Essay
in the discipline "History of the Urals"
on the topic : "ORIGIN OF THE PEOPLES OF THE URALS"

Content

Introduction……………………………………………………………………………….....3
1. General information about the Ural peoples……………………………………...4
2. The origin of the peoples of the Urals……………………………...................... .................... ..8
Conclusion…………………………………………………………………………...15
References……………………………………………………………………..16

Introduction
The ethnogenesis of the modern peoples of the Urals is one of the urgent problems of historical science, ethnology and archeology. However, this question is not purely scientific, because. in the conditions of modern Russia, the problem of nationalism is acute, the justification for which is often sought in the past. The radical social transformations taking place in Russia have a huge impact on the life and culture of the peoples inhabiting it. The formation of Russian democracy and economic reforms are taking place in the conditions of a diverse manifestation of national self-consciousness, the activation of social movements and political struggle. These processes are based on the desire of Russians to eliminate the negative legacy of past regimes, to improve the conditions of their social existence, to defend the rights and interests associated with a citizen's sense of belonging to a particular ethnic community and culture. That is why the genesis of the ethnic groups of the Urals should be studied extremely carefully, and the historical facts should be assessed as carefully as possible.
Currently, representatives of three language families live in the Urals: Slavic, Turkic and Uralic (Finno-Ugric and Somadic). The first includes representatives of the Russian nationality, the second - the Bashkirs, Tatars and Nagaybaks, and finally, the third - the Khanty, Mansi, Nenets, Udmurts and some other small peoples of the Northern Urals.
This work is devoted to the consideration of the genesis of modern ethnic groups that lived in the Urals before its incorporation into the Russian Empire and settlement by Russians. The ethnic groups under consideration include representatives of the Uralic and Turkic language families.

1. General information about the Ural peoples
Representatives of the Turkic language family
BASHKIRS (self-name - Bashkort - "wolf head" or "wolf leader"), the indigenous population of Bashkiria. The number in the Russian Federation is 1673.3 thousand people. In terms of the number of Bashkirs, they occupy the fourth place in the Russian Federation after Russians, Tatars and Ukrainians. They also live in the Chelyabinsk, Orenburg, Perm, Sverdlovsk regions. They speak the Bashkir language; dialects: southern, eastern, the northwestern group of dialects stands out. The Tatar language is widespread. Writing based on the Russian alphabet. Believing Bashkirs are Sunni Muslims.
The main occupation of the Bashkirs in the past was nomadic (dzhaylyauny) cattle breeding; were distributed hunting, beekeeping , beekeeping, poultry farming, fishing, gathering. From crafts - weaving, dressing of felt, production of lint-free carpets , shawls, embroidery, leather processing (tannery), wood processing.
In the XVII-XIX centuries, the Bashkirs switched to agriculture and settled life. Among the Eastern Bashkirs, a semi-nomadic way of life was still partially preserved. The last, single departures of auls for summer camps (summer camps) were noted in the 20s of the XX century. The types of dwellings among the Bashkirs are diverse, log-house (wooden), wattle and adobe (adobe) predominate, among the Eastern Bashkirs in the past - a felt yurt ( head "tirm?"), plague-like buildings (kyush)
The traditional clothes of the Bashkirs are very variable, depending on the age and the specific region. Clothes were sewn from sheepskin, homespun and purchased fabrics; various women's jewelry made of corals, beads, shells, and coins were widespread. These are breastplates (yaga, hakal), shoulder straps (emeyzek, daguat), backs (inkhalek), various pendants, braids, bracelets, earrings. Women's hats in the past are very diverse, these are the cap-shaped "kashmau", the girl's hat "takiya", the fur "kama burek", the multi-piece "kalyabash", the towel-like "tastar", often richly decorated with embroidery. very colorfully decorated head cover "kushyaulyk" .. Among the men's - fur "kolaksyn", "tulke burek", "kyulupara" made of white cloth, skullcaps, felt hats. The shoes of the Eastern Bashkirs "kata" and "saryk" are original, leather heads and cloth tops, laces with tassels. Kata and women's saryks were decorated with applique on the back. Boots "itek", "sitek" and bast shoes "sabata" were widespread everywhere (with the exception of a number of southern and eastern regions). A mandatory attribute of both men's and women's clothing were pants with a wide step. Very elegant outerwear for women. it is often ornate with coins. sleeveless camisoles with braids, appliqué and a little embroidery of "elyan" (robe) and "ak sakman" (which also often served as a head coverlet). decorated with bright embroidery and lined with coins around the edges. Men's Cossacks and chekmeni "sakman" semi-caftans "bishmet". The Bashkir men's shirt and women's dresses differed sharply in cut from those of the Russians. Although they were also decorated with embroidery, ribbons (dresses). It was also common for Eastern Bashkirs to decorate dresses along the hem with appliqué. Belts were an exclusively male piece of clothing. The belts were woolen woven (up to 2.5 m in length), belt. cloth and sashes with copper or silver buckles.
NAGAYBAKI (Nogaybaki, tat. whip? kl? r) - ethnographic group Tatars living mostly in Nagaybaksky and Chebarkulsky districts Chelyabinsk region. The language is Nagaybak. Believers - Orthodox . According to Russian law, they are officiallysmall people .
Number by 2002 census- 9.6 thousand people, of which 9.1 thousand in the Chelyabinsk region
In the Russian Empire, the Nagaybaks were part of the classOrenburg Cossacks.
The district center of the Nagaybaks is the village Ferchampenoise in the Chelyabinsk region.
Nagaybaks under the name of "Ufa newly baptized" have been known since the beginning of the 18th century. According to various researchers, they have either Nogai-Kipchak or Kazan-Tatar origin. By the end of the 18th century, they lived in the Verkhneuralsk district: the Nagaybak fortress (near the modern village Nagaybaksky in the Chelyabinsk region), village Bakaly and 12 villages. In addition to the Nagaybaks-Cossacks, Tatars lived in these villages. Teptyari with whom the Cossacks had intense marital ties.
Part of the Nagaibaks lived in the Cossack settlements of the Orenburg district: Podgorny Giryal, Allabaital, Ilyinsky, Nezhensky. At the beginning of the 20th century, they finally merged with the local Tatar population and moved into islam.
Nagaybaki of the formerVerkhneufimskycounties retained self-consciousness of themselves as a community separate from the Tatars. During the census 1920 - 1926 they were counted as an independent "nationality". In subsequent years - as Tatars. At 2002 census - apart from the Tatars.

Representatives of the Uralic language family:
MANSI (vogu?ly, vogulichi, mendsi, moans) - a small people in Russia , indigenous peopleKhanty-Mansiysk Autonomous Okrug - Yugra. Immediate relatives Khanty and original Hungarians (Magyars). They speakMansi language, but about 60% consider Russian as their native language. The total number of 11432 people. (By census 2002 ). About 100 people live in the north of the Sverdlovsk region.
Ethnonym “Mansi” (in Mansi - “man”) is a self-name, to which is usually added the name of the area where this group comes from (Sakv Mansit - Sagvin Mansi). Correlating with other peoples, the Mansi call themselves "Mansi mahum" - the Mansi people.
Nenets (Samoyeds, Yuraks) -Samoyed people, inhabiting the Eurasian coastArctic Ocean from Kola Peninsula to Taimyr . In the 1st millennium A.D. e. migrated from the south Siberia to the place of modern habitation.
Of the indigenous peoples of the Russian North, the Nenets are one of the most numerous. According to the results2002 census, 41,302 Nenets lived in Russia, of which about 27,000 lived in the Yamalo-Nenets Autonomous Okrug.
Traditional occupation - large herd reindeer breeding (used for toboggan movement). On the Yamal Peninsula, several thousand Nenets reindeer herders, with about 500,000 reindeer, lead a nomadic lifestyle.
Names of two autonomous regions of Russia ( Nenets, Yamal-Nenets ) mention the Nenets as the titular people of the district.
The Nenets are divided into two groups: tundra and forest. Tundra Nenets are the majority. They live in two autonomous regions. Forest Nenets - 1500 people. They live in the basin of the rivers Pur and Taz in the southeast of the Yamalo-Nenets Autonomous Okrug andKhanty-Mansi Autonomous Okrug. A sufficient number of Nenets also live in the Taimyr municipal district of the Krasnoyarsk Territory.
UDMURT (formerly Votyak?) - Finno-Ugric people living inUdmurt Republicas well as in neighboring regions. They speak Russian and Udmurt languageFinno-Ugric group Ural family ; believers profess Orthodoxy and traditional cults. Within his language group, he, along with Komi-Perm and Komi-Zyryan is Permian subgroup. By 2002 census637 thousand Udmurts lived in Russia. 497 thousand people live in Udmurtia itself. In addition, the Udmurts live in Kazakhstan, Belarus, Uzbekistan, Ukraine.
Khanty (self-name - hanty, hande, kantek, obsolete name - Ostyaks?) - a small indigenous Finno-Ugric people living in the north Western Siberia . In Russian, their self-name Khanty translates as Human.
The number of Khanty is 28,678 people (according to the 2002 census), of which 59.7% live inKhanty-Mansiysk Okrug, 30.5% - in Yamal-Nenets District, 3.0% - in the Tomsk region, 0.3% - in the Komi Republic.
Khanty language together with Mansi, Hungarian and others constitutes the Ugric group of the Ural-Yukaghir family of languages.
Traditional crafts - fishing, hunting and reindeer herding . Traditional religion - shamanism (until the 15th century), Orthodoxy (from the 15th century to the present).
2. Origin of the peoples of the Urals
Origin of the peoples of the Uralic language family
The latest archaeological and linguistic research suggests that the ethnogenesis of the peoples of the Uralic language family belongs to the Neolithic and Eneolithic eras, i.e. to the Stone Age (VIII-III millennium BC). At that time, the Urals were inhabited by tribes of hunters, fishermen and gatherers, who left behind a small number of monuments. These are mainly sites and workshops for the manufacture of stone tools, however, on the territory of the Sverdlovsk region, uniquely preserved villages of this time in the Shigirsky and Gorbunovsky peat bogs have been identified. Structures on stilts, wooden idols and various household utensils, a boat and an oar were found here. These finds make it possible to reconstruct both the level of development of society and trace the genetic relationship between the material culture of these monuments and the culture of modern Finno-Ugric and Somadic peoples.
The formation of the Khanty is based on the culture of the ancient aboriginal Ural tribes of the Urals and Western Siberia, who were engaged in hunting and fishing, influenced by the cattle-breeding Andronovo tribes, with whom the arrival of the Ugrians is associated. It is to the Andronovites that the characteristic ornaments of the Khanty are usually erected - ribbon-geometric. The formation of the Khanty ethnos took place over a long period of time from the middle. I-th millennium (Ust-Polui, Nizhneobskaya cultures). Ethnic identification of the carriers of the archaeological cultures of Western Siberia during this period is difficult: some attribute them to the Ugric, others to the Samoyed. Recent studies suggest that in the 2nd half. I-th millennium AD e. the main groups of Khanty are formed - northern, based on the Orontur culture, southern - Potchevash, and eastern - Orontur and Kulai cultures.
The settlement of the Khanty in ancient times was very wide - from the lower reaches of the Ob in the north to the Baraba steppes in the south and from the Yenisei in the east to the Trans-Urals, including p. Northern Sosva and the river. Lyapin, as well as part of the river. Pelym and r. Konda in the west. Since the 19th century beyond the Urals, Mansi began to move from the Kama and Ural regions, who were pressed by the Komi-Zyryans and Russians. From an earlier time, part of the southern Mansi also left to the north in connection with the creation in the XIV-XV centuries. Tyumen and Siberian khanates - the states of the Siberian Tatars, and later (XVI-XVII centuries) and with the development of Siberia by the Russians. In the XVII-XVIII centuries. Mansi already lived on Pelym and Konda. Part of the Khanty also moved from the western regions. to the east and north (to the Ob from its left tributaries), this is recorded by the statistical data of the archives. Their places were taken by the Mansi. So, by the end of the XIX century. on p. Northern Sosva and the river. Lyapin, there was no Ostyak us left, who either moved to the Ob or merged with the newcomers. A group of northern Mansi formed here.
Mansi as an ethnic group formed as a result of the merger of the tribes of the Ural Neolithic culture and the Ugric and Indo-European (Indo-Iranian) tribes, moving in the II-I millennium BC. e. from the south through the steppes and forest-steppes of Western Siberia and the Southern Trans-Urals (including the tribes that left the monuments of the Land of Cities). The two-component nature (a combination of cultures of taiga hunters and fishermen and steppe nomadic herders) in the culture of the Mansi is preserved to this day, most clearly manifested in the cult of the horse and the heavenly rider - Mir Susne Khum. Initially, the Mansi were settled in the Southern Urals and its western slopes, but under the influence of the colonization of the Komi and Russians (XI-XIV centuries), they moved to the Trans-Urals. All Mansi groups are largely mixed. In their culture, elements can be distinguished that testify to contacts with the Nenets, Komi, Tatars, Bashkirs, and others. Contacts were especially close between the northern groups of Khanty and Mansi.
The latest hypothesis of the origin of the Nenets and other peoples of the Samoyed group connects their formation with the so-called Kulai archaeological culture (5th century BC - 5th century AD, mainly on the territory of the Middle Ob). From there in the III-II centuries. BC e. due to a number of natural-geographical and historical factors, migration waves of Samoyeds-Kulais penetrate to the North - to the lower reaches of the Ob, to the West - to the Middle Irtysh region and to the South - to the Novosibirsk Ob and Sayan regions. In the first centuries of the new era, under the onslaught of the Huns, part of the Samoyeds who lived along the Middle Irtysh retreated into the forest zone of the European North, giving rise to the European Nenets.
The territory of Udmurtia has been inhabited since the Mesolithic era. The ethnicity of the ancient population has not been established. The basis for the formation of the ancient Udmurts was the autochthonous tribes of the Volga-Kama. In different historical periods, there were inclusions of other ethnicities (Indo-Iranian, Ugric, Early Turkic, Slavic, Late Turkic). The origins of ethnogenesis go back to the Ananyin archaeological culture (VIII-III centuries BC). Ethnically, it was not yet disintegrated, mainly a Finno-Permian community. The Ananyin tribes had various connections with distant and close neighbors. Among the archaeological finds, silver jewelry of southern origin (from Central Asia, from the Caucasus) is quite common. Contacts with the Scythian-Sarmatian steppe world were of the greatest importance for the Permians, as evidenced by numerous language borrowings.
As a result of contacts with the Indo-Iranian tribes, the Ananyin adopted from them more developed forms of management. Cattle breeding and agriculture, together with hunting and fishing, have taken a leading place in the households of the Permian population. At the turn of the new era, on the basis of the Ananyino culture, a number of local Kama cultures grow up. Among them, the most important for the ethnogenesis of the Udmurts was the Pyanoborskaya (3rd century BC - 2nd century AD), with which an inextricable genetic connection is found in the material culture of the Udmurts. One of the earliest references to the southern Udmurts is found among Arab authors (Abu-Hamid al-Garnati, 12th century). In Russian sources, the Udmurts, under the name. Aryans, Aryan people are mentioned only in the XIV century. Thus, "Perm" for some time apparently served as a common collective ethnonym for the Permian Finns, including the ancestors of the Udmurts. The self-name "Udmord" was first published by N. P. Rychkov in 1770. Gradually, the Udmurts were divided into northern and southern. The development of these groups proceeded in various ethnohistorical conditions, which predetermined their originality: the southern Udmurts feel the Turkic influence, while the northern Udmurts feel the Russian influence.

Origin of the Turkic peoples of the Urals
The Turkization of the Urals is inextricably linked with the era of the Great Migration of Peoples (II century BC - V century AD). The movement of the Hun tribes from Mongolia caused the movement of huge masses of people in the territory of Eurasia. The steppes of the Southern Urals became a kind of cauldron in which ethnogenesis took place - new peoples were “boiled”. The tribes that inhabited these territories were previously partly shifted to the north, and partly to the west, as a result of which the Great Migration of Peoples in Europe began. It, in turn, led to the fall of the Roman Empire and the formation of new states of Western Europe - the barbarian kingdoms. But back to the Urals. At the beginning of the new era, the Indo-Iranian tribes finally cede the territory of the Southern Urals to the Turkic-speaking ones and the process of formation of modern ethnic groups begins - the Bashkirs and Tatars (including the Nagaybaks).
The decisive role in the formation of the Bashkirs was played by the Turkic cattle-breeding tribes of South Siberian and Central Asian origin, who, before coming to the South Urals, wandered for a considerable time in the Aral-Syrdarya steppes, coming into contact with the Pecheneg-Oguz and Kimak-Kypchak tribes; here they are in the 9th century. fix written sources. From the end of the 9th - beginning of the 10th centuries. lived in the Southern Urals and adjacent steppe and forest-steppe spaces. The self-name of the people “Bashkort” has been known since the 9th century, most researchers etymologize as “main” (bash-) + “wolf” (kort in the Oguz-Turkic languages), “wolf-leader” (from the totemic hero-ancestor). In recent years, a number of researchers have been inclined to think that the ethnonym is based on the name of a military leader of the first half of the 9th century, known from written sources, under whose leadership the Bashkirs united in a military-political union and began to develop modern territories of settlement. Another name for the Bashkirs, Ishtek/Istek, was presumably also an anthroponym (the name of a person is Rona-Tash).
Even in Siberia, the Sayano-Altai Highlands and Central Asia, the ancient Bashkir tribes experienced some influence of the Tungus-Manchus and Mongols, which was reflected in the language, in particular in the tribal nomenclature, and the anthropological type of the Bashkirs. Arriving in the Southern Urals, the Bashkirs partly ousted, partly assimilated the local Finno-Ugric and Iranian (Sarmato-Alanian) population. Here they apparently came into contact with some ancient Magyar tribes, which can explain their confusion in medieval Arabic and European sources with the ancient Hungarians. By the end of the first third of the 13th century, by the time of the Mongol-Tatar invasion, the process of forming the ethnic image of the Bashkirs was basically completed.
In the X - early XIII centuries. the Bashkirs were under the political influence of the Volga-Kama Bulgaria, neighbored with the Kypchak-Kumans. In 1236, after stubborn resistance, the Bashkirs, along with the Bulgarians, were conquered by the Mongol-Tatars and annexed to the Golden Horde. In the X century. among the Bashkirs, Islam began to penetrate, which in the XIV century. became the dominant religion, as evidenced by the Muslim mausoleums and tomb epitaphs dating back to that time. Together with Islam, the Bashkirs adopted the Arabic script, began to join the Arabic, Persian (Farsi), and then the Turkic written culture. During the period of Mongol-Tatar rule, some Bulgarian, Kypchak and Mongol tribes joined the Bashkirs.
After the fall of Kazan (1552), the Bashkirs accepted Russian citizenship (1552-1557), which was formalized as an act of voluntary annexation. The Bashkirs stipulated the right to own their lands on a patrimonial basis, to live according to their customs and religion. The tsarist administration subjected the Bashkirs to various forms of exploitation. In the 17th and especially the 18th centuries Bashkirs repeatedly raised uprisings. In 1773-1775 the resistance of the Bashkirs was broken, but tsarism was forced to retain their patrimonial rights to the lands; in 1789 the Spiritual Administration of Muslims of Russia was established in Ufa. Under the authority of the Spiritual Administration were assigned the registration of marriages, births and deaths, regulation of inheritance and division of family property, religious schools at mosques. At the same time, royal officials were given the opportunity to control the activities of the Muslim clergy. Throughout the 19th century, despite the plunder of the Bashkir lands and other acts of colonial policy, the economy of the Bashkirs was gradually being established, the number of people was being restored, and then noticeably increased, exceeding 1 million people by 1897. In the end. XIX - early XX centuries. there is a further development of education, culture, the rise of national consciousness.
There are various hypotheses about the origin of the Nagaybaks. Some researchers associate them with the baptized Nogais, others with the Kazan Tatars, baptized after the fall of the Kazan Khanate. The opinion about the original residence of the ancestors of the Nagaibaks in the central regions of the Kazan Khanate - in the Order and the possibility of their ethnicity to the Nogai-Kypchak groups is most argued. In addition, in the XVIII century. a small group (62 males) of baptized "Asians" (Persians, Arabs, Bukharans, Karakalpaks) dissolved in their composition. It is impossible to exclude the existence of the Finno-Ugric component among the Nagaibaks.
Historical sources find "Nagaybaks" (under the name "newly baptized" and "Ufa newly baptized") in the Eastern Trans-Kama region from 1729. According to some information, they moved there in the second half of the 17th century. after the construction of the Zakamskaya notch line (1652–1656). In the first quarter of the XVIII century. these "newly baptized" lived in 25 villages of the Ufa district. For loyalty to the tsarist administration during the Bashkir-Tatarar uprisings of the 18th century, the Nagaybaks were assigned to the “Cossack service” along the Menzelinsky and other then being built in the upper reaches of the river. Ik fortresses. In 1736, the village of Nagaybak, located 64 versts from the city of Menzelinsk and named, according to legend, after the Bashkir who roamed there, was renamed into a fortress, where the “newly baptized” of the Ufa district were gathered. In 1744 there were 1359 of them, they lived in the village. Bakalakh and 10 villages of the Nagaybatsky district. In 1795, this population was recorded in the Nagaybatsky fortress, the village of Bakalakh and 12 villages. In a number of villages, newly baptized yasak Tatars lived together with baptized Cossacks, as well as newly baptized Teptyars, who were transferred to the department of the Nagaybatsky fortress as they converted to Christianity. Between representatives of all noted groups of the population at the end of the 18th century. there were quite intense marital ties. After administrative changes in the second half of the XVIII century. all the villages of baptized Cossacks ended up as part of the Belebeevsky district of the Orenburg province.
In 1842, the Nagaybaks from the area of ​​the Nagaybatskaya fortress were transferred to the east - to the Verkhneuralsky and Orenburg districts of the Orenburg province, which was associated with the land reorganization of the Orenburg Cossack army. In the Verkhneuralsky (modern districts of the Chelyabinsk region) county, they founded the villages of Kassel, Ostrolenko, Ferchampenoise, Paris, Trebiy, Krasnokamensk, Astafevsky and others (a number of villages are named after the victories of Russian weapons over France and Germany). In some villages, along with the Nagaybaks, Russian Cossacks lived, as well as baptized Kalmyks. In the Orenburg district, the Nagaibaks settled in settlements in which there was a Tatar Cossack population (Podgorny Giryal, Allabaital, Ilinskoye, Nezhenskoye). In the last county, they fell into a dense circle of Muslim Tatars, with whom they began to quickly draw closer, and at the beginning of the 20th century. accepted Islam.
In general, the assimilation of a special ethnonym by the people was associated with its Christianization (confessional isolation), a long stay in the Cossacks (class isolation), as well as the separation of the main part of the group of Kazan Tatars after 1842, territorially compactly living in the Urals. In the second half of the XIX century. Nagaybaks stand out as a special ethnic group of baptized Tatars, and during the censuses of 1920 and 1926 - as an independent "people".

Conclusion

Thus, we can draw the following conclusions.
The settlement of the Urals began in ancient times, long before the formation of the main modern peoples, including Russians. However, the foundation of the ethnogenesis of a number of ethnic groups that inhabit the Urals to this day was laid exactly then: in the Eneolithic-Bronze Age and in the era of the Great Migration of Peoples. Therefore, it can be argued that the Finno-Ugric-Somadi and some Turkic peoples are the indigenous population of these places.
In the process of historical development in the Urals, a mixture of many nationalities took place, resulting in the formation of a modern population. Its mechanistic division along national or religious lines is unthinkable today (due to the huge number of mixed marriages) and therefore there is no place for chauvinism and ethnic hatred in the Urals.

Bibliography

1. History of the Urals from ancient times to 1861 / ed. A.A. Preobrazhensky - M .: Nauka, 1989. - 608 p.
2. History of the Urals: Textbook (regional component). - Chelyabinsk: Publishing House of ChGPU, 2002. - 260 p.
3. Ethnography of Russia: electronic encyclopedia.
4. www.ru.wikipedia.org, etc.............

Introduction

1. General information about the Ural peoples
2. Origin of the peoples of the Uralic language family
3. The contribution of the Urals to the culture of Russia

Conclusion

Bibliographic list

Introduction

The ethnogenesis of the modern peoples of the Urals is one of the urgent problems of historical science, ethnology and archeology. However, this question is not purely scientific, because. in the conditions of modern Russia, the problem of nationalism is acute, the justification for which is often sought in the past. The radical social transformations taking place in Russia have a huge impact on the life and culture of the peoples inhabiting it. The formation of Russian democracy and economic reforms are taking place in the conditions of a diverse manifestation of national self-consciousness, the activation of social movements and political struggle. These processes are based on the desire of Russians to eliminate the negative legacy of past regimes, to improve the conditions of their social existence, to defend the rights and interests associated with a citizen's sense of belonging to a particular ethnic community and culture. That is why the genesis of the ethnic groups of the Urals should be studied extremely carefully, and the historical facts should be assessed as carefully as possible.

Currently, representatives of three language families live in the Urals: Slavic, Turkic and Uralic (Finno-Ugric and Somadic). The first includes representatives of the Russian nationality, the second - the Bashkirs, Tatars and Nagaybaks, and finally, the third - the Khanty, Mansi, Nenets, Udmurts and some other small peoples of the Northern Urals.

This work is devoted to the consideration of the genesis of modern ethnic groups that lived in the Urals before its incorporation into the Russian Empire and settlement by Russians. The ethnic groups under consideration include representatives of the Uralic and Turkic language families.

1. General information about the Ural peoples

Representatives of the Turkic language family:

BASHKIRS (self-name - Bashkort - "wolf head" or "wolf leader"), the indigenous population of Bashkiria. The number in the Russian Federation is 1345.3 thousand people. (1989). They also live in the Chelyabinsk, Orenburg, Perm, Sverdlovsk regions. They speak the Bashkir language; dialects: southern, eastern, the northwestern group of dialects stands out. The Tatar language is widespread. Writing based on the Russian alphabet. Believing Bashkirs are Sunni Muslims.

NAGAYBAKI, Nagaybekler (self-name), an ethnographic group (sub-ethnos) of baptized Tatars of the Volga-Ural region, in the past - part of the Orenburg Cossacks (according to some researchers, Nagaybak can be considered, although close to the Tatars, but an independent ethnic group); live in the Nagaybaksky, Chebarkulsky districts of the Chelyabinsk region. According to the 1989 census, the Nagaybaks were included in the composition of the Tatars, but from the primary materials it can be seen that 11.2 thousand people called themselves Nagaybaks (and not Tatars).

Representatives of the Uralic language family:

MANSI (self-name - "man"), Voguls. The number in the Russian Federation is 8.3 thousand people. Mansi is the indigenous population of the Khanty-Mansi Autonomous Okrug; a small group also lives in the north-east. Sverdlovsk region They unite with the Khanty under the name. Ob Ugry. The language is Mansi.

Nenets (self-name - Khasova - "man"), Samoyeds. The number in the Russian Federation is 34.2 thousand people. The Nenets are the indigenous population of Europe. North and North West. Siberia. They live in the Nenets Autonomous Okrug, in the Arkhangelsk Region, the northern region of the Komi Republic, the Yamal-Nenets and Khanty-Mansiysk Autonomous Regions, the Tyumen Region, the Taimyr Autonomous District, the Krasnoyarsk Territory.

UDMURT, (votyaks - an outdated Russian name). The number in the Russian Federation is 714.8 thousand people. Udmurts are the indigenous population of Udmurtia. In addition, they live in Tatarstan, Bashkiria, the Mari Republic, in the Perm, Tyumen and Sverdlovsk regions. They speak the Udmurt language; dialects: northern, southern, Besermyansky and median dialects. Writing based on Russian graphics.

Khanty, (self-name - kantek). The number in the Russian Federation is 22.3 thousand people. The indigenous population of the Northern Urals and Western. Siberia, concentrated in the Khanty-Mansiysk, Yamalo-Nenets Autonomous Okrug. There are three ethnographic groups among the Khanty - northern, southern, eastern. They differ in dialects, self-name, features in the economy and culture, endogamy (marriages in their troupe). Until the beginning of the twentieth century. Russians called the Khanty "Ostyaks" (possibly from "Asyakh", "the people of the big river"), even earlier (until the 14th century) - Yugra, Yugrichs (the name of the ancient ethnonymy, cf. "Ugry"). They speak the Khanty language.

2. Origin of the peoples of the Uralic language family

The latest archaeological and linguistic research suggests that the ethnogenesis of the peoples of the Uralic language family belongs to the Neolithic and Eneolithic eras, i.e. to the Stone Age (VIII-III millennium BC). At that time, the Urals were inhabited by tribes of hunters, fishermen and gatherers, who left behind a small number of monuments. These are mainly sites and workshops for the manufacture of stone tools, however, on the territory of the Sverdlovsk region, uniquely preserved villages of this time in the Shigirsky and Gorbunovsky peat bogs have been identified. Structures on stilts, wooden idols and various household utensils, a boat and an oar were found here. These finds make it possible to reconstruct both the level of development of society and trace the genetic relationship between the material culture of these monuments and the culture of modern Finno-Ugric and Somadic peoples.

The formation of the Khanty is based on the culture of the ancient aboriginal Ural tribes of the Urals and Western Siberia, who were engaged in hunting and fishing, influenced by the cattle-breeding Andronovo tribes, with whom the arrival of the Ugrians is associated. It is to the Andronovites that the characteristic ornaments of the Khanty are usually erected - ribbon-geometric. The formation of the Khanty ethnos took place over a long period of time from the middle. I-th millennium (Ust-Polui, Nizhneobskaya cultures). Ethnic identification of the carriers of the archaeological cultures of Western Siberia during this period is difficult: some attribute them to the Ugric, others to the Samoyed. Recent studies suggest that in the 2nd half. I-th millennium AD e. the main groups of Khanty are formed - northern, based on the Orontur culture, southern - Potchevash, and eastern - Orontur and Kulai cultures.

The settlement of the Khanty in antiquity was very wide - from the lower reaches of the Ob in the north to the Baraba steppes in the south and from the Yenisei in the east to the Trans-Urals, including p. Northern Sosva and the river. Lyapin, as well as part of the river. Pelym and r. Konda in the west. Since the 19th century beyond the Urals, Mansi began to move from the Kama and Ural regions, who were pressed by the Komi-Zyryans and Russians. From an earlier time, part of the southern Mansi also left to the north in connection with the creation in the XIV-XV centuries. Tyumen and Siberian khanates - the states of the Siberian Tatars, and later (XVI-XVII centuries) and with the development of Siberia by the Russians. In the XVII-XVIII centuries. Mansi already lived on Pelym and Konda. Part of the Khanty also moved from the western regions. to the east and north (to the Ob from its left tributaries), this is recorded by the statistical data of the archives. Their places were taken by the Mansi. So, by the end of the XIX century. on p. Northern Sosva and the river. Lyapin, there was no Ostyak us left, who either moved to the Ob or merged with the newcomers. A group of northern Mansi formed here.

Mansi as an ethnic group formed as a result of the merger of the tribes of the Ural Neolithic culture and the Ugric and Indo-European (Indo-Iranian) tribes, moving in the II-I millennium BC. e. from the south through the steppes and forest-steppes of Western Siberia and the Southern Trans-Urals (including the tribes that left the monuments of the Land of Cities). The two-component nature (a combination of cultures of taiga hunters and fishermen and steppe nomadic cattle breeders) in the culture of the Mansi is preserved to this day, most clearly manifested in the cult of the horse and the heavenly horseman - Mir Susne Khum. Initially, the Mansi were settled in the Southern Urals and its western slopes, but under the influence of the colonization of the Komi and Russians (XI-XIV centuries), they moved to the Trans-Urals. All Mansi groups are largely mixed. In their culture, elements can be distinguished that testify to contacts with the Nenets, Komi, Tatars, Bashkirs, and others. Contacts were especially close between the northern groups of Khanty and Mansi.

The latest hypothesis of the origin of the Nenets and other peoples of the Samoyed group connects their formation with the so-called Kulai archaeological culture (5th century BC - 5th century AD, mainly on the territory of the Middle Ob). From there in the III-II centuries. BC e. due to a number of natural-geographical and historical factors, migration waves of Samoyeds-Kulais penetrate to the North - to the lower reaches of the Ob, to the West - to the Middle Irtysh region and to the South - to the Novosibirsk Ob and Sayan regions. In the first centuries of the new era, under the onslaught of the Huns, part of the Samoyeds who lived along the Middle Irtysh retreated into the forest zone of the European North, giving rise to the European Nenets.

The territory of Udmurtia has been inhabited since the Mesolithic era. The ethnicity of the ancient population has not been established. The basis for the formation of the ancient Udmurts was the autochthonous tribes of the Volga-Kama. In different historical periods, there were inclusions of other ethnicities (Indo-Iranian, Ugric, Early Turkic, Slavic, Late Turkic). The origins of ethnogenesis go back to the Ananyin archaeological culture (VIII-III centuries BC). Ethnically, it was not yet disintegrated, mainly a Finno-Permian community. The Ananyin tribes had various connections with distant and close neighbors. Among the archaeological finds, silver jewelry of southern origin (from Central Asia, from the Caucasus) is quite common. Contacts with the Scythian-Sarmatian steppe world were of the greatest importance for the Permians, as evidenced by numerous language borrowings.

As a result of contacts with the Indo-Iranian tribes, the Ananyin adopted from them more developed forms of management. Cattle breeding and agriculture, together with hunting and fishing, have taken a leading place in the households of the Permian population. At the turn of the new era, on the basis of the Ananyino culture, a number of local Kama cultures grow up. Among them, the most important for the ethnogenesis of the Udmurts was the Pyanoborskaya (3rd century BC - 2nd century AD), with which an inextricable genetic connection is found in the material culture of the Udmurts. In the 2nd floor. I-th millennium AD e. on the basis of the late Pyanobor variants, the Old Udmurt one is formed. ethno-linguistic community, which was probably located in the basin of the lower and middle reaches of the river. Vyatka and its tributaries. The upper boundary of Udmurt archeology is the Chepetsk culture (IX-XV centuries).

One of the earliest references to the southern Udmurts is found among Arab authors (Abu-Hamid al-Garnati, 12th century). In Russian sources, the Udmurts, under the name. Aryans, Aryan people are mentioned only in the XIV century. Thus, "Perm" for some time apparently served as a common collective ethnonym for the Permian Finns, including the ancestors of the Udmurts. The self-name "Udmord" was first published by N. P. Rychkov in 1770. Gradually, the Udmurts were divided into northern and southern. The development of these groups proceeded in various ethnohistorical conditions, which predetermined their originality: the southern Udmurts feel the Turkic influence, while the northern Udmurts feel the Russian influence.

Origin of the Turkic peoples of the Urals

The Turkization of the Urals is inextricably linked with the era of the Great Migration of Peoples (II century BC - V century AD). The movement of the Hun tribes from Mongolia caused the movement of huge masses of people in the territory of Eurasia. The steppes of the Southern Urals became a kind of cauldron in which ethnogenesis took place - new peoples were “boiled”. The tribes that inhabited these territories were previously partly shifted to the north, and partly to the west, as a result of which the Great Migration of Peoples in Europe began. It, in turn, led to the fall of the Roman Empire and the formation of new states of Western Europe - the barbarian kingdoms. But back to the Urals. At the beginning of a new era, the Indo-Iranian tribes finally cede the territory of the Southern Urals to the Turkic-speaking ones and the process of formation of modern ethnic groups - Bashkirs and Tatars (including Nagaybaks) begins.

The decisive role in the formation of the Bashkirs was played by the Turkic cattle-breeding tribes of South Siberian and Central Asian origin, who, before coming to the South Urals, wandered for a considerable time in the Aral-Syrdarya steppes, coming into contact with the Pecheneg-Oguz and Kimak-Kypchak tribes; here they are in the 9th century. fix written sources. From the end of the 9th - beginning of the 10th centuries. lived in the Southern Urals and adjacent steppe and forest-steppe spaces. The self-name of the people “Bashkort” has been known since the 9th century, most researchers etymologize as “main” (bash-) + “wolf” (kort in the Oguz-Turkic languages), “wolf-leader” (from the totemic hero-ancestor). In recent years, a number of researchers have been inclined to think that the ethnonym is based on the name of a military leader of the first half of the 9th century, known from written sources, under whose leadership the Bashkirs united in a military-political union and began to develop modern territories of settlement. Another name for the Bashkirs - ishtek / istek, was also presumably an anthroponym (the name of a person is Rona-Tash).

Even in Siberia, the Sayano-Altai Highlands and Central Asia, the ancient Bashkir tribes experienced some influence of the Tungus-Manchus and Mongols, which was reflected in the language, in particular in the tribal nomenclature, and the anthropological type of the Bashkirs. Arriving in the Southern Urals, the Bashkirs partly ousted, partly assimilated the local Finno-Ugric and Iranian (Sarmato-Alanian) population. Here they apparently came into contact with some ancient Magyar tribes, which can explain their confusion in medieval Arabic and European sources with the ancient Hungarians. By the end of the first third of the 13th century, by the time of the Mongol-Tatar invasion, the process of forming the ethnic image of the Bashkirs was basically completed.

In the X - early XIII centuries. the Bashkirs were under the political influence of the Volga-Kama Bulgaria, neighbored with the Kypchak-Kumans. In 1236, after stubborn resistance, the Bashkirs, along with the Bulgarians, were conquered by the Mongol-Tatars and annexed to the Golden Horde. In the X century. among the Bashkirs, Islam began to penetrate, which in the XIV century. became the dominant religion, as evidenced by the Muslim mausoleums and tomb epitaphs dating back to that time. Together with Islam, the Bashkirs adopted the Arabic script, began to join the Arabic, Persian (Farsi), and then the Turkic written culture. During the period of Mongol-Tatar rule, some Bulgarian, Kypchak and Mongol tribes joined the Bashkirs.

After the fall of Kazan (1552), the Bashkirs took Russian citizenship (1552-1557), which was formalized as an act of voluntary accession. The Bashkirs stipulated the right to own their lands on a patrimonial basis, to live according to their customs and religion. The tsarist administration subjected the Bashkirs to various forms of exploitation. In the 17th and especially the 18th centuries Bashkirs repeatedly raised uprisings. In 1773-1775, the resistance of the Bashkirs was broken, but tsarism was forced to retain their patrimonial rights to the lands; in 1789 the Spiritual Administration of Muslims of Russia was established in Ufa. Under the authority of the Spiritual Administration were assigned the registration of marriages, births and deaths, regulation of inheritance and division of family property, religious schools at mosques. At the same time, royal officials were given the opportunity to control the activities of the Muslim clergy. Throughout the 19th century, despite the plunder of the Bashkir lands and other acts of colonial policy, the economy of the Bashkirs was gradually being established, the number of people was being restored, and then noticeably increased, exceeding 1 million people by 1897. In the end. XIX - early XX centuries. there is a further development of education, culture, the rise of national consciousness.

There are various hypotheses about the origin of the Nagaybaks. Some researchers associate them with baptized Nogais, others with Kazan Tatars, baptized after the fall of the Kazan Khanate. The most substantiated opinion is that the ancestors of the Nagaibaks originally lived in the central regions of the Kazan Khanate - in the Order and the possibility of their ethnic belonging to the Nogai-Kypchak groups. In addition, in the XVIII century. a small group (62 males) of baptized "Asians" (Persians, Arabs, Bukharans, Karakalpaks) dissolved in their composition. It is impossible to exclude the existence of the Finno-Ugric component among the Nagaibaks.

Historical sources find "Nagaybaks" (under the name "newly baptized" and "Ufa newly baptized") in the Eastern Trans-Kama region from 1729. According to some information, they moved there in the second half of the 17th century. after the construction of the Zakamskaya serif line (1652-1656). In the first quarter of the XVIII century. these "newly baptized" lived in 25 villages of the Ufa district. For loyalty to the tsarist administration during the Bashkir-Tatarar uprisings of the 18th century, the Nagaybaks were assigned to the “Cossack service” along the Menzelinsky and other then being built in the upper reaches of the river. Ik fortresses. In 1736, the village of Nagaybak, located 64 versts from the city of Menzelinsk and named, according to legend, after the Bashkir who roamed there, was renamed into a fortress, where the “newly baptized” of the Ufa district were gathered. In 1744 there were 1359 of them, they lived in the village. Bakalakh and 10 villages of the Nagaybatsky district. In 1795, this population was recorded in the Nagaybatsky fortress, the village of Bakalakh and 12 villages. In a number of villages, newly baptized yasak Tatars lived together with baptized Cossacks, as well as newly baptized Teptyars, who were transferred to the department of the Nagaybatsky fortress as they converted to Christianity. Between representatives of all noted groups of the population at the end of the 18th century. there were quite intense marital ties. After administrative changes in the second half of the XVIII century. all the villages of baptized Cossacks ended up as part of the Belebeevsky district of the Orenburg province.

In 1842, the Nagaybaks from the area of ​​the Nagaybatskaya fortress were transferred to the east - to the Verkhneuralsky and Orenburg districts of the Orenburg province, which was associated with the land reorganization of the Orenburg Cossack army. In the Verkhneuralsky (modern districts of the Chelyabinsk region) county, they founded the villages of Kassel, Ostrolenko, Ferchampenoise, Paris, Trebiy, Krasnokamensk, Astafevsky and others (a number of villages are named after the victories of Russian weapons over France and Germany). In some villages, along with the Nagaybaks, Russian Cossacks lived, as well as baptized Kalmyks. In the Orenburg district, the Nagaibaks settled in settlements in which there was a Tatar Cossack population (Podgorny Giryal, Allabaital, Ilinskoye, Nezhenskoye). In the last county, they fell into a dense circle of Muslim Tatars, with whom they began to quickly draw closer, and at the beginning of the 20th century. accepted Islam.

In general, the assimilation of a special ethnonym by the people was associated with its Christianization (confessional isolation), a long stay in the Cossacks (class isolation), as well as the separation of the main part of the group of Kazan Tatars after 1842, territorially compactly living in the Urals. In the second half of the XIX century. Nagaybaks stand out as a special ethnic group of baptized Tatars, and during the 1920 and 1926 censuses - as an independent "people".

3. The contribution of the Urals to the culture of Russia

The richness and diversity of Russian artistic culture is truly limitless. Formed in the process of the formation and development of the self-consciousness of the Russian people, the formation of the Russian nation, Russian artistic culture was created by the labor of the people - talented folk craftsmen, outstanding artists who expressed the interests and thoughts of the broad masses of the people.

Various parts of Russia poured their gifts into the mighty stream of Russian art. There is no need to enumerate here everything that the Russian people contributed to their artistic treasury. But no matter how amazing the richness of the artistic culture of Russia, it cannot be imagined without the contribution of the Urals. The contribution of the Urals to the artistic culture of Russia was not only great, but also remarkably unique. A solid foundation, on which the decorative and applied art of the Urals flourished, was industry, its main centers were factories. The significance of industry in the development of the region and its culture was well understood by contemporaries themselves. In one of the official documents, we read: "Ekaterinburg owes both its existence and its flourishing state only to factories." 1

All this was a qualitatively new and unique phenomenon in the history of Russian art. The development of the Urals industry gave rise to the working class, its working intelligentsia, awakened creative and social thought. It was a favorable atmosphere for the development of art.

Ural factories in the 18th century grew thousands of miles away from inhabited places, sometimes in a dense forest thicket. And already in this fact lies their enormous role in the development of the entire Russian artistic culture: together with the factories, the art born by them also matured here. Bear corners turned into centers of labor and creative activity of the Russian people, despite the terrible oppression and social lawlessness in which it proceeded. All this makes us now imagine in a new way the picture of the development of the artistic culture of Russia, which can no longer be limited in the East by the blue border of the Volga. The Urals becomes an outpost of Russian artistic culture, an important stage in its further advancement into the depths of Siberia and Asia, to the East. And therein lies its considerable historical significance.

The Urals is the birthplace of a number of types of Russian arts and crafts. It is here that the art of painting and varnishing metal products, which have gained such great popularity in the country, is born. The invention of transparent varnish in N. Tagil was of great importance. He imparted extraordinary strength to the painted products and further contributed to their fame. Under the undoubted influence of the Ural lacquered metal products, combining them with the traditions of local painting, the production of painted trays in Zhestovo was born and grew, which arose at the beginning of the 19th century. Painted chests in Makariev (now the Gorky region) also experienced the influence of painted Ural products.

With good reason, we can consider the Urals the birthplace of Russian industrial processing of marble, subordinated to the needs of domestic architecture, the creation of monumental and decorative works. It was these features from the first steps that determined the features of the Ural marble production, in contrast to other regions of the stone-cutting art of Russia. Academician A.E. Fersman pointed out, for example, that in the second half of the 18th century, marble was the least polished at the Peterhof Lapidary Factory. 2 The production of vases, fireplaces, and architectural details made of marble was not widely used in the Olonets region either; in Altai, it was mainly jasper and porphyry that were processed. It is important to note that the Ural masters were the first who made an attempt to use the Ural marble to create easel works of sculpture, in particular a portrait.

The Ural stone artists were the creators of the “Russian” mosaic, which enriched the ancient mosaic art.” The well-known in Italy method of pasting products with stone tiles was applied to works of small size. The invention of the "Russian mosaic" made the production of monumental decorative works from malachite, lapis lazuli, and some species of picturesque, colorful jaspers more economical, and opened the way for their even wider development. It was first used by the Urals in architecture, as we saw in the example of columns lined with motley, red-green Kushkulda jasper.

The industrial Urals raised to a new height and a number of art industries that previously existed in other regions of Russia poured fresh vitality into them. He developed and improved the ancient traditions of Russian art. So it was with Russian artistic weapons. In Ancient Rus', we know its magnificent samples, perfectly forged and skillfully “stuffed” with a gold pattern. 4

Zlatoust engraving on steel, precious gilding of blades, made by the Ural masters, continued the wonderful traditions of the past. But this was not a mechanical repetition of them, but the development of the very essence of this art, expressing in new historical conditions the ancient love of the people for patterned weapons, glorifying the courage and stamina of the Russian warrior, his love for the Motherland.

The skill of Russian blacksmiths, chasers, foundry workers, who created magnificent decorative works, was widely known. The well-known researcher of Russian artistic metal N. R. Levinson writes about the ancient Russian decorative art: “Various metals, ferrous and non-ferrous, have long been used not only for utilitarian purposes, but also for artistic creativity. Cold and hot forging, chasing, casting - all these types of processing and surface finishing of metals or their alloys created diverse opportunities for the artistic and technical perfection of objects. 5

The ancient Russian art of artistic metal processing in the conditions of a developed, technically improving Ural metallurgy is rising to a qualitatively new level of its development. Copper utensils decorated with ornaments, the origin and development of the Ural bronze, monumental and decorative and chamber iron casting, engraving on steel - all this is a further continuation of the national Russian traditions. The stone-cutting and cutting art of the Urals also continued the craving for colored stone inherent in the Russian people since ancient times. Passing a thorny path of development, each type of Ural art enriched the artistic pantry of Russia.

Ural artistic iron casting organically merged into Russian architecture when it was permeated with lofty patriotic ideas. It, expressing the ideas of outstanding architects, emphasized the beauty of buildings, giving it solemn majesty. Bridges, gratings, cast by the Urals, confidently entered the architectural ensembles, into the daily noisy life of cities. The iron casting of the Urals was associated with the problem of citizenship, which underlay Russian architecture of the 18th century - the first half of the 19th century.

Artistic stone processing in the Urals enriched Russian art with magnificent stone-cutting works, mostly classical in form and created from domestic materials by the hands of folk craftsmen. Masters with a deep artistic flair managed to penetrate into the essence of the idea of ​​a particular product. The richness of their imagination, both in the choice of a natural pattern, and in the creation of its new pattern from malachite or lapis lazuli, is truly inexhaustible. The works of the Ural stone-cutting art were connected with life. They cannot be seen as something completely divorced from reality. With all the specifics of artistic forms, they reflected the beauty of the Russian land, the greenery of its forests and fields, the blue expanse of lakes, the depth of the sky, the bright colors of sunset hours.

All this gave the products of the Ural masters a national character, which is one of the distinguishing features of the development of artistic stone processing in the Urals. These products contain the feelings of a person, his experiences and impressions, which give the products immediacy, human warmth. The works of stone-cutting art of the Urals express an optimistic, life-affirming content.

Powerful stone vases, floor lamps and candelabra show not only technically perfect craftsmanship and a peculiar reflection of the mighty Russian nature, but also a sense of pride of the people-artist, highly appreciating the inexhaustible riches of their homeland. This is the patriotic meaning of stone-cutting art. Artistic items made of colored Ural stone have become truly Russian classic items that correspond to the nature of the development of Russian art.

The art of the industrial Urals is a branch of Russian artistic culture. But it also developed in close contact with Western European art. The strength of the Urals, its culture was not in isolation, but in connection with the entire world culture. Many foreign masters of varying degrees of knowledge and creative talent worked in the Urals.

The Italians, the Tortori brothers, who had a good knowledge of marble processing technology, the Germans Shafa, who mastered the technique of engraving on steel and gilding, and others, brought certain benefits. But no visiting masters could give anything if the seeds of their knowledge had not fallen on fertile ground. Such soil was the industrial Urals.

Here, in a number of regions, even before the arrival of foreign masters, there were their own artistic traditions. As, for example, it was in Zlatoust, where many talented artists worked at the end of the 18th - beginning of the 19th centuries, whose work contributed to the successful development of the Zlatoust engraving, the growth of local artistic culture. That is why V. Bokov is absolutely wrong when he asserted that it was the Germans who “brought culture to Zlatoust a hundred years ago in a remote and remote place”. 7 They brought knowledge of weapons technology, not culture in the broad sense of the word. One cannot unfoundedly deny the study of foreign culture by the Urals, its experience and achievements, as was done in the past, but it would be a gross mistake to underestimate the creative forces of the people.

The patriotic meaning of the art of the Ural masters was manifested in the fact that they created such works of stone, cast iron, steel, etc., which previously seemed inaccessible to Russia. And thanks to the skill of the Urals, as well as the art of the craftsmen of St. Petersburg, Tula, Altai, Peterhof, Olonets factories and others, such examples of industrial art were created that put Russia in one of the first places in Europe.

Even contemporaries understood the patriotic significance of the Ural art. They sensitively grasped the deepest meaning of the development of artistic culture in the distant Urals, rightly evaluating it as a manifestation of the mighty creative forces of Russia. The reviewer of the first exhibition of Russian manufactory products in 1829, considering the Ural painted metal products, directly comes to the conclusion: "According to this article, we can completely dispense with foreigners."

With a feeling of deep patriotic pride, the Otechestvennye Zapiski magazine noted the high qualities of Zlatoust artistic weapons: “Forging blades, polishing, drawing, grass, gilding, and in general all the decoration of weapons of this production by their own Russian gunsmiths alone and is not inferior in perfection to the best Versailles works of this kind” .

The famous Russian landscape painter Andrey Martynov, having visited the Urals and got acquainted with the artistic processing of stone, admiring the skill and talent of artists from the people, wrote about the Ural products, "which in many ways are not inferior to the ancient antiques, all this is done by Russian peasants." The artist also highly appreciated the painted Tagil trays, on which, as he noted, "even masterful painting was visible."

As if summarizing the opinion of the most advanced representatives of Russian society, "Mining Journal" wrote in 1826 about the Urals: his improvement."

But the works of the Ural masters won fame not only in their own country, causing rave reviews from contemporaries. Having gone abroad, they did not lose their beauty and impressive strength there either. At all international exhibitions, stone-cutting products, iron castings, artistic weapons of the Urals were invariably marked with awards, acquiring world recognition and significance. For example, the works of the Ural stone cutters at the World Exhibition of 1851 in London deserved high praise: “Amazing capitals and vases produced there (the Yekaterinburg Lapidary Factory. - B.P.) from the heaviest materials, one might say, surpassed any similar works of ancient art ...".

The art products of the distant Urals were unusually widely distributed throughout the world: they could be found not only in Europe, but even in distant Australia. They popularized the diversity of Russian art, the work of talented artists from the people.

The art of the industrial Urals marks one of the significant achievements of Russian artistic culture. It reflected the creative initiative, the inquisitive mind of the working man, the undying skill. Without it, one cannot imagine the whole true scope of Russian arts and crafts.

Conclusion

Thus, we can draw the following conclusions.

1. The settlement of the Urals began in ancient times, long before the formation of the main modern peoples, including Russians. However, the foundation of the ethnogenesis of a number of ethnic groups that inhabit the Urals to this day was laid precisely then: in the Eneolithic-Bronze Age and in the era of the Great Migration of Peoples. Therefore, it can be argued that the Finno-Ugric-Somadi and some Turkic peoples are the indigenous population of these places.
2. In the process of historical development in the Urals, a mixture of many nationalities took place, resulting in the formation of a modern population. Its mechanistic division along national or religious lines is unthinkable today (due to the huge number of mixed marriages) and therefore there is no place for chauvinism and ethnic hatred in the Urals.

Bibliographic list

1. History of the Urals from ancient times to 1861 \ ed. A.A. Preobrazhensky - M.: Nauka, 1989. - 608 p.
2. History of the Urals: Textbook (regional component). - Chelyabinsk: Publishing House of ChGPU, 2002. - 260 p.
3. Ethnography of Russia: electronic encyclopedia.

Introduction

The history of the Chelyabinsk region is the history of all the peoples who have inhabited its territory since ancient times. Ethnographers note the ethnic complexity, heterogeneity of the composition of the population of the South Ural region. This is due to the fact that the South Urals since ancient times served as a kind of corridor along which the "great migration of peoples" was carried out in the distant past, and subsequently waves of migration rolled over. Historically, three powerful layers formed, coexisted and developed on this vast territory - Slavic, Turkic-speaking and Finno-Ugric. From time immemorial, its territory has been an arena of interaction between two branches of civilizations - settled farmers and nomadic pastoralists. The result of their interaction over thousands of years was the heterogeneous ethnographic and anthropological composition of the local population. There is one important aspect of the population problem. In strict accordance with the definition of the concept of "aboriginal" ("indigenous people"), there is no reason to consider any people in the region as indigenous. All the peoples now living in the territory of the Southern Urals are newcomers. The peoples who settled here at different times chose the Urals as their place of permanent residence. Today it is impossible to divide the peoples into indigenous and non-indigenous inhabitants of the region.

The purpose of my work is to tell about the people of Nagaybakh, who inhabit our region, and their language and culture.

Historical view of the population of the Southern Urals

The first written information about the peoples of the Southern Urals dates back to ancient times; information about the South Ural peoples also belongs to Arab and Persian authors of the 9th-10th centuries, but these news are laconic and vague.

In the era of antiquity and the early Middle Ages, complex ethnic processes took place in the Urals, which connected Europe and Asia. Here is the ancestral home of the Hungarians, Bashkirs, Udmurts, Bulgarians, Komi and Mansi.

From the 7th - 9th centuries, the influx of nomadic tribes from the steppes of the Aral Sea region and Kazakhstan to the territory of the Southern Urals, connected to a large extent with the movement of well-known ethno-political associations of the Magyars, Pechenegs, Gorks, increased. Then the Kipchaks, relatives of the Kimaks, appear here - former inhabitants of Southern Siberia - later well-known in Rus' as the Polovtsy, and in Europe as the Komans.

The Kipchaks were the main inhabitants of the South Ural steppes in the 13th-14th centuries. Separate groups of these tribes entrenched themselves in the Southern Urals and subsequently took part in the formation of the Bashkir and Kazakh peoples.

The Mongol invasion brought new groups of nomads to the South Urals, in particular from Altai.

In the 16th century, free risky people appeared on the banks of the Yaik (Ural) River, who explored and settled in the wild steppes and created here a very interesting and original "Cossack republic" with an elected form of government.

After the conquest of Kazan by the Russians, the conquest of Siberia and the liberation of the Bashkirs from dependence and subordination to the Golden Horde khanates, the territory of the Southern Urals is officially part of the Russian state.

In the 18th century, the Orenburg Cossacks formed in the Southern Urals - a very peculiar association of people of various nationalities: Russian Kalmyks, Bashkirs, Nagaybaks, Cheremis, and many other representatives of various peoples inhabiting our country. And although the Orenburg Cossacks were multinational, the Cossacks always remained only Cossacks - they were never divided along national, religious or any other grounds. In certain historical periods, the Cossacks accounted for up to 80% of the region's population.

A feature of the socio-economic development of the Southern Urals of this period was that the factories were built only with the money of free entrepreneurs, and not with state funds, as was the case in the Middle Urals.

The influx of immigrants to the South Urals increased after the Patriotic War of 1812. The tsarist government, in connection with the construction of thirty new fortresses, resettled here infantry soldiers, Cossacks from the Perm, Samara and western districts of the Orenburg province. In memory of the places of battles of the Cossacks, in the Chelyabinsk region there are settlements of Borodino, Leipzig, Ferchampenoise, Berlin, Paris, Varna, Chesma, Rymnikskoye, Tarutino and others.

The saturation of the history of the Southern Urals is also impressive with the processes of the all-Russian scale. At different times, they were here: Zarutsky and Marina Mnishek, who claimed the Russian crown. Emperor Alexander I personally came to see the greatness of the South Ural gold placers. Stepan Razin and Emelyan Pugachev did not bypass the South Ural region; the great Russian poet Pushkin and Dal, who compiled the Dictionary of the Great Language, which is still used today.

Thus, we have shown that the formation of the ethnic structure of the Chelyabinsk region is due to many factors:

• development and disintegration of the ancient Ural community;
• · advancing to the West through the Urals of the Finno-Ugric peoples;
• · domination of the Volga Bulgaria and its disintegration;
• · movement from the southwest to the Urals of the Indo-European peoples;
• the penetration of the Turks;
• Russian colonization of the Ural lands.

Territorial transformations in the Southern Urals began almost immediately after the 1917 revolution. An important stage in the creation of the administrative-territorial structure was the decision of the XII Congress of the RCP (b) in April 1923 "On zoning". In accordance with the decree of the All-Russian Central Executive Committee of the 10th convocation of November 3, 1923, in the Urals, the Ural Region was created as an experiment, which included four provinces - Catherine, Perm, Tyumen and Chelyabinsk with a center in Yekaterinburg. In the future, territorial transformations in the Chelyabinsk region continued until 1943.

The process of a radical change in the legal status of the Chelyabinsk region originates from the second half of the 80s and is defined by three stages of obtaining the legal status of a subject of the Russian Federation by the region.

The first covers the period from the second half of the 1980s to the signing of the Federal Treaty in March 1992.

The second stage, which lasted until the entry into force on December 25, 1993, of the new Constitution of the Russian Federation, ended with the acquisition by the region of the legal status of a state-territorial entity with the rights of a subject of the Russian Federation. The third stage is the modern period of post-constitutional development.

Today, the Chelyabinsk region, in accordance with Part 1 of Art. 65 of the Constitution of the Russian Federation is part of the Russian Federation as a subject of the Russian Federation. This provision is also fixed in the Charter (Basic Law) of the Chelyabinsk Region. The modern region includes 24 districts, 23 cities of regional significance, 7 cities of district significance, 30 urban-type settlements, 257 rural administrations.

The Chelyabinsk Region is one of the largest regions of Russia in terms of population. The population of the region is 3,312.6 thousand people.

More than 110 peoples live on the territory of the region, including:

As we can see from the given data, the Chelyabinsk region in ethnic terms presents a very mixed picture. The main population of the region is represented by Russians. The second largest are the Tatars, the third are the Bashkirs. It is noteworthy that the national composition of the region in some positions is identical to the national composition of the Russian Federation.

The territorial picture of the peoples of the region is as follows: Tatars are compactly settled in the north and south of the region, Bashkirs - in the west, Ukrainians - in the south of the region (in rural areas), Germans live in the west and south of the region (in mining towns). Other nationalities settled in the region are not certain.

During the period from 1989 to 2010, the structure of the ethnic composition of the inhabitants of the region has changed slightly. One of the reasons for the change in the population of individual nationalities is the natural increase or decrease.

For comparison, we will show the data of the 1989 population census and the 2010 microcensus (in % of the entire population of the region).

As evidenced by the data, the Chelyabinsk region is distinguished by the stability of the national composition. The Russian population prevails in the region and this is one of the important reasons for the stable situation in the region in the interethnic sphere.

From the above data, it can be seen that peoples whose political and legal status is defined as small peoples and national minorities live in the Chelyabinsk region. Let's consider them in relation to the research topic.

cultural rite holiday nagaybak

Characteristics of the cultural form according to the existing classifications by nationality. Nagaibaki

Scientists believe that the Nagaybaks are the descendants of the Kazan, more precisely, the Arsk Tatars. The Arsk Tatars are named after their place of origin. At 52 versts from Kazan, on the high right bank of the Kazanka River, the city of Arsk (Arsk outpost) is located.

Arsk is also mentioned in the third version, which tries to combine the first two. According to her, in 1533, the 18-year-old daughter of the Nogai Murza Yusuf Suyembike became the wife of the Kazan Khan Zhangarei. Her father sent her to Kazan, accompanied by 600 unmarried horsemen. These warriors lived on the Arsk outpost and assimilated (likened) with the Tatars.

In the 16th century, after the conquest of the Kazan Khanate by Ivan the Terrible, the Arsk Tatars were baptized and deported to the territory of Bashkiria. In those places where the Arsk Tatars were resettled, the Bashkir Nagaybak roamed, one of the new settlements, and then the whole nationality, received his name.

In the 17th-18th centuries, relations between the Nagaybaks and Russians and the native Bashkirs who lived in the neighborhood were not easy, often turning into clashes. The situation was complicated by the constant raids of nomads from the Kyzyl-Kaisat horde, that is, from the territory of modern Kazakhstan. The villages were plundered, the inhabitants were taken into slavery in Central Asia. To protect the south of Russia, on the orders of the first tsars of the Romanov dynasty, they began to build the Zakamsk defensive line, stretching to Stavropol. It included the fortresses of Ufa, Birsk, Menzelinsk, Nagaybakskaya and Eldyatskaya. The local population, including the Nagaybaks, carried military service, although they were assigned to the peasant class and paid tribute to the treasury - yasak.

In 1732-1740, the Bashkirs rebelled, they fought for their independence from the Russian state. Russians, Kalmyks, and other peoples suffered from the rebellion. The Nagaybaks took the side of the Russians. For this, Empress Anna Ioannovna freed them from paying yasak, attributed them to the Cossack class and bestowed them with lands that previously belonged to the Bashkirs.

The newly minted Cossacks had to carry out military service, providing themselves with weapons and ammunition. First, the governor Vasily Ivanovich Suvorov, the father of the great commander, was sent to the Nagaybaks. Three years later, the first ataman was elected on the Cossack circle.

Nagaybaks did not stand aside from the terrible events associated with the invasion of Russia by Napoleonic troops, and stood up to defend their homeland. 332 Nagaybak Cossacks took part in the Patriotic War of 1812. They distinguished themselves in all major battles with the French on Russian soil and in the foreign campaign of 1813-1814. Nagaybaks fought near Berlin and Kassel, participated in the "battle of the peoples" near Leipzig, in the capture of Ferchampenoise-on-Marne and Paris.

In 1842, they had to move again. By order of Nicholas I, in order to separate the warring Kirghiz-Kaisaks (Kazakhs) and Bashkirs and establish a trade route to Asia, in 1835-1837 a new line of fortresses and sentry settlements with a length of more than 400 miles was laid from Troitsk to Orsk. Here, on the land of the present Nagaybaksky district, from Bashkiria, having collected belongings and livestock in 24 hours, our heroes were moved. The settlers were given free land for use and timber for huts.

Villages 1, 2, 3, 4, 8, 24 and 31 were founded on the territory of the district. In 1843 they were named after the places of victorious battles of the Russian army, in which the Nagaybaks participated: Kassel, Ostrolenka, Ferchampenoise, Paris, Trebia, Arsi. Now these villages unofficially have second, purely Nagaybak names: Kiley (Kassel), Sarashly (Ostrolenka), Balikly (Paris).

In the second half of the 19th and early 20th centuries, the Nagaybaks took part in military campaigns in the Turkestan region, fought valiantly in the Russian-Japanese and World War I.

Like most Cossacks, Nagaybaks were wealthy people. During the Civil War, they fought mainly on the side of the "white" army. Later, as a result of the policy of dispossession and decossackization, many of them were subjected to repression and ended up in exile. Clothes, things, documents, reminiscent of the Cossack past, were destroyed. As a result, little evidence of the life of the Nagaybak villages has survived to this day.

In 1920, a decree of the All-Russian Central Executive Committee was issued, which eliminated the Cossacks as an estate, and made them peasants again. In December 1927, the Nagaybaksky district was organized as an administrative unit. Nagaybaks were recorded in passports and counted in population censuses as Tatars or Russians.

Wanderings from place to place could not but leave a trace in the minds, memory and culture of the people. Too often, the Nagaybaks had to abandon the houses and lands where their ancestors lived and move to the uninhabited steppes on the unsafe border of the state. But these difficulties only rallied the Nagaybaks. The symbiosis of several nationalities awarded the Nagaybaks with an outstanding appearance. In their appearance there are Turkic features, but more often they are slender, thin, fair-haired and light-eyed. If you talk to the Nagaybaks, listen to their speech, it is easy to notice their originality.

In Soviet times, Nagaybaks valiantly defended the Fatherland in various parts of all military branches. They participated in the operation in the area of ​​Lake Khasan in 1938 and in the battles near the Khalkin-Gol River in 1939, in the Soviet-Finnish war of 1939-1940. 4,653 Nagaybaks fought on the fronts of the Great Patriotic War and contributed to the Victory.

Seventy soldiers of the Nagaybak region performed their international duty in Afghanistan, five remained in that war.

Only in the second half of the 20th century did the revival of the national identity and culture of the Nagaybaks begin.

Occupies an area of ​​3.1 thousand square kilometers

It includes 38 settlements, including 9 rural settlements and 1 urban settlement.

The center of the district is the village of Ferchampenoise.

Large settlements: the village of Yuzhny, the village of Ostrolensky, the village of Paris.

The population of the district is 20,925 (2010 census data)

National composition of the population:

Nagaybaks - 7656 people;

Russians - 10239 people;

Tatars -1256 people;

Ukrainians -361 people;

Mordva - 655 people;

Kazakhs - 3445 people;

Bashkirs - 335;

Belarusians - 213 people and others;

Since February 1928, a socio-political publication has been published in the region - the newspaper "Vskhody". http://www.vshodi-nagaibak.ru/ - electronic version of the newspaper

The cultural life of the Nagaybak region is flourishing today: 26 libraries, 32 clubs, 5 centers, 6 museums, 3 children's art schools with branches, 14 folk art groups. Festivals and competitions are regularly held in the region itself, as well as far beyond its borders. It has already become traditional to hold the regional festival of folk art "Nagaybak Spring".

Nagaybaksky district is a regular participant of the regional folklore festival of traditional art "Spring Waters", the purpose of which is to preserve and popularize the original culture. The motto of the festival is "We forget traditions - we lose ourselves."

In 2000, the Nagaybaks hosted an international book fair that would have done honor to any capital.

Nagaybaks earned a lot of awards and prizes in various fields of folk art. Among them is the Diamond Star for the quality of the Nagaybat national cuisine (Mexico City, 1996). The rural ensembles "Sak-Sok", "Sarashly", "Chishmalek", "Gumyr" glorified the folklore and national culture of the Nagaibaks not only in Russia, but also abroad.

The folklore ensemble "Sarashly" from the village of Ostrolenka received a diploma at the international festival of Turkic-speaking peoples. In Holland, a laser disc was released with recordings of songs performed by them.

Recently, the Nagaybak villages have become a place of pilgrimage for Russian and foreign tourists. There is something to see here!

On June 24, 2005, a cell tower was inaugurated in the village of Paris, made in the form resembling a small copy of the Eiffel Tower in France. Today this tower is the hallmark of the village and the entire Nagaybak district.

This date is meant to pay tribute to the richness of the cultures of the indigenous peoples and to reflect on the problems associated with the oppression of small nationalities.

Ethnographers agree that the Bashkirs are the indigenous people of the Southern Urals. Today, nothing threatens the Bashkir ethnic group - from the point of view of the law, all citizens of the Russian Federation are equal, regardless of nationality. But the culture that has been created for centuries can eventually dissolve into the rhythm of modern life.

Most Bashkirs live in the Republic of Bashkortostan, and only a small part live in the Chelyabinsk and Kurgan regions: according to the 2010 census, approximately 163,000 South Urals consider themselves Bashkirs.

The brightest facets of the culture of the people are their legends, clothes and cuisine. Let's get to know them.

The fairy tale is coming soon...

There are no people without fairy tales and legends. So the Bashkirs have a lot of them: from the large-scale poetic epic "Ural-Batyr" to short fables about miracles and ingenuity. Legends are also told about where the Bashkirs themselves came from. “In ancient times, our ancestors wandered from one area to another. One day they came across a pack of wolves. The wolf leader separated from the pack, stood in front of the nomadic caravan and led it further. Our ancestors followed the wolf for a long time, until they reached the fertile land, abundant in fat meadows, pastures and forests teeming with animals. And the dazzlingly sparkling marvelous mountains here reached the clouds. Having reached them, the leader stopped. After consulting among themselves, the aksakals decided: “We cannot find a land more beautiful than this. There is nothing like it in the whole wide world. Let us stop here and make her our camp.” And they began to live on this land, the beauty and richness of which has no equal. They set up yurts, started hunting and raising cattle. Since then, our ancestors began to be called "bashkorttar", i.e. people who came for the main wolf. Previously, the wolf was called "court". Bash court means "head wolf". That's where the word "Bashkort" - "Bashkir" came from.

Bashkir at his house (Yahya). Photo by S. M. Prokudin-Gorsky, 1910

Frisky magic horses gallop through Bashkir fairy tales, daring batyrs jokingly crush mountains and reach the sun with arrows, cunning poor people defeat greedy bais. Where did the Ural Mountains come from and why there are so many lakes around them - ancient storytellers knew everything. However, until now, hardly half of the Bashkir legends have been translated into Russian.

Feast by the mountain

Since ancient times, the Bashkirs have been engaged in cattle breeding, and if there was a forest nearby, then beekeeping. Therefore, meat is present in almost all national dishes, preferably lamb or horse meat, and most sweets and drinks are made with honey. Traditional Bashkir food is very satisfying, boiled pieces of dough of various shapes or potatoes are added to the meat. An important place is occupied by milk products: katyk, ayran, koumiss, korot (salted cottage cheese).

Airan Photo: Commons.wikimedia.org

There is practically no place to try traditional Bashkir cuisine in Chelyabinsk, but most of them can be cooked at home. At the same time, the hostess does not have to puzzle over what to serve for the first and what for the second: many Bashkir dishes are “universal”. For example, for kullama, mutton or beef cut into small pieces is cooked separately with seasonings, then the dough is kneaded from flour, salted water and eggs, divided into small balls (salma) and boiled in the finished broth. When serving, pieces of meat, salma are placed in each plate and poured from the broth. Such a dish will successfully replace the usual soup and the second with side dishes combined.

But if the soul requires a more plentiful meal, you can cook shurpa (the same kullama, only with potatoes) for the first, and meat stuffed with eggs for the second. It is prepared as follows: the beef tenderloin is stripped of tendons, cut on one side in the form of a bag and stuffed with hard-boiled eggs. The hole is sewn up, the meat is sprinkled with salt, pepper and fried in a pan, brought to readiness in the oven, periodically pouring over the secreted juice and fat.

Balish Photo: Commons.wikimedia.org

Next is tea. It should be strong, fragrant (you can add blackcurrant and strawberry leaves to the tea) and always with milk. Baursaks (dough pieces fried in oil) or various belishes (pies) are served with tea.

Meet by clothes

The national clothes of the Bashkirs are multi-layered: it was supposed to put on several thinner ones under the upper dense robe. For women, outerwear could be fitted, but the belt - with a forged buckle and various decorations - was relied only on men. Headdresses were made of felt and fur and richly embroidered, and the younger the person, the brighter the colors could be. Where there were many livestock, almost everyone could afford leather shoes. Of the jewelry, Bashkir women especially loved silver and corals - they were exchanged with eastern merchants for honey and furs. The ability to ward off evil spirits was attributed to light metal, so there were many noisy silver pendants in the costume. There was even a proverb that a Bashkir woman can first be heard, then seen. Corals, on the other hand, were associated with fertility and wealth and were considered an obligatory gift from the groom to the bride before the wedding.

Bashkirs. Painting by M. Boukar, 1872 Photo: Commons.wikimedia.org

Now, when most of the Bashkirs live in cities, the national costume in its traditional form can only be seen during the performances of dance groups. However, the same can be said about almost all the peoples inhabiting our country, so there is nothing unusual in this.

National Unity Day is celebrated in Russia on November 4th. For the Southern Urals, with its multinational way of life, this holiday is especially important, because about 40 peoples live in the Chelyabinsk region.

National Unity Day is celebrated in Russia on November 4th. For the Southern Urals, with its multinational way of life, this holiday is especially important, because about 40 peoples live in the Chelyabinsk region.

Although the largest ethnic group in the Chelyabinsk region is the Russians, this people is not indigenous: the first Russian settlements appeared in the Southern Urals only at the end of the 17th century in the Techa river basin.

From the point of view of ethnography, Russian South Urals are divided into three groups: descendants of the Orenbur Cossacks, Russian mining (mainly workers) and ordinary peasants, - Andrey Rybalko, Associate Professor of the Faculty of History and Philology of ChelGU, Candidate of Historical Sciences, told Gubernia. - Tatars are also a non-indigenous people, consisting of several ethnographic groups. In the Southern Urals, mainly Volgoural Tatars live. They, like the Russians, came to the territory of the Southern Urals during the time of land development in the 17th century.

But the Bashkirs are an indigenous people, like the Kazakhs. There are several districts in the Chelyabinsk region where the Bashkir population predominates: Argayashkiy, Kunashaksky, Kaslinsky, Kizilsky. The Kazakhs appeared earlier than the Russians in the steppe regions of the Southern Urals. There they are present in almost all settlements, but there are villages in the Kizilsky and Nagaybaksky districts where they make up the majority.

The ten dominant peoples in the Southern Urals include Ukrainians - the descendants of Ukrainian settlers of the late XIX - early XX centuries, as well as Germans, Belarusians, Armenians - they are dispersed throughout the territory. Quite a few representatives of the Mordovians. In the Uisky district there is a Mordovian village of Gusary, there is also a Cossack Mordovian settlement - Kulevchi in the Varna region, there are many of them in the Troitsky, Chesmensky and Verkhneuralsky regions.

The ten largest ethnic groups are closed by the Nagaibaks - this people lives compactly only in the Chelyabinsk region. This is mainly the Nagaybaksky district - Ferchampenoise, Paris, part in the Chebarkulsky district, as well as in the Uysky: Varlamovo, Popovo, Lyagushino, Bolotovo, Krasnokamenskoye. They speak a language that is linguistically considered Tatar, although they themselves prefer to call it Nagaybak. By religion, the Nagaybaks are Orthodox, and before the revolution they were part of the Orenburg Cossack army, - said Associate Professor, Candidate of Historical Sciences Andrei Rybalko.

Each people is original, people remember and honor their national customs and traditions.

Daria Nesterova

14:30 The National Guard named the most dangerous and safe areas of the Southern Urals

Where is the calmest place in the Chelyabinsk region? How are criminals caught using "drones"? Why can any civilian envy an OMON officer? About this and much more in an interview with Gubernia.

09:05 Alexey Teksler to Magnitogorsk residents: "I will deal with your questions every day"

The acting governor of the Chelyabinsk region again changed the plan of the working trip in order to personally visit the apartment of one of the residents of the Magnitogorsk house affected by the gas explosion, and forced his subordinates to listen to each tenant and relatives of the wounded and dead in order to help them

08:53 Aleksey Teksler personally inspected the apartment that he was complained about

Yesterday, Acting Governor of the Chelyabinsk Region Alexei Teksler changed the plan of a working trip to Magnitogorsk in order to personally visit the apartment of one of the residents of the house affected by the gas explosion