How did the peoples of the Volga region live in the 17th century. Traditional costumes of the peoples of the Volga region

national culture embodies the memory of the people, acting as something that allows you to identify this people among others, allows a person to maintain individuality, feel the connection of eras and generations, gain spiritual support and life support. And if we consider the calendar, as well as the life of people, then the customs and traditions of the peoples of the Volga region demonstrate a close relationship with them.

Russians

Among all the peoples who lived on the territory of the Volga region, the largest share is accounted for by Russians. Russian women wore an outfit that consisted of a canvas shirt called "sleeves" and a sundress. For poor families, sundresses, for the manufacture of which they used painted canvas, served as a familiar costume. Sundresses sewn on the basis of Chinese were put on for the celebrations. The opportunities of wealthy families allowed them to wear sundresses, for the creation of which they used silk, plush and velvet.

Despite the fact that among the Russians the main faith was Christianity, the customs and traditions of the peoples of the Volga region had pagan roots. With enviable constancy, they celebrated such celebrations as Christmas time, Shrovetide, Semik-Trinity.

Tatars

Tatars belong to the Turkic group of the Altai language family. If we consider the ethnic composition of these inhabitants of the Volga region, then in this respect they are diverse. Among them are the ancient Turkic, Bulgar, Kipchak and other Turkic-speaking tribes, as well as individual Finno-Ugric and Slavic.

Let the Tatars differ from each other in dialect and in territorial terms, yet they represent a single nation that has a common literary language, a culture that includes folklore, music, religion, and traditions of the peoples of the Volga region.

The population of Ulyanovsk is represented for the most part by Tatars who profess Islam. And today the inhabitants of the city do not deviate from the traditions of Islam, making attempts to develop it. These steps affect various aspects of life, including the upbringing of children, respect for elders, participation in colorful national holidays. At the same time, at the heart of their worldview, an important role is given to a respectful attitude towards other religions and cultures.

Chuvash

Chuvash are part of Turkic group Altaic language family. The name of this people is based on the Bulgar tribe Suvar, Suvaz. It was the Bulgars and Suvaz, and with them the Finno-Ugric tribes of the Mari, who contributed to the emergence of the Chuvash ethnos.

For a long time, the Chuvash of the Ulyanovsk Volga region remained pagans, but everything changed when they joined the Russian state. Their pagan faith provided for a system where a large number of gods were present, headed by Thor. Among the gods were both good and evil. And one or another god, demonstrating his patronage, corresponded to a certain occupation of people. In the existing religious cult, there was a close connection with the cycle of agricultural work, which was attributed to the cult of ancestors.

In the 18-19 centuries. many representatives Chuvash people adopted Christianity. This led to the loss of pure pagan faith. However, there was still duality. When it was time for such important events as christenings and weddings, they were held in the church. At the same time, among this people, along with ancient pagans, Christian names were also found.

Mordva

The Mordovian tribes meant the indigenous people, whose habitat was the interfluve of the Oka, Sura and the Middle Volga. This nation includes 2 main groups:

• Erzya;
• Moksha.

The first lived on the left bank of the river. Sura. As for the second, its place of residence was the basin of the river. Moksha. In the Ulyanovsk region, the majority of the inhabitants are Mordvin-Erzya.

Usually women of this nation wore a shirt made of white canvas, which had bright embroidery, where red, black, blue tones were mainly used, interspersed with yellow and green. The festive traditional costumes of the peoples of the Volga region had their own differences, the Mari, like the Mordvinian outfit, played the role of an important attribute.

Erzyanki also had a ceremonial shirt, which was very often decorated with embroidery. Girls dressed in it on two occasions: when they came of age and when they got married.

In the folk holidays of the Mordovians, a connection with the agricultural calendar was traced. A lot of people gathered in the summer when they celebrated the Velozks holiday, which was held in honor of the patroness of the village (Vel-ava). In the modern period, they also continue to honor this tradition: often in the villages they hold a holiday of a remote or small village, and in some places - a holiday of traditional Mordovian cuisine.

The meeting of any such holiday invariably provided for a purposeful prayer, which complemented the performance of a certain set of magical rites. Moreover, along with public prayers, family prayers were also held. In this case, attention has already been paid to the interests of a particular family.

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From the second half of the XVI century. a completely new page has been opened in the history of the peoples of the Middle Volga region. After the conquest of the Kazan Khanate by the troops of Ivan the Terrible, this territory became part of the Russian centralized state. The historical fate of the peoples of the Middle Volga region turned out to be closely connected with Russia. Such a sharp turn was far from easy, and yet by the beginning of the 18th century. our region has become a full-blooded component of the economic, political and cultural life of a huge power.

§19.liberationstrugglepeoplesthe edgesin the secondhalfXVIV.

The events of October 1552 were a milestone in the history of the existence of the Kazan Khanate. However, the Moscow government did not immediately manage to really include its territory in the Russian state. The population of the former Kazan Khanate - Tatars, Maris, Chuvashs, Udmurts - for quite a long time fought for their independence, for the restoration of an independent state.

"Kazan War" 1552-1557 At the end of 1552, Russian detachments were sent in different directions from Kazan to collect tribute yasak. By order of Ivan the Terrible, the norms of taxes from the local population were preserved "as it was under King Magmedalim", i.e. as under the Kazan khans. The collection of yasak was accompanied by exactions and outright robbery. The chronicler reported that the collectors "made many towns and volosts empty." But this was just an excuse for mass demonstrations of the Kazan people. Their main reason was the desire of the peoples of the region to regain their lost independence.

In the liberation struggle of the population of the former Kazan Khanate in the 50s. there are several stages.

The first major unrest swept through Arskayaside(Ordered) already in December 1552. But they were quickly suppressed by the Russian troops.

From the very beginning, representatives of different segments of the population took an active part in this struggle. It was headed by people from higher strata, large landowners. Among them, for example, at the first stage, sources call “ Tugaev children» , apparently, the children of a major dignitary of the former Kazan Khanate. Local Tatar feudal lords, of course, oppressed the population, oppressed it in every possible way, collected yasak, etc. But in the conditions of the conquest of the region, a common interest arose, the feudal lords became closer to ordinary people. The unifying circumstance was a common faith and language. The unity of different sections of the population during the liberation struggle was its important feature at the stage of the 50s. 16th century

However, unity was not universal. The Tatar population of the right-bank regions of the Volga (Mountain Side) basically did not take part in the liberation struggle. Moreover, it often supported the Russian troops, suppressing the speeches of their fellow tribesmen. This was also the result of the actions of the new government, which sought to sow the seeds of discord among the population.

A new upsurge of the "Kazan war" was outlined in the spring of 1553. The Moscow government sent considerable forces of Cossacks and archers to suppress the uprising. However, in the battle at the High Mountain, the rebels won a major victory. The losses of the tsarist troops amounted to about a thousand people. Here is what the Lvov chronicle reports about this: “In the same winter (1553) on March 10, Prince Alexander Borisovich Gorbaty was sent from Kazan that the Kazan meadow people had changed, they did not give yasaks and the yasaks who collected yasaks on Lugovaya, Misyura Likharev yes, Ivan Skuratov was beaten, and they went to Arskoye and united every one and stood on High Grief at the notch. And the governors sent Vaska Elizarov to them, and with him the Cossacks, and Ivan Ershov with the archers ... And the Arsk and meadow people came to them and beat them completely and killed 400 archers and 500 Cossacks. The leaders of the rebels in the battle at the High Mountain were Usein-Seit(Hussain-Seyit), Sary-rich and others.

Soon the rebels on the river Mesha at its confluence with the Kama was built "Meshskytown"("Mishe-tamak"). In this rebel fortress, located 60 kilometers from Kazan, an independent government was formed. "Mesh town" for three years was the center of the uprising. People flocked here from different sides, detachments of Nogai, Astrakhan and Crimean Tatars.

Seeing the inability of the local Russian authorities to cope with the rebels, the government of Ivan the Terrible urgently sends reinforcements to the region. By the spring of 1554, the tsarist troops, led by experienced military leaders P. Shuisky and S. Mikulinsky, managed to achieve some military successes.

But in the fall of that year, the uprising expanded even further. And again, a huge tsarist army was sent to suppress it. Tatar detachments from different regions of Russia, who were in the Russian service, were also involved in the pacification of the rebels, including the Kasimov and Temnikov Tatars. Some local feudal lords also came out on the side of the Russian troops. The preponderance of forces was not in favor of the rebels.

In the course of numerous battles, the Russian army gradually gained the upper hand. Many rebel leaders were captured. Among them, in the autumn of 1554, sources mention princes Kurman-Alia(Kurbanga-li), Kebenke, Murza Chebak and some others. All of these prisoners were executed. The total number of deaths of eminent Kazan people exceeded 1.5 thousand.

The rebels had no shortage of leaders. New leaders took the place of the executed. Of these, the most famous Mamich-Byrds,GaliAkram,Ahmet-bakhadir. Gali Akram, according to one version, was the brother of Queen Syuyumbike. It is alleged that he intended to avenge his sister and subsequently become Khan of Kazan. Under the leadership of Mamich-Berda, in 1555, the rebels built a fortress on the high right bank of the Volga, 160 kilometers from Kazan. Chalym. An independent government was also formed here. The Chalym prison became one of the important centers of the insurrectionary movement.

A number of circumstances did not favor the rebels. The tsarist authorities, through deceit and bribery, managed to split the leadership of the rebels. In 1554-1555. Russia led an active struggle against the external allies of Kazan, Astrakhan and the Crimea, which from that time were no longer able to provide effective assistance to Kazan.

Nevertheless, the liberation popular movement continued. The main center of the uprising remained Za-Kazan Arskayaside. In September 1555, new detachments were sent against the rebels, and in the spring of the following year, especially in April and May, the tsarist troops won a number of major victories.

The decisive battle took place on the Mesha River, during which the rebels suffered a crushing defeat. After that, the massacre began. Punitive detachments were sent in all directions, which were supposed to crush the last pockets of resistance. As a rule, those who resisted were not taken prisoner. Many sources of that time report that "all the men were beaten." The struggle of the population of the former Kazan Khanate for independence continued until May 1557. But the lack of unity among the leaders of the movement, as well as among the population of different territories, the numerical superiority of the tsarist troops did not allow the rebels to succeed. The uprising was ruthlessly crushed. Some of the leaders bowed their heads before the Russian Tsar, while the majority fell in this struggle (some of the Tatar feudal lords probably emigrated to the Crimea). The Tatar people have lost many of their " the best people". Summing up the events of 1552-1557, the Russian chronicler wrote that "Kazan people are the best, their princes and murzas, and the Cossacks, who famously did everything, all got tired."

Uprisings of the 70s and 80s And yet the local population was not yet subdued completely. In the 70-80s of the XVI century. in some areas popular uprisings broke out again. This time, the Mari (Cheremis) took an active part in them, so often the movements of the 70-80s. called "Cheremiswar» .

The movement now nurtured not only the desire for freedom. The general protest of representatives of different peoples of the region was caused by the intensification of feudal exploitation, an increase in the collection of taxes, and the enslavement of certain categories of the peasantry. Played a role and a number of other circumstances. So, the uprising of 1572-1573. also broke out as a response to the forcible sending of local servicemen and yasak people to the Livonian War. Rebellion 1581-1584 in many respects it was a consequence of the forced Christianization of the non-Russian peoples of the region.

All this gave the struggle an extremely high intensity. Speaking about the uprising of the early 80s, the Russian historian N.M. Karamzin noted: "The rebels ... slaughtered with the Moscow soldiers on the ashes of their dwellings, in forests and in dens, in summer and winter, they wanted independence or death."

However, the new government by this time had already seriously strengthened its position in the Middle Volga region. It is no coincidence that, despite the fierce resistance of the rebels, the general protest of the oppressed population, the performances of the 70-80s. were suppressed relatively quickly.

QuestionsAndtasks

1. IN what were the main causes of the Kazan war of 1552-1557? Why were there joint performances of the peoples of the region during its course? 2. Why didn't part of the region's population take the side of the rebels? 3. Name the largest centers, centers of the insurrectionary movement and its leaders. 4. Tell us about the course of the "Kazan War", its main events and results. 5. What, in your opinion, are the main differences between the uprisings of the 70-80s. and the "Kazan War"? Justify your answer.

§20.historicalconsequencesconquest of KazanAndAstrakhankhanates

The fall of Tatar Kazan on October 2 (13), 1552 largely predetermined the fate of the Astrakhan Khanate. In 1556 this Tatar state was also conquered. Russia's mastery of the vast territory of the Middle and Lower Volga had far-reaching consequences.

With the conquest of the Tatar khanates of the Volga region, the long-term military-political confrontation between Muscovite Rus and the heirs of the powerful Golden Horde ended. It has significantly strengthened its international prestige.

The Volga, along its entire length, became a Russian river. Thus, the plans, which began in the 10th century, came true. ambitious Kyiv princes Svyatoslav and Vladimir. Now the Russian state has opened wide opportunities not only for conducting trade along the entire Volga trade route, using the natural resources of the Middle and Lower Volga region. A base was created for a further large-scale offensive to the East, advancement to the vast expanses of the Urals and Siberia. Begins to form truly multinational character Russian state, the multicultural foundations of Russian civilization are being laid.

The acquisition of new and fertile lands made it possible to increase the revenues of the treasury, to start a broad Russian colonization(development) of new territories and exploitation of new subjects of the state. At the same time, large-scale colonization processes contributed to the consolidation extensive development path of the country. The possibility of development in breadth, and not at the expense of the economic use of already existing territories, internal resources, for the time being brought certain benefits. But by the end of the XVII century. Russia's general economic lag behind the advanced European countries became obvious.

A very good moment was chosen for the "Kazan capture": the main external rivals of Russia were either weakened or did not dare to raise their voice in defense of Kazan or Astrakhan. Only Turkey tried to organize a campaign against Moscow in order to force it to return independence to the Tatar khanates. It is for this reason that in 1569-1570. escalated Russian-Turkish relations. Turkey threatened the security of Russia so much that Ivan the Terrible was even ready to “give up” Astrakhan. But this promise remained unfulfilled - already in the late 70s - early 80s. 16th century Türkiye weakened so much that it no longer remembered the Volga problems.

Ultimately, the Tatar khanates of the Volga region remained part of Russia. From the point of view of the tsarist government, this was a major military and political success.

But what were the consequences of the conquest of the Kazan Khanate for its multinational population, primarily for the Tatars? In this khanate, the Tatars, as is known, occupied a dominant economic and political position. That is why for them the changes that took place were the most significant and tangible.

First, the Tatars lost their statehood. They were included in a completely different state, became a dependent, subordinate people. It is known from history that such serious changes in the condition of the people entail a sharp slowdown in the natural political, economic and cultural development. For the Tatars, this factor, of course, played a negative role over the following centuries.

Secondly, as a result of a specific and purposeful government policy, the Tatars began to be subjected to strong and harsh pressure in the sphere of religion and national culture. Serious restrictions existed in the right of movement and residence. In other words, the Tatar people in the Russian state began to experience national-religious oppression.

Thirdly, as a result of the conquest, the Tatar people almost completely lost their urban stratum and were forced out into the countryside. It also did not contribute to its full economic and cultural development.

Fourthly, the new government consistently created the conditions for the gradual disintegration and disappearance of the Tatar feudal class (this happened by the beginning of the 18th century). The most active opponents of Russian power were immediately physically destroyed or expelled, having lost all their wealth. At the same time, tsarism relied on those Tatar feudal lords who, by deeds, proved their loyalty to the new government. But even these Tatars were under vigilant control. They did not have complete confidence.

The decay of the Tatar feudal class also had negative consequences. The fact is that in the conditions of medieval (feudal) society, it was the feudal landowners who represented its most organized, competent and enlightened part. First of all, the cultural and political progress of the people was connected with them.

The historical consequences of the conquest of Kazan had another side. Over time, certain positive features inclusion of the region into the Russian state. Thus, the economy of this state as a whole developed more rapidly than the economy of the former Kazan Khanate. The accession of the Middle Volga region contributed to the gradual inclusion of the Tatar population in the all-Russian economic development. The interethnic contacts of the Tatars with other peoples, primarily with the Russians, have become much more active in the region, for example, in economic and cultural spheres which had a beneficial effect on all peoples.

Thus, the mastery of the vast territory of the Middle Lower and the Volga region had far-reaching and rather contradictory consequences for the Russian state. Over time, a number of positive consequences of accession for the population of the region began to be revealed. The consequences of the loss of statehood for the Tatar people became truly catastrophic, and some of the positive aspects of the events that took place could not change the overall picture.

QuestionsAndtasks

1. Describe the consequences of mastering the vast territory of the Middle and Lower Volga for the Russian state. Select among them the foreign policy and economic consequences. 2. What, in your opinion, were the positive and negative aspects of these consequences for the development of the Russian state? 3. What foreign policy circumstances favored the "Kazan capture"? 4. Can it be argued that the inclusion of the territory of the region into the Russian state had a certain positive value for the population of this region? Justify your answer. 5. What were the consequences of the conquest of the Kazan Khanate for the Tatar people?

§21.OrganizationadministrativeAndmilitary administrationKazanskyedgeinsecondhalfXVIV.

After the events of October 1552, the Russian state sought to create conditions as quickly as possible for the inclusion of new territories in the all-Russian socio-economic and political life. Efforts were also made to firmly gain a foothold in the region and militarily.

The beginning of the creation of a management system for the Kazan Territory. These tasks predetermined at first the policy of the government of Ivan the Terrible in the Middle Volga region. The tsar himself was in Kazan after its capture until October 11, and for a week and a half he was especially occupied with the organization of the new government. The remoteness of the region from the center of the state, the general hostility of the local population required a special system of government. And it began to be created based on military force. Leaving Kazan, Ivan IV left here "a lot of princes and children, 2,040 boyar people and three archer voivodes, and with them 1,500 archers, and seven Cossack chieftains, and with them five hundred Cossacks."

Governors, voivodeships, "roads". The management of the conquered land was based on voivodship principle. Voevodas were known in the Russian state as military commanders before. But the Kazan governors were also endowed with civil power. The concentration of such powers in the hands of the voivode was first carried out precisely in Kazan.

The former territory of the Kazan Khanate was originally divided between two voivodeships - KazanskyAndSviyazhsky, they respectively obeyed the territories of the left bank and the right bank of the Volga. Both voivodeships were at first considered independent of each other and equal in relations with the central government. But gradually, more and more noticeably, the leading role began to play, especially in the 17th century, the Kazan governors.

There was also a traditional division into “roads” in our region. Then this word meant not only “way”, but also a certain administrative-territorial unit. There were five such roads at that time: Alat-skaya - in the north direction from Kazan, Galitskaya - in the north-west, Nogai - in the south-west, Zyurey-skaya - in the south, Arskaya - in the east.

The governors were appointed by the king from representatives of the highest feudal nobility. Before leaving for the place of service, they received a kind of instruction from the king - a mandate. Orders determined the functions, the main tasks of the governor to strengthen the new government in the troubled region.

The main duty of the governor was military administration, ensuring the security of the city and the settlement. They were in charge of armed groups. The governors compiled lists of people in the public service, endowed them with land (“local salaries”), collected taxes, administered court and reprisal, had to recruit baptized Tatars and trading people - merchants.

Governors were considered only "governors of the sovereign" in the region. Formally, they could not do anything without royal decrees and letters. However, practically all power belonged to them. In their submission were clerks, clerks, interpreters and other officials who were united in government bodies - "huts» . The voevodas were also subordinate to the streltsy garrisons, which were led by the streltsy head.

Order of the Kazan Palace. The unrestricted power of the governor often gave rise to abuses. Therefore, the government often replaced the "deputies of the sovereign", sought to strengthen its control over them. Such control since the 70s. XVI century began to carry out both over the governors, and over all the lands of the former Kazan and Astrakhan, Siberian khanates, specially created in Moscow OrderKazanskypalace(since the 17th century, Kazan with the regions of the Middle and Lower Volga and the Urals remained in his jurisdiction). The order of the Kazan Palace carried out the administrative, financial and judicial management of the region. He was in charge of collections in kind from the non-Russian population, appointments to one position or another, the recruitment of archery detachments, and the affairs of serving Tatars. This central body existed until the beginning of the 18th century, before the provincial reform carried out by Peter I.

Management of the territory of the Volga region, administrative-territorial division of the region in the second half of the XVI-XVII centuries. was very complex and confusing. During this time, it changed, improved and gradually acquired a rather slender and finished look. And yet, by the end of the 17th century, the inefficiency of the created management system was revealed. Numerous popular performances of this century have shown that it is too cumbersome and imperfect. The absolute monarchy that was being formed in Russia needed a new, more flexible system of government.

Tatar court hut. Only Russian boyars and nobles were appointed to key positions in the system of local administration. Tatars were not allowed to govern. An exception was made only for interpreters. No self-government body for the Tatars was created in the region. Some sources of that time mention the so-called Tatarjudgmenthut, which was in charge of the affairs of the non-Russian peoples of the region. Headed the hut "Tatar head". He was appointed governors or clerks from among the Russian nobles.

Strongholds of the new government. The tsarist government immediately after the conquest of the region began to pay great attention to strengthening the old military and political in, primarily the city of Kazan, as well as the builder of new cities and fortresses. Quite quickly, the construction of the stone Kremlin in Kazan began, the fortresses Laishev (1557), Tetyushi (1558), Tsarevokokshaysk (modern Yoshkar-Ola), Urzhum, Malmyzh (all in 1584) and others were built. As a contemporary wrote, “the sovereign started them (these fortresses) by the Russian people, and thus he, sovereign, strengthened the entire Kingdom of Kazan.”

From the 70s. 16th century on Kazan lands began to create seriftraits. They were fortified lines in the form of ramparts, ditches, forest fences with a guard service. Initially, these fortifications - they also included cities, fortresses and fortresses - served to protect against raids of nomads from the south. Later they became strong points colonization in the Volga region. The first notch line began to be built from Temnikov to Alatyr and Tetyushy in 1578.

Thus, already in the second half of the 16th - early 17th centuries. in the Middle Volga region, the former administrative apparatus of the Kazan Khanate was completely destroyed and a completely new and unknown system of administrative and military control was created even in Russia. Based on it, the tsarist government included the annexed territories in the all-Russian socio-economic and political life, and ensured its interests in the region.

QuestionsAndtasks

1. What goals did the tsarist government pursue when creating a new system of administrative and state administration in the conquered territories of the Middle Volga region? What were its distinguishing features? 2. Describe the functions of the governor. What power, and for what purposes was concentrated in their hands? 3. Why in the 70s. 16th century was the order of the Kazan Palace created? 4. Were the Tatars admitted to the governing bodies of the region? 5. What is the Tatar Judgment Hut? From among whom was its leader appointed? Having prepared the answer, draw a conclusion. 6. Why since the second half of the 50s. the new government starts building fortresses in the region? 7. Explain the purpose of the serif lines, which began to be built on Kazan lands from the 70s. 16th century territory of the region.

§22.SocialeconomicAndreligious policytsarismVmiddleVolga regioninsecond halfXVI- earlyXVIIcenturies

Almost immediately after the conquest of the Kazan Khanate, the process began colonization the edges. It ended by the middle of the 18th century.

Colonization was the development by the Russian population of the vast territories of the Middle Volga region, included in Russia in the 50s. 16th century The decisive role in its organization was played by the tsarist government, which could not but take into account the fact that the Middle Volga region was inhabited and developed much earlier than the Russians came here. That is why it was forced to pursue a rather purposeful socio-economic policy here. The main task was to just ensure the colonization of the region.

In the socio-economic policy of the government of that time, three main directions can be distinguished. The first was connected with actions in relation to the feudal elites of the former Kazan Khanate. The second - with actions in relation to the bulk of the population. And the third - with efforts to create a stratum of the Russian population in the region.

Formation of the class of service Tatars. The policy in relation to the feudal elites of the former khanate was determined by the desire of the new government to create a reliable support for itself in the region. At the same time, the previous experience was taken into account, when part of the Tatar feudal elite was used in the struggle for mastery of the Middle Volga region. As we remember, many Tatar feudal lords back in the 15th - first half of the 16th centuries. fled to Moscow and actively helped the Russian government in organizing military campaigns against Kazan, including in 1552.

Some of these Tatars immediately after the conquest received land as a reward. Estates were also allocated to those Tatar feudal lords who participated in the fight against the rebels. The formation of an interlayer began in the region servicemenof people(serving Tatars).

Serving Tatars performed various functions. They were used as interpreters (translators), plaintiffs, envoys, participated in military campaigns,; Livonian War, protection of the borders of the Russian state, etc. For service, serving Tatars, along with estates, received monetary and grain salaries. In addition, a number of privileges were granted in trade and crafts. Thus, one part of the local population was opposed to another, which reduced the possibility of anti-government protests in the future.

A small part of the service Kazan Tatars, which showed their loyalty to the new government, received personal permission from Ivan the Terrible to establish a settlement near Kazan (it is known as the Starotatar settlement). This low-lying and swampy place was located immediately behind the lake Kaban, outside the city walls. According to the Scribe Book of the 60s of the 16th century, there were only 150 households of inhabitants in the Tatar settlement at that time. This is all that remains of the once numerous Tatar population of Kazan. But even in this suburban part, the Tatars were not allowed to create their own administration. Power here was exercised by specially appointed Russian officials - "prikaschiki".

According to the materials of the Scribe Book of 1602-1603, several groups of feudal lords were already distinguished among the serving Tatars, depending on the size of land holdings. Among them were large landowners who had more than 100 quarters of arable land (about 50 hectares). Such a scribe book counted 12 people. The predominant part was made up of small landowners. Serving people as a whole became the faithful support of the tsarist government in the Middle Volga region.

The position of the yasak people. The bulk of the dependent population in the Kazan Territory were yasak people(from the word "yasak", meaning the name of the main tax of the feudally dependent population in favor of the state). Most of them were representatives of non-Russian peoples, who even during the period of the Kazan Khanate paid yasak in favor of the khan.

After the conquest, the position of the yasak people did not change very much. They remained on their lands and now paid yasak to the Russian Tsar, the size of which was initially preserved. Yasak was charged either in kind (grain, honey, furs) or in money. Yasak people worked on land that was considered state (state). For the use of it, they paid a tax in kind.

The provision of land for the yasak people, according to the scribe books, was generally not bad. However, servants, landlords, churches and monasteries often encroached on the yasak lands. The feudal exploitation of the yasak people gradually intensified, the amount of taxes increased. In addition, they were increasingly involved in the construction of cities, fortifications, defensive lines, logging, pit service, and other forced state work. All this, along with the forcible Christianization of non-Russian peoples, gave rise to a protest of the yasak people.

Changes in the social and national composition of the population. Immediately after the conquest of the Kazan Khanate, the government led an active policy to create and strengthen the stratum Russianpopulation in the region, the formation of noble land ownership here. Actually, first of all, Russian landowners rushed here for the lands. The author of the Kazan History wrote with admiration that this place is “deliberately and red Velma, and cattle, and bee, and all kinds of earthly seeds are born, and vegetables are abundant, and bestial, and fishy, ​​and there is a lot of all kinds of land.”

The first step was the displacement of the indigenous population from the inhabited lands. So, the surviving Tatar residents were expelled from Kazan. They were generally forbidden to live closer than 30 miles from the city. Tatar settlements within this radius were also destroyed. The Tatars were not allowed to settle along the main roads and closer than 5-10 versts from the banks of large rivers. And above all, near Kazan, around other cities, along the Kama and the Volga, the lands were transferred to Russian service people.

In the second half of the XVI century. a rather numerous layer is created in the edge Russianslandowners. True, due to the increased resistance of the local population, the distribution of land was carried out in limited areas. But already in the 70s and 80s. Russian nobles also penetrate into many interior regions of the Middle Volga region. First of all, they received the former lands of the Khan and those Tatar feudal lords who died or left their homeland. Within 10-15 years, the total number of Russian landowners far exceeded the number of Tatar landowners. Only in the left-bank regions of the Volga, sources mention then about 200 Tatar and 700 Russian landowners.

Solid land awards received in the region church And monasteries. Pretty soon they turned into the largest landowners. These were the Zilants and the Spaso-Preobrazhensky monasteries in Kazan, the Bogoroditsky monastery in Sviyazhsk and some other monasteries.

Not only landowners - landowners and monasteries - appeared on the territory of the former Kazan Khanate. There is also a layer formed here. Russian laborpopulation. Russian landlords and monasteries transferred their peasants here. Peasants fled to the Volga from unbearable hardships from central regions Russia. This made the ethnic composition of the population of the region even more diverse, strengthened the economic and cultural ties between the peasants. different nationalities. The peasants experienced the general oppression of the feudal state, which paved the way for subsequent joint actions against the oppressors.

Christianization policy. Even before the conquest of Kazan, one of the main tasks of campaigns in the Middle Volga region was proclaimed a merciless struggle against "infidel Muslims." Many ideologists of the Orthodox Church of that time called for the punishment of "barbarians" and "godless traitors", "baptizing hard" the population of the khanate. And tsarism constantly adhered to this line. Already in the first days after the capture of Kazan, a massacre was perpetrated against the Muslim population of Kazan, by order of Ivan the Terrible, all the mosques in the city were destroyed. Immediately the first churches began to be laid. Many Kazan captives were faced with a mocking choice: to be baptized or to die. The last Kazan Khan, Yadygar-Muhammad (Yadeger-Mekhammed), who also found himself in Russian captivity, and the young son of Queen Syuyumbike, Utyamysh-Girey, were baptized.

What goals did the policy of Christianization pursue in the region? Firstly, tsarism sought to create additional opportunities to keep the population of the former Kazan Khanate in obedience. Secondly, Orthodox Church, which considered the Muslim religion as one of its worst enemies trying to win over her. The widespread baptism of "apostates of the Christian faith" would mean confirmation of the truth of Orthodoxy.

The policy of Christianization was entrusted Kazandiocese. This body of church administration was created in 1555. When it was established, the Kazan diocese included the Kazan and Sviyazhsk provinces, and then the territories of the former Astrakhan Khanate. The diocese was governed by archbishops, later by metropolitans and bishops.

The first archbishop of the Kazan diocese was Gury, who could rule even over governors. He became one of the organizers and leaders of the widespread Christianization of the non-Russian population of the region. His missionary work was guided by " Nakaznaya memory» Ivan the Terrible. This was the first instruction in Russian history on converting non-Russian peoples to Orthodoxy. Judging by its content, it gave preference to measures of non-violent baptism, focused on the use by missionaries, church ministers of benefits and privileges for those who converted to Orthodoxy. Here is what, for example, Ivan IV punished Archbishop Guriy: “And who the Tatars want to be baptized by their own will, and not from bondage, and he is ordered to baptize those, and keep the best in his bishopric and teach all Christian law, and rest as possible . And how newly baptized from under the teaching will give, and the archbishop to call them, to feed them often , and give them kvass to drink at your table, and after the table exile them to drink honey in the country yard. And if the Tatars begin to come to him to hit him with their foreheads, he will be ordered to feed them and drink kvass in his yard, and give them honey to drink in the country yard. By meekness they speak and lead. To the Christian law, and speaking to them quietly with tenderness, and do not speak with cruelty.

Emphasis on the voluntary conversion of non-Christians to the glorification of Ivan the Terrible was forced not only by the turbulent situation in the region (we recall that at that time the “Kazan War” was going on). The king also took into account foreign policy circumstances. He did not wish in case abuse with Muslims to spoil relations with neighboring Muslim countries - Turkey and Crimea. In 1570 and 1584 Ivan the Terrible even sent special embassies to Turkey with assurances that he was very respectful of Islam and never oppressed his Muslim subjects.

But the supreme power of Russia until that time did not face the problem of mass baptism of the Muslim population. Islam in the Middle Volga region had a long tradition and deep roots, and most of its adherents did not want to be baptized. That is why the success of the policy of Christianization in the second half of the XVI century. were very humble.

In addition, the "struggle for faith" proclaimed before the march on Kazan was in fact often replaced by a struggle for land, for wealth. The Orthodox Church was an active participant in this struggle. In such conditions, she was more engaged in land acquisitions than in the conversion of the non-Russian population of the region to Orthodoxy.

At the same time, in different regions of the Kazan Territory, judging by the sources of that time, the so-called " newly baptized". Most of those who converted to Orthodoxy were seduced by the land grants that were due for this, and by certain benefits. The benefits were more attractive and tangible for representatives of the feudal elite, and they were baptized faster. Such persons were immediately equated in rights with the Russian service class. And, having lost their former faith, many of them also lost their language, became Russified, and merged into the Russian nobility.

In the early 90s. church leaders sounded the alarm. In 1593 the Kazan Metropolitan Hermogenes sent Tsar Fyodor Ivanovich a detailed report on the state of affairs. He reported that the newly baptized live in the same villages as the unbaptized and very easily depart from Christianity, do not observe Christian rites. In the Tatar settlement of Kazan, they again began to build mosques to replace the destroyed ones. In response, a very harsh decree of the king followed. He ordered that the most drastic measures be taken to carry out Christianization: resettle the newly baptized and the unbaptized, severely punish those who departed from Christianity, put them in chains, beat them and imprison them, and immediately destroy the mosques that had been built. The newly baptized landlords were supposed to convert the Gentiles serving with them to Christianity, “and those who are Tatars, and Chuvash, and Cheremis are not baptized, and they would let them go or sell them.” From now on, the Russians did not have the right to “serve life voluntarily and in money” among the Gentiles, to marry them.

But this formidable decree of Tsar Fedor, nevertheless, remained only on paper. Late 16th - early 17th centuries turned out to be so turbulent for Russia that there was simply not enough money or time to comply with strict instructions. The struggle for the throne, the uprising of I.I. Bolotnikov, the appearance of impostors, the Polish-Swedish intervention - all this diverted the attention of the central Russian authorities. It was only in the middle of the 17th century that she was able to truly return to the Christianization of the non-Russian population of the Middle Volga region.

Thus, from the second half of the XVI century. the colonization of the region began, which was accompanied by the Christianization of the indigenous peoples of the Middle Volga region. A significant stratum of Russian landowners, Orthodox clergy, and Russian ore population is being created on the Kazan lands. Service Tatars became the mainstay of the tsarist government. The policy of Christianization did not give the results for which it was intended. The change in the social and national composition of the population of the region prepared the conditions for its involvement in the Russian historical process. At the same time, the foundations on which the idea of ​​restoring former independence could be strengthened were eroded.

QuestionsAndtasks

1. Describe the main goals of the socio-economic policy of tsarism in the Middle Volga region in the second half-beginning 17th century 2. Present the position and occupations of service Tatars. What was the government's calculation in the formation of this stratum? 3. Has the situation of yasak people changed significantly? Justify your answer. 4. What was the difference between service and yasak Tatars? 5. Tell us about the changes in the social and national composition of the region's population in the second half of the 16th - early centuries. What were the consequences of these changes? 6. State the goals that the government and the Orthodox Church sought to achieve when carrying out the policy of Christianization in the region. 7. Compare the "Punishment Memory" of Ivan the Terrible and the decree of 1593 of Tsar Fedor. What conclusions did you come to?8. Who are the "newly baptized"? What rights and privileges did they enjoy? 9. Can it be argued that the conversion to Orthodoxy of the non-Russian population of the region in the second half of the 16th - early 17th centuries. Was it massive? Justify your answer.

§23."Peasantwar"startXVIIV.averageVolga region

At the beginning of the XV century. most of the territory of Russia was covered by popular unrest, which is often called the peasant war. At the turn of the XVI-XVII centuries, the system of serfdom began to take shape. The peasants were deprived of the right to move to new owners (cancellation of St. George's Day), and the landlords received the right to conduct a search for their fugitive peasants for five years. In 1601-1603. a terrible famine broke out in the country as a result of crop failures. The confusion grew.

Causes and features of the peasant movement in the region. The Middle Volga region has recently become part of the Russian state, and all-Russian orders have not been fully established on its territory. In addition, representatives of different nationalities also lived in the region.

Of course, the feudal exploitation of the peasants intensified in the Middle Volga region as well. But here it was closely intertwined with the policy of Christianization. The idea of ​​restoring an independent state was not soon forgotten among the Tatar people.

By the beginning of the "peasant war" in the region, the number of Russian peasants had increased significantly. Many of them fled here from the central regions of Russia, fleeing the brutal exploitation of their landowners. Their social interests coincided with the interests of the non-Russian population of the region. Under such conditions, Russian and non-Russian peasants could unite in the fight against the feudal lords.

At the same time, the struggle of the Tatar people also had a national liberation character. In this respect, it was directed primarily against national-religious oppression. It is characteristic that not only the laboring masses of the Tatars and other peoples of the region, but also some feudal lords took part in the movement. At the same time, they also defended their interests, connected, for example, with the desire to return the lands taken from them.

However, in the movement of the beginning of the XVII century. there was no national unity. The government nevertheless managed to separate the peoples along social lines. Therefore, many servicemen, as well as yasak people, were involved in hostilities, were forced to participate in the suppression of peasant uprisings. The reward for this was generous grants, including land grants.

The beginning of unrest. Mass peasant unrest in the Middle Volga region began in the middle of 1606. The peasants of the right-bank regions of the Volga showed the greatest activity. Detachments of Chuvash, Russian, Tatar and Mari peasants stormed Sviyazhsk, Alatyr, Arzamas, Cheboksary, Kurmysh and other cities, whose inhabitants often joined the bastards. Soon the peasants of other regions also rose. So, at the end of 1606, the population of the Vyatka region rebelled.

Only by 1608 did the tsarist authorities succeed in organizing the suppression of mass protests by the peasants of the Middle Volga region. For this, a whole army was sent here, led by the boyar F.I. Sheremetev. But also. for a long time she could not cope with the rebels: as soon as the troops won a victory in one place, as an uprising from new force flared up in another. F.I. Sheremetev ordered the local governors to “bring in all villages to sherti (obedience, to recognition of the power of the Tsar. - AND.G.) Tatars and cheremis, that they should be under the sovereign’s hand forever unrelenting, and in which volosts they fall asleep to sherto, those volosts to fight, cheremis and Tatars to beat, and their wives and children to be full, to have, and rob bellies, and burn villages.

At the very beginning of January 1609, the multinational detachments of the rebels suffered a crushing defeat near Sviyazhsk. Then the center of the uprising for some time became the city of Yaransk in the Vyatka region. The rebels again began to prepare an offensive against Sviyazhsk. One of their leaders was a Tatar prince Jan-Ali(Enaley Shugurov). In March 1609, the troops of F.I. Sheremetev won another victory over the rebels near the village of Burundukovo, not far from Sviyazhsk, after which the movement subsided for a while. A new rise in the uprising and the adventure of Shulgin. In the autumn of 1609 a new upsurge began peasant uprising, which lasted until about the autumn of next year. And again, the movement developed most actively in the Vyatka region and in the right-bank regions of the Volga. The rebels captured the city of Kotelnich, Sviyazhsk was again besieged. Central authorities could not organize the suppression of the uprising. The fact is that at the same time the political situation in the center of the country has become very aggravated. In the autumn of 1609, the Polish king declared war on Russia, False Dmitry II continued the fight against Tsar Vasily Shuisky, Polish troops soon besieged and captured Moscow. Nevertheless, the mass actions of the peasantry of the Middle Volga region were gradually suppressed by the autumn of 1610.

It was at this moment that the political adventurer clerk Nikanor Shulgin managed to seize power in Kazan, who pushed back the governor B.Ya. Velsky (the latter was soon killed during the uprising). Expressing the interests of a certain part of the Kazan feudal lords of Russian origin, he proclaimed the idea of ​​creating a Christian state independent of Moscow on the Middle Volga. As a result of N.M. Shulgin, the envoys of Kazan did not take an active part in the people's militias heading to Moscow to liberate it from the Polish invaders.

Shulgin's calls to create "Kazanstate» did not find support among the population of the region, including the Tatars. On the contrary, one of the leaders of the Tatar detachments, Lukyan Myasnoy, and with him about twenty princes and murzas, refused to obey Shulgin and went to the militia of Kuzma Minin and Dmitry Pozharsky.

At the beginning of 1613, when Moscow was already liberated, a new tsar was elected at the Zemsky Sobor. They became Mikhail Romanov. The affirmative letter, which confirmed the election, was also signed by eight Tatar service people, including Ishey bey,AyukaiMurza. Nikanor Shulgin refused to recognize the new king, and was soon arrested on charges of treason and exiled to Siberia. New governors were sent to Kazan.

Bnaley uprising. In the autumn of 1615, new unrest began, which soon developed into a real uprising. It was headed by Jan-Ali, already known to us. The unrest was caused by the organization by the authorities of emergency collections of "fifth money". The population of the region had to pay a tax in the amount of one fifth of their real estate and income. Despite numerous petitions, the collections of the “fifth money” continued. This is something that overflowed the cup of patience.

By the beginning of 1616, the entire Kazan region was engulfed in the uprising. The rebels besieged Sarapul, Arzamas, Murom, Sviyazhsk, the suburbs of Kazan. The movement developed with the active participation of serving and yasak Tatars, Chuvashs, Maris, Udmurts, Bashkirs. But in the conditions of the superiority of the government troops, in which the service Tatars were involved, the rebels were doomed to defeat. The winners knew no mercy. According to the information of those years, “the yards were deserted from the war”, “plowed lands were overgrown with fallow and forest”. Jan-Ali was captured and executed in Kazan.

So, the peasant movement, which became part of the events of the Time of Troubles, was defeated. With the election at the Zemsky Sobor of 1613 as Tsar Mikhail Romanov, to whom Kazan swore allegiance, the Time of Troubles came to an end. Overcoming its consequences, restoring state order has become one of the most important tasks of the authorities. But the reasons that caused discontent and active actions of the masses did not disappear. Ahead was almost a whole "rebellious" century, in the early 70s. which the Volga region again became the scene of a major popular uprising.

QuestionsAndtasks

1. State the reasons and features of the peasant movement in the early 17th century. on the territory of the region. 2. Did the interests of the non-Russian and Russian populations of the region coincide during the first “peasant war”? Justify your answer. 3. Against what, first of all, did the mass of the Tatar population of the region, who rose up in revolt, speak out? What position did the Tatar feudal lords take in this struggle? 4. Describe the main events that took place in the Middle Volga region during the "peasant war". Could they have had a different outcome? 5. Why did N. Shulgin's calls to create a “Kazan state” on the Middle Volga not find support among the population of the region, including the Tatars? 6. What part did the population of the region take in the liberation struggle against the Polish invaders? 7. Why, in your opinion, on the affirmative letter confirming the election of M. Romanov as tsar, were there signatures of Tatar service people? 8. Outline the causes and course of the Yenaleevsky uprising. What did the composition of the participants in this uprising testify to?

§24.Maingroupspopulation:classesand position.SocialAndreligiousgovernment policyVmiddleVolga regionVXVIIV.

The largest groups of the region's population in the 17th century, as in the second half of the previous one, were yasak people and service Tatars. Another, less significant group were artisans, merchants, and industrial people. The number of Russian landowners, peasants, and representatives of the Orthodox clergy increased on the territory of the region.

Yasak peasantry. IN ethnicity yasak people were a rather motley group of the population. Among them were Tatars, and Chuvashs, and Mari, and Udmurts. The main economic occupation of the yasak people was agriculture. In the forest-steppe and steppe regions of the region, crafts, including beekeeping, fishing, and hunting, occupied a prominent place in their economy.

From the middle of the XVII century. the construction of fortified lines ("notch lines") was continued. First began to build Simbirskayatrait, and then - Zakamskaya, which began on the left bank of the Volga and went east almost to the mouth of the Belaya River. Eight prisons appeared along the Zakamskaya line, including Bilyarsk, Novosheshminsk, Zainek, Menzelinsk, partially populated by the Polish and Smolensk gentry. For the construction of this line, many yasachniks from Tatars, Chuvashs, Maris, and Udmurts were involved. Russian peasants were also driven here in masses.

In addition to being involved in the construction of defensive structures, cities, yasak people, as before, were forced to perform other state works. Very burdensome occupations for them were, for example, pit service, hauling, laying roads.

All yasak people were considered holders of state land. The lands allocated to them by the state were usually transferred to the use of agricultural communities. Then the peasants at their general meetings distributed this land among the families. For the right to use land, yasak people had to pay in favor of the treasury (state) yasak. Yasak in the 17th century collected from each yard in kind or money. At the end of the 17th century, this word also meant the amount of tax collected.

The land was distributed in strips. This means that the family received several plots of land in phase places, depending on the fertility of the soil. So the peasants sought to equalize the opportunities of the members of the community in terms of land. However, much depended on the number of workers in the family, and on the quantity and quality of agricultural implements, and on entrepreneurial spirit, simply on luck. Therefore, the farms of the yasak peasants developed in different ways. Gradually, among the yasak peasantry of all nationalities, propertybundle. They allocated a part of the yards, better provided with land, livestock, agricultural implements. Other peasants, on the contrary, became poorer, could fall into bondage to their more successful and richer fellow villagers.

In the 17th century an active "offensive" on the lands of the yasak people was launched by Russian landowners, churches and monasteries, service people. This was largely due to the ongoing colonization the edges. So, in the 17th century, more than 20 monasteries with an extensive monastic economy were founded here.

Church, palace, landlord, patrimonial economy also developed, which also required arable and other lands. Only in the Kazan district, by the second half of the century, the number of estates of Russian service people doubled. There are almost no free lands left in the Middle Volga region. Therefore, large feudal landowners sought to expand their possessions at the expense of yasaks, whose interests the law did not protect in any way. Sometimes the feudal lords openly took away land from the communities of yasak peasants, but often started land disputes and won them.

At the same time, the government sought to prevent a decrease in the number of yasak people, the reduction and ruin of their economy. After all, yasak was a significant part of the state's income. That is why the government, while supporting the growth of local and monastic-church landownership, at the same time wanted to preserve an important revenue item. Various measures have been used for this purpose. So, in 1672, all non-Russian peoples of the Middle Volga region were allowed to choose yasak for collecting special representatives of the best people.

Ten years later, another decree followed, according to which Russian landowners were forbidden to seize and declare as their estates the lands of yasak people from the Tatars, Chuvashs, Maris and Mordovians, even if they were abandoned by the inhabitants. In 1685, the ban was repeated and even strengthened: the occupied lands were ordered to be taken away and returned "to yasak as before." In addition, in the second half of the XVII century. some impoverished representatives of service people were transferred to yasak.

In the 17th century the norms for collecting yasak were not only clearly defined. They gradually increased with the reduction of the yasak allotment. The government closely monitored the implementation of these norms: censuses were often carried out on the ground, various kinds of checks of the yasak population. The collection of yasak was often accompanied by the arbitrariness of the local administration. All this provoked a protest of the yasachniks. They wrote complaints, abandoned their villages and, in search of a better life, fled to the east, to the still underdeveloped regions of the Urals and Siberia. Their flight began to take on a particularly wide scope from the 80s. 17th century It is no coincidence that in 1688 a decree was issued on the search for runaway peasants in the cities of the order of the Kazan Palace.

Russian rural dependent population. The basis of this population was translators» . This was the name of the people whom the landowners transferred to the region from the central regions of the Russian state to work on their new estates. Among them were not only serfs, but also beans, serfs.

The share of fugitive peasants was very significant. The landlord peasants fled to the Kama and the Volga, as we remember, even earlier. In the second half of the XVI century. they sought to settle here, primarily on the palace, monastery lands or enroll in yasachniks. After the final registration of serfdom (the Council-code of 1649 established the eternal hereditary dependence of the peasants, fixed-term summers were canceled), the influx of fugitives to the region increased significantly. They settled in the possessions of service people, but preferred church and monastery lands, where the peasants enjoyed some benefits. Some of the fugitives stopped on the lands adjacent to the Zakamskaya guard line. The main social difference between the yasak and Russian peasants was that the former, while remaining personally free, were in feudal dependence on the state, and the latter were dependent on secular and spiritual feudal lords.

Changes in the position of service Tatars. Recall that after the conquest of the Kazan Khanate, a group of serving Tatars was formed mainly from yasak people. The Tatars who entered the service of the new government were under the protection of the law and received monetary or food salaries, as well as estates (lands).

The estates of service people were conditional land holdings. They could not be sold, exchanged, inherited. If a serviceman, for example, died on a campaign, the estate did not automatically pass to his heirs - only the authorities decided on the future fate of this land.

The bulk of the serving Tatars were part of the local troops. These service people usually lived at home, but in case of military danger they were obliged to immediately set out on a campaign with full combat equipment and armed servants (Russian landowners also had to come to the service “horse, people and weapons”). The number of armed servants depended on the area of ​​the granted estate. So, from every 50 acres of “good, pleasant land”, one armed servant 4 was exhibited on a horse with armor, and on a long trip with two horses. On a campaign for all his time, it was also necessary to take with him supplies of food and fodder.

The Tatar cavalry was stationed on the borders of the state to protect them from nomadic raids. In the 17th century Kazan service Tatars took part in almost all campaigns of the troops of the Russian state against the Commonwealth, against the Crimean Tatars. In 1651, they accounted for 6.5% of the entire composition of the Russian army, or 9113 cavalry soldiers. But there was no complete confidence in them: with the Tatar armed detachments there were always “heads” of Russian service people.

In addition to military service, a significant part of the serving Tatars were employed in administrative and diplomatic work. Many of them, as before, served in various institutions as translators, interpreters, and scribes. Some went on diplomatic missions to different countries, most often to the east. In the 17th century the Tatar language was the language of diplomatic relations between Russia and the states of the East. Correspondence of Russian tsars with the heads of Iran, India, countries Central Asia almost exclusively conducted in the Tatar language.

Attracting the Tatars to the civil service and granting them land, the tsarist government was guided not only by diplomatic and military-strategic calculations. Of course, it did not want to spoil relations with Muslim neighbors, primarily with Turkey and the Crimean Khanate. It was taken into account that the service Tatars militarily were an excellently trained and trained force. In addition, the use of service Tatars in the army was very cheap for the treasury.

But not less important role social and political considerations played. Attracting a part of the Tatars to the service, the government thereby subordinated them to itself, made them its supporters, divided and weakened the Tatar society. In addition, there was an additional opportunity to suppress popular movements, which was so rich in the "rebellious" age.

In the first half of the XVII century. the service class of the Tatars was quite numerous and economically wealthy. Of course, the level of solvency was different. Judging by the scribe books of the beginning of the century,

Among the servicemen, the Tatars stood out several dozen clans that had estates with an area of ​​​​500 or more acres. The bulk were those who owned from 50 to 100 acres of land.

However, gradually the economic situation of service Tatars began to deteriorate. Service Tatars changed their estates, sold them, and left them by inheritance. On the one hand, they sought to become full masters of their possessions. On the other hand, quite large areas often there was no one to cultivate the land. After all, there were few serfs among the Tatars, and serving Tatars did not have the right to buy Russian serfs by law. Therefore, most often they hired yasak people to cultivate the land. And by the middle of the XVII century. the number of large Tatar landowners has halved.

Service Tatars gradually lost their land holdings and became poorer. Of course, wealthy landowners remained among them, but these were already few. By the beginning of the XVIII century. the service class of the Tatars is almost completely fell apart those. ceased to be a single estate with common interests. Why did it happen? With the formation of an absolute monarchy in Russia, the strengthening of the state, the expansion of its borders in the east, the need for constant engagement To military service service Tatars. Under these conditions, the government, which, although it strictly forbade the service Tatars to dispose of the land, did not prevent the service land ownership from becoming smaller. As a result, part of the serving Tatars completely broke away from the earth, began to engage in trade, became clergy or turned into ordinary farmers-yasaks. Many of them, as before, could be called both murzas and princes (representatives of the upper class), but in terms of their economic status they were simple tillers. Among the people, such impoverished service people began to be called "chabataly morzalar» ("Murza Lapotniki"). Artisans, commercial and industrial population. By the middle of the XVII century. becomes the largest city of the Volga region Kazan. About 17 thousand people lived here at that time (in the mid-1950s, several thousand people died of the plague). A significant part of the population of Kazan were artisans, merchants, merchants. Around the city arose handicraftsettlements, including Potted, Brick, Yamskaya. Among the artisans, many of whom began to use hired labor, were tanners, shoemakers, furriers, sheepskins, “millers”, “candlemakers”, blacksmiths, woodworkers, bakers, pastry makers and other craftsmen. ruralcraft, especially in the Tatar villages. This was largely due to the eviction of the Tatar population from the cities after the capture of Kazan. In the villages, Tatar artisans were engaged in processing leather, dressing sheepskins and goatskins, from which they sewed various products, making felt boots, etc. Woodworking, metalwork, jewelry production were created. Blacksmithing among the Tatars, as well as among other non-Russian peoples, was banned by the government.

Russian peasants, who lived with small landowners, also began to engage in crafts. In their midst, such industries as woodworking, pottery, felting, leather, lard and others have become widespread.

The development of handicraft production, which acquired a small-scale commodity character, prompted the emergence from the 40s. XVII century enterprisesmanufacturingtype. Copper-smelting "factories" were built in Kazan and Kukmor. Numerous mills, leather and soap workshops, saltpeter enterprises, and shipbuilding artels appeared. A number of soap and leather workshops turned into large manufactories. A sign of the times was the emergence of manufacturing enterprises among merchants, peasants, townspeople.

With the development of commodity production in the region, the number of people engaged in trade increased. Gradually formed estatemerchants. The merchant population was concentrated in Kazan, which by the middle of the 17th century. became the largest industrial and commercial center of the Volga region. It was Kazan merchants who held in their hands wholesale trade. In Cheboksary, Kozmo-Demyansk, Yelabuga, Menzelinsk, Sarapul, and many other settlements, they created procurement and buying centers.

Kazan Tatars until 1686 did not have the right to engage in urban trade. With the lifting of this ban, they begin to actively participate in trading activities. Together with them in the markets of Ustyug and Solvychegod, Yelabuga and Ufa Tatars appear.

Merchants, locals and visitors trading people connected Kazan, the entire vast Kazan region with many Russian cities and regions. Now it was not only Moscow, the Vyatka region, the Urals, Siberia, but also Kyiv, Smolensk, Yaroslavl, Kostroma, Tver, Veliky Ustyug, Arkhangelsk. Trade outside the region was carried out in meat, fish, leather, sheepskins, goatskins, furs, honey, and wax. From other years and regions, expensive furs, salt, fruits, and industrial goods were imported. So the region played a very active role in the formation unifiedall-Russianmarket.

Social and religious policy of the government in the region. The general direction of government policy in the Middle Volga region is shown by the change in the 17th century. position of yasak and service people. Yasak peasants were more and more actively subjected to feudal exploitation, although tsarism retained this category of the population. Service Tatars gradually lost their land holdings, became poorer, and moved to the position of yasachniks. Thus, the authorities strengthened their positions.

But the social and religious policy of the state in relation to the non-Russian population of the Middle Volga pursued other goals. Its essence was the course on Christianization. The main motive of this policy in the XVII century. was the opposition of the baptized and the unbaptized, the artificial creation between them of a feeling of distrust and enmity. By the beginning of the XVII century. First of all, among the service population of the region there was a layer "servicemen newly baptized." This was the name of the representatives of the non-Russian population of the Middle Volga region, who converted to Christianity, and in most cases voluntarily. Their relative number was small, but it was they who became the backbone of tsarism in carrying out its socio-economic and national religious policy in the edge.

“Newly baptized servicemen” received rights that even the most noble and wealthy Tatar servicemen, who retained the Muslim faith, did not have. The newly baptized were equal in rights with the Russian nobles as landowners, they could use the labor of Russian serfs. A certain part of the newly baptized lost their language and gradually merged into the Russian nobility. It is no coincidence, therefore, that many of the most famous Russian surnames have Tatar origin. Among them, for example, are the Apraksins, the Arakcheevs, the Bibikovs, the Karamzins, the Molostvovs, the Naryshkins, the Saburovs, the Timiryazevs, and the Turgenevs. This is how the historical roots of different peoples of Russia intertwined.

Since the end of the 20s. In the 17th century, the rights of the newly baptized began to expand more and more noticeably. The rights of the Gentiles, on the contrary, were curtailed. This government line is reflected in Russian legislation 17th century Now the state itself, secular power, is increasingly taking over the policy of Christianization.

By decree of 1628, Tsar Mikhail Fedorovich, unbaptized people were forbidden not only to have Russian serfs, but even Christian servants. The goals of Christianization were pursued by a number of articles of the Council Code of 1649. Thus, it was envisaged that if a non-Christian worker wanted to be baptized, his master-Gentile must give him freedom and pay in addition a certain amount of money. The unbaptized Tatars were to be deprived of the estates they had received from the Russian people. Estates were left only to those Tatars who were baptized. And here is what Article 24 of Chapter XXP of the Council Code read: “There will be someone a Busurman (Muslim. - AND.G.) by some means, by force or deceit, a Russian person will be forced to his Busurman faith, and according to his Busurman faith he will circumcise, but it is found out for sure, and that Busurman will be executed upon investigation, burned with fire without any mercy.

In 1653, only Russian landowners and newly baptized received the right to sell their estates. A year later, it was established that the lands of an unbaptized landowner after his death are inherited only by his baptized relatives, regardless of the degree of kinship. Two decrees infringing on the interests of the Gentiles appeared in 1681. According to one of them, the lands on which baptized people lived were taken away from unbaptized Tatar landowners. According to another decree, a baptized Gentile received as a reward the lands taken from his relatives, who remained Muslims. Such newly baptized could not pay taxes for six years. In addition, they were entitled to a monetary reward.

The policy of tsarism in many ways corresponded to the well-known principle of "divide and conquer". As a result, the non-Russian population of the region, especially the Tatars, turned out to be split not only along social lines (yasak and servicemen), but also along religious lines (baptized and unbaptized).

The infringement of the interests of the non-Russian peoples of the edge of the population caused a natural reaction. So, in 1682, the Kazan Tatars sent a delegation to Turkish sultan Mehmet IV with a request to help them, to free them from the power of the Russian Tsar, who oppresses them as Muslims. True, the result of this action was not. The social and national-religious protest of the population was clothed in more active forms. He showed himself most strongly in the events of the early 70s. XVII century.

Thus, in the XVII century. there was a deterioration in the position of the feudal-dependent population of the region. Service Tatars ceased to be a single estate with common interests. At the same time, the estate of merchants, other townspeople, and the peasantry gradually took shape, many of whose representatives are involved in industrial entrepreneurship. The unbaptized inhabitants of the region begin to experience much greater national and religious oppression.

QuestionsAndtasks

1. Name the main population groups of the region in the 17th century. century. Describe their activities. 2. How did the position of yasak peasants change during the 17th century? Have you noticed what was the contradictory nature of the state's policy towards these peasants? 3. Who did the Russian dependent population of the region consist of in the 17th century? What was the difference in social position Russian and yasak peasants? 4. Describe the changes in the position of service Tatars during the 17th century. Why did the government move away from the policy of supporting this class? 5. Who are newly baptized servicemen? What rights did they enjoy? 6. Can it be argued that a part Russian laws 17th century was aimed at strengthening the policy of Christianization? Justify your conclusion. 7. Trace the relationship between the social and religious policies of tsarism in the region in relation to the 17th century. 8. Describe the importance of Kazan in the economic life of the population of the region. 9. What was the reason for the emergence of manufacturing enterprises in the region, the development of handicrafts? What social consequences did this lead to? Yu. What can you say about the role of the region in the formation of the all-Russian market?

§25.peoplesMediumVolga regionVmovement S.Razin

The movement led by Stepan Razin became the largest popular unrest of the 17th century. The peoples of the Middle Volga region, including Tatars, Chuvashs, Maris, and Mordovians, took an active part in it. What caused it?

Causes of the movement and participation in it of the peoples of the Middle Volga region. According to the Council Code of 1649, the peasants were forever attached to the landowner (spiritual or secular feudal lord), and the townspeople - to the township. Secular feudal lords increased duties and dues, increased state taxes. Russia was in the process of becoming an absolute monarchy. It is characteristic that Cathedral Code punishments were provided for the act of "crowd and conspiracy", i.e. for collective action against the existing order, against the authorities. Article 21 of Chapter II of this code of feudal law read: “And who is accountable to the royal majesty, or to his sovereign boyars and devious and thoughtful and close people, and in the city and in the regiments to the governor, and to clerks, or to whom don’t come in a crowd and in a conspiracy, and they will take into account who to rob, or beat, and those people who do this, for that same reason, they will be executed by death without any mercy (through burning, wheeling, quartering, etc. - AND.G.)» .

The formation of serfdom in the country, the strengthening of the feudal state could not but cause mass protest. The flight of serfs from the central regions of Russia to its outskirts, including the Middle Volga region, became widespread. It was here that the largest performances took place, in which fugitive peasants from the center of the country, local serfs, Cossacks, yasak people of different nationalities took part.

The position of the dependent yasak peasantry was somewhat easier than that of the serfs. However, they were also affected by the general strengthening of feudal orders in the country. In general, the non-Russian population of the region existed, and their reasons to actively support Stepan Razin. Great dissatisfaction was caused by the ongoing colonization of the Middle Volga region, as a result of which many of the best lands ended up in the hands of Russian landowners, churches and monasteries. The lands of the yasak and service people were noticeably reduced. In addition, the growing policy of Christianization also played a role. Therefore, a significant part of the population of the Middle Volga region, primarily yasak peasants, joined the rebel army.

Peasant war in the Volga region. The movement of Stepan Razin began on the Don as a Cossack uprising. In the spring of 1670, a detachment of 7,000 Razintsy went on a campaign. According to its leader, the path lay to the Volga, and then to Rus', in order to "lead the traitors out of the Muscovite state and give freedom to black people."

During May-August, Tsaritsyn, Astrakhan, Saratov and Samara fell into the hands of the rebels. On September 4, the Razintsy on two hundred large plow boats approached Simbirsk, the center of a heavily fortified serif line. The successes of the rebels gave the movement a huge scope. Now it has assumed the character of a peasant war. Thousands of Tatar, Chuvash, Mordovian and Russian peasants joined the rebel army.

S. Razin sends lovely letters in all directions. In them, he calls on the local population to join his army and "at the same time throw out the traitors and bring out the worldly bloodsuckers." Today, historians know only six such documents, and one of them is written in the Tatar language. Its author was an associate of Razin, the most famous organizer and leader of the rebel detachments of the region. HassanKarachurin. By origin, he was a service Tatar from the Kadoma district, had an estate and serfs. Razin himself later, at one of their interrogations, called Kara-churin a “prosperous” (i.e., prosperous) person who urged him to go to Kazan. The letter compiled by Karachurin said: “If you know, the Kazan townsmen and the primary obyzas who keep the mosque, the Busurman religious holders, and who have mercy on poor orphans and widows Ikshey-munle and Mamay-munle and Khanysh Murza and Moskov Murza and to all obyz and all suburban and district busurmans from Stepan Timofeevich in this light and in the future petition. Our word is - for God and the prophet and for the sovereign and for the army, be with you at the same time; but you won’t be at the same time, and you wouldn’t be blamed after. God is a witness to this, nothing will be bad for you, and we are glad for you. Several letters on a lubok with a call to join Razin were written in Russian and Tatar IshteryakAbyz from the village of Karatay.

At the beginning of September 1670, the main rebel army, located near Simbirsk, numbered up to 20 thousand people. The siege of the city lasted more than a month, the rebels stormed the Simbirsk Kremlin several times. Near Simbirsk, the regiments of Yu.N. Baryatinsky, who was forced to retreat to Tetyushi.

Numerous detachments of rebels operated in the Volga region. They took Alatyr, Kurmysh, Kozmodemyansk and many other cities. In the occupied areas, the rebels created their own c. New governors and other officials were appointed on the ground, who, according to the idea, should now rule fairly. Outweighed turned out to be on the side of the government troops. Numerous royal regiments were concentrated in Arzamas, the headquarters of Prince Yu.A. Dolgoruky Kazan and Shatsk. Kazan governor Yuri led the punitive detachments, sending them to Simbirsk. They also included detachments of Tatars. True, Baryatinsky himself reported in their unreliability: "Tatars, who serve in reiters and hundreds, are thin ... and not reliable from the first battle, many have flown to their homes, and one cannot hope."

The last centers of the uprising. In early October 1670, he was defeated near Simbirsk and it was valuable to retreat down the Volga. The leader himself was wounded. But powerful hearths of peasants - slaves were still burning in the Middle Volga region almost . Sometimes, as, for example, near Kozmodem Edivilsk, the rebels managed to win again. Until November 1670, Khasan Karachurin, the head of a large detachment of Tatars, Russian Chuvashs and Mordovians, continued to resist. A major battle with his participation took place near the Ust-Uren settlement of Alatyr on November 6 and 12. It was fierce, in which, according to the governor Baryatinsky, there is as much blood as large streams from the rain. The rebels were defeated and Karachu was wounded. But again he gathered strength and on December 8 (Alatyr stormed. And again the tsarist troops defeated the rebels. Karachurin managed to hide in one of the villages, but in the second half of December he was captured and, by order of the commander of the punitive detachment, Yu. Dolgoruky, was executed.

Brutal massacre of the rebels. By the beginning of 1671, the main forces of the rebels in the Volga region were defeated. There followed a brutal reprisal against the peasants who raised their heads. Russian historian N.I. Kostomarov wrote: “The Moscow voevodas dealt harshly with the more guilty rebels: some were hanged, others were impaled, some were flogged with hooks, they were flogged to death for the fear of others; less guilty governors beat with a whip and all were sworn in, and Mugamedan (Muslims. - AND.G.) and pagans to sherti.

Arzamas became the main place of executions. According to an eyewitness, the suburbs of the city “seemed like a perfect hell; there were gallows, and on each hung forty or fifty corpses, scattered heads lay scattered and smoked with fresh blood; stakes stuck out on which criminals were tormented and often lived for three days, experiencing indescribable suffering.

Having suppressed the uprising, the government made a number of concessions. The distribution of yasak lands to the landlords was stopped, the lands previously captured by the nobles were returned to the yasaks. Part of the arrears on yasaks was written off. The governors, on the other hand, received an order to prevent the betrayal of the non-Russian population of the region and to seek benefits to persuade non-Christians to Orthodoxy.

So, the peasant war led by Stepan Razin ended in defeat. Again there was a massacre. The tsarist government strengthened its positions in the Middle Volga region. The non-Russian population of the region, mainly the peasantry, took an active part in this speech. Peasants of different nationalities jointly expressed their protest, united in the struggle for their freedom.

QuestionsAndtasks

1. What were the general causes of the peasant war led by Stepan Razin? Why did the peoples of the Middle Volga region take part in it? 2. Describe the course of events of the peasant war in the region. 3. Who is Khasan Karachurin? What role did he play, in your opinion, in the peasant movement? 4. What did S. Razin promise the Kazan Tatars if the uprising was victorious? Did these promises serve their interests? Suggest your own version of a lovely letter. 5. Describe the actions of government troops in the region. 6. What about the government in the field of socio-economic ‘religious policy in the province after the suppression? Please rate these measures. 7. What was the significance of the speeches of the peoples of the region during the peasant -1670-1971?

Already in the second half of the 16th century, Russians rushed to the Volga region. This happened during the period of granting estates and estates to people who served in tsarist army who lived at that time in the northern regions of the region. Many who chose this land as their new home were from the Muscovite state. Before the rest, adventurers, “walking” people, as well as vagrants decided to settle in the Volga region. All this population of the Volga region expected that, being far from the constant supervision of the authorities and masters, they would have more freedom and fewer problems.

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The process of formation of a settled Russian diaspora in the Trans-Volga region was finally completed by the 18th century. This was also helped by the fact that the Orenburg defensive line was being built here, designed to become an obstacle for the steppe nomads. When the peasants gained their freedom in 1861, most of them went to look for unoccupied fertile land, turning their attention to the southern part of the region. As the people who arrived from different parts of the country mixed with the local peoples, a new type a resident of the Volga region, who was not similar to the population living in the central regions of Russia.

Tatars

They are considered a generation that arose from people from the Kazan or Astrakhan horde. If you pay attention to their physical type, then in this regard they have no equal in attractiveness among all local residents this region. Representatives of this nationality traditionally wear oriental clothes, an important feature of which is a significant length and width. In their attire there is a shirt of white or another color, providing for a sufficient width of the sleeve, which covers the body at the level below the knees. The belt is not included. It is worn together with a sleeveless camisole made on the basis of colorful silk fabric, a robe, which is girdled with a sash, and a fur coat was worn over it. Wealthy Tatars were distinguished by the fact that their outfits were sewn from finer cloth. The presence of a large number of gold jewelry indicated that this person is very rich.

The Tatar population of the Volga region also stood out for its housing. The peculiarity was that the stove was necessarily separated from the rest of the space in the house with a curtain. The latter was most often followed by female half. Those who lived in great prosperity owned a house where there were two halves, separated from each other by a passage. This room most often served for prayer. Carpets were laid in the living quarters, and chests with bright upholstery were placed next to the walls.

Kalmyks

This people is usually attributed to the western branch of the Mongols. The arrival of the Kalmyks modern territory This region took place at a time when the population density of the Volga region was extremely low - in the 17th century. Having decided to leave their home, which was Dzungaria in the southern part of Siberia and Mongolia, they, led by Khan Ho-Yurluk, settled on a large territory along right side lower reaches of the Volga. With their arrival, local nomads have already ceased to be main force in these places.

The houses in which the Kalmyks lived fully took into account their way of life. Changing from one place to another, they moved along with the herds, having a yurt with them. This name was given to a portable dwelling, which resembled a felt hut, which provided for a wooden covering. From the decoration in such a dwelling, a low bed was presented, which had several felts. Not far from it there was a box used to store "burkhans" (idols).
Usually, in the attire of the Kalmyks, the main element was a robe or single-breasted beshmet, which was a complete copy of the clothes of the Caucasian highlanders. To gird the beshmet, a belt belt was pulled around the waist. In people who lived in prosperity, the belt was distinguished by the presence of iron plates that had silver notches. Kalmyks used sheepskin or fox fur coats as winter clothing.

Germans

This people at the beginning of the twentieth century formed a colony, the number of which at that time was about 400 thousand people. They chose the territory where the Samara and Saratov regions are now located as their place of residence. The settlement of these lands by colonists began after the manifestos of Empress Catherine II, the essence of which was to provide any inhabitant of Europe with the opportunity to choose new lands for habitation, which differ in the most favorable conditions. Those settlements that the Germans formed in this area can be compared with a state that arose within a state. They created a unique world that was unlike the neighboring world of the Russian population, which was clearly manifested in the faith, culture, language and way of life, as well as the character of the inhabitants. Particularly interesting in the light of this was the question of what is the natural increase in the population of the Volga region, given the arrival of settlers in these lands.

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Russians, Tatars, Chuvashs, Mordovians

Russians

Russians are the largest group of the population of the city of Ulyanovsk. Russians are representatives of the Slavic group of the Indo-European language family. The settlement of the Simbirsk strip from different regions did not occur simultaneously, and the settlers arrived from different regions of the Russian state, mainly from the upper reaches of the Volga and the central regions. The earliest (in the first half of the 17th century) were the extreme north-western lands of the Simbirsk Volga region along the defensive lines.

The remaining lands were developed in the second half of the 17th century and in the 18th century. The "service people" of the Moscow government, monasteries, peasants, etc. took part in the settlement.

The main occupation of the Russians of the Simbirsk Volga region was agriculture. They sowed winter rye, from spring crops - oats, buckwheat, spelt, millet, barley, wheat, peas. Industrial crops include flax and hemp. Russians have long been engaged in gardening. The second branch of agriculture was animal husbandry. In peasant farms, horses, cattle, pigs, sheep, goats, and poultry were bred.

The new geographical environment and proximity to non-Russian peoples left their mark on material culture Russians of the Simbirsk Volga region. This is how the Russians perceived elements of the traditional culture of the local population: from the Tatars and Chuvashs, the location of the oven (retreating from the back wall), boilers pressed into the oven, some dishes (salma, katyk and others); from the Finno-Ugric peoples - an outbuilding - a basement, some elements of clothing.

In turn, Slavic culture had an impact on the life of the non-Russian peoples of the Simbirsk Territory. The Russians brought more advanced methods of farming - the three-field system, more advanced agricultural tools (Russian-type plow) and devices for drying sheaves - a log barn.

By religion, the Russians were Orthodox Christians. They widely celebrated ancient holidays: Christmas time, Maslenitsa, Semik-Trinity.

Folk art is represented by carving, painting, embroidery, weaving, and lace making. Characteristic Russian visual arts- ornamentality. One of the oldest types of ornament is geometric. The most common motifs are rhombus, rosette, circle. These patterns have much in common with the ornament of the non-Russian peoples of the Middle Volga region. Oral folk art was diverse.

The Russian women's clothing complex included a canvas shirt, it was also called "sleeves" and a sundress. In poor families, everyday sundresses were sewn from dyed canvas, festive ones from Chinese (thick blue cotton fabric). In wealthy families, festive sundresses were sewn from silk, plush and velvet. Sundresses were worn necessarily belted. Among the people, the belt was considered a talisman, used in rituals, and was ritual. On the belt, they also wondered about marriage. Girls who wanted to get married looked for two such aspens in the forest that could be tied with one belt, and if they found them, they believed that their wish for marriage would come true. Over the sundress they put on a shower jacket - "epanechki". They repeated the shape of a sundress, only much shorter than it. In the Simbirsk province, there was another form of women's sleeveless clothing - a corset. She was dressed over a sundress and sleeves. A corset is a vest with ruffles, without sleeves. They wore it mainly in the Radishevsky district. This type of clothing was borrowed from Ukrainians and southern Great Russians. Various kokoshniks are noted as festive women's headdresses. They were worn by married women until the birth of their first child. The most common was a kokoshnik with a rounded top, having the shape of a crescent. Beads, foil, glass, mother-of-pearl and river pearls were used for the ornament. The ornament used images of birds, plant motifs. Kokoshnik, as a rule, was passed from mother to daughter. In addition to the Russian women's costume, glass red round beads, "amber", and beads were common.

Tatars

Tatars are representatives of the Turkic group of the Altaic language family. IN ethnic composition The Tatar population has various components: ancient Turkic (who came from the Asian steppes in the 1st millennium AD), Bulgar, Kipchak, and other Turkic-speaking tribes, as well as some Finno-Ugric and Slavic. In the Simbirsk Territory, local groups of Tatars are distinguished: Buin, Simbirsk, Karsun, Khvalyn (Starokulatkinsky, Pavlovsky, Nikolaevsky regions) and Tatars of the Volga regions.

Until the 19th century, the current Tatars preferred to call themselves "borgarly", "kazanly" or "mosleman" (Muslims). Only in the 20th century did the word "Tatars" finally turn into the self-name of the people. Among the Tatars of the Middle Volga region, there are two main ethnic groups: Kazan Tatars and Mishars.

Despite the dialectal and territorial differences, the Tatars are a single nation with a single literary language, a single culture - folklore, literature, music, religion, national spirit, traditions and rituals.

The traditional food of the Tatars is meat, dairy and vegetable - soups seasoned with pieces of dough (tokmach-noodles, chumar), cereals, sourdough bread, cakes - kabartma. National dishes are byalesh with various fillings, usually meat (peremyach), cut into pieces and mixed with millet, rice or potatoes; unleavened pastry is widely represented in the form of bavyrsak, kosh tele, echpochmak, gubadiya, katykly salma, chakchak. Dried goose (kaklagan kaz) is considered a delicacy. Dairy products - katyk, sour cream, cottage cheese. Drinks - tea, airan (tan).

Despite the fact that the ancestors of the Kazan Tatars lived on the territory of the Simbirsk province long before the foundation of Simbirsk, the assignment of local lands to the Tatars began with the settlement of the Tatars of the Moscow state of the Simbirsk Territory by serving Tatars.

Tatars professing Islam live on the territory of the city of Ulyanovsk.

The first Muslim prayer house in Simbirsk was built in 1853 at the expense of the merchant K.A. Akchurin. On Loseva Street (now Federation Street). A decade after the fire of 1864, at the expense of T.K. Akchurin mosque was built. The Muslims of the city of Ulyanovsk continue to support and develop the best traditions of Islam. This is expressed and manifested in various aspects of life, ranging from raising children, respectful attitude towards elders to holding bright national holidays. At the same time, respect for other religions and cultures remains the most important core of their worldview.

Chuvash

The Chuvash are representatives of the Turkic group of the Altaic language family. The very name of the people "Chuvash" is derived from the Bulgar tribe Suvar, Suvaz. The beginning of the Chuvash ethnos was laid by the Turkic-speaking tribes of the Bulgars and Suvaz, as well as the Finno-Ugric tribes of the Mari. The Bulgars and Suvaz, having moved after the defeat of the Volga Bulgaria by the Mongol-Tatars to the right bank of the Volga, mixed with the tribes of the "mountain" Mari and formed a group of Chuvash-virials (horsemen), who now live in the northwestern regions of Chuvashia. At the same time, the Turkic-speaking Suvaz tribes, having settled in the central and southern regions of modern Chuvashia, formed the Anatri (grassroots) group. The Anatris have retained more of the features of traditional culture and the anthropological type of their Turkic-speaking ancestors, and in terms of cultural features they have a significant similarity with the Tatars. In the culture of the Viryals, the features of the Finno-Ugric ancestors, the "mountain" Mari, appeared.

Before joining the Russian state, the Chuvash of the Ulyanovsk Volga region were pagans. In their paganism there was a system of polytheism with the supreme god Thor. The gods were divided into good and evil. Each occupation of people was patronized by its own god. The pagan religious cult was inextricably linked with the cycle of agricultural work, with the cult of ancestors.

IN XVIII-XIX centuries most of the Chuvash were baptized. Pagan faith in its pure form ceased to exist, and yet dual faith remained. They were baptized and married in the church, but ancient pagan names were worn next to Christian ones.

Applied art among the Chuvash is represented by woodcarving, embroidery, and weaving. Chuvash embroidery was distinguished by a variety of seams, decorativeness, richness of patterns.

Oral creativity was also developed. Lyrical, labor, ritual songs were popular, choral singing was widespread. vintage musical instruments there were duda, bagpipes, psaltery.

The Simbirsk Chuvash school, organized in 1868 by the educator of the Chuvash people I.Ya. Yakovlev, with the active assistance and support of I.N.

In 1870, thanks to I.Ya. Yakovlev, Chuvash writing appeared on the basis of Russian graphics, textbooks for Chuvash schools began to be created, and literature appeared in the native language.

Mordva

Mordovian tribes are an autohonous (indigenous) population of the interfluve of the Oka, Sura, and Middle Volga. Mordva is divided into two main groups: Erzya, who occupied the left bank of the river in the past. Sura, and moksha, who lived in the basin of the river. Moksha. In the Ulyanovsk region, mostly Mordovians live - Erzya.

According to the language group, the Mordovians belong to the Volga branch of the Finno-Ugric group of the Uralic language family.

The predominant type of family among the Mordovians, like other peoples of the Ulyanovsk Volga region, from the second half of XIX century there was a small patriarchal family. But there were also large, undivided families of 20 or more people. At the head peasant families there was a father - "highway", enjoying unlimited powers and power.

The main traditional occupation of the Mordovians is arable farming (winter rye, spelled, millet, flax, hemp). Animal husbandry (large and small cattle), beekeeping, and later beekeeping played a significant role. Seasonal crafts were developed, mainly for agricultural work.

The traditional dwelling is a two- or three-part hut with a Central Russian layout, in Moksha sometimes with a western version of the South Russian one.

The basis of the traditional Mordovian women's costume is a shirt made of white canvas (panar), richly decorated with embroidery, in which red, black, blue tones predominated with splashes of yellow and green. The Erzya women had a ritual shirt, completely covered with embroidery. It was worn by girls on the day of majority and at the wedding. Outer oar clothes - such as a dressing gown made of white canvas (erzya - rutsya, moksha - mouse, plakhon). Mokshan women wore white linen pants (ponkst) ankle-length. Outerwear - a kind of caftan (suman), fur coats. Women's costume was complemented by a lot of jewelry made of metal, beads, coins, shells. A specific breast decoration is a clasp that fastens the panar collar (sulgam). In Erzi, it had the shape of an open oval, in Moksha it was trapezoidal. A kind of loincloth adornment of the Erzya women pulagai (pulai, pulaksh, pulokarks), with rich embroidery, braid, woolen tassels, metal plaques. It was first worn on the day of adulthood.

Women's headdresses are diverse: such as magpies, towels, bedspreads, high, on a solid basis. A common headdress for girls was a headband, embroidered or sheathed with beads and braid. Ancient shoes - bast shoes (moksha - karkht; erzya - kart) of oblique weaving. The legs were wrapped in white and black onuchs. Some elements traditional clothes persist, especially in moksha: older women sometimes wear panar, more often as ceremonial clothes(for weddings, funerals, commemoration). Modified forms of traditional women's clothing continue to exist. Men's folk clothing, the main parts of which were a white shirt and canvas pants, fell into disuse by the 20th century.

Traditional food consisted mainly of agricultural products: sour bread (kshi); pies with various fillings, often with porridge; pancakes from wheat, millet, pea flour, noodles, salma (pieces of dough in the form of balls, boiled in water). Meat dishes (moksha fried meat with onions - shchenyam, erzya fried meat and liver with spices - village woman) were mainly festive and ritual. Drinks - puree (from honey), braga (pose), kvass.

The Mordovians had many traditional customs and rituals, which were accompanied by dishes dedicated to them. Milk was boiled for christening millet porridge, which, like eggs, was considered a symbol of fertility. Each participant in the christening, having tasted it, congratulated the parents on the addition to the family and expressed the wish for the newborn to live as many years as grains of porridge in a pot. For the wedding, they baked the main pie - luksh from sour rye dough or wheat flour with 7-12 layers of filling.

Mordovian folk holidays are timed to coincide with the agricultural calendar. Solemn and crowded was the summer holiday Velozks, dedicated to the patroness of the village (Vel-ava). Nowadays, a holiday of a remote or small village is celebrated, and in some places - a holiday of traditional Mordovian cuisine.

Mordva believers are Orthodox. But in the spiritual culture, features of ancient paganism are also noticeable. In the pre-Christian religious beliefs of the Mordovians, a large number of female deities attract attention.

It was believed that the gods could cause a lot of troubles and troubles, if they were not appeased in time, not appease them, therefore, in honor of the deities in their intended habitats, i.e. in forests, fields, near rivers, in dwellings, outbuildings, arranged prayers (ozkst), at which prayers (oznomat) were said and sacrifices were made.

Each holiday was accompanied by a purposeful prayer, with the performance of one or another set of magical rites. Prayers could be public and family, when the interests of an individual family were meant. In some prayers, only men participated, in others - only women, in others - both of them together. Family prayers were performed by the elders in the house, more often by the mistress of the house, and at public prayers, special old men and old women were chosen each time to perform rituals and say prayers - inyat and inbabat (from ine - great, great, atya - old man, woman - grandmother). When pronouncing prayers, they turned to the east. The pre-Christian beliefs and rituals of the Mordovians were not characterized by the worship of idols.

The supreme god in the pre-Christian beliefs of the Mordovians was called Shkai, Nishke. In connection with Christianization, the name was transferred to christian god. Although the Mordovians are considered the most Christianized people of the Volga region, they still retained in their beliefs some remnants of "paganism", some of which were syncretized with Orthodoxy.

Ritual poetry is developed in folklore: calendar and family poetry (lamentations of the bride, "reproachful" and laudatory songs at the wedding); songs - family and everyday, epic (about Lithuania - a girl kidnapped by God, about Tyushta, a cultural hero and leader, protector of the people), historical; fairy tales about heroes, pre-Christian deities, animals. There are lyrical lingering songs, ditties, proverbs, sayings.

The Volga regions of Russia are inhabited not only by Russian people. In addition, several other nationalities live in the Volga region, which are considered indigenous in this area. Indeed, in ancient times, these lands were part of Polovtsian steppe, states Golden Horde and Volga Great Bulgaria.

In the middle Volga region live compactly Tatars, descendants of the Tatars of the Kazan Khanate. Today they have autonomy within Russia in the form of the Autonomous Republic of Tatarstan with its center in the city of Kazan. South of the Tatars in the Middle Volga region there are many Chuvash and Mordvins. Another, outdated name for the Mordvins in Russia is Cheremis.

If we recall Vladimir Lenin, the leader of the Bolsheviks during the revolution of 1917, then in the family of his father, teacher Ilya Ulyanov, there were many Chuvash. Small slanting eyes, wide cheekbones, dark hair - Ilya Ulyanov looks like a typical Chuvash in the portrait. In the Russian Empire they were called "foreigners".

Autonomous in the composition Russian Federation The Republic of Mordovia has no outlet strictly to the Volga, but borders on the Ulyanovsk region of the Middle Volga region. The same applies to the autonomous Republic of Chuvashia.

Already in the Samara region there is a small percentage Kazakhs among the population. But in general, this nationality is not typical for the Volga region. There are more Kazakhs in the lower Volga region, in the Saratov and Astrakhan regions. This is logical, because the culture of Kazakhs and Kalmyks is similar to each other. And the Autonomous Republic of Kalmykia and Turkic-speaking Kazakhstan are very close here.

Astrakhan region in general is probably the most multinational region of Russia. There are many here and Tatars. Therefore, Astrakhan cuisine, for example, has no equal in uniqueness. How can she settle within the framework of one thing, when there are so many customs and traditions around?

Volgograd region is a fiefdom Cossacks. Cossacks are Russian by passport, but special Russians. A Cossack, when asked what nationality he is, can answer not “I am Russian”, but “I am a Cossack”.

This is a freeman of Russia from the time when all of it was under the yoke of a fortress: and in the south of Russia, in the lower reaches of the Volga, on the Don and in the Kuban, the Cossacks lived freely, did not serve either pans or masters. Over time, of course, the royal power of St. Petersburg reached out to these parts, the Cossacks began to be called up for the royal service. But the proud spirit and the memory of free living are preserved here.

A lot in the Volga region and Ukrainians however, they are mostly scattered across regions. They live a little more compactly in the south of the Volga region. Their culture is almost the same as the Russians, except that the dialect of Ukrainians is soft and melodious, and the figures are a little fuller: Ukrainians traditionally love to cook and eat.

The Republic of Kalmykia is located in the south of the Volga region, national autonomy Kalmyk people, a people of nomadic pastoralists, riders and hunters. The Kalmyks have a special cuisine and traditions: a special place in it is occupied by meat and milk.