They speak the Kazan dialect of the Tatar language of the Kypchak group of Turkic languages. The ethnic basis of the Kazan Tatars was made up of the Turkic (Bulgars, Kipchaks, etc.) peoples, as well as representatives of the Imenkovo ​​culture.

Story

Early history

Funeral rite

Many facts of the funeral rites of the Kazan Tatars show complete continuity from the Bulgars, today most of the rites of the Kazan Tatars are associated with their Muslim religion.

Location. The urban necropolises of the Golden Horde were located within the city, as were the burial grounds of the period of the Kazan Khanate. Cemeteries of the Kazan Tatars of the XVIII-XIX centuries. located outside the villages, not far from the villages, if possible - across the river.

Tomb structures. From the descriptions of ethnographers, it follows that the Kazan Tatars used to plant one or more trees on the grave. The graves were almost always surrounded by a fence, sometimes a stone was placed on the grave, small log cabins were made without a roof, in which birch trees were planted and stones were placed, sometimes monuments were erected in the form of pillars.

Burial method. The Bulgars of all periods are characterized by the rite of inhumation (deposition of corpses). The pagan Bulgars were buried with their heads to the west, on their backs, with their arms along the body. A distinctive feature of the burial grounds of the X-XI centuries. is the period of the formation of a new rite in the Volga Bulgaria, hence the lack of strict uniformity in the individual details of the ritual, in particular, in the position of the body, hands and face of the buried. Along with observance of the qibla, in the vast majority of cases there are individual burials facing up or even to the north. There are burials of the dead on the right side. The position of the hands is especially diverse during this period. For necropolises of the XII-XIII centuries. the unification of the details of the rite is characteristic: strict observance of the qibla, the orientation of the face to Mecca, the uniform position of the deceased with a slight turn to the right side, with the right hand extended along the body, and the left, slightly bent and laid on the pelvis. On average, 90% of the burials show this stable combination of features, compared to 40-50% in early burials. In the Golden Horde period, all burials were made according to the rite of inhumation, the body was stretched out on its back, sometimes with a turn to the right side, head to the west, facing south. During the period of the Kazan Khanate, the funeral rite did not change. According to the descriptions of ethnographers, the deceased was lowered into the grave, then laid in a side lining, facing Mecca. The hole was filled with bricks or boards. The spread of Islam among the Volga Bulgars already in pre-Mongol times was very clearly manifested in the rite of the Bulgars of the 12th-13th centuries, during the Golden Horde period, and later in the funeral rite of the Kazan Tatars.

National clothes

The clothes of men and women consisted of wide-leg trousers and a shirt (for women it was supplemented with an embroidered bib), on which a sleeveless camisole was put on. Cossacks served as outerwear, and in winter - a quilted beshmet or fur coat. The headdress of men is a skullcap, and on top of it is a hemispherical hat with fur or a felt hat; for women - an embroidered velvet cap (kalfak) and a scarf. Traditional shoes are leather ichigi with soft soles, they were worn outside the home with leather galoshes. The women's costume was characterized by an abundance of metal jewelry.

Anthropological types of Kazan Tatars

The most significant in the field of anthropology of the Kazan Tatars are the studies of T. A. Trofimova, conducted in 1929-1932. In particular, in 1932, together with G. F. Debets, she carried out extensive research in Tatarstan. 160 Tatars were examined in the Arsk region, 146 Tatars in the Yelabuga region, and 109 Tatars in the Chistopol region. Anthropological studies have revealed the presence of four main anthropological types among the Kazan Tatars: Pontic, light Caucasoid, sublaponoid, Mongoloid.

These types have the following characteristics:

Pontic type- characterized by mesocephaly, dark or mixed pigmentation of the hair and eyes, high nasal bridge, convex bridge of the nose, with a lowered tip and base, significant beard growth. Growth is average with an upward trend.
Light Caucasian type- characterized by subbrachycephaly, light pigmentation of hair and eyes, medium or high nose bridge with a straight back of the nose, moderately developed beard, medium height. A number of morphological features - the structure of the nose, the size of the face, pigmentation, and a number of others - bring this type closer to the Pontic.
Sublaponoid type(Volga-Kama) - characterized by meso-subbrachycephaly, mixed pigmentation of hair and eyes, wide and low nose, weak beard growth and a low, medium-wide face with a tendency to flattening. Quite often there is a fold of the eyelid with a weak development of the epicanthus.
Mongoloid type(South Siberian) - characterized by brachycephaly, dark shades of hair and eyes, a wide and flattened face and low nose bridge, often occurring epicanthus and poor beard development. Growth, on a European scale, is average.

The theory of ethnogenesis of the Kazan Tatars

There are several theories of the ethnogenesis of the Tatars. Three of them are described in the scientific literature in the most detail:

• Bulgaro-Tatar theory
• Tatar-Mongolian theory
• Turko-Tatar theory.

see also

Notes

Literature

• Akhatov G. Kh. Tatar dialectology. Middle dialect (textbook for students of higher educational institutions). - Ufa, 1979.
• Akhmarov G. N. (Tatar.)Russian. Wedding ceremonies of the Kazan Tatars// Akhmarev G.N. (Tatar.)Russian Tarihi-documentary җyentyk. - Kazan: “Җyen-TatArt”, “Khater” Nәshriyati, 2000.
• Drozdova G.I. Funeral rite of the peoples of the Volga-Kama region of the 16th-19th centuries: based on archaeological and ethnographic materials / Abstract of the thesis. ... candidate historical sciences: 07.00.06. - Kazan: Sh. Marjani Institute of History of the Academy of Sciences of the Republic of Tatarstan, 2007. - 27 p.

, Finno-Ugrians

Story [ | ]

Early history [ | ]

Funeral rite[ | ]

Many facts of the funeral rites of the Kazan Tatars show complete continuity from the Bulgars, today most of the rites of the Kazan Tatars are associated with their Muslim religion.

Location. The urban necropolises of the Golden Horde were located within the city, as were the burial grounds of the period of the Kazan Khanate. Cemeteries of the Kazan Tatars of the XVIII-XIX centuries. located outside the villages, not far from the villages, if possible - across the river.

Tomb structures. From the descriptions of ethnographers, it follows that the Kazan Tatars used to plant one or more trees on the grave. The graves were almost always surrounded by a fence, sometimes a stone was placed on the grave, small log cabins were made without a roof, in which birch trees were planted and stones were placed, sometimes monuments were erected in the form of pillars.

Burial method. The Bulgars of all periods are characterized by the rite of inhumation (deposition of corpses). The pagan Bulgars were buried with their heads to the west, on their backs, with their arms along the body. A distinctive feature of the burial grounds of the X-XI centuries. is the period of the formation of a new rite in the Volga Bulgaria, hence the lack of strict uniformity in the individual details of the ritual, in particular, in the position of the body, hands and face of the buried. Along with observance of the qibla, in the vast majority of cases there are individual burials facing up or even to the north. There are burials of the dead on the right side. The position of the hands is especially diverse during this period. For necropolises of the XII-XIII centuries. the unification of the details of the rite is characteristic: strict observance of the qibla, the orientation of the face to Mecca, the uniform position of the deceased with a slight turn to the right side, with the right hand extended along the body, and the left, slightly bent and laid on the pelvis. On average, 90% of the burials show this stable combination of features, compared to 40-50% in early burials. In the Golden Horde period, all burials were made according to the rite of inhumation, the body was stretched out on its back, sometimes with a turn to the right side, head to the west, facing south. During the period of the Kazan Khanate, the funeral rite did not change. According to the descriptions of ethnographers, the deceased was lowered into the grave, then laid in a side lining, facing Mecca. The hole was filled with bricks or boards. The spread of Islam among the Volga Bulgars already in pre-Mongol times was very clearly manifested in the rite of the Bulgars of the 12th-13th centuries, during the Golden Horde period, and later in the funeral rite of the Kazan Tatars.

National clothes[ | ]

The clothes of men and women consisted of wide-leg trousers and a shirt (for women it was supplemented with an embroidered bib), on which a sleeveless camisole was put on. Cossacks served as outerwear, and in winter - a quilted beshmet or fur coat. The headdress of men is a skullcap, and on top of it is a hemispherical hat with fur or a felt hat; for women - an embroidered velvet cap (kalfak) and a scarf. Traditional shoes are leather ichigi with soft soles, they were worn outside the home with leather galoshes. The women's costume was characterized by an abundance of metal jewelry.

Anthropological types of Kazan Tatars[ | ]

The most significant in the field of anthropology of the Kazan Tatars are the studies of T. A. Trofimova, conducted in 1929-1932. In particular, in 1932, together with G. F. Debets, she carried out extensive research in Tatarstan. 160 Tatars were examined in the Arsk region, 146 Tatars in the Yelabuga region, and 109 Tatars in the Chistopol region. Anthropological studies have revealed the presence of four main anthropological types among the Kazan Tatars: Pontic, light Caucasoid, sublaponoid, Mongoloid.

These types have the following characteristics:

Pontic type- characterized by mesocephaly, dark or mixed pigmentation of the hair and eyes, high nasal bridge, convex bridge of the nose, with a lowered tip and base, significant beard growth. Growth is average with an upward trend.
Light Caucasian type- characterized by subbrachycephaly, light pigmentation of hair and eyes, medium or high nose bridge with a straight back of the nose, moderately developed beard, medium height. A number of morphological features - the structure of the nose, the size of the face, pigmentation, and a number of others - bring this type closer to the Pontic.
Sublaponoid type(Volga-Kama) - characterized by meso-subbrachycephaly, mixed pigmentation of hair and eyes, wide and low nose, weak beard growth and a low, medium-wide face with a tendency to flattening. Quite often there is a fold of the eyelid with a weak development of the epicanthus.
Mongoloid type(South Siberian) - characterized by brachycephaly, dark shades of hair and eyes, a wide and flattened face and low nose bridge, often occurring epicanthus and poor beard development. Growth, on a European scale, is average.

The theory of ethnogenesis of the Kazan Tatars[ | ]

There are several theories of the ethnogenesis of the Tatars. Three of them are described in the scientific literature in the most detail:

• Bulgaro-Tatar theory
• Tatar-Mongolian theory
• Turko-Tatar theory.

see also [ | ]

Notes [ | ]

Literature [ | ]

• Akhatov G. Kh. Tatar dialectology. Middle dialect (textbook for students of higher educational institutions). - Ufa, 1979.
• Akhmarov G. N. (Tatar.). Wedding ceremonies of the Kazan Tatars// Akhmarev G.N. (Tatar.) Tarihi-documentary җyentyk. - Kazan: “Җyen-TatArt”, “Khater” Nәshriyati, 2000.

Posted Fri, 06/04/2012 - 08:15 by Cap

Tatars (self-name - Tatar Tatar, tatar, plural Tatarlar, tatarlar) - a Turkic people living in the central regions of the European part of Russia, in the Volga region, the Urals, in Siberia, Kazakhstan, Central Asia, Xinjiang, Afghanistan and the Far East.

The number in Russia is 5310.6 thousand people (2010 census) - 3.72% of the population of Russia. They are the second largest population in Russian Federation after the Russians. They are divided into three main ethno-territorial groups: Volga-Ural, Siberian and Astrakhan Tatars, sometimes Polish-Lithuanian Tatars are also distinguished. Tatars make up more than half of the population of the Republic of Tatarstan (53.15% according to the 2010 census). Tatar language belongs to the Kypchak subgroup Turkic group Altaic family of languages ​​and is divided into three dialects: western (Mishar), middle (Kazan-Tatar) and eastern (Siberian-Tatar). Believing Tatars (with the exception of small group- Kryashens, professing Orthodoxy) - Sunni Muslims.

LIST OF TOURIST OBJECTS, HISTORICAL MONUMENTS AND NOTICEABLE PLACES IN KAZAN AND NEAR THE CITY FOR EXCURSIONS AND VISITS, AS WELL AS ARTICLES ABOUT THE TATARS PEOPLE:

Bulgarian warrior

Hero of the Soviet Union and Tatar poet - Musa Jalil

History of the ethnonym

First the ethnonym "Tatars" appeared among the Turkic tribes that roamed in the 6th-9th centuries southeast of Lake Baikal. In the XIII century, with the Mongol-Tatar invasion, the name "Tatars" became known in Europe. In the XIII-XIV centuries, it was extended to some peoples of Eurasia that were part of the Golden Horde.

TUKAY MUSEUM IN THE VILLAGE OF KOSHLAUCH - IN THE HOME OF THE GREAT POET

Early history

The beginning of the penetration of Turkic-speaking tribes into the Urals and the Volga region dates back to the 3rd-4th centuries AD. e. and is associated with the era of the invasion of Eastern Europe Huns and other nomadic tribes. Settling in the Urals and the Volga region, they perceived elements of the culture of the local Finno-Ugric peoples, and partly mixed with them. In the 5th-7th centuries, there was a second wave of advancement of the Turkic-speaking tribes into the forest and forest-steppe regions of Western Siberia, the Urals and the Volga region, associated with the expansion of the Turkic Khaganate. In the 7th-8th centuries, the Bulgar tribes came to the Volga region from the Sea of ​​\u200b\u200bAzov, who conquered the Finno-Ugric-speaking and Turkic-speaking tribes that existed here (including, possibly, the ancestors of the Bashkirs) and in the 9th-10th century created the state - Volga-Kama Bulgaria. After the defeat of the Volga Bulgaria in 1236, and a series of uprisings (the uprising of Bayan and Dzhiku, the uprising of Bachman), the Volga Bulgaria was finally captured by the Mongols. The Bulgar population was forced out to the north (modern Tatarstan), replaced and partially assimilated.

AT XIII-XV centuries, when most of the Turkic-speaking tribes were part of the Golden Horde, there was some transformation of the language and culture of the Bulgars.

Formation

In the 15th-16th centuries, the formation individual groups Tatars - the Middle Volga and Urals (Kazan Tatars, Mishars, Kasimov Tatars, as well as a sub-confessional community of Kryashens (baptized Tatars), Astrakhan, Siberian, Crimean and others). The Tatars of the Middle Volga and Ural regions, the most numerous and having a more developed economy and culture, by the end of the 19th century formed a bourgeois nation. The bulk of the Tatars were engaged in agriculture, in the economy of the Astrakhan Tatars leading role cattle breeding and fishing played. A significant part of the Tatars was employed in various handicraft industries. The material culture of the Tatars, which evolved for a long time from elements of the culture of a number of Turkic and local tribes, was also influenced by the cultures of the peoples of Central Asia and other regions, and with late XVI century - Russian culture.

Gayaz Iskhaki

Ethnogenesis of the Tatars

There are several theories of the ethnogenesis of the Tatars. Three of them are described in the scientific literature in the most detail:

Bulgaro-Tatar theory

Tatar-Mongolian theory

Turko-Tatar theory.

For a long time, the Bulgaro-Tatar theory was considered the most recognized.

At present, the Turko-Tatar theory is gaining more recognition.

RF PRESIDENT MEDVEDEV AND RT PRESIDENT MINNIKHANOV

I. SHARIPOVA - REPRESENTED RUSSIA AT MISS WORLD - 2010

Sub-ethnic groups

Tatars consist of several sub-ethnic groups - the largest of them are:

Kazan Tatars (Tat. Kazanly) are one of the main groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Kazan Khanate. They speak the middle dialect of the Tatar language.

(GENERAL ARTICLE ABOUT KAZAN - HERE).

Mishari Tatars (Tat. Mishar) are one of the main groups of Tatars, whose ethnogenesis took place on the territory of the Middle Volga, the Wild Field and the Urals. They speak the western dialect of the Tatar language.

Kasimov Tatars (tat. Kachim) is one of the groups of Tatars whose ethnogenesis is inextricably linked with the territory of the Kasimov Khanate. They speak the middle dialect of the Tatar language.

Siberian Tatars (Tat. Seber) are one of the groups of Tatars whose ethnogenesis is inextricably linked with the territory of the Siberian Khanate. They speak the eastern dialect of the Tatar language.

Astrakhan Tatars (tat. Әsterkhan) are an ethno-territorial group of Tatars whose ethnogenesis is inextricably linked with the territory of the Astrakhan Khanate.

Teptyari Tatars (Tat. Tiptar) are an ethno-class group of Tatars, known in Bashkortostan.

clothes of Bulgarian girls

Culture and life

Tatars speak the Tatar language of the Kypchak subgroup of the Turkic group of the Altaic family. The languages ​​(dialects) of the Siberian Tatars show a certain proximity to the language of the Tatars of the Volga and Ural regions. The literary language of the Tatars was formed on the basis of the middle (Kazan-Tatar) dialect. Most ancient writing- Turkic runic. From the 10th century to 1927, there was writing based on Arabic script, from 1928 to 1936, Latin script (yanalif) was used, from 1936 until the present, writing on the Cyrillic graphic basis has been used, although there are already plans to translate the Tatar script into Latin.

The traditional dwelling of the Tatars of the Middle Volga and the Urals was a log cabin, fenced off from the street by a fence. The outer façade was decorated with multicolored paintings. The Astrakhan Tatars, who have retained some of their steppe pastoral traditions, as summer home there was a yurt.

Every nation has its National holidays. Tatar folk holidays delight people with a sense of gratitude and respect for nature, for the customs of their ancestors, for each other.

Religious Muslim holidays are called by the word gaet (ayet) (Uraza gaet - the holiday of fasting and Korban gaet - the holiday of the sacrifice). And all folk, non-religious holidays in Tatar are called beyrem. Scientists believe that this word means "spring beauty", "spring celebration".

Religious holidays are called by the word gayot or bayram (Uraza-bairam (Ramadan) - the feast of fasting and Korban-bairam - the feast of the sacrifice). Muslim holidays among the Tatars - Muslims include a collective morning prayer, in which all men and boys participate. Then it is supposed to go to the cemetery and pray near the graves of their loved ones. And the women and the girls helping them at this time prepare treats at home. On holidays (and each religious holiday used to last for several days), they went around the houses of relatives and neighbors with congratulations. It was especially important to visit the parental home. On the days of Korban Bayram, the holiday, the victims tried to treat meat to as many people as possible, the tables remained covered for two or three days in a row, and everyone entering the house, no matter who he was, had the right to be treated.

Tatar holidays

Boz carau

According to the old, old tradition, Tatar villages were located on the banks of rivers. Therefore, the first beirem - "spring celebration" for the Tatars is associated with ice drift. This holiday is called boz karau, boz bagu - "to watch the ice", boz ozatma - seeing off the ice, zin kitu - ice drift.

All residents, from old people to children, came out to watch the ice drift on the river bank. The youth walked dressed up, with harmonists. Straw was laid out and lit on floating ice floes. In the blue spring twilight, these floating torches could be seen far away, and songs rushed after them.

Younger Yau

Once in early spring, the children went home to collect cereals, butter, eggs. With their calls, they expressed good wishes to the owners and ... demanded refreshments!

With the help of one or two elderly women, children cooked porridge in a huge cauldron from the food collected on the street or indoors. Everyone brought a plate and a spoon with them. And after such a feast, the children played, doused themselves with water.

Kyzyl yomorka

After a while, the day of collecting colored eggs came. The villagers were warned about such a day in advance and the housewives dyed eggs in the evening - most often in broth onion peel. The eggs turned out to be multi-colored - from golden yellow to dark brown, and in a decoction of birch leaves - various shades Green colour. In addition, special dough balls were baked in each house - small buns, pretzels, and they also bought sweets.

Children especially looked forward to this day. Mothers sewed bags for them from towels to collect eggs. Some guys went to bed dressed and shod, so as not to waste time getting ready in the morning, they put a log under the pillow so as not to oversleep. Early in the morning, boys and girls began to walk around the houses. The one who came in first brought the chips and scattered them on the floor - so that "the yard was not empty", that is, so that there were a lot of living creatures on it.

The comic wishes of children to the owners are expressed in ancient times - as in the days of great-grandparents. For example, something like this: “Kyt-kytyyk, kyt-kytyyk, are grandparents at home? Will they give you an egg? Let you have many chickens, let the roosters trample them. If you do not give an egg, there is a lake in front of your house, you will drown there! The collection of eggs lasted two or three hours, it was a lot of fun. And then the children gathered in one place on the street and played different games with collected eggs.

But again it becomes ubiquitous and loved spring holiday Tatar Sabantuy. This is a very beautiful, kind and wise holiday. It includes various rituals and games.

Literally, "Sabantuy" means "Plow Holiday" (saban - plow and tui - holiday). Previously, it was celebrated before the start of spring field work, in April, now Sabantuy is held in June - after sowing.

AT old days preparations for Sabantuy took a long time and carefully - the girls weaved, sewed, embroidered scarves, towels, shirts with a national pattern; everyone wanted her creation to become a reward for the strongest dzhigit - the winner in the national wrestling or in the races. And young people went from house to house and collected gifts, sang songs, joked. Gifts were tied to a long pole, sometimes jigits tied themselves with collected towels and did not take them off until the end of the ceremony.

For the time of Sabantuy, a council of respected aksakals was elected - all power in the village passed to them, they appointed a jury to reward the winners, and kept order during the competitions.

Socio-political movements of the 1980s-1990s

At the end of the 80s of the XX century, there was a period of activation of socio-political movements in Tatarstan. We can note the creation of the All-Tatar Public Center (VTOC), the first president M. Mulyukov, a branch of the Ittifak party, the first non-communist party in Tatarstan, headed by F. Bayramova.

V.V. PUTIN ALSO STATES THAT THERE WERE TATARS IN HIS FAMILY!!!

SOURCE OF INFORMATION AND PHOTO:

http://www.photosight.ru/photos/

http://www.ethnomuseum.ru/glossary/

http://www.liveinternet.ru/

http://i48.servimg.com/

Wikipedia.

Zakiev M.Z. Part two, first chapter. The history of the study of the ethnogenesis of the Tatars // Origin of the Turks and Tatars. — M.: Insan, 2002.

Tatar Encyclopedia

R. K. Urazmanova. Rites and holidays of the Tatars of the Volga region and the Urals. Historical and ethnographic atlas of the Tatar people. Kazan, Press House 2001

Trofimova T. A. Ethnogenesis of the Volga Tatars in the light of anthropological data. — M., L.: Publishing House of the Academy of Sciences of the USSR, 1949, p.145.

Tatars (Series "Peoples and Cultures" RAS). M.: Nauka, 2001. - P.36.

http://firo04.firo.ru/

http://img-fotki.yandex.ru/

http://www.ljplus.ru/img4/s/a/safiullin/

http://volga.lentaregion.ru/wp-content/

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TATARS OF THE URAL-VOLGA REGION(self-name - Tatars), people, the main population of Tatarstan (1765 thousand people, 1992) They also live in the Republic of Bashkortostan - 1120.7 (1989), the Mari Republic, Mordovia, Udmurtia, Chuvashia, Nizhny Novgorod, Kirov, Penza and other regions Russian Federation. The Turkic-speaking communities of Siberia are also called Tatars ( Siberian Tatars), Crimea (Crimean Tatars), Astrakhan, etc. The total number in the Russian Federation (without Crimean Tatars) - 5.52 million people. (1992) Total number - 6.71 million people. Tatar. Believing Tatars - Sunni Muslims.An event in the life of the Tatars of Bashkiria was the opening in 2005 in the village of Kilim of the Tatar historical and cultural center -.

As an addition, I post an article

TO THE QUESTION OF THE ORIGIN OF THE VOLGA TARTARS*

A. P. Smirnov(Questions of Ethnogenesis, No. 2, 1946, pp. 37-50).

A lot of works are devoted to the topic of the formation of the Tatars of the Volga region. All points of view expressed can be reduced to the following.

Some researchers considered the Tatars of the Volga region to be one of the Turkish peoples who received their name from the Mongols and speak one of Turkish languages. These researchers believe that the Tatars were formed from various peoples who fell into the forest-steppe Volga region at different times, and included local Finnish tribes in their composition. The process of the formation of this people began from the era of the Mongol conquest. This point of view was shared by many historians, including Gubaidulin, Vorobyov and Veselovsky. Other researchers considered the Tatars of the Volga region to be mainly Mongols, among whom a certain stream of Turkic elements can be noted. This group includes Klaproth, Iakinf, Dosson, Wolf, Erdman, Radlov, Bartold. Finally, a third theory was expressed, the supporters of which brought the Tatars out of the Bulgar tribes. This point of view was defended by M. G. Khudyakov, S. P. Tolstov.

Most of the ancient authors considered the Tatars to be Turks.

So, Rashid-Eddin-Juveini noted that the Tatars call themselves Mongols and many Turkish clans adopted this name; by origin they were Turks. Mahmud of Kashgar, an anonymous author, Ibn-Batuta and Abul-Gazi were on the same point of view. At the same time, Ibn-Batuta argued that the Turkic language was not only a national language, but in the era of Khan Uzbek - the language of the ruling elite. For a correct understanding of the ethnogenesis of the Kazan Tatars, it is not enough to study the historical process, starting from the era Mongol invasion, but it is necessary to consider earlier epochs as well.

The historical process in the Middle Volga and Lower Kama regions is quite well studied, starting from the 1st millennium BC. e.

This time (the Ananyino culture) is known from the material of ancient settlements and graves. A number of summary works on the monuments of this time, of which I will note the studies of A. D. Spitsin, A. M. Tallgren, A. V. Schmidt, give reason to assert that the culture of this time is genetically related to the culture of the previous era, which was influenced by the southern - log culture. Big interest represents the anthropological material of this time. During the excavations of the Lugovsky burial ground, 36 skulls were obtained. The studies of T. D. Trofimova established their pronounced Mongoloid character; only some of them showed a weakly manifested Caucasoid admixture. T. A. Trofimova noted in her work that the Mongoloid type represented in the burials of the Lugovsky burial ground is distinguished by a relatively low and very flat face with an extremely slightly protruding nose and a sharply sloping forehead with a strongly developed eyebrow.

The Khazars undoubtedly were the first owners of that marketplace, on the site of which the international fair-city of Bulgar later grew up.

Until the middle of the tenth century the Bulgars were dependent on the Khazars. In the note of Iba-Fadlan, there is a message that the Bulgars pay tribute to the Khazar king, information is given about the military campaigns of the Khazars against the Bulgars. All this gives reason to attribute the first major penetration of Turkic elements that have been preserved in the language modern Tatars, to the VI-X centuries.

The Bulgarian state, which arose in the tenth century. was multicultural.

Along with the local tribes who left us settlements with bast ceramics, we see the newcomer, the Bulgar horde, from among the Alanian tribes noted above, we see the strong influence of the Khazars and the penetration of the Turkic element with it. Finally, we meet here with representatives numerous nations settled in the Volga region. Here, as well as to the south, in the monuments of the Tsimlyansk settlement, the Slavic stream was strong. In the Tsimlyansk settlement, excavations of recent years have opened big number purely Slavic burials. Arabic sources say a lot about Russians in Bulgaria. Apparently, the Russians, attracted by trade with local residents, had numerous colonies and to some extent could assimilate with the local population. It is known that the Bulgars also went to the Russian lands, in particular to the Vladimir-Suzdal principality.

The second way of assimilation with the Russians was wars and, as a result of them, prisoners.

V. V. Bartold considers it possible to attribute to the Volga Bulgars the news about the “sovereign of the Slavs”, to whom, along with the sovereigns of the Greeks and Khazars, the Armenians, who had fled from the Arabs, turned in 852 with a request for help. Finally, representatives of the surrounding Chud tribes settled in Bulgaria proper. This latter is well traced in the archaeological material.

An important role in the formation of the Kazan Tatars was played by the Polovtsy, who took part in the political life of the country, which can be judged at least from the description in the Russian chronicle under 1183, the year of the Russian campaign against the Bulgars.

In the archaeological In the material of the Bulgars, there are many Polovtsian items confirming these historical information. All the materials cited indicate that the process of formation of the peoples of the Lower Kama region in the Bulgar era was very complex. Finally, one cannot ignore the influx of population from Central Asia. From the note of Ibn-Fadlan it can be established that even before the arrival of the embassy of Caliph Muktadir, artisans from Central Asia lived in Bulgaria. After the establishment of connections, which appeared as a result of the embassy in 922, the number of craftsmen of various kinds increased.

The Mongol conquest introduced minor changes in the composition of the population of Bulgaria.

The defeat of 1236 affected mainly central regions. Tatars did not spread deep into the forests. Having defeated the cities, the Mongols moved on, invading the Ryazan lands in 1237. The Russian chronicles report a second pogrom in 1240, after which relations were established between the Bulgars and the conquering Mongols, which were also characteristic of Russia. The Bulgar princes, like the Russians, received labels for reigning; the Bulgars, like the Russians, were subject to tribute. Is it possible to speak about any change of culture and population in Bulgaria? There are no grounds for this. The study of the Bulgaro-Tatar culture shows much in common between the monuments of the first and second periods.

Anthropological studies show that the Tatars of the Middle Volga region are a Caucasoid group with a slight Mongoloid admixture.

Among the Tatars there are: a dark mesocephalic Caucasoid type (Pontic race), reminiscent of the type of Bulgarians and Circassians, light Caucasoid types and a sublaponoid type - a descendant of the ancient local Mongoloid population of the Ananyin era, widespread among the surrounding Finnish and Russian population, and a Mongoloid - South Siberian appearance, known in the southern Russian steppes among the nomads, both in the pre-Golden Horde era, and among the tribes conquered by the Golden Horde. Anthropologists have not established Mongoloid types of Central Asian origin, actually Mongolian, among the Tatars of the Middle Volga region. This proves that the Tatars, having passed the Volga Bulgaria with fire and sword, did not settle in the Middle Volga region and, in any case, did not have a noticeable influence on the formation of the physical appearance of modern Tatars.

After the conquest of Bulgaria by the Mongols, the Bulgars retained their name for a long time.

Their princes, like the Russians, enjoyed a great deal of independence in internal affairs, receiving labels from the khans to reign. Under own name Bulgars, not Tatars, the Russian chronicle also knows them. So, in the events of 1311, 1366, 1370, 1374-1391. the Bulgars were called either Bulgarians or (in the Nikon Chronicle) - Kazanians or Besermens, but nowhere are they designated as Tatars.

Even referring to the events of the beginning of the 15th century, in particular the campaign of Prince Fyodor Motley, the chronicle calls the Bulgars by their name. “In the summer of 6939 ... The same summer, from the Grand Duke Vasily Vasilyevich, the voivode, Prince Fedor Davydovich Motley went to fight against the Bulgarians and took it.” And later, listing the lands under the Russian crown, the chronicler reports: “The Great Prince Ivan Vasilyevich, Vladimir, Moscow, Novgorod, Pskov, Tver, Yugra, Perm, Bulgarian, Smolensk and many other lands, king and sovereign of all Russia.” Even the new capital of the Bulgar kingdom, Kazan, according to Narmukhamet, the son of Agmedzyan, was also called "New Bulgar".

In the XVI century. for the Russian chronicler, the Kazan Tatars were synonymous with the Bulgars.

We also meet this much later among the Udmurts, who call the Tatars Besermen. True, in a number of places the word besermenin also means “alien”, “foreigner”. On the. the solution of the issue of accepting the name of the Tatars by the Bulgars sheds light on Rashid-Eddin-Juveini. He writes: “They (Tatars) ruled and dominated in ancient days most of the time over the strongest tribes and countries with power, strength and perfect honor. For the sake of their extraordinary greatness and respect, other Turkish clans, moving degrees, ranks and their names, became known under their name and were all called Tatars. And those various families saw their greatness and dignity in the fact that they attributed themselves to them and became known by their name. So, together with other peoples, the Bulgars also received this name. The Bulgars themselves, apparently, tried to keep their name for quite a long time and politically did not merge with the Golden Horde, although in culturally it is often difficult to distinguish between the Bulgars and the Golden Horde. The desire of the Bulgars for independence and the desire of the Tatars to finally subjugate the Bulgars is evidenced by at least the event of 1370, when the Russians with the Tatars went to the Bulgars. For neighbors, the similarity of the culture of the Bulgars and the Golden Horde could from the XIV century. lead to confusion of tribal names.

The transfer of the center of the Bulgar state to Kazan and the "New Bulgar" and the transfer of power to Ulu-Mohammed, who gave the state a new political and military organization, strengthened this position.

Since that time, the name Tatars has finally been established for the population of the Middle Volga region. It was only a name change, and the Tatars themselves, and their neighbors, continued to call themselves Bulgars. Such a connection with the Bulgars has survived to the present. Tatars, especially old people, consider themselves descendants of the Bulgars. Monuments of the Bulgar history ( architectural structures, tombstones) are considered sacred and carefully guarded. The XIV century is the time of expansion of the Bulgar influence on the neighbors. This is clearly seen from the grave monuments, widespread far beyond the main Bulgar territory. Muslim propaganda under the protection of the khans of the Golden Horde took on a large scale. It is also indisputable that the defeat of the main centers of Bulgaria at the end of the XIV-beginning of the XV century. (the last defeat - the campaign of Prince F. Motley in 1431) led to the departure of the population to the Zakama forests, to the assimilation of the local Finnish population and the spread of the Bulgar culture. Here we can therefore speak of a secondary crossing and Chud tribes. In turn, these peoples had their influence on the culture and physical appearance of the Tatar-Bulgars.

When considering the monuments of material culture, it was noted that the culture of the Bulgars of the Golden Horde time was formed on the basis of the local culture of the previous era.

If we compare the culture of the Bulgaro-Tatar with the culture of the Kazan Khanate and modern Tatars, then it is easy to make sure that the Bulgar culture was the basis of the culture of the Kazan Tatars. The latter over its long historical path, like the culture of any people, has absorbed a large number of all kinds of influences and now is a complex conglomerate. Consideration of the culture of the Tatars of the Volga region is best done by its individual elements.

A significant place is occupied by architectural monuments.

Unfortunately, we currently do not know almost completely the architecture of the Kazan Khanate, as a result of which a large chronological segment falls out. Partially, this shortcoming can be made up for by the architecture of the Kasimov kingdom, which has come down to us in the form of individual monuments. Tatar architecture, in particular dwellings, has the monuments of the Bulgars as its prototype. The dwelling of the ancient Bulgars was quite fully revealed by excavations of the ruins of Suvar and Bulgar; among a number of partially preserved houses, buildings were discovered, which made it possible to establish precisely that the type of dwelling that existed in the Bulgar era was preserved in the subsequent time, although along with it in the 13th century. after the Mongol conquest, another appeared. Suvar's excavation data was confirmed by Eastern writers.

Ancient Bulgarian house -

or a log house or adobe structure, close to a square in plan, with an adobe stove placed at some distance from the wall. In front of the furnace there is a hole in the underground, with two pits-granaries. It was possible to establish that the adobe houses had a flat roof. The houses were surrounded by outbuildings. Of interest is a rich brick house, discovered in the center of Suvar, built in the 10th century, later destroyed and repeatedly restored. Originally it was a house almost square in plan, with an underfloor heating system; it was surrounded by outbuildings and a brick wall.

This brick house can be called a palace by its location and inventory. Apparently, for the tenth century. it was a rather rare building. The plan of this house basically repeats the ordinary houses of the townspeople and is very close to the house discovered by V. A. Gorodtsov during the study of old Ryazan. Whether this similarity was the result of the influence of the Bulgars on the Russians or, conversely, the Russians on the Bulgars, is difficult to decide. It is most likely that the creation of a common type was influenced by local conditions, the same for the tribes that made up the Bulgar kingdom and the Ryazan principality.

Similar houses continued to exist in the Golden Horde era.

The palace has changed significantly, it received columns and facing with glazed tiles. In the XIII century. it was an elongated building with a small vestibule and apparently had two floors. This type of house later passed into the architecture of the Kazan Khanate, which can be judged from the material of the city of Kasimov, where a house similar to general view Suvar. As can be judged from the excavations of the Golden Horde cities Lower Volga There were quite a lot of rich brick buildings. Them hallmark there was a large number of rooms and polychromy in processing.

If we take a modern Tatar estate, we will see similarities with the ancient Bulgar dwellings. Among the Tatars, the house was usually placed in the middle of the estate, on poles and surrounded by outbuildings. The entire estate is surrounded by a fence overlooking the street, so that the street is a long blank wall. A modern house is close in plan to a square with a stove in the middle or closer to a blank wall. The house has a wooden floor. Along with the log house, in the southern regions there are houses and baths, half dug into the ground and representing, as it were, a dugout with a roll and a flat roof, houses made of adobe, adobe. Looking at them, we see that modern buildings have been developed from the ancient Bulgar ones. Ancient adobe buildings can be compared with modern adobe buildings.

In the ornamentation of the Tatar dwelling, the main element is not carving, but rich polychrome coloring.

As a rule, on the main green or yellow field, narrow strips of white are given, interspersed with blue and red. The gates are also painted green; all the details, such as trims and rosettes, are in yellow and blue tones.

Analyzing the ornamentation of the Tatar house, one involuntarily wants to recall the houses of the Bulgar-Golden Horde period, where we meet with the decoration of the building with polychrome tiles, and the colors modern houses gives tones similar to the Golden Horde glazed tiles. The data that we have allow us to assert that the architecture of modern Tatars was developed from the Bulgar, from their city buildings and city estates.

Separate parts of the Tatar clothing have the same form as that of other peoples of the Kama region.

So, Tatar shirts are similar to Finnish ones and differ from the latter only in that they are sewn from a wide canvas, and not from a narrow one, like the Finns of the Volga region. Special interest presents a hat. Currently, the Tatars have two varieties: spherical and cylindrical. The first is usually sewn from cloth, drape, almost always black. These spherical hats are usually worn by peasants and poor townspeople, especially the elderly. The height of these hats is 15-20 cm. This type of spherical hat is currently the most common; this form must be considered specific to the Tatars, while other Turkish peoples usually use a conical hat with a wide edge of fur. N. I. Vorobyov believes that “upon a detailed study, it can be assumed with some degree of probability that the hemispherical cap came from the same source as the makja, i.e. from the balaclava, but not from the Persian Kalapush.” Other researchers believe that this hat is borrowed from the Persians.

It is difficult to agree with these hypotheses. The image of a warrior on a slab from the Ananyino burial ground conveys the same type of cap, close to conical. The easiest way to derive this type of spherical cap is from the headdress of the Ananyin era. There, this cap has two features at the base, which, perhaps, convey the edge. These data, commonality with the Chuvash clothing and the Ananyin era, testify to the deep local roots of the Tatar culture. Its basis is the Bulgar one, on which a large number of all kinds of influences have accumulated over a long period of time.

It should also be remembered that one of the largest remnants of ancient forms among the Tatars - the remains of nomadic life - again connects them with the ancient Bulgars, whose everyday life had elements of nomadic life already in the 10th century. existed as a relic, as can be judged from the note of Ibn Fadlan.

Along with the remnants of nomadic life, coming from the Bulgars, the Tatars retained quite a few elements of pre-Muslim beliefs, and these latter are very close to the tribal religious beliefs of other peoples of the Volga region.

Interesting material pointing to deep local roots is provided by the mythology of the Kazan Tatars.

Despite the fact that Islam has become the dominant religion in the region since the second quarter of the 10th century, nevertheless, in the minds of the Tatars, many remnants of the tribal religion have been preserved until recently, very similar to the ideas of other peoples of the Volga and Kama regions.

In this case, the mythology that has been preserved since ancient times in the Vyatka-Kama region is important. Here, first of all, it is necessary to note the faith in the brownie (oh-ace); in the view of the Tatars, this is an old man with long hair. The Tatars also have a barn owner (abzar-eyse), who appears to people in the form of a person or an animal. It has to do with livestock. Oi-Eise and Abzar-Eise are very similar to the corresponding images of Udmurt mythology.

Bichura, according to the mythologies of the Tatars,

a small woman, 125 cm tall, with an ancient headdress, lives underground or in a bathhouse. Because of Bichura, sometimes they abandoned the house, or, conversely, they believed that Bichura helped the owner to get rich. Close to her stands Yurtava - the goddess of the hearth, the house from the Mordovian pantheon.

All the peoples of the Volga region have preserved remnants of faith in the goblin.

In Tatar mythology, under the name Shuryale, he lives in dense forests, looks like a man, has long strong fingers up to 12 cm long and unusually long nipples, which he throws over his shoulder. He loves to take passers-by into the depths of the forest, loves to ride. A legend has been preserved in which a Shuryale woman is described; she sat naked on a horse, backwards, her head was small with short hair, chest hung, over the shoulder. Similar are Shurale-Alida, Chatches-nunya and Nyules-nunya - Udmurt mythology or Vir-ava - Mordovians, or Arsuri - Chuvash.

Albasty -

evil creatures living in non-residential houses, in wastelands, in fields, and in logs, appear to people in the form of a person or a large cart, haystack, stack, Christmas tree. Albast can crush a person to death, and drinks blood from him. The closest analogy to him in character and even in name is Albast Udmurtov, who lives mainly in empty houses and baths. To expel him from there, it is necessary to set fire to the buildings occupied by him.

A number of spirits

according to the ideas of the Tatars, he lives in the water: syubabasy (water grandfather - the main owner), syu-eyase - his son; syu-yanasy is similar to the Russian mermaid. The Syu-babasy of the Tatars is very close to the Wu-murtu of the Udmurts.

Of great interest is belief in Yuhu -

snake-girl, with which it is possible to associate part of the archaeological material, among which there is a large number of objects reflecting this section of mythology. According to the ideas of the Tatars, a snake lives up to 100 years in its own form; after 100 years, he turns into a human girl (yuhu), but can take the form of a cow, dog, cat.

In the archaeological material of the Kama region, images of snakes come from ancient times. The earliest of them were found in the Gladenovsky bone, the beginning of which dates back to the 6th century. BC. Along with snakes, figures of dragons are very frequent; a number of them date back to the time of the advent of our era, an example of which is the Nyrginda burial ground, where an openwork plate represents a dragon with a woman sitting on her back with a child. Separate figures of dragons are also found at a later time, in the so-called Lomatiev era. These images, which are currently difficult to interpret, indicate the deep antiquity of these representations among the peoples of the Kama region. They once again confirm the local basis of the Tatars of the Volga region;

The connection with other peoples of the Volga region was especially pronounced in the faith of the Tatars in Keremet.

Keremet was called the sacrificial place where the sacrifice was made, as well as the spirit itself, living in this place. The Tatars made sacrifices to Keremeti, for which they slaughtered cattle. The Muslim clergy waged a stubborn struggle against this belief. It is characteristic of all peoples. Middle Volga and Kama regions. So, among the Chuvash, keremetyu or irzamaa was called a quadrangular square, fenced off by a fence, where a sacrifice was made. The spirit itself was also called Keremet. An animal that had passed a special test was usually sacrificed to him. Similar representations also existed in the Uudmurts, who under. by the name of Keremet or Shaitan, they recognized the evil god, as opposed to the good Inmar. The Udmurts also called Keremetyu a sacrificial place where sacrifices were usually made to this evil spirit. There was a belief in Keremet among the Mordovians, although it was not as common as among the Chuvash and Udmurts. The Mordovians had Keremet-szek - the prayer of Keremeti. This prayer in the old days took place around St. Peter's Day and was held in the forest near a large birch. Residents of the surrounding villages gathered for the holiday and brought with them bread, meat, mash and wine. First they prayed, then they feasted and rejoiced.

The second prayer among the Mordovians, associated with Keremet, was called Keremet-ozis-saban - a prayer to the plow.

In some places this prayer was called saban-ozis. Where forests or trees were preserved near the village, prayers were made there. Each family brought a rooster or a drake, which they slaughtered, cooked stew, prayed and ate stew. Prayer in the grove was also known among the Mari and was associated with the name of Keremet-arka. Cattle were slaughtered there for the feast.

From the above material it can be seen that belief in Keremet in the most archaic form was observed among the Chuvash and Udmurts, and to a lesser extent among the Mordovians. Undoubtedly, the struggle of the Muslim clergy with faith in Keremet led to the fact that the Tatars had only minor traces of these beliefs. It is indisputable that this prayer passed to the Volga Tatars from their ancestors. There is no reason to believe here borrowing from neighbors.

Summing up, it must be said that the process of formation of the Tatars of the Volga region is very long and complicated. It cannot be started from the era of the Mongol conquest, as is usually the case. This time introduced the least new elements into the ethnogenesis of the Tatars.

Published in abridged.

According to the 2010 census, there are more than 5 million Tatars in Russia. The Kazan Tatars have their own national autonomy within the Russian Federation - the Republic of Tatarstan. Siberian Tatars national autonomy do not possess. But among them there are those who want to call themselves Siberian Tatars. About 200 thousand people during the census declared this. And there is a basis for this position.

One of the main questions: whether to count the Tatars united people or a union of closely related ethnolinguistic groups? Among the Tatar sub-ethnic groups, in addition to the Kazan and Siberian Tatars, there are also Tatars-Mishars, Astrakhan, Polish-Lithuanian and others.

Often even the common name - "Tatars" - is not accepted by many representatives of these groups. Kazan Tatars for a long time called themselves Kazanians, Siberian - Muslims. In Russian sources of the 16th century, the Siberian Tatars were called "Busormans", "Tatars", "Siberian people". Common name Kazan and Siberian Tatars got through the efforts of the Russian administration in late XIX century. In Russian and Western European practice, for a long time even representatives of peoples who did not belong to them were called Tatars.

Language

Now many Siberian Tatars have accepted the official point of view that their language is the eastern dialect of literary Tatar, which is spoken by the Volga Tatars. However, there are opponents of this opinion. According to them, Siberian-Tatar is an independent language belonging to the northwestern (Kypchak) group of languages, it has its own dialects, which are divided into dialects. For example, the Tobol-Irtysh dialect includes Tyumen, Tar, Tevriz and other dialects. Not all Siberian Tatars understand literary Tatar. However, it is on it that teaching is conducted in schools and it is studied at universities. At the same time, Siberian Tatars prefer to speak their own language at home.

Origin

There are several theories of the origin of the Tatars: Bulgaro-Tatar, Turko-Tatar and Tatar-Mongolian. Supporters of the fact that the Volga and Siberian Tatars are two different peoples adhere mainly to the Bulgaro-Tatar version. According to her, the Kazan Tatars are the descendants of the Bulgars, Turkic-speaking tribes who lived on the territory of the Bulgar state.

The ethnonym "Tatars" came to this territory with the Mongol-Tatars. In the XIII century, under the onslaught of the Mongol-Tatars, the Volga Bulgaria became part of the Golden Horde. After its collapse, independent khanates began to form, the largest of which was Kazan.

At the beginning of the 20th century, the historian Gainetdin Akhmetov wrote: “Although it is traditionally believed that the Bulgars and Kazan are two states that have replaced one another, but with careful historical comparison and study, it is easy to find out their direct heredity and, to some extent, even identity: in Kazan Khanate lived the same Turkic-Bulgarian people.

Siberian Tatars are defined as an ethnic group formed from a complex combination of Mongolian, Samoyedic, Turkic, Ugric components. First, the ancestors of the Khanty and Mansi came to Siberia, followed by the Turks, among whom were the Kypchaks. It was from the environment of the latter that the core of the Siberian Tatars was formed. According to some researchers, some of the Kipchaks migrated further to the territory of the Volga region and also mixed with the Bulgars.

In the XIII century, the Mongols-Tatars came to Western Siberia. In the 14th century, the first public education Siberian Tatars - Tyumen Khanate. At the beginning of the 16th century, it became part of the Siberian Khanate. Over the course of several centuries, there was also a mixture with the peoples living in Central Asia.

The ethnic groups of the Kazan and Siberian Tatars formed at about the same time - around the 15th century.

Appearance

A significant part of the Kazan Tatars (up to 60%) outwardly look like Europeans. There are especially many fair-haired and light-eyed people among the Kryashens - a group baptized Tatars also living in the territory of Tatarstan. It is sometimes noted that the appearance of the Volga Tatars was formed as a result of contacts with the Finno-Ugric peoples. Siberian Tatars are more like the Mongols - they are dark-eyed, dark-haired, with high cheekbones.

customs

Siberian and Kazan Tatars are mostly Sunni Muslims. However, they also retained elements of pre-Islamic beliefs. From the Siberian Turks, for example, the Siberian Tatars inherited the veneration of ravens for a long time. Although the same rite of "crow porridge", which was cooked before the start of sowing, is now almost forgotten.

The Kazan Tatars had rituals, largely adopted from the Finno-Ugric tribes, for example, wedding ones. Ancient funeral rituals, now completely supplanted by Muslim traditions, originated in the rituals of the Bulgars.

To a large extent, the customs and traditions of the Siberian and Kazan Tatars have already mixed and unified. This happened after many residents of the Kazan Khanate conquered by Ivan the Terrible migrated to Siberia, as well as under the influence of globalization.