, the descendants of the tribes of the Gorodets culture were the Mordovians, and the origin of the chronicle Cheremis and Chud dates back to the tribes that created the Ananyin archaeological culture.

Many interesting features of the life of the Finnish tribes have been studied in detail by archaeologists. The oldest method of obtaining iron in the Volga-Oka basin is indicative: iron ore was smelted in clay vessels that stood in the middle of open fires. This process, noted in the settlements of the 9th-8th centuries, is characteristic of the initial stage of the development of metallurgy; later ovens appeared. Numerous products made of bronze and iron and the quality of their manufacture suggest that already in the first half of the 1st millennium BC. e. among the Finno-Ugric tribes of Eastern Europe, the transformation of household industries into crafts, such as foundry and blacksmithing, began. Of other industries, the high development of weaving should be noted. The development of cattle breeding and the beginning of the emergence of handicrafts, primarily metallurgy and metalworking, led to an increase in labor productivity, which in turn contributed to the emergence of property inequality. Nevertheless, the accumulation of property within the tribal communities of the Volga-Oka basin was rather slow; because of this, up to the middle of the 1st millennium BC. e. tribal settlements were relatively weakly fortified. Only in subsequent centuries the settlements of the Dyakovo culture were strengthened by powerful ramparts and ditches.

The picture of the social structure of the inhabitants of the Kama region is more complex. The inventory of burials clearly indicates the presence of property stratification among local residents. Some burials dating back to the end of the 1st millennium allowed archaeologists to suggest the appearance of some kind of inferior category of the population, possibly slaves from among prisoners of war. On the position of the tribal aristocracy in the middle of the 1st millennium BC. e. one of the brightest monuments of the Ananyinsky burial ground (near Yelabuga) testifies - a tombstone made of stone with a relief image of a warrior armed with a dagger and a war hammer and decorated with a hryvnia. The rich inventory in the grave under this slab contained a dagger and a hammer made of iron, and a silver hryvnia. The buried warrior was undoubtedly one of the tribal leaders. The isolation of the tribal nobility especially intensified by the II-I centuries. BC e. It should be noted, however, that at that time the tribal nobility was probably relatively few in number, since low labor productivity still greatly limited the number of members of society who lived off the labor of others.

The population of the Volga-Oka and Kama basins was associated with the Northern Baltic, Western Siberia, the Caucasus, and Scythia. Many objects came here from the Scythians and Sarmatians, sometimes even from very remote places, such as, for example, the Egyptian statuette of the god Amun, found in a settlement excavated on the arrow of the Chusovaya and Kama rivers. The forms of some iron knives, bone arrowheads and a number of vessels among the Finns are very similar to similar Scythian and Sarmatian items. The connections of the Upper and Middle Volga regions with the Scythian and Sarmatian world can be traced already from the 6th-4th centuries, and by the end of the 1st millennium BC. e. are made permanent.

For the formation of Northern Rus', the period of the early Middle Ages (IX-XI centuries) became a turning point, when a new ethnic group, Old Russian, was formed on the basis of several peoples. In the XI-XIII centuries. Finno-Ugric tribes organically merged into this community and became an integral part of the fusion of multi-ethnic traditions in ancient Russian culture, where the Slavs played a leading role.

By the second half of the IX-X centuries. include the first chronicle information about the Finno-Ugric "tongues" of Russia - Chud, Merya, All, Muroma, Cherems, Mordvins, who took an important part in the events of ancient Russian history. And if one part of the Finno-Ugric tribes continued to develop independently, then the other gradually disappeared from the pages of history. Such, in particular, is the fate of the annalistic Mary, whose name was not mentioned after 907. The latest information about the measure is available in hagiographic works. So, in the Life of Leonty, Bishop of Rostov, who spread Christianity in the Zalessky land in the second half of the 11th century, it was reported that the latter "the Mer language is good at it." Finally, their lands became part of Ancient Rus' around 1024, when the unrest in Suzdal was suppressed, and Yaroslav "set that land."

In the east, Murom was adjacent to the measure, about which the Primary Chronicle under 862 reports as the “first inhabitants” of Murom. As early as 988, there is evidence of the assertion of the power of the Kievan princes on the banks of the Oka. By the end of the XI century. the merging of Muroma with the Slavs was completed. Later, the princes of Murom were constantly mentioned in Russian chronicles, and their squads participated in campaigns against the Polovtsians, Volga Bulgarians and Mordovians and other military operations of the Vladimir-Suzdal princes.

South of the Klyazma, a few burial grounds of the Meshchera have been preserved, the annalistic references to which are contained in the latest lists of the Tale of Bygone Years, where this tribe is named together with the Merya and Muroma among the tributaries of the Kiev princes. Unlike the other two Finnish tribes, the Meshchera did not disappear from the pages of later Russian documents of the 13th-15th centuries.

One of the most mysterious Finno-Ugric tribes, whose further history, perhaps, is connected with the modern Veps people, were the whole and the Chud. The whole lived mainly along the Suda and Mologa, and the Chud lived to the northeast of the White Lake. The last mentions of the vesi are connected with Oleg's campaign against Smolensk and Kyiv in 882: "... Let's drink a lot of howls, people, Slovenians, measure, all." In the story about the movement of the Magi in the Rostov land and Belozerye, placed under 1071, not all, but the Belozersk is mentioned. The name "chud" continues to be found in the annals, but gradually becomes collective for all the Baltic-Finnish peoples.

The lands of the Izhora and Vodi were assigned to the Novgorod Republic. According to the chronicle story, in 1069 the water, which occupied the entire Izhora Upland, participated in the raid of the Polotsk prince Vseslav on Novgorod. Perhaps this campaign was the answer of the leaders to changes in the nature of tributary relations with Novgorod. From the second half of the XII century. Vodsky lands fell under the rule of Novgorod. In 1149, a large detachment of the Finnish Emi attacked the Vod lands, and the Vod was able to fight back only with the help of the Novgorodians. However, in 1241, "the Germans came to Vod with Chud, and fought, and paid tribute to them, and set up a city in Koporye graveyard." Novgorod Prince Alexander Yaroslavich, moving behind the Germans through the lands of Korel and Izhora, took Koporye and "Vozhan and Chudtsyu peretnetniks out", after which he captured Narova and defeated the Germans and Estonians there. Despite the gradual Slavicization and Christianization of Vod, the outskirts of the Vod land were little affected, and the original Baltic-Finnish culture was preserved there for a long time.

Another Finnish-speaking people of the North-West, early information about which is very scarce, were the Izhors. In written sources, for the first time in the chronicle of Henry of Latvia (1220), Izhora land ("Ingaria") and its inhabitants - Ingris ("Ingaros") are named. In Russian chronicles under 1241, the elder of the Izhors Pelgui (or Pelgusy) is mentioned - he informed Alexander Nevsky about the landing of the Swedes on the shores of the Gulf of Finland. In Russian chronicles, the Izhors may also have been called by the collective name Chud. The settlement area of the Izhors probably entered the Novgorod Republic in the 12th century, which predetermined the further fate of this people, in particular, the fact that the Izhors did not develop their own statehood. A permanent ally of Novgorod, the Izhora repelled the invasion of the Emi together with the Korel, and acted as a tribe that retained relative independence and was ruled by the elders. Slavic culture had a rather powerful effect on the Izhors, but, despite the adoption of Christianity, the Izhors continued to observe many pagan rituals and worship the old gods, which Metropolitan Macarius of Novgorod complained about in the 16th century.

The phenomenon of the formation of the ancient Russian people is extremely complex and multifaceted, it includes the settlement of the Slavs, and the merger with them of the local Finno-Ugric peoples, and the mixing of cultures. At the end of the 1st - beginning of the 2nd millennium, written sources stopped mentioning the chud, the whole, the measure, the muroma, the meshchera. The Finno-Ugric tribes that found themselves in the path of the mighty Slavic stream almost completely disappeared among the newcomers.

). This time we will talk about the Finno-Ugric peoples, i.e. peoples speaking Finno-Ugric languages. This branch of languages is part of the Uralic language family, the other branch of which is the Samoyedic languages (which are currently spoken by the Nenets, Enets, Nganasans and Selkups).
The Finno-Ugric languages are divided into 2 groups: Finno-Permian and Ugric. The following peoples belong to the Finno-Permian group: Finns (sometimes Ingrian Finns are considered an independent ethnic group), Estonians, Karelians, Vepsians, Izhorians, Livs, Vods, Sami, Mordovians (this people actually represents two different peoples: Erzyans and Mokshans), Mari, Udmurts, Komi-Zyryans, Komi-Permyaks. The Ugric group includes Hungarians, Khanty and Mansi.
Currently, there are 3 independent Finno-Ugric states: Hungary, Finland and Estonia. There are several Finno-Ugric national autonomies in Russia, but in all of them the Finno-Ugric nations are inferior in number to the Russians.
The total number of Finno-Ugric peoples is 25 million people, of which more than half are Hungarians (14.5 million). Finns are second in number (6.5 million), Estonians are third (1 million). The most numerous Finno-Ugric people of Russia is the Mordovians (744 thousand).
The ancestral home of the Finno-Ugric peoples is Western Siberia, from where the ancestors of the modern Finno-Ugric peoples settled in Eastern Europe and the Scandinavian Peninsula. The Finno-Ugrians influenced the ethnogenesis of the Russian people, this influence is especially great on the northern Russians (the territory of the Arkhangelsk and Vologda regions). Russian historian V.O. Klyuchevsky wrote: “Our Great Russian physiognomy does not accurately reproduce common Slavic features. Other Slavs, recognizing these features in it, however, notice some third-party admixture: namely, the high cheekbones of the Great Russian, the predominance of swarthy complexion and hair, and especially the typical Great Russian nose, resting on a broad base, with most likely put on account of the Finnish influence".

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Katherine Shell in the film "Moon 02" (1969):

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