The history of the Bashkir people is also of interest to other peoples of the republic, because. Based on the theses about the “indigenousness” of the Bashkir people in this territory, unconstitutional attempts are being made to “justify” the allocation of the lion's share of the budget for the development of the language and culture of this people.
However, as it turns out, not everything is so simple with the history of the origin and residence of the Bashkirs on the territory of modern Bashkiria. Your attention is invited to another version of the origin of the Bashkir people.
"Bashkirs of the Negroid type can be found in our Abzelilovsky district in almost every village." This is not a joke... It's all serious...
"Zigat Sultanov writes that one of the other peoples called the Bashkirs Aztecs. I also support the above authors and argue that the American Indians (Astek) are one of the former ancient Bashkir peoples. And not only among the Aztecs, but also among the Mayan peoples, philosophies about the Universe coincide with the ancient worldviews of some Bashkir peoples.The Mayan peoples lived in Peru, Mexico, and a small part in Guatemala, it is called Quiche Maya (Spanish scientist Alberto Rus).
The word "kiche" in our country sounds like "kese". And today, the descendants of these American Indians, like ours, have many words that converge, for example: keshe-man, bacalar-frogs. ABOUT life together in the Urals, today's American Indians with the Bashkirs are noted in the scientific and historical article by M. Bagumanova in the republican newspaper of Bashkortostan "Yashlek" on the seventh page of January 16, 1997.
This opinion is also shared by Moscow scientists, such as the compiler of the first domestic "Archaeological Dictionary", a well-known archaeologist, Doctor of Historical Sciences Gerald Matyushin, which contains almost seven hundred scientific articles by scientists from different countries.
The discovery of an Early Paleolithic site on Lake Karabalykty (the territory, again, of our Abzelilovsky district - approx. Al Fatih.) great importance for science. It says not only that the history of the population of the Urals goes back to very ancient times, but also allows you to take a different look at some other problems of science, for example, the problem of the settlement of Siberia and even America, since so far nowhere in Siberia found such an ancient site as in the Urals. It used to be believed that Siberia was first settled from somewhere in the depths of Asia, from China. And only then from Siberia these people moved to America. But it is known that people of the Mongoloid race live in China and in the depths of Asia, and the Indians of the mixed Caucasoid-Mongoloid race settled in America. Indians with large aquiline noses are repeatedly sung in fiction (especially in the novels of Mine Reed and Fenimore Cooper). The discovery of an Early Paleolithic site on Lake Karabalykty allows us to suggest that the settlement of Siberia, and then America, also came from the Urals.
By the way, during excavations near the city of Davlekanovo in Bashkiria, in 1966, we discovered a burial of a primitive man. The reconstruction of M. M. Gerasimov (a famous anthropologist and archaeologist) showed that this man was very similar to the American Indians. Back in 1962, during excavations of a settlement of the Late Stone Age - the Neolithic - on Sabakty Lake (Abzelilovsky District), we found a small head made of baked clay. She, like the Davlekan man, had a large, large nose and straight hair. Thus, even later the population of the Southern Urals retained similarities with the population of America. ("Monuments of the Stone Age in the Bashkir Trans-Urals", G. N. Matyushin, the city newspaper "Magnitogorsk worker" dated February 22, 1996.
In ancient times, Greeks lived with one of the Bashkir peoples in the Urals, in addition to the American Indians. This is evidenced by a sculptural portrait of a nomad, seized by archaeologists from an ancient burial ground near the village of Murakaevo, Abzelilovsky district. The sculpture of the head of a Greek man is installed in the Museum of Archeology and Ethnography in the capital of Bashkortostan.
That is why, it turns out, the ornaments of ancient Greek Athens and the Romans coincide with today's and Bashkir ornaments. To this should be added the similarity of today's Bashkir and Greek ornaments with cuneiform ornaments and inscriptions on ancient clay pots found by archaeologists in the Urals, whose age is more than four thousand years. At the bottom of some of these ancient pots, an ancient Bashkir swastika in the form of a cross is drawn. And according to the international rights of UNESCO, ancient things found by archaeologists and other researchers are the spiritual heritage of the indigenous population, on whose territory they were found.
This also applies to Arkaim, but at the same time, let's not forget about universal human values. And without this, one constantly hears or reads that their people - Uranus, Gaina or Yurmats - are the most ancient Bashkir people. The Burzyan or Usergan people are the purest Bashkirs. The Tamyans or Cathays are the most numerous of ancient Bashkirs etc. All this is inherent in every person of any nation, even an aboriginal from Australia. Because every person has his own invincible inner psychological dignity- "I". But animals do not have this dignity.
When you know that the first civilized people left the Ural Mountains, there will be no sensation if archaeologists even find an Australian boomerang in the Urals.
The racial kinship of the Bashkirs with other peoples is also evidenced by the stand in the Republican Museum of Bashkortostan "Archaeology and Ethnography" called "Racial Types of the Bashkirs". The director of the museum is a Bashkir scientist, professor, doctor of historical sciences, member of the Council of the President of Bashkortostan Rail Kuzeev.
The presence among the Bashkirs of several anthropological types indicates the complexity of ethnogenesis and the formation of the anthropological composition of the people. The largest groups of the Bashkir population form the Subural, light Caucasoid, South Siberian, Pontic racial types. Each of them has its own historical age and specific history of origin in the Urals.
The oldest types of Bashkirs are Subural, Pontic, light Caucasoid, and the South Siberian type is later. Pamir-Fergana, Trans-Caspian racial types, also present in the composition of the Bashkirs, are associated with the Indo-Iranian and Turkic nomads of Eurasia.
But the Bashkir anthropologists for some reason forgot about the Bashkirs living today with signs of the Negroid race (Dravidian race - approx. Aryslan). Bashkirs of the Negroid type can also be found in our Abzelilovsky district in almost every village.
The relationship of the Bashkir peoples with other peoples of the world is also indicated Research Article"We are a Euro-Asiatic-speaking ancient people" by the historian, candidate of philological sciences Shamil Nafikov in the republican journal "Vatandash" No. 1 for 1996, edited by professor, academician Russian Federation, doctor of philological sciences Gaysa Khusainov. In addition to Bashkir philologists, teachers of foreign languages are also successfully working in this direction, discovering the preserved family ties of the Bashkir languages with other peoples since ancient times. For example, for most Bashkir peoples and all Turkic peoples, the word "apa" means aunt, and for other Bashkir peoples, uncle. And the Kurds call their uncle "apo". As above
wrote the man German sounds "man", and in English "men". The Bashkirs also have this sound in the form of a male deity.
Kurds, Germans, English belong to the same Indo-European family, which includes the peoples of India. Scientists all over the world have been looking for ancient Bashkirs since the Middle Ages, but they could not be found, because until today Bashkir scientists have not been able to express themselves since the time of the yoke of the Golden Horde.
We read the seventy-eighth page of the book "Archaeological Dictionary" by G. N. Matyushin: "... For more than four hundred years, scientists have been looking for the ancestral home of the Indo-Europeans. Why are their languages \u200b\u200bso close, why does the culture of these peoples have much in common? Apparently, they came from some ancient people, scientists considered.Where did this people live?Some thought that the homeland of the Indo-Europeans was India, other scientists found it in the Himalayas, others - in Mesopotamia.However, most of them considered Europe, or rather the Balkans, to be their ancestral home, although there was no material evidence After all, if the Indo-Europeans migrated from somewhere, then material traces of such a migration, the remains of cultures, must remain.However, archaeologists did not find any common tools, dwellings, etc. for all these peoples.
The only thing that united all Indo-Europeans in antiquity was the microliths and later, in the Neolithic, agriculture. Only they appeared in the Stone Age wherever the Indo-Europeans still live. They are in Iran, and in India, and in Central Asia, and in the forest-steppe, and the steppes of Eastern Europe, and in England, and in France. More precisely, they are everywhere where the Indo-European peoples live, but we do not have them, where these peoples do not exist.
Although today some Bashkir peoples have lost their Indo-European dialect, we also have them everywhere, even more. This is confirmed by the same book by Matyushin on page 69, where the photograph shows ancient stone sickles from the Urals. And the first ancient human bread Talkan still lives among some Bashkir peoples. In addition, bronze sickles and a pestle can be found in the museum of the regional center of the Abzelilovsky district. Livestock Agriculture a lot can be said, also not forgetting that the first horses were domesticated several thousand years ago in the Urals. And in terms of the number of microliths found by archaeologists, the Urals are second to none.
As you can see, and archeology scientifically confirms, about ancient family ties Indo-European peoples with the Bashkir peoples. And the Balkan Mountain is located with its caves in the Southern Urals in the European part of Bashkortostan on the territory of the Davlekansky region near Lake Asylykul. In ancient times, even in the Bashkir Balkans, microliths were also in short supply, since these Balkan mountains are located three hundred kilometers away from the Ural jasper belt. Some of the people who came to Western Europe in ancient times from the Urals called the nameless mountains the Balkans, duplicating Mount Balkantau, from where they left, according to the unwritten law of toponymy.
Bashkirs and Tatars are two closely related Turkic peoples who have long lived in the neighborhood. Both of them are Sunni Muslims, their languages are so close that they understand each other without an interpreter. And yet there are differences between them. So, let's consider in detail - how the Bashkirs differ from the Tatars. Let's start with an excursion into history.
The historical past of the Bashkirs and Tatars
Turkic peoples (more precisely, then they were not peoples, but rather tribes) have long roamed the entire space of the Great Steppe - from Transbaikalia to the Danube. In the first centuries of our era, they ousted or assimilated the nomads known to us from ancient sources - the Iranian-speaking Scythians and Sarmatians, and since then they have reigned supreme in this territory, alternately robbing their neighbors or fighting each other. And up late Middle Ages(14-15 centuries) it is impossible to talk about the existence of Bashkirs or Tatars as ethnic groups - national identity in the modern sense developed later. The "Tatars" of Russian chronicles are not quite the Tatars we know today. At that time, numerous Turks were divided into clans or tribes. They were called differently, and "Tatars" is just one of these tribes, which later gave the name to the modern people.
The ethnonym "Tatars" phonetically echoes the Greek name of the underworld - "Tartar". The nomads who invaded Europe with Batu in the early 1240s, with their fearlessness, all-destroying power and cruelty, reminded connoisseurs of Greek mythology of people from hell, so the name of the people, following Russia, was fixed in European languages. The difference between the Bashkirs and the Tatars is that their ethnonym was formed earlier - around the middle of the 9th century AD, when they first appeared under their own name in the notes of one of the Muslim travelers. The Bashkirs are considered an autochthonous population of the Southern Urals and adjacent territories, and, despite many years of proximity to closely related Tatars, assimilation did not occur. Rather, it was interaction and cultural exchange.
The Tatars, in whose ethnogenesis the Bulgars, an ancient Turkic people, whose state (Volga Bulgaria) arose in the last centuries of the first millennium of our era, took a great part, quickly moved from nomadism to a settled life. And the Bashkirs remained predominantly nomads until the 19th century. At the first contact with the Mongols, the Bashkirs put up fierce resistance, and the war lasted for 14 years - from 1220 to 1234. In the end, the Bashkirs entered the Mongol Empire with the right of autonomy, but with the obligation of military service. In The Secret History of the Mongols, they are mentioned as one of the peoples who put up the strongest resistance.
Comparison
The modern Bashkir and Tatar languages differ very little. Both belong to the Volga-Kipchak subgroup of the Turkic languages. The degree of understanding is free, even more than that of a Russian with a Ukrainian or a Belarusian. Yes, and in the culture of peoples there is a lot in common - from cuisine to wedding customs. However, mutual assimilation does not occur, since both the Tatars and the Bashkirs are well-formed peoples with a stable national self-identification and a long history.
Before October revolution both the Bashkirs and the Tatars used the Arabic alphabet, and later, in the 20s of the last century, an attempt was made to introduce the Latin script, but it was abandoned at the end of the 30s. And now these peoples use graphics based on Cyrillic writing. Both the Bashkir and Tatar languages have several dialects, and the settlement and number of peoples differ quite a lot. Bashkirs mainly live in the Republic of Bashkortostan and adjacent regions, but the Tatars are scattered throughout the country. There are diasporas of Tatars and Bashkirs outside the former USSR, and the number of Tatars is several times greater than the number of Bashkirs (see table).
Table
Summing up, what is the difference between the Bashkirs and Tatars, we can add that, despite the proximity of cultures and origins, these peoples also have anthropological differences. Tatars are predominantly Caucasian with a few Mongolian traits (remember the popular Tatar actor Marat Basharov); this is due to the fact that the Tatars actively mixed with the Slavs and Finno-Ugric peoples. But the Bashkirs are mostly Mongoloids, and European features among representatives given people occur much less frequently. The table below summarizes what is the difference between them.
People's memory ____________________________________2
Traditions and legends_________________________________7
Classification of legends and legends _____________________10
legends
- Cosmogonic.
- Toponymic.
- Etymological.
Traditions.
History of the Bashkir people in traditions and legends.____14
Ethnonym "Bashkort"_________________________________19
Traditions and legends about the origin of the Bashkirs __________19
Conclusion.______________________________________________21
References.__________________________________22
PEOPLE'S MEMORY.
The Bashkir people brought to our time wonderful works of various genres of oral art, the traditions of which date back to the distant past. priceless cultural heritage are legends, traditions and other oral narratives that reflected ancient poetic views on nature, historical ideas, worldly wisdom, psychology, moral ideals, social aspirations and the creative imagination of the Bashkirs.
The first written information about the Bashkir folk non-fairytale prose dates back to the 10th century. In the travel records of the Arab traveler Ahmed Ibn-Fadlan, who visited the Bashkir lands in 922, the characteristics of the archaic beliefs of the Bashkirs are given and a variant of their legend about cranes is presented.
Motives of legends and traditions are saturated with genealogical chronicles (shezhere) - a kind of historical and literary monuments of the old time. Information about ancestors in a number of cases is connected here with stories about events that took place during their lifetime. Often mythological legends are cited. Superstitious stories. For example, in the shezher of the Yurmaty tribe (the beginning of compilation is the 16th century): “... in ancient times, Nogais lived on this land ... They roamed in all directions of the lands along the lengths of the Zey and Shishma rivers. Then a dragon suddenly appeared on this earth. He was at a distance of one day and one night's walk. Since then, many years have passed, they fought with him. Many people died. After that, the dragon disappeared. The people remained calm…” The narration about the tomb of the saint (Avliya) included in this shezhere develops the traditional motifs of mythological legends. The main part of the shezhere, dedicated to the history of the Yurmaty people, echoes the historical legends that existed among the people until recently. In another shezher of the Karagai-Kypsak clan of the Kypsak tribe, the content of the epic "Babsak and Kusyak" is presented in the form of a legend. Separate shezheres include fragments of legends, integral plots that are widespread among the Turkic-speaking peoples, legendary stories about the origin of the Turkic tribes. It is no coincidence that the authors of ethnographic essays and articles of the last century called the Bashkir shezheres differently: legends, chronicles, historical records. The Soviet ethnographer R. G. Kuzeev, studying the Bashkir genealogical chronicles, established the wide use of folk traditions in them and used these traditions as a source to explain historical and ethnic processes. G. B. Khusainov, drawing attention to the presence in the Bashkir shezher of valuable folklore, ethnographic material, as well as elements of artistry, rightly called these genealogical records historical and literary monuments, pointed out their connection with some printed and handwritten works that became famous in the Turkic-Mongolian world and beyond (works by Javani, Rashid ed-Din, Abulgazi, etc.). Based on Benchmarking folklore motifs and ethnographic information contained in the Bashkir shezhere, with data from other written sources, the scientist made important conclusions not only about the antiquity of the described legendary stories, but also about the presence of long-standing written traditions of compiling shezhere as historical and genealogical stories.
Traditions and legends, passed down from generation to generation, highlight the history of the people, their way of life, customs, and at the same time, their views are manifested. Therefore, this peculiar area of folklore attracted the attention of a number of scientists and travelers. V. N. Tatishchev in the "History of the Russian", touching on the history and ethnography of the Bashkirs, relied partly on their oral traditions. Traditions and legends also attracted the attention of another famous scientist of the 18th century - P. I. Rychkov. In his "Printing house of the Orenburg province" he refers to folk stories explaining the origin of toponymic names. The Bashkir folklore material used at the same time receives different genre designations from Rychkov: legend, legend, story, belief, fables. In the travel notes of scientists traveling in the Urals in the second half of the 18th century, Bashkir ethnogenetic legends and traditions are also given. For example, Academician P.S. Pallas, along with some information about the ethnic tribal composition of the Bashkirs, cites a folk legend about the Shaitan-Kudei clan; Academician I. I. Lepekhin retells the content of the Bashkir toponymic legends about Turatau, Yylantau.
Interest in Bashkir folk art in the 19th century is steadily increasing. In the first half of the century, ethnographic essays and articles by Kudryashov, Dahl, Yumatov and other Russian writers, local historians, devoted to the description of Bashkir way of life, customs, beliefs. The folklore material used in these works, for all its fragmentation, gives a certain idea of the legends and traditions common at that time among the Bashkirs. The articles of the Decembrist poet Kudryashov are valuable for their rather detailed presentation of cosmogonic and other legendary ideas that no longer exist. Kudryashov, for example, noted that the Bashkirs believe that “the stars hang in the air and are attached to the sky with thick iron chains; that the globe is supported by three huge giant fish, of which the bottom has already died, which serves as proof of the near end of the world, and so on and so forth. Dahl's essays retell local Bashkir legends that have a mythological basis: "Horse exit" (" Ylkysykkan kγl"- "The lake where the horses came from"), " Shulgen", "Ettash"(" Dog Stone "), "Tirman-tau"("The mountain where the mill stood"), Sanai-sary and Shaitan-sary". The article by Ufa local historian Yumatov gives an excerpt from an ethnonymic legend about the origin of the name of the Ints clan (Menle yryuy), notes interesting historical legends about the feuds between the Nagai Murzas Aksak-Kilembet and Karakilimbet, who lived in Bashkiria, about the innumerable disasters of the Bashkirs and their appeals to Tsar Ivan the Terrible .
In the second half of the 19th century, in connection with the rise of the social movement, especially under the influence of its revolutionary-democratic direction, the interest of Russian scientists in the spiritual culture of the peoples of Russia, including the Bashkirs, intensified. In a new way, they were interested in the history and customs of the freedom-loving people, their musical, oral and poetic creativity. The appeal of Lossievsky, Ignatiev, Nefedov to the historical image of Salavat Yulaev, a faithful associate of Emelyan Pugachev, was by no means accidental. In their essays and articles about Salavat Yulaev, they relied on historical documents and on the works of Pugachev's folklore, primarily on traditions and legends.
Of the Russian scientists of the late 19th and early 20th centuries, a particularly significant role in the scientific collection and study Bashkir folklore Rybakov, Bessonov, Rudenko played.
Rybakov in his book "Music and songs of the Ural Muslims with an outline of their life" placed more than a hundred samples of Bashkir folk songs in music notation. Among them there are songs-legends, songs-traditions: “Crane song” (“Syŋrau torna”), “Buranbay”, “Inyekai and Yuldykay” and others. Unfortunately, some of them are given in a significant reduction ("Ashkadar", "Abdrakhman", "Sibay"). Nevertheless, Rybakov's book gives a rich idea of the song repertoire of the Bashkir people in the last century, of many of his songs-traditions that exist in a kind of "mixed" form - partly song, partly narrative.
Bessonov at the end of the last century, traveling in the Ufa, Orenburg provinces, collected rich material of the Bashkir narrative folklore. His collection of fairy tales, which was published after the death of the collector, contains several legends of historical content (“Bashkir antiquity”, “Yanuzak-batyr” and others), which are of significant scientific interest.
Rudenko, the author of a fundamental study on the Bashkirs, wrote down a number of stories, beliefs, legends in 1906-1907, 1912. Some of them were published in 1908 in French, but most of his folklore material was published in the Soviet era.
Samples of Bashkir traditions and legends are found in the records of pre-revolutionary Bashkir collectors - M. Umetbaev, writer-enlightener, local historians B. Yuluev, A. Alimgulov.
Thus, even in pre-revolutionary times, writers and ethnographers-local historians recorded samples of Bashkir folk non-fairy prose. However, many of these records are not accurate, as they have undergone literary processing, for example, the Bashkir legend "Shaitan's flies" published by Lossievsky and Ignatiev.
The systematic collection and study of the oral and poetic works of the Bashkirs began only after the Great October Revolution. The initiator of the collection and study of folklore was then scientific institutions, creative organizations, universities.
In the 1920-1930s, artistically valuable texts of Bashkir legends-songs were published in the Bashkir language in the recording of M. Burangulov, social and everyday legends appeared in print in the Bashkir language and in translations into Russian, expanding scientific ideas about the genre composition and plot repertoire of Bashkir non-fairytale prose.
During the Great Patriotic War, the works of the Bashkir traditional narrative folklore of patriotic, heroic content saw the light.
With the opening of the Bashkir branch of the Academy of Sciences of the USSR (1951) and the Bashkir State University. On the 40th anniversary of October (1957), a new stage in the development of Soviet Bashkir folklore begins. In a short time, the Institute of History, Language and Literature of the Belarusian Federal Academy of Sciences of the USSR prepared and published a number of scientific works, including the three-volume edition "Bashkir Folk Art", representing the first systematic collection of monuments of Bashkir folklore.
Since the 1960s, the collection, study, and publication of works of folk art and research results has become especially intensive. The participants of the folklore academic expeditions (Kireev, Sagitov, Galin, Vakhitov, Zaripov, Shunkarov, Suleimanov) accumulated the richest folklore fund, significantly expanded the range of genres and problems studied, improved the method of collecting material. It was during this period that legends, traditions and other oral stories have become the subject of intense interest. Recordings of the works of the Bashkir narrative folklore were made by members of the archeographic (Khusainov, Sharipova), linguistic (Shakurova, Kamalov), ethnographic (Kuzeev, Sidorov) expeditions of the Bashkir Branch of the USSR Academy of Sciences. The materials of non-fairytale prose about Salavat Yulaev have recently been systematized in the form of a holistic folk-poetic biography of him in Sidorov's book.
In the collection of publications and the study of the works of the Bashkir folk prose- fabulous and non-fabulous - a significant merit of the scientists of the Bashkir State University: Kireev, who worked at the university in the 70-80s, Braga, Mingazetdinov, Suleymanov, Akhmetshin.
The book "Bashkir Legends", published in 1969 as tutorial for students, was the first publication of the Bashkir historical folklore prose. Here, along with test material(131 units) there are important observations about the genre nature of legends, about their historical basis.
The collections prepared and published by the Department of Russian Literature and Folklore of the Bashkir State University contain interesting materials on the interethnic relations of folklore. The legends and traditions included in them were largely recorded in Bashkir villages from Bashkir informants. PhD dissertations on Bashkir non-fairytale prose were also prepared and defended at Bashkir State University. The authors of theses Suleymanov and Akhmetshin published the results of their research in the press. The work they started in the 1960s to collect and study folk stories continues to this day.
A large role in the popularization of folklore, including legends, legends, legends, songs belongs to the republican periodical press. On the pages of the magazines "Agidel", "Teacher of Bashkiria" ("Bashkortostany ukytyusyhy"), "Daughter of Bashkiria" ("Bashkortostan kyzy"), newspapers "Council of Bashkortostan", "Leninets" ("Leninsy"), "Pioneer of Bashkiria" ("Bashkortostan Pioneers"), oral poetic works are often printed, as well as articles and notes by folklorists, cultural figures about folk art.
The planned systematic accumulation and study of the material made it possible to publish the Bashkir legends and legends as part of a multi-volume scientific code.
In 1985, a book of Bashkir traditions and legends in Russian translation was published. The extensive material, systematized and commented on in these books, gives a multifaceted idea of the existence of non-fairytale genres of oral Bashkir prose in recent centuries, mainly in Soviet times, when most of its known texts were recorded. In the monograph “Memory of the People”, published in 1986 in the Bashkir language, still little-studied issues of genre originality and historical development this branch of national folklore.
LEGENDS AND LEGENDS.
In addition to legends and legends, there are bylichki, which differ significantly in content, in the nature of the information they convey from legends and other narratives. Recorded folklore works in different regions of the Bashkir ASSR and in the Bashkir villages of the Orenburg, Chelyabinsk, Sverdlovsk, Perm, Kurgan, Kuibyshev, Saratov regions, the Tatar ASSR. Taken into account the distribution of some plots in different versions; in some cases, characteristic variants are given. The vast majority of texts are translations from records in the Bashkir language, but along with them are texts recorded from Bashkir and Russian narrators in Russian.
In the traditions and legends, a central place is occupied by a narrative about events and people of the ancient past, called in the Bashkir language rivayats and also denoted in the folk environment of their existence by the term tarikh - history. The past is comprehended and rethought in rivayats - stories under the influence of the era of their origin and subsequent traditional oral existence as a folk memory, preserved by several generations. The installation on the truthful works of the past is expressed by such traditional methods of narration as the narrator's emphasis on the truth of this "story", which took place in " time immemorial” or at a certain time, in a precisely designated place (for example, “in the village of Salavat”) and associated with the fate of people who actually existed, whose names are known (Sibay, Ismail and Daut, and so on). At the same time, the circumstances of the place and time of the action are detailed, for example: “ On the right bank of the Agidel, between Muynaktash and Azantash, there is a huge rock that looks like a chest...” (“The chest-stone on which Islamgul played the kurai”), or “about one verst from Muynaktash, on the right bank of the Agidel, one stone is visible. Its flat top is covered with yellow-red moss, which is why this stone was called yellow-headed (“Sarybashtash”).
Most of the legends are local in nature. Folk stories about the origin of a particular tribe, clan are most common in their habitats, especially for tribal divisions - aimaks, ara, tube ("Ara Biresbashey", "Ara shaitans"). Legends about the famous historical hero Salavat Yulaev exist in various regions, but most of all - in his homeland in the Salavat region of Bashkortostan.
Structurally, the traditions of the Rivayats are diverse. When they tell about a case from everyday life, the narrator usually seeks to convey the "story" exactly as he heard himself - he recalls during a conversation about one or another of her conversational situations, cites facts from his own life experience.
Among the Bashkir legends-rivayat, plot narratives - fabulata predominate. Depending on their life content, they can be one-episode (“Salavat and Karasakal”, “Ablaskin-yaumbay”) or consist of several episodes (“Murzagul”, “Kanifa's Road”, “Salavat and Baltas”, etc.). Old people who have seen a lot in their lives - aksakals, when telling a story, tend to bring their own conjecture into it. A typical example of this is the legend "The Burzyans in the time of the Khan". Detailed narration about the Burzyan and Kypsak tribes; fantastic information about the miraculous birth of Genghis Khan, who came to war on their lands, the relationship of the Mongol khan with the local population, the authorities (turya), the distribution of tamg biyam; information about the adoption of Islam by the Bashkirs and other Turkic-speaking peoples; toponymic and ethnonymic explanations - all this coexists organically in one text, without destroying the foundations of the genre. The plot fabric of the legend depends both on the creative individuality of the narrator and on the object of the image. Heroic events in historical legends and dramatic situations in social situations set the narrator and listeners in a “high way”. There are a number of traditionally developed plots with a pronounced artistic function (“Mountain slope Turat”, “Bendebike and Erense-sesen”, etc.)
The heroes and heroines of the legends are people who played a role in significant historical events (Salavat Yulaev, Kinzya Arslanov, Emelyan Pugachev, Karasakal, Akai), and people who gained historical fame for their deeds in limited regions (for example, fugitives), and people who distinguished themselves by their dramatic everyday destinies (for example, abducted or forcibly married girls, humiliated daughters-in-law), unseemly tricks, immoral behavior in everyday life. Features of the disclosure of the image, its artistic pathos - heroic, dramatic, sentimental, satirical - are due to the characters of the hero or heroine, folklore tradition their images, personal relationships, talent, storytelling skills. In some cases, most often the narrator depicts actions that reveal the appearance of a person (“Salavat-batyr”, “Karanay-batyr and his associates”, “Gilmiyanza”), in others - only their names and deeds are mentioned (Governor-General Perovsky, Catherine II ). The external features of the characters are usually drawn sparingly, determined constant epithets: "very strong, very brave" ("Adventures of Aisuak"); " On the banks of the Sakmara lived, they say, a hefty batyr named Bayazetdin, a skilled singer, eloquent as a sesen"(" Bayas "); " At the ancient Irendyk there lived a woman named Uzaman. She was a beauty"("Uzaman-apai"); " Very hardworking and efficient, this woman was a pretty face"(Altynsy). There are also such legends in which the appearance of the character is conveyed in the spirit of oriental romantic poetry.
«… The girl was so beautiful that, they say, when she went down to the bank of Aya, the water stopped running, dying from her beauty. All who lived on the banks of Aya were proud of her beauty. Künkhylu was also a master of singing. Her voice amazed the listeners. As soon as she began to sing, the nightingales fell silent, the winds subsided, the roar of animals was not heard. They say that the guys, when they saw her, froze in place"("Kunhylu").
In close genre contact with legend is the legend - an oral narrative about the distant past, the driving spring of which is the supernatural. Often, wonderful motifs and images, for example, in legends about the origin of heavenly bodies, earth, animals, plants, about the emergence of a tribe and clans, tribal divisions, about saints, have ancient mythological roots. The characters of legends - people, animals - are subject to all kinds of transformations, effects magical powers: a girl turns into a cuckoo, a man into a bear, and so on. There are also images of spirits in Bashkir legends - the masters of nature, patron spirits of the animal world, characters of Muslim mythology, angels, prophets, the Almighty himself.
The commonality of functions, as well as the absence of strictly canonized genre forms, create the prerequisites for the formation of mixed types of epic narration: legends - legends (for example, "Yuryak-tau" - "Heart Mountain"). In the process of long-term oral existence, legends created on the basis of real phenomena lost some, and sometimes many, concrete realities and were supplemented by fictitious legendary motifs. Thus causing the emergence of a mixed genre form. In narratives that combine elements of legends and legends, the artistic function often dominates.
Legendary tales (“Why did the geese become motley”, “Sanai-Sary and Shaitan-Sary”) also belong to mixed genre forms.
In Bashkir oral poetry there are works that are called stories of songs (yyr tarikh). Their plot-compositional structure, as a rule, is based on the organic connection of the song text and legend, less often legend. Dramatic, tense moments of the plot are conveyed in a poetic song form, performed vocally, and a further increase in events, details regarding the personality of the character, his actions - prose text. In many cases, works of this type cease to be just a story-song, but represent a holistic story from folk life (“Buranbay”, “Biish”, “Tashtugai” and others), therefore it is advisable to call such stories stories-songs or legends-songs. In this regard, it is appropriate to recall the judgment of V. S. Yumatov that the Bashkir historical songs are the same legends, only dressed in a poetic form. More than in any other oral works, the informative and aesthetic principles are inseparable in the traditions (legends)-peni. Wherein emotional mood creates mostly song lyrics. In most plots, the song is the most stable component and organizing plot core.
Oral stories about the recent past and about modern life, which are conducted mainly on behalf of the narrator - a witness of events - a transitional step to legends, which, however, should be considered in the general system of non-fairytale prose.
A story-memory goes through the process of folklorization only if it conveys a socially significant event or a curious everyday adventure that arouses public interest at a certain artistic level. Particularly widespread in Soviet times were stories-memories of the Civil and Great Patriotic War, its heroes and builders of a new socialist life.
All types of non-fabulous Bashkir prose constitute a relatively coherent multifunctional genre system which interacts with other genres of folklore.
CLASSIFICATION OF LEGENDS AND LEGENDS.
The works of Bashkir non-fairytale prose are of interest both in cognitive and aesthetic terms. Their connection with reality is manifested in historicism and ideological orientation.
The ideological layer of the Bashkir legends is represented by plots of a mythological nature: cosmogonic, etiological and, in part, toponymic.
1) Cosmogonic.
The basis of cosmogonic legends is stories about celestial bodies. They retained the features of very ancient mythological ideas about their connection with animals and people of earthly origin. So, for example, according to legends, the spots on the moon are roe deer and a wolf forever chasing each other; the constellation Ursa Major - seven beautiful girls who, at the sight of the king of the devas, jumped in fright to the top of the mountain and ended up in Heaven.
Many Turkic-Mongolian peoples have similar ideas.
At the same time, the views of pastoral peoples, including the Bashkir, were reflected in these motifs in a peculiar way.
For cosmogonic legends, an anthropomorphic interpretation of the images of celestial bodies is also common (“The Moon and the Girl”)
The Bashkirs repeatedly recorded fragments of cosmogonic legends that the earth rests on a huge bull, and a large pike, and that the movements of this bull cause an earthquake. There are similar legends among other Turkic-speaking peoples (“Bull in the ground”).
The emergence of such legends was due to ancient figurative thinking associated with labor activity people of the tribal era.
2) Toponymic.
Toponymic legends and legends occupy a significant place in the popular non-fairytale prose that still exists today. different types. These, for example, include the legend recorded in the village of Turat (Ilyasovo) in the Khaibullinsky district in 1967 that the name of the hillside Turat (in Russian translation - a bay horse) came from the fact that a wonderful tulpar - a winged horse ("Mountain slope of Turat"), as well as the legend "Karidel", recorded in the village of Kulyarvo, Nurimanov district in 1939, that the Karidel spring gushed out of the ground in time immemorial, when a mighty winged horse hit the ground with its hoof.
The ancient folk belief in the existence of zoomorphic master spirits of mountains and lakes is associated with the emergence of a legend about master spirits in the form of a drake, a duck that lived on the mountain lake Yugomash-mountains, and a legend about the mistress of the lake.
In toponymic legends, as well as in cosmogonic ones, nature is poetically animated. Rivers talk, argue, get angry, jealous (“Agidel and Yaik”, “Agidel and Karidel”, “Kalym”, “Big and Small Inzer”).
The origin of mountains in Bashkir legends is often associated with mythological stories about wonderful giants - Alps (“Two sandy mountains Alpa”, “Alp-batyr”, “Alpamysh”).
3) Etiological.
There are few etiological legends about the origin of plants, animals and birds. Among them are very archaic, associated with mythical ideas about werewolves. Such, for example, is the legend “Where are the bears from”, according to which the first bear was a man.
In terms of mythological content, the Bashkir legend is consonant with the legends of many peoples.
Mythical ideas about the possibility of turning a person into an animal or a bird form the basis of the legends of the Bashkirs about the cuckoo.
Ancient ideas about the possibility of conjuring a person into a flower form the basis of the lyrical Bashkir legend "Snowdrop".
Bashkir legends about birds, miraculous patrons of people, are distinguished by their archaic origin and plot originality. Back in the 10th century, the content of the Bashkir legend about cranes was recorded, variants of which exist to this day (“Crane Song”).
No less interesting with archaic motifs is the legend of the Little Crow, which is related to the cult of crows and other birds widespread among the Bashkirs. The kargatuy ritual was associated with this cult.
Traditions.
Old legends are peculiar, which tell about the origin of tribes, clans and their names, as well as about the historical and cultural ties of the Bashkirs with other peoples.
The most ancient worldview layer is formed by legends about the ancestors. The miraculous ancestors of the Bashkir tribes and clans are: the Wolf (“Offspring of wolves”), the Bear (“From the bear”), the Horse (“Human Tarpan”), the Swan (“Yurmata Tribe”) and demonological creatures - the devil (“Clan of Shaitans”) , Shurale - wood goblin ("Shurale breed").
Actually, the historical legends of the Bashkirs reflect real events of social significance in folk comprehension. They can be divided into two main thematic groups: legends about the struggle against external enemies and legends about the struggle for social freedom.
In some historical legends, representatives of the Bashkir nobility are condemned. Which, having received khan's letters for the right to own land, supported the policy of the Golden Horde khans.
The legends about the raids of the Kalmyks, the oppression of the Tatars (“Takagashka”, “Umbet-batyr”) are historical in their basis.
Folk wisdom is reflected in the legends about the voluntary accession of Bashkiria to the Russian state.
Oral narratives about the Patriotic War of 1812 adjoin traditional historical legends about the fight against an external enemy. The patriotic upsurge that swept the masses of the Bashkirs was very clearly reflected in the legends of this group. These legends are imbued with sublime heroic pathos. (“Second Army”, “Kakhim-turya”, “Bashkirs at war with the French”)
There are many historical legends about the struggle of the Bashkir people for national and social liberation. The voluntary entry of Bashkiria into Russia was a deeply progressive phenomenon. But fraud, deceit, bribery, violence were typical phenomena in the activities of entrepreneurs-businessmen, and the motive for selling land "with an ox-skin" in a kind art form conveys the historical reality in the best possible way (“How the boyar bought the land”, “Utyagan”). In the legends of this type, a complex psychological situation is quite clearly shown - the plight of the deceived Bashkirs, their confusion, insecurity.
Of the traditional plots about the plunder of the Bashkir lands, of particular interest is the legend of the death of a greedy merchant who tried to run around from sunrise to sunset as much land as possible in order to take possession of it (“Land Sale”).
Numerous legends tell about the struggle of the Bashkirs against the plunder of their lands by breeders and landowners, against the colonial policy of tsarism. A prominent place among such stories is occupied by legends about the Bashkir uprisings of the 17th-18th centuries. Due to the remoteness of events, many plots have lost their specific realities and are filled with legendary motifs (“Akai-batyr” - the leader of the uprising of 1735-1740).
Remarkable is the cycle of legends in the revolt of the Bashkirs in 1755 against Bragin, who arrived in southeastern Bashkiria from St. Petersburg as the head of the mining and exploration party. In artistic form, folk legends brought to us the atrocities of Bragin in the Bashkir land. Many of the events reflected in the legends are historically reliable, confirmed by written sources.
The legends about the Peasant War of 1773-1775 are historically reliable in their main motives. They speak of unbearable feudal and national oppression; they express the unshakable desire of the people for freedom, their determination to preserve native land from violent robbery ("Salavat-batyr", "Speech of Salavat"). In the legends there are reliable historical information on the participation of the masses in the insurrectionary movement led by Salavat Yulaev (“Salavat and Baltas”). The legends about the Peasant War are devoid of creative conjecture. It is significantly manifested in the depiction of the heroic deeds of Salavat, endowed with features epic hero. Traditions about the peasant war are an important source of knowledge of the past.
The fugitive robbers are portrayed as noble social avengers in such legends-songs as "Ishmurza", "Yurke-Yunys", "Biish" and many others. Such legends-songs constitute a special cycle. A common motif for most of their plots is the robbery of the rich and helping the poor.
There are numerous legends that tell about events related to the ancient way of life and customs of the Bashkirs. The characters of the heroes are manifested here in dramatic circumstances due to feudal-patriarchal relations (“Tashtugay”).
Humanistic dramatic pathos is imbued with the legends of the legend "Kyunkhylu", "Yuryak-tau".
In a number of legends, the images of heroic freedom-loving women are poeticized, their moral purity, fidelity in love, decisiveness of actions, the beauty of not only their external, but also their internal appearance are emphasized.
In the legends "Uzaman-apai", "Auazbika", "Makhuba" it is narrated about brave women who are fighting for their happiness with inspiration.
The legend “Gaisha” lyrically reveals the image of an unfortunate woman who, in her youth, ended up in a foreign land, gave birth and raised children there, but for many years yearned for her homeland and, at the end of her life, decided to flee to her native land.
Among the remarkably vivid legends, a significant group is represented by stories about ancient everyday customs, customs, festivities of the Bashkirs (“Zulkhiza”, “Uralbai”, “Inekai and Yuldykai”, “Alasabyr”, “Kinyabai”).
HISTORY OF THE BASHKIR PEOPLE IN LEGENDS AND STORIES
Questions ethnic history the Bashkir people received for the first time multilateral coverage at the scientific session of the Department of History and the Bashkir Branch of the USSR Academy of Sciences held in Ufa (1969). Since then, significant positive results have been achieved in solving the problems of the ethnogenesis of the Bashkirs, and yet interest in them does not weaken and continues to attract the attention of scientists from various humanitarian specialties. Folklore sources play a significant role in solving these problems.
The legends about the origin of the people, individual tribes and clans, as well as intertribal relationships that still exist in the Bashkir folk environment, reveal some circumstances of the formation of the ethnic and linguistic community of the Bashkirs, which are not known from written sources. However, legends reflect folk performances about history, and not history itself, their informational function is inseparably combined with the aesthetic one. This determines the complexity of the study of legends as a material of the ethnic history of the people. The truth of history is intertwined in legends with later folklore and often book fiction, and its isolation is possible only through a comparative historical study of the material. At the same time, it should be taken into account that such oral sources go far beyond the folklore of modern Bashkiria. After all, the process of ethnogenesis of the Bashkir tribes, the history of their settlement covers many centuries, starting from the era of the great migration of peoples, and is associated with the vast territories of Central Asia and Siberia. The ancient ethnic history of the Bashkirs is therefore reflected not only in their national folklore, but also in the folklore of other peoples.
An example of a complex combination of fantastic and real, folklore and book is the legend of an ancient tribe heyen, from which the Uyghurs living in China, Kyrgyzstan, Kazakhstan, and the Bashkirs allegedly descend. In the shezher of the Bashkir tribe of Yurmaty, its origin is traced back to Yafes (Yaphet) and his son Türk. Ethnographer R.G. Kuzeev, not without reason, connects the legendary motifs of this shezhere with the real process of Turkization of the Yurmatyns (“Turkized Ugrians”) in the 13th-15th centuries. Along with the legends, in which the influence of Muslim books is noticeable, in the Bashkir folklore material there are often legends-myths about the origin of the people, which are alien to religiosity.
Speaking of legends in which the origin of such tribal dynasties is explained by a marriage alliance with mythical creatures, R.G. Kuzeev sees in them only a reflection of the displacement or crossing of individual ethnic (more precisely, foreign and heterodox) groups within the Bashkirs. Of course, such an interpretation of the content of the legends is also possible, but with their archaic basis they apparently go back to the more ancient origins of the tribal community, when antagonism arises in its depths between patriarchal family And individual. The conflict is resolved by the departure of the hero from his relatives and the formation of a new tribal division. The new kind is eventually subjected to harassment by the old kind. In this regard, of interest is the legend about how the "shaitans" lived on the outskirts of the village and after death they were not assigned a place in the common cemetery.
Legends about the origin of the Bashkir clan Kubalak and the Kumryk tribe adjoin mythical legends about shaitans, in which it is easy to catch echoes of ancient totemic views: the ethnonyms themselves indicate their connection with pre-Islamic tribal mythology (kubalak - butterfly; kumryk - snag, roots, stumps). A comparison of different versions of the plot about the appearance of the Kubalak clan leads us to the assumption that these legends refract the process of development of mythological representations in a very peculiar way: in one of them, the flying monster acts as the ancestor, in the other - a furry humanoid creature, in the third - accidentally wandered into the wilderness ordinary old man. The images of four twin boys, from whom the current Inzer Bashkirs of the Arkhangelsk region of Bashkortostan allegedly descend from, are distinguished by the same certainty of real features, as well as the image of an old man in the legend about the origin of the Kubalak clan. Realistic motifs are intertwined with mythological motifs in the Inzer legend.
It should be noted that the legendary image of a tree has numerous parallels in the legends about the origin of the peoples of the world.
It is known that even in the recent past, each Bashkir clan had its own tree, cry, bird and tamga. This was associated with a fairly wide spread of legends about the relationship of man with the animal and plant world. They especially often depict images of a wolf, a crane, a crow and an eagle, which have survived to this day as ethnonyms of tribal divisions. In research literature, the legend about the origin of the Bashkirs from a wolf, which allegedly showed them the way to the Urals, was repeatedly cited. A legend of this type is associated with a story about an ancient Bashkir banner depicting a wolf's head. The plot refers to the events of the 5th century AD.
In the legends of the Bashkirs, there is a tendency for a certain designation of the territory of their ancestral home: South-Eastern Siberia, Altai, Central Asia. Some elderly narrators tell quite thoroughly about the penetration of Bulgaro-Bashkir groups into Siberia and the Urals from Central Asia as part of the Tugyz-Oguz ethnic formations into Siberia and the Urals, about the formation of the Bulgar state in the Volga-Kama basin and about the acceptance by the Bulgars, and then the Bashkirs through the Arab missionaries of Islam . In contrast to such oral narratives, there are legends about the autochthonous Ural origin of the Bashkirs, denying the connections of the Bashkir tribes with the Mongol hordes that invaded the Urals in the 12th century. The inconsistency of the legendary ideas about the origin of the Bashkirs is associated with the exceptional complexity of the long-standing process of their ethnogenesis. Among the Bashkir tribes there are those that are mentioned in written monuments from the 5th century and are most likely of local Ural origin, for example, the Burzyans. At the same time, the Bashkirs of the village of Sart-Lobovo, Iglinsky district, who are called “Bukharians”, are unlikely to deviate much from the historical truth, saying that their ancestors “came from Turkestan during the war of the khans.”
Undoubtedly historical roots legends that the Bashkir tribes shared the fate of the peoples conquered by the Golden Horde. Such, for example, is the legend of the massacre Bashkir batyr Mir-Temir over Genghis Khan in 1149 for having issued a decree contrary to Bashkir customs.
In the XIV century, the struggle of the peoples conquered by the Tatar-Mongols for liberation from the yoke of enslavers intensified. The Bashkirs took a direct part in it. The heroic tales of the Bashkirs tell of the young batyr Irkbai, who led a successful campaign against the Mongol invaders. In this regard, the legend is also interesting about how Batu Khan, fearing the resistance of the Bashkir warriors, bypassed the lands protected by them with his army:
However, the era Mongol invasion significantly influenced the formation ethnic composition Bashkirs and was reflected in their oral and poetic work. So, for example, in vil. Uzunlarovo of the Arkhangelsk region of Bashkiria, along with a legend about the emergence of Inzer villages from four twin boys found under a snag, there is also such a legend that nine Bashkir villages on the mountain river Inzer originate from the nine sons of the warrior Batu Khan, who remained to live Here.
Worthy of serious attention of ethnographers are the legends about the participation of the Finno-Ugric peoples in the formation of the Bashkir people. The legends recorded in a number of regions of Bashkiria that the Bashkirs “defeated the eccentrics”, but themselves, like the “chud”, began to live in mars and mounds, “so that they would not be destroyed by enemies”, apparently, are related to historical process assimilation by the Bashkirs of some Finno-Ugric tribes. In the scientific literature, attention was drawn to the reflection of the ethnic ties of the Bashkirs with the Finno-Ugric peoples in the legend about the emergence of the Geine and Tulbui tribes. It is noteworthy that the names of the Bashkir villages Kara-Shidy, Bash-Shidy, Big and Small Shidy date back, as noted by prof. D.G. Kiekbaev, to the tribal name miracle. The legends about the ancient Bashkir-Ugric ties largely correspond to the data of modern ethnographic science.
Ethnogenetic legends adjoin narrations about the relationship of the Bashkirs with others. Turkic tribes. Such legends explain the origin of individual tribal divisions (silt, aimak, ara). Especially popular in different regions of Bashkiria is the story of the appearance of a Kazakh or a Kyrgyz among the Bashkirs, whose descendants made up entire clans. In the Khaibullinsky district of Bashkiria, old people talk about the Kazakh youth Mambet and his descendants, from whom numerous family dynasties and villages allegedly originate: Mambetovo, Kaltaevo, Sultasovo, Tanatarovo and others. The origin of their clan and the foundation of villages (villages) are associated with the Kyrgyz ancestor (Kazakh?) by the inhabitants of Akyar, Bayguskarovo, Karyan of the same region. According to legend, the history of the villages of Arkaulovo, Akhunovo, Badrakovo, Idelbaevo, Iltaevo, Kalmaklarovo, Makhmutovo, Mechetlino, Musatovo (Masak), Munaevo in Salavatskoye, Kusimovo - in Abzelilovsky and a number of aimaks with. Temyasovo in Baimaksky districts. The presence of foreign language elements in the composition of the Bashkirs is also evidenced by the ethnonymic phrases “Lemezinsky and Mullakay Turkmens” in Beloretsky, the names of the villages Bolshoye and Maloye Turkmenovo in Baimaksky districts, etc.
Until the middle of the 16th century, Nogai tribal groups played a significant role in the historical fate of the Bashkirs. The legend, recorded by us in the Alsheevsky district of Bashkiria, reveals the complex nature of their relations with the Nogais, who, after the conquest of Kazan by the Russian state, leaving their former possessions, carried away with them part of the Bashkirs. However, for the most part, the Bashkirs did not want to part with their homeland and, led by the batyr Kanzafar, raised an uprising against the Nogai violence. Having exterminated the enemies, the Bashkirs left only one Nogai alive and gave him the name Tugan (Native), from which the Tuganov family descended. The content of this legend refracts historical events in a peculiar way.
These and other folk stories and legends partly echo documentary historical information.
Bashkir ethnogenetic legends in the exact records of the pre-revolutionary time have not reached us. Such legends have to be reconstructed from book sources. But there are no special works that solve this problem yet. In Soviet times, no more than twenty such legends were published. The purpose of our message is the need to draw attention to the importance of further collecting and studying legends about the origin of the Bashkirs.
Since the history and folklore of the Bashkir people developed in close interaction with the history and oral art other peoples of the Urals, a comparative study of the Ural ethnogenetic legends is very relevant.
ETHNONYM "BASHKORT".
The very name of the Bashkir people - bashkort. Kazakhs call Bashkirs istek, ishtek. Russians, through them many other peoples, call Bashkir. In science, there are more than thirty versions of the origin of the ethnonym "Bashkort". The most common are the following:
1. The ethnonym “Bashkort” consists of the common Turkic bash(head, chief) and Turkic-Oguz court(wolf) and is associated with the ancient beliefs of the Bashkirs. If we take into account that the Bashkirs have legends about the wolf-savior, the wolf-guide, the wolf-progenitor, then there is no doubt that the wolf was one of the totems of the Bashkirs.
2. According to another version, the word "bashkort" is also divided into bash(head, chief) and court(bee). To prove this version, scientists draw on data on the history and ethnography of the Bashkirs. According to written sources, the Bashkirs have long been engaged in beekeeping, then beekeeping.
3. According to the third hypothesis, the ethnonym is divided into bash(head, chief) core(circle, root, tribe, community of people) and plural affix -T.
4. Noteworthy is the version linking the ethnonym with the anthroponym Bashkort. In written sources, the Polovtsian Khan Bashkord is recorded, Bashgird is one of higher ranks Khazars, Egyptian Mamluk Bashgird, etc. In addition, the name Bashkurt is still found among Uzbeks, Turkmens, and Turks. Therefore, it is possible that the word "Bashkort" is associated with the name of some khan, biy, who united the Bashkir tribes.
LEGENDS AND LEGENDS ABOUT THE ORIGIN OF THE BASHKIRS.
In ancient times, our ancestors wandered from one area to another. They had large herds of horses. In addition, they were engaged in hunting. Once they migrated in search of the best pastures far away. They walked for a long time, went a long way and stumbled upon 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 rich 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", that is, people who came for the main wolf. Previously, the wolf was called "court". Bashkort means head wolf. That's where the word "Bashkort" - "Bashkir" came from.
Bashkir tribes came from the Black Sea region. Four brothers lived there in the village of Garbale. They lived together and were clairvoyants. One day a certain man appeared to the eldest of the brothers in a dream and said: Get out of here. Head northeast. There you will find the best share. In the morning, the older brother told the dream to the younger ones. “Where is this best share, where to go?” they asked in bewilderment.
No one knew. At night, the older brother had a dream again. The same man again says to him: “Leave these places, steal your cattle from here. As soon as you set off, a wolf will come across you. He will not touch you or your cattle - he will go his own way. You follow him. When it stops, you stop too.” The next day, the brothers set off with their families. We did not have time to look back - a wolf runs towards us. They followed him. We walked northeast for a long time, and when we got to the place where the Kugarchinsky district of Bashkiria is now located, the wolf stopped. The four brothers who followed him also stopped. They chose land for themselves in four places and settled there. The brothers had three sons, they also chose the land for themselves. So they became the owners of seven plots of land - the seven-kind people. Semirodtsy were nicknamed the Bashkirs, as their leader was the leader-wolf - the Bashkort.
A long time ago in these places, rich in forests and mountains, lived an old man and an old woman from the Kypsak family. In those days, peace and tranquility reigned on earth. Eared cross-eyed hares frolicked in the boundless expanses of the steppes, deer and wild tarpan horses grazed in schools. There were many beavers and fish in the rivers and lakes. And in the mountains, beautiful roe deer, sedate bears, and white-throated falcons found refuge. The old man and the old woman lived, did not grieve: they drank koumiss, bred bees, and hunted. How much, how little time has passed - their son was born. The old people lived only for them: they took care of the baby, gave him fish oil to drink, wrapped him in a bearskin. The boy grew up mobile, nimble, and soon the bear's skin became small for him - he grew up and matured. When his father and mother died, he went wherever his eyes looked. Once in the mountains, the eget met a beautiful girl, and they began to live together. They had a son. When he grew up, he got married. There were children in his family. The family grew and multiplied. Years passed. This tribal branch gradually branched out - a tribe of "Bashkorts" was formed. The word “bashkort” comes from bash (head) and “kor” (genus) - it means “main clan”.
CONCLUSION.
So, traditions, legends and other oral stories, traditional and modern, are closely connected with folk life, with its history, beliefs, worldview. They peculiarly deposited different stages of the historical development of the people and their social self-consciousness.
BIBLIOGRAPHY.
- Kovalevsky A.P. The book of Ahmed Ibn-Fadlan about his journey to the Volga in 921-922. Kharkov, 1956, p. 130-131.
- Bashkir shezhere / comp., translation, introduction and comments. R. G. Kuzeeva. Ufa, 1960.
- Yumatov V.S. Ancient legends of the Bashkirs of the Chumba volost. - Orenburg provincial sheets, 1848, No. 7
- Lossievsky M. V. The past of Bashkiria according to legends, legends and chronicles / / Reference book of the Ufa province. Ufa, 1883, sec. 5, p. 368-385.
- Nazarov P.S. To the ethnography of the Bashkirs//Ethnographic Review. M., 1890, No. 1, book. 1, p. 166-171.
- Khusainov Gais. Shezhere - historical and literary monuments // Epoch. Literature. Writer. Ufa, 1978. p. 80-90
- Khusainov Gais. Shezhere and the book//Literature. Folklore. literary heritage. Book. 1. Ufa: BGU. 1975, p. 177-192.
- Tatishchev V.N. Russian History. T. 4, 1964, p. 66, v. 7, 1968, p. 402.
- Rychkov P. I. Topography of the Orenburg province. T. 1. Orenburg. 1887.
- Pallas P.S. Journey through different provinces of the Russian state. Translation from German. In 3 parts. Part 2, book. 1. St. Petersburg, 1768, p. 39
- Lepekhin I.I. complete collection scientists traveling around Russia, published by the Imperial Academy of Sciences in 5 volumes. T. 4. St. Petersburg, 1822, p. 36-64.
- Kudryashov P. M. Prejudices and superstitions of the Bashkirs / / Otechestvennye zapiski, 1826, part 28, No. 78
- Dal V. I. Bashkir mermaid//Moskvityanin, 1843, No. 1, p. 97-119.
A study of the available literature on the ethnogenesis of the Bashkirs shows that there are three theories about the origin of the Bashkir people: Turkic, Ugric, intermediate.
The identification of the Bashkirs with the Ugric tribes the ancestors of the modern Hungarian people goes back to the Middle Ages.
In science, a Hungarian tradition is known, recorded at the end of the 12th century. It tells about the way of the movement of the Magyars from the east to Pannonia (modern Hungary): “In 884, it is written there, from the incarnation of our Lord, seven leaders, called Hetu moger, came out from the east, from the land of Scytskaya. Of these, the leader Almus, son of Igeic, from the family of king Magaog, went out of that country with his wife, his son Arpad, and with a great multitude of allied peoples. After many days of marching through desert places, they crossed the Etyl (Volga) River on their leather sacks and, finding neither rural roads nor villages anywhere, did not eat food prepared by people, as was their custom, but ate meat and fish until they arrived in Suzdal (Russia). From Suzdal they went to Kiev and then through the Carpathian Mountains to Pannonia in order to seize the inheritance of Attila, the progenitor of Almus ”(E.I. Goryunova. Ethnic history of the Volga-Oka interfluve. // Materials and research on archeology of the USSR. 94. M., 1961, p. 149). Noteworthy is the assertion that the Magyar tribes did not move west alone, but "with a great many allied peoples", among which there could be some Bashkir tribes. It is no coincidence that Konstantin Porphyrogenitus notes that the Hungarian union in Pannonia consisted of seven tribes, two of which were called Yurmatou and Jene (E. Molnar. Problems of ethnogenesis and ancient history of the Hungarian people. Budapest, 1955. P. 134). In the formation of the Bashkir people, along with numerous tribes, the ancient and large tribes of Yurmat and Yeni participated. Naturally, the Magyar tribes who settled in Pannonia preserved legends about their ancient ancestral home and the tribesmen who remained there. In order to find them and convert them to Christianity, risky journeys to the East by monk missionaries Otto, Johannka the Hungarian and others were undertaken from Hungary, which ended in failure. With the same purpose, the Hungarian monk Julian made a trip to the Volga region. After long ordeals and torments, he managed to get to Great Bulgaria. There, in one of the big cities, Julian met a Hungarian woman married to this city “from the country he was looking for” (S.A. Anninsky. News of the Hungarian missionaries of the XIIIXIV centuries about the Tatars and Eastern Europe. // Historical archive III, Moscow-Leningrad, 1940, p. 81). She showed him the way to his fellow tribesmen. Soon Julian found them near the large river Etil (Itil, Idel, Iel, Aiel), or Volga. “And everything that he only wanted to explain to them, and about faith, and about other things, they listened very carefully, since their language is completely Hungarian: they understood him, and he them” (S. A. Anninsky. P.81).
Plano Carpini, the ambassador of Pope Innocent IV to the Mongol Khan, in his essay "History of the Mongols", talking about the northern campaign of Batu Khan in 1242, writes: "Leaving Russia and Comania, the Tatars led their army against the Hungarians and Poles, where many of them fell ... From there they went to the land of the Mordvans idolaters and, having defeated them, went to the country of the Bilers, i.e. to Great Bulgaria, which was completely ruined. Then to the north against the Bastarks (Bashkirs R.Ya.), i.e. Great Hungary and, having won, moved to the Parasites, and from there to the Samoyeds ”(Journey to the Eastern Countries of Plano Carpini and Rubruk. M., 1957. P. 48). In addition, he calls the country of the Bashkirs “Great Hungary” two more times” (Journey to the Eastern Countries of Plano Carpini and Rubruk. M., 1957, pp. 57, 72).
Another Catholic missionary, Guillaume de Rubruk, who visited the Golden Horde in 1253, reports: “Having traveled 12 days from Etilia (Volga), we found a large river called Yagak (Yaik. R.Ya.); it flows from the north, from the land of Paskatir (Bashkir. R.Ya.) ... the language of Paskatir and Hungarians is the same, they are shepherds who do not have any city; their country adjoins from the west with Great Bulgaria. From the land to the east, referred to as the north side, there is no more city. The Huns, later the Hungarians, came out of this land of paskatir, and this, in fact, is the Great Bulgaria ”(Journey to the Eastern Countries of Plano Karpini and Rubruk. P. 122-123).
The messages of Western European authors later became one of the important arguments in favor of the Ugric theory of the origin of the Bashkir people. One of the first to write about the origin of the Bashkirs was Stralenberg Philipp-Johann (16761747), a lieutenant colonel in the Swedish army. He accompanied Charles XII in the Great Northern War. During the Battle of Poltava (1709) he was taken prisoner and exiled to Siberia. Having received permission to travel around Siberia, he made her a map. After the Peace of Nystad in 1721 he returned to Sweden. In 1730 he published in Stockholm the book Das nord und ostliche Theil von Europa und Asia. Stralenberg called the Bashkirs Ostyaks, since they are red-haired and neighbors call Sary-Ishtyaks (Ostyaks). Thus, Stralenberg was the first to put forward the theory of Ugric origin Bashkir people.
The outstanding historian V.N. Tatishchev (16861750) in the “Russian History” (T.1. M.-L., 1962) is the first in Russian historiography to give a historical and ethnographic description of the Bashkirs and expresses an interesting view of their origin. The ethnonym "Bashkort" means "the main wolf" or "thief", "they were named for their trade." The Kazakhs call them "Sary-Ostyaks". According to V.N. Tatishchev, the Bashkirs are mentioned by Ptolemy as “askatyrs”. The Bashkirs “the people were great”, are the descendants of the ancient Finnish-speaking Sarmatians “dry Sarmatians” (p. 252). This is also evidenced by Carpini and Rubruk. As for the language, “before they (the Bashkirs. R.Ya.) adopted the Mohammedan law from the Tatars and began to use their language, they are already revered for the Tatars. However, the language differs from other Tatars a lot, that not every Tatar can understand them” (p. 428).
VN Tatishchev reports some information about the ethnic history of the Bashkirs. “Themselves (Bashkirs. R.Ya.), according to legends about themselves, say that they are descended from the Bulgars” (p. 428). Here we are talking about the Gainin Bashkirs, who have preserved legends about a common origin with the Bulgars. He also testifies that the Tabyns are scattered in the Crimea, Bashkortostan and other regions.
N.M. Karamzin (17661829) in Volume I of the “History of the Russian State”, in Chapter II “On the Slavs and other peoples who made up the Russian State”, based on the information of European travelers of the 13th century. Juliana, Plano Carpini and Guillaume de Rubruk write that “the Bashkirs live between the Urals and the Volga. In the beginning, their language was Hungarian. Then they turned away. The Bashkirs now speak the Tatar language: one must think that they accepted it from their conquerors and forgot their own in a long-term hostel with the Tatars ”(M., 1989, p. 250).
In 1869, on the occasion of the fiftieth anniversary of St. Petersburg University, the work of D.A. Khvolson “News about the Khazars, Burtases, Bulgarians, Magyars, Slavs and Russians of Abu-Ali Ahmed Ben Omar Ibn-Dast, hitherto unknown Arab writer” was published. beginning of the tenth century. In it, the author analyzes the writings of medieval Arab geographers and travelers about the Bashkirs and Magyars. His conclusions are as follows.
The original homeland of the Magyars were both sides of the Ural Mountains, i.e. the territory between the Volga, Kama, Tobol and the upper course of the Yaik. They were part of the Bashkir people. This is evidenced by the 13th century travelers Julian, Plano Carpini and Guillaume de Rubruk, who wrote about the identity of the Bashkir language with the Magyar language. That is why they called the country of the Bashkirs "Great Hungary".
Around 884, part of the Magyars left the Urals under the blows of the Pechenegs. Their leader was Almus. After long wanderings, they settled next to the Khazars. Their new homeland was called Lebedia after their then leader Lebedias. However, once again oppressed by the Pechenegs who had settled in Europe, the Magyars moved further southwest and settled in Atel-Kuz. From there they gradually moved to the territory of modern Hungary.
Based on the analysis of the messages of Ibn-Dast, Ibn-Fadlan, Masudi, Abu Zayd El-Balkhi, Idrisi, Yakut, Ibn-Said, Qazvini, Dimeshka, Abulfred and Shukrallah about the Bashkirs and Magyars and proceeding from the position that the Magyars are part of Bashkir people, Khvolson believes that ancient form The name of the Bashkirs was "Badzhgard". This ethnonym is gradually changing “in two ways: in the east, the forms “Bashgard”, “Bashkard”, “Bashkart”, etc. were formed from “Badzhgard”; in the west, the initial "b" turned into "m", and the final "d" was dropped, so the form "Majgar" appeared from "Bajgard", "Majgar" passed into "Majar" and this form finally passed into "Magyar". Khvolson gives a table of the transition of the ethnonym "Badzhgard" to "Magyar" and "Bashkirs":
B a j g a r d
Bashgard Bajgar
Bashkard Mojgar
Bashkart Majgar
Bashkert Madjar
Bashkirt Magyar
Bashkir
The self-name of the Bashkirs is "Bashkort". Therefore, here it is more correct to speak of a transition not to "Bashkirs", but to "Bashkorts", although Khvolson logically succeeds in this. Based on Khvolson's research, it is generally accepted that the Ugric theory of the origin of the Bashkir people received a logically clear formulation from him.
Approximately the same point of view was expressed by IN Berezin. In his opinion, “the Bashkirs are a large Vogul tribe, Ugric group"(Bashkirs. // Russian Encyclopedic Dictionary. T. 3. Dep. 1. St. Petersburg, 1873).
The well-known researcher of Siberian history I. Fischer (Sibirische Geschichte. Petersburg, 1874, pp. 78-79) spoke in support of Khvolson's hypothesis. He also believed that the ethnonym of the Hungarians "madchar" comes from the word "baschart".
Of the anthropologists, the Ugrian theory was supported by K. Uyfalfi. He measured 12 soldiers of the Orenburg Bashkir cavalry regiment and concluded that, according to anthropological data, the Bashkirs are Finno-Ugric peoples (Bashkirs, Meshcheryaks and Teptyars. Letter to active member V.N. Mainov. // Izvestiya Russkogo geographical society. T. 13. Issue. 2. 1877. S. 188-120).
A great contribution to the study of the origin of the Bashkir people was made by the outstanding Bashkir educator M.I. Umetbaev (18411907). The main ethnographic works of Umetbaev, in which the problem of the ethnogenesis of the Bashkirs was covered, are “From the translator Umetbaev” and “Bashkirs”. They were published in the Bashkir language (M. Umetbaev. Yadkar. Ufa, 1984. Introductory article by G.S. Kunafin). Full text"Bashkirs" was published by G.S. Kunafin in the collection "Issues of textual criticism of Bashkir literature" (Ufa, 1979. P. 61-65).
Umetbaev perfectly understood the importance of shezhere in the study of the ethnic history of the Bashkir people. In 1897, in Kazan, he published the book "Yadkar", in which he published several shezheres of the Tabyn Bashkirs (pp. 39-59). Each genus, writes Umetbaev, has its own bird, tree, tamga and review. For example, the Yumran-Tabyn people have a bird a black hawk, a tree a larch, a tamga a rib and a response salavat, which means prayer.
Having studied eastern and western sources, historical literature in Russian and foreign languages and, most importantly, Bashkir oral folk art and Bashkir history, Umetbaev presents the ethnogenesis of the Bashkirs as follows. The Bashkirs are the indigenous and original people of the Southern Urals. By ethnic background Ugry. They were neighbors of the Bulgars and at the same time they adopted Islam. In the Middle Ages, Kipchaks, Burzians, Turkmens, Sarts and other peoples began to move to Bashkortostan, most of which “belong to the Mongolian or Jagatai tribe” (Bashkirs, p. 62). Seeing this, the Bashkirs began to call themselves Bash Ungar, i.e. main corner. Bash Ungar gradually took the form of "bashkort". In this case, Umetbaev is in solidarity with Khvolson. Gradually, both the Bashkirs and the newcomer peoples began to speak Bashkir and the whole people was gradually called Bashkir. The Bashkir language is very similar to the Chagatai language of Central Asia.
In 19131914. in the "Bulletin of the Orenburg educational district" was published the work of V.F.Filonenko "Bashkirs" (1913. NoNo 2, 5-8; 1914. NoNo 2,5,8). The author tried to outline various issues of Bashkir history and ethnography, but on the whole he repeated the conclusions of previous authors. His point of view on the ethnonym "Bashkort" deserves attention. Filonenko cites the opinions of previous authors and concludes that “courage and boundless courage approved the name “Bashkurt” for the Bashkirs, the main wolf. The latter not only did not contain anything shameful, offensive, but was even considered the glory, the pride of the people. "Main Wolf" figuratively, in the figurative language of the East meant "the main, brave robber." That was the time when robberies and robberies were considered famous exploits” (p.168-169).
Filonenko also touches upon the problems of the ethnic history of the Bashkirs. According to the author, the geographical names of the Bashkir rivers, lakes and localities indicate that the Bashkirs "are not natives of their country, but newcomers." True, Filonenko does not indicate exactly what topographical materials speak of Bashkirs-"newcomers". In his opinion, “their (Bashkir. R.Ya.) Finnish origin is not in doubt, but during the settlement in the present place of their settlement, due to crossing, they lost their Finnish character and no longer differed from the Turks” (S. 39).
Filonenko cites information from medieval Arab authors Ibn-Dast, Ibn-Fadlan, Masudi, El-Balkhi, Idrisi, Yakut, Ibn-Said, Kazvini, Dimeshki, as well as European travelers Guillaume de Rubruk, Plano Carpini and Julian, and draws conclusions (p. 38):
1) at the beginning of the X century. the Bashkirs were already in the places they now occupy;
2) even then they were known under their real name "Bashkort", "Bashkurt", etc.;
3) Bashkirs and Hungarians of the same origin;
4) Bashkirs are currently Turks.
In the mid-1950s, N.P. Shastina came out in support of the Ugric theory. In a note to the "History of the Mongols" Plano Carpini writes that "under the" Baskarts" one should understand the Bashkirs ... there is a tribal relationship between the medieval Bashkirs of the Urals and the Hungarians. Under the pressure of nomadic peoples, part of the Bashkirs went west and settled in Hungary, while the remaining Bashkirs mixed with the Turks and Mongols, lost their language and eventually gave a completely new ethnic nation, also called the Bashkirs ”(Journey to the Eastern Countries of Plano Carpini and Rubruk. M., 1957. S. 211).
It should be noted that among the Hungarian scientists, Dr. D. Gyorffy adheres to the Ugric hypothesis and believes that the main core in the formation of the Bashkir people were the Magyar tribes of the Yurmats and Yenis remaining on the Volga.
An interesting opinion about the Bashkir-Hungarian ethnic ties was expressed by the outstanding Bashkir linguist Jalil Kiekbaev. At the beginning of 1960, the President of the Hungarian Academy of Sciences, Lajos Ligeti, wrote a letter to J. Kiekbaev and asked him to express his opinion about the Bashkir tribes of Yurmaty and Yenei, since the Hungarians included tribes with similar names (Yarmat and Yeneoo).
To fulfill the request of Lajos Ligeti, J. Kiekbaev conducts research and draws the following conclusions about the Bashkir-Hungarian ethnic connection (Magyar-Orsal-venger il. // Council of Bashkortostan. 1965. June 17).
The word yenei was used in the sense of big, i.e. meant a large tribe. And where there is a big tribe, there is also a small tribe. In Hungary, among the ancient Hungarian tribes was the Kesi tribe.
The words Hungarian and Hungarian are derived from the word vunugyr. Wun in Bashkir is ten. Therefore, some peoples call the Hungarians Ungars. This word is formed from the words un ungar. Not surprisingly, there is the village of Bish Ungar. And the word bashkort is formed from besh ugyr, then it changed into bashgur and bashkurt, now bashkort. The ancient Turkic word besh in Bashkir means bish (five). So, the words Wenger (Ungar) and Bashkurt (Bashkort) are formed in the same way.
There are historical arguments confirming the kinship of the Hungarians and the Bashkirs. In the IV-V centuries. Hungarian tribes lived near the rivers Ob and Irtysh. From there, the Hungarians moved to the west. For several centuries they roamed the Southern Urals, along the Idel, Yaik, Sakmar rivers. At this time, they closely communicated with the ancient Bashkir tribes. Therefore, it is not surprising that until the 16th century, some Bashkir tribes called themselves estyak, and the Kazakhs until the 20th century called Bashkirs istek.
The ancient Hungarian tribes first moved from the Southern Urals to Azov, and in the VIIIIX centuries. in Transcarpathia, and some remained in the South Urals. Therefore, among the ancient Bashkir tribes there are tribes of Yurmaty, Yenei, Kese, and as part of the Hungarian people, the tribes of Yarmat, Yeneoo and Kesi.
There are a lot of common words in the Bashkir and Hungarian languages. Many of them are common Turkic. For example, arpa, bua, kinder, k£b, balta, alma, s£bk, borsaª, ªomalaª, kese, ªor, etc. A lot of words are typical only for the Bashkir and Hungarian languages.
In the works of J. Kiekbaev, the relationship of the ancient Bashkir and Hungarian tribes is proved by new arguments. Undoubtedly, the views of the scientist should be reflected in the works on the origin of the two peoples.
At one time, T.M. Garipov and R.G. Kuzeev wrote about the Ugric theory of the origin of the Bashkir people that today “the existence in historical science of a special“ Bashkir-Magyar ”problem, as a reflection of certain views that interpret the relationship and even the identity of these in reality different peoples, is devoid of scientific meaning and is a kind of anachronism ”(The Bashkir-Magyar problem. // Archeology and Ethnography of Bashkiria. T.I. Ufa, 1962. P. 342-343). Is this really so? Comprehensive studies in ethnography, linguistics, archeology, anthropology and other sciences prove that the Ugric theory of the origin of the Bashkir people has a right to exist.
Results for 1076 representatives of 30 groups living from the Baltic Sea to Lake Baikal. The publication BioMed Central (BMC), which specializes in publications on research in biology, medicine, oncology and other sciences, published material on the study of the DNA of these peoples, with a special focus on the Idel-Ural region. "Idel .Realii" decided to study the material and tell its readers about the main conclusions of scientists about the ethnogenesis of the peoples of the Volga region.
Scientists have discovered an unusual high level similarities at the level of genetics between representatives of several ethnic groups in Siberia, such as the Khanty and Kets, with speakers of a large number of different languages in a vast geographical area. It turned out that there is a significant genetic relationship between the Khanty and the Turkic-speaking inhabitants of the Urals, that is, the Bashkirs. Such a discovery reinforces the arguments of supporters in favor of the "Finno-Ugric" origin of the Bashkirs. The study also showed that the main "core" gene of any group is absent in the Bashkir genetic series, and it is a mixture of Turkic, Ugric, Finnic and Indo-European genes. This indicates the polysyllabic interweaving of the genetic series of the Turkic and Ural population groups.
Comparison with the genetic structures of the peoples of Siberia and the geography of the region they inhabit shows that there was a "Great Migration of the Peoples of Siberia", which led to a mutual "genetic exchange" in Siberia and parts of Asia.
Eastern Slavs on genetic level turned out to be similar to each other. Speakers of the Slavic languages of Eastern Europe in general have a similar genetic set among themselves. Ukrainians, Belarusians and Russians have almost the same "proportions" of the genes of the peoples of the Caucasus and Northern Europe, while they have practically no Asian influence.
READ ALSO:
In Central Asia, speakers of Turkic languages, including Kazakh and Uzbek, are dominated by the Central Asian gene (>35%). The Bashkirs found it to be less (~20%). The Chuvash and Tatars of the Volga region have even less Central Asian component (~ 5%).
The dominant gene among the peoples of Western and Central Siberia (Khanty, Mansi, Kets and Selkups) is also present in the western part of the Ural Mountains. So, it was found in the Komi (16%), Udmurts (27%), which belong to the Perm branch of the Uralic languages. The same component is present among the Chuvash (20%) and Bashkirs (17%), while among the Tatars its share is much lower (10%). Interestingly, the same gene is present at an insignificant level in the Turkic peoples of Central Asia (5%).
The East Siberian component is present among the speakers of the Turkic and Samoyedic languages of the Central Siberian Plain: among the Yakuts, Dolgans and Nganasans. The same component was found among speakers of Mongolian and Turkic languages in the Baikal region and Central Asia (5-15%), to a lesser extent (1-5%) among speakers of Turkic languages in the Idel-Ural region.
DIFFERENT IDEL-URAL
The Idel-Ural region is inhabited, as you know, mainly by three groups of peoples: Uralic, Turkic and Slavic. Bashkirs and Tatars are representatives of the main Turkic-speaking ethnic groups in the region. Despite the fact that these peoples live in the same region, have mutually intelligible languages, genetically they differ significantly. The Tatars have much in common in genetics with neighboring peoples, while the Bashkirs have much in common with those living in other regions. Therefore, this gives reason to say that the Bashkirs were originally not Turks, but an ethnic group that switched to the Turkic language.
There are three main versions of the origin of the Bashkirs: Turkic, Finno-Ugric and Iranian. According to the Turkic version, most of the ancestors of the Bashkirs were formed from Turkic tribes that migrated from Central Asia in the first millennium of our era. The Finno-Ugric version rests on the assumption that the Bashkirs descended from the Magyars (Hungarians), and then were assimilated by the Turks. According to the Iranian version, the Bashkirs are descendants of the Sarmatians from the Southern Urals.
In general, the study strengthens the argument in favor of the Finno-Ugric origin of the Bashkirs. Many components in the genetic series of the Bashkirs coincide with those of the Khanty, ethnic group related to the Hungarians. It is also interesting that some researchers point to the use of the ethnonym "Bashkirs" in relation to the Hungarians of the XIII century. It is known that the Magyars (Hungarians) formed between the Volga and the Ural Mountains. In the 6th century they moved to the steppes of the Don-Kuban, leaving the proto-Bulgars, and then moved to the places where they still live.
The Bashkirs, despite their Turkic-speaking nature, were influenced by the ancient northern Euro-Asian peoples. Thus, the genetic series and culture of the Bashkirs are different. In turn, the peoples of Eastern Europe who speak the Uralic languages are genetically related to the Khanty and Kett.
It should be noted that the genome of the Bashkirs and Tatars of the Volga region, close in language, has little in common with their "ancestors" from East Asia or Central Siberia. The Tatars of the Volga region are genetically a mixture of the Bulgars, which have a significant Finno-Ugric component, the Pechenegs, Cumans, Khazars, local Finno-Ugric peoples and Alans. Thus, the Tatars of the Volga region are mainly European people with a slight influence of the East Asian component. The genetic relationship of Tatars with various Turkic and Ural peoples the Idel-Ural region is obvious. After the conquest of the region by the Turkic peoples, the ancestors of the Tatars and Chuvash experienced a significant influence on the language, while retaining their original genetic series. Most likely, these events took place in the 8th century AD, after the resettlement of the Bulgars in the lower reaches of the Volga and Kama and the expansion of the Turkic tribes.
READ ALSO:
The authors of the study suggest that the Bashkirs, Tatars, Chuvashs and speakers of Finno-Ugric languages have a common Turkic gene, which in Idel-Ural arose as a result of Turkic expansion into the region. However, the Finno-Ugric substratum was not homogeneous: among the Tatars and Chuvashs, the Finno-Ugric substratum consists mainly of the "Finno-Permian" component, while among the Bashkirs it is "Magyar" (Hungarian). The Turkic component of the Bashkirs is undoubtedly quite significant, and it differs from the Turkic component of the Tatars and Chuvashs. The Bashkir Turkic component testifies to the influence of Southern Siberia on this ethnic group. Thus, the Turkic genes of the Bashkirs make them closer to the Altaians, Kirghiz, Tuvans and Kazakhs.
An analysis based on the principle of genetic kinship is not sufficient to categorically state the Finno-Ugric origin of the Bashkirs, however, it indicates the separation of the genetic components of the Bashkirs over periods. In their study, scientists showed that the genotype of the Bashkirs is multifaceted, multicomponent, and this ethnic group lacks any dominant genotype. As noted, the Bashkir genotype includes Turkic, Ugric, Finnish and Indo-European genes. In this mosaic, it is impossible to say exactly about any main component. Bashkirs are the only people in the Idel-Ural region with such a diverse set of genes.
Earlier, "Idel.Realii" wrote that the Russian media (including Tatarstan) disseminated the news that the Crimean, Kazan and Siberian Tatars are genetically different groups, and therefore cannot be part of a single Tatar ethnic group formed in the Middle Ages.
