The peoples of the Urals and their traditions. Life, culture, traditions of the Ural and Orenburg Cossacks

The peoples of the Urals and their traditions The Urals are a multinational region. In addition to the main indigenous peoples (Komi, Udmurts, Nenets, Bashkirs, Tatars), it is also inhabited by Russians, Chuvashs, Ukrainians, and Mordovians. And this is still an incomplete list. Of course, I will begin my research with a certain general culture of the peoples of the Urals, without dividing it into national fragments. For European residents, this region is old times was inaccessible. The sea route to the Urals could only run through the northern, extremely harsh and dangerous seas. And it was not easy to get there by land - dense forests and the fragmentation of the territories of the Urals between different peoples, who were often not on very good neighborly relations, were an obstacle. That's why cultural traditions The Ural population developed for quite a long time in an atmosphere of originality. Imagine: until the Urals became part of the Russian state, most local peoples did not have their own written language. But later, with intertwining national languages with Russian, many representatives of the indigenous population have turned into polyglots who know two or three languages. The oral traditions of the peoples of the Urals, passed down from generation to generation, are full of colorful and mysterious stories. They are mainly associated with the cult of mountains and caves. After all, the Urals are, first of all, mountains. And the mountains are not ordinary, but representing - alas, in the past! – a treasury of various minerals and gems. As a Ural miner once said: Everything is in the Urals, but if something is missing, it means they haven’t dug in yet. Among the peoples of the Urals there was a belief that required special care and respect in relation to these countless treasures. People believed that caves and underground storerooms were guarded by magical powers that could bestow or destroy. Ural Gems Peter the Great, having founded the lapidary and stone-cutting industry in the Urals, marked the beginning of an unprecedented boom in Ural minerals. Architectural structures, decorated with natural stone, jewelry in the best traditions of jewelry art has won not only Russian, but also international fame and love. However, one should not think that the crafts of the Urals became famous only thanks to such rare luck with natural resources. The peoples of the Urals and their traditions are, first of all, a story about magnificent craftsmanship and imagination craftsmen. This region is famous for its wood and bone carving tradition. Wooden roofs look interesting, laid without the use of nails and decorated with carved “horses” and “hens”. And the Komi people also installed such wooden sculptures of birds on separate poles near the house. Previously, I had the opportunity to read and write about the Scythian “animal style”. It turns out that there is such a concept as “Perm animal style”. It is convincingly demonstrated by ancient bronze figurines of mythical winged creatures found by archaeologists in the Urals. But I’m especially interested in telling you about such a traditional Ural craft as Kasli casting. And do you know why? Because not only did I already know about this tradition before, I even have my own copies of the craft! Kasli craftsmen cast creations of amazing grace from such a seemingly thankless material as cast iron. They made not only candelabra and figurines, but even Jewelry, which were previously made only from noble metals. The authority of these products on the world market is evidenced by the following fact: in Paris, a cast iron Kasli cigarette case had the same price as a silver one of equal weight. I cannot help but mention the famous cultural figures of the Urals: Pavel Bazhov. I don’t know if today’s children read Bazhov’s fairy tales, but my generation in childhood was in awe of these fascinating, breathtaking tales, which seemed to shimmer with all the colors of the Ural gems. Vladimir Ivanovich Dal. He is a native of Orenburg, and as for his contribution to Russian literature, literature, history, and the traditions of the Urals, I think there is no need to explain anything. But about the next name, I would like to know more. The Stroganovs are a family of Russian merchants and industrialists, and from the 18th century, barons and counts of the Russian Empire. Back in the 16th century, Tsar Ivan the Terrible granted Grigory Stroganov vast land holdings in the Urals. Since then, several generations of this family have developed not only the industry of the region, but also its cultural traditions. Many Stroganovs were interested in literature and art, collecting priceless collections of paintings and libraries. And even – attention! – the surname has left its noticeable mark in the culinary tradition. For the well-known dish “beef stroganoff” is the invention of Count Alexander Grigorievich Stroganov. Various traditions of peoples Southern Urals The Ural Mountains are located almost along the meridian for many hundreds of kilometers. Therefore, this region in the north reaches the shores of the Arctic Ocean, and in the south it borders on the semi-desert territories of Kazakhstan. And isn’t it natural that the northern Urals and the southern Urals can be considered as two very different regions. Not only the geography is different, but also the way of life of the population. Therefore, when I say “the peoples of the Urals and their traditions,” I will still highlight the most numerous people southern Urals. We will talk about the Bashkirs. In the first part of the post, I somehow became more interested in describing traditions of an applied nature. But now I want to focus on the spiritual component; it seemed to me that some traditions of the people of Bashkortostan are especially relevant in our time. Here are at least these: Hospitality. Elevated to the rank of a national cult among the Bashkirs. A guest, no matter whether invited or unexpected, is always greeted with extraordinary cordiality, the best treats are put on the table, and upon parting, the following tradition is observed: giving a small gift. For a guest, there was only one essential rule of decency: to stay for no more than three days :). Love for children, the desire to have a family is also a strong tradition of the Bashkir people. Honoring elders. Grandfathers and grandmothers are considered the main members of the Bashkir family. Every representative of this people is obliged to know the names of relatives of seven generations! What I was especially happy to learn was the origin of the word “Sabantuy”. Isn't it a common word? And somewhat frivolous, I thought it was slang. But it turned out that this is the name of the traditional national holiday marking the end of spring field work. It is also celebrated by the Tatars, but the first written mention of Sabantuy was recorded by the Russian traveler I.I. Lepekhin specifically among the Bashkir people. Bashkir Sabantuy holiday Surprisingly, Bashkir holiday has become truly international. It is celebrated everywhere where there are Tatar and Bashkir diasporas: in the Volga region, Siberia, Ukraine, Poland, Canada and even Finland! And it must be a fun holiday. Its traditions include a hearty feast (alcohol is prohibited among Muslim peoples), and all sorts of humorous and sports competitions. By the way, the competition will have to be endured and young man who decided to get married. The only way his beloved girl can become his wife is if he beats her in a horse race! These are just some of the features national traditions peoples of the Urals. But they were also able to show that every nation is unique. There is no uninteresting cultural research, there is only a reluctance to do it.

TRADITIONS OF THE PEOPLES OF THE SOUTH URAL

The peoples living in the Southern Urals were characterized by careful, loving relationship to newborn children. The Russians had a custom of dressing a newborn in a casing with the fur turned outward, carrying it around the hut and thus accustoming it to the hearth and home. By this action the child was enrolled in the family. Some kind of tool was placed near the boy so that the child would grow up to be a craftsman, and near the girl there were bunches of flax, which reflected a woman’s occupation. By this, the parents expressed hope for a happy fate for the child. At the age of three years, the rite of tonsure of the child was performed,when it began to differ by gender. This family tradition proceeded as follows: relatives, neighbors, and friends were invited to bring a gift to the children, reflecting the child’s future activities (girls were given threads, skeins of wool, linen; boys were given a bridle, tools suitable for housework). For the first time, girls had their hair braided with a ribbon; boys had their hair cut into a circle. The girls were wearing women's clothing- in addition to a shirt, a skirt and a scarf; for boys - men's clothing: pants and hat. The child was seated in the “red corner”, given gifts, and good wishes were said to him and his parents. Parents had to treat all guests to porridge. In Russian families in the Southern Urals, children were raised in the spirit of mutual assistance and mutual support. The elders in the family looked after the younger ones, the younger ones had responsibilities to the elders. The elders provided great assistance to the parents, gained experience in education, the younger ones tried to imitate the elders. “Front axle to rear axle,” said the proverb. In families, it was customary to entertain the child with nursery rhymes, express good wishes to him, sing lullabies, tell epics, fairy tales, and proverbs. The mother taught her daughter needlework and instilled rules of good behavior. The father taught his son to plow and carpenter. The older children looked after the younger ones, played with them, and involved them in work.

Children in Russian families were assigned feasible responsibilities. For each age, the range of work was clearly defined. From the age of 6-7, children were assistants in plowing, harrowing, helping to sow, weed, and water the garden. In winter, children were taken into the forest, where they looked after horses, and together with adults they prepared firewood and brushwood. When the adults went to mowing and harvesting, the children looked after the house, the younger brothers and sisters, watered the cattle. From the age of 10-11, boys took part in fishing, and girls, together with women, helped fishermen weave nets and cut up the catch. From the age of 12, girls knew how to bake bread, do handicrafts, and cook food.

Russian Cossacks in the Southern Urals taught children to sing early. The Cossack singers, singing in the church on holidays, chose the bravest one - the “headman”. He had to have the nicest voice and know the notes. Parents encouraged noisy, active games of children. The boys, divided into two camps, played military battles, used popular sabers, wooden pikes - “a Cossack was born a warrior.” With the birth of the baby, his military school began. All my father’s friends and relatives brought an arrow, a cartridge with gunpowder, a bullet, a bow, a gun into the house to “test.” These things were hungon the wall of the upper room where the mother and baby lay. When the child was 40 days old, the father " put on" saber on him, returning his son

Mother, congratulated her on the Cossack. Children were taught to pronounce the firstthe words "chu" (to goon horseback) and “pu” (shoot). Cossacks at 3 years old themselves e rode horses around the yard, and at the age of 5 they fearlessly galloped through the streetsand participated in children's maneuvers.

Adults in Russian families encouraged children's friendships with their peers. Children had to participate together in various competitions, caroling, round dances, communicate at evening gatherings, and sing Russian folk songs and ditties. Cases of hooliganism, mischief, and disobedience were severely punished.

The Bashkirs of the Southern Urals raised boys to respect physical strength, developed in them courage, patience, laconicism, loyalty to duty and friendship, love for their native land. Girls were raised to be future mothers, modesty, respect and reverence for elders and their home.

In lullabies, affectionate addresses to children, nurseries, and nursery rhymes, every nation expressed love for children, concern for their lives, health, and the desire to be kind, hardworking, and obedient.

Lullabies are imbued with love for the child and care for him. Lullabies exude peace, comfort, and the warmth of a family hearth.

Mothers wish their children health, strength, and a rich life.

Mothers and nannies call their children with affectionate words: baby, child, affectionate names: Vanyushka, Maryushka. For little playful people who don't want to sleep, there are lullabies with comic threats.

* * *

Bye-bye, bye-bye!

Mamai came to us,

Mamai came to us,

He asks - Give it to Vasenka.

But we won’t give Vasya,

It will be useful to us ourselves.

The joy from contact with various phenomena of life, from performing ordinary everyday actions of washing and dressing is caused by pestles. Their intonation is cheerful and joyful.

* * *

Stretchers, stretchers,

Across the fat girl

And there are walkers in the legs,

And in the hands there are little grabbers.

Nursery rhymes are intended for the child's entertainment and amusement; they involve the child in the first joint games with adults. Nursery rhymes are the initial form of practical application of folk pedagogy. With nursery rhymes, adults convey their moral and labor concepts: “There comes a horned goat,” “Okay, okay,” “The Thieving Magpie.”

* * *

The sir was driving, the sir was driving,

Step, step, step;

The sir was driving, the sir was driving,

Trot, trot, trot;

The sir was driving, the sir was driving,

Swing, swing, swing - Bang!

“Whatever a child enjoys, as long as it doesn’t cry” - the folk principle of raising children involved various games and fun, and determined a caring, friendly attitude towards the child. Traditionally, folk games “Tsapki” were held in the Southern Urals; "The Rooks Have Arrived"; “Golden Gate”, “Kondaly”, etc.

Each people living in the Southern Urals had its own “ethical code” (“moral code”), which reflected people’s views on the rules and norms of behavior: good - bad, beautiful - ugly, possible - impossible. Children became acquainted with this in the family, at work, at holidays, and in communication with other people. Every person must overcome difficulties, apply efforts to achieve something, must show himself, become a person, “build” himself.

The “Code of Ethics” of the Cossacks contained the following traditions and customs:

- one can only gain wealth by labor;

- robbery, robbery, murder are punishable by death by decision of the Cossack circle;

- sobriety is the norm of life (“so that people don’t disappear”);

All Cossacks are responsible for raising children.

The Russian people of the Southern Urals had a tradition of careful, respectful attitude towards bread, products and the results of labor. About bread, not even very much good quality, never said "bad", it was never thrown away. The children saw their mother or grandmother sweeping crumbs off the table and giving them to the birds. Children watched their parents give to the poor, receive strangers, help the disadvantaged, fire victims, care for the sick, take care of the crippled and disabled.

Thus, in the Southern Urals, the Russian people had a custom of taking care of lonely old men and women. Every Saturday and on holidays, peasants and Cossacks sent them various products from their tables through their children.

The tradition of addressing elders with respect was among Russians, Bashkirs, Tatars and others. Russian people called each other by name and patronymic, knew their surnames; among the Bashkirs and Tatars, women were addressed as “apa”, men - “aha”, which showed the seniority of the person.

All nations had a rule: “The elder said - do it.” The eldest could be a father or grandfather, a brother or a neighbor. Old people were especially revered. On the street, when they saw an old man, they slowed down, took off their hat, and hurried to bow. The peasant and Cossack communities did not know “foreign” children. The elder always asked: “Whose will you be?” If the children treated him with disrespect, he said:“Get some water and tell them at home that you don’t respect old people, and I’ll come see you in the evening.”

The tradition of gathering in the evening and talking can be traced among Russians, Bashkirs, Tatars, Nagaibaks and other peoples of the South. Ural. The old people talked about their lives, about funny and sad incidents, children and young people listened to them, but did not interfere in the conversations - the custom was in force: “The elder speaks - do not interrupt, be silent!”

In the traditions of peoples, young people did not smoke in the presence of old people, and did not appear carelessly and dirtyly dressed. The elders made sure that the younger ones did not drink alcohol. IN Proverbs say: “You can’t live without old people,” “Green is no decree for a gray-haired man,” “Young is for battle, old is for advice,” “The advice of old people does not give you a headache,” “It is not fools who teach good things, old men.”

A special tradition was the cultivation of love for the Motherland, for the native land: “A Cossack’s native side is always sweet,” “It is an honor for a Cossack to lie down for the Motherland” (Cossack proverbs), “Whoever trades in his homeland will not escape punishment,” “The Motherland, like his parents , you won’t find it in a foreign land”, “There is no need to go far - and it’s good here” (Russian proverbs).

Traditionally, resistance to the difficulties of military service was brought up: “One warrior leads ten companies”, “Be patient, Cossack, you will be an ataman”, “They go from the rank and file to atamans”, “To get it or not to be at home”, “A Cossack from cradle on a horse” (Cossack proverbs), “Beat is a holy thing, go to the enemy boldly”, “If you are tailored in Russian, and there is only one warrior in the field”, “Get your glory in battle” (Russian proverbs).

Among the Bashkirs, Cossacks, and Tatars, the “moral code” is called “adat” (in Arabic - “custom”) - ordinary unwritten rules. People understood this as “it has always been this way.” Adat teaches respect for elders, helping the weak, defines the rules of family relationships, etc. A special tradition was kunachestvo. Kunaks are brothers. People swore friendship and loyalty to each other and became more than brothers - kunaks. The oath consisted of an exchange of weapons. The oath could not be broken, friendship was passed on from generation to generation.

The custom of seniority was a deserved respect for wisdom and justice.

A special role in society was assigned to the importance of men. According to the Bashkirs and Tatars, a man should have such qualities as courage, restraint, nobility, responsibility for the family and household, children and relatives. He is an example for children.

The rule to obtain wealth only in a fair way is included in the “ethical code” of all the peoples of the Southern Urals: incorrectthe path, the plundered wealth turn into evil. This includes the traditions of peacefulness of the Tatars, Bashkirs, Nagaybaks, etc.

Man has the highest gift, talent, modesty and generosity; they need to be nurtured and developed. This understanding is found in many Russian, Bashkir, Tatar fairy tales, legends, traditions.

The Bashkirs and Tatars of the Southern Urals have a special attitude towards their native land. Each person must protect his land with full strength from war and other dangers and greet with dignity and kindness those who come to it with goodness and peace.

Home and guest were unique for the peoples of the Southern Urals. Respect and the status of the home of a Tatar or Bashkir are created by a guest and a hospitable host. Respect for another person begins with respect for one’s own home: “A good guest is an honor to the owner”, “The owner is glad to see a good guest”, “He knows how to invite guests, knows how to welcome them”, “The owner is cheerful and the guest is joyful”, “The hut is red in the corners, lunch - pies"

Today we can and must bring a lot to our families from folk traditions. Only then will families have harmony and respect for elders and each other.

Culture and life of the population of the Urals in the XII-XVII centuries.

The development of the Urals by Russian people had a significant impact on the culture and life of the inhabitants of the region. During the XII-XVII centuries. There was a mutual enrichment of the cultures of the indigenous population and Russians, among whom the absolute majority were peasants. The influence of Russian culture is most clearly felt in the transfer of arable farming skills, in the influence on wooden architecture, in the spread of the Russian language, writing, and Orthodoxy as the official religion of the Russian feudal state. In turn, the Russians adopted many hunting techniques from the indigenous people, fishing and other cultural elements. The development of Russian culture in the Urals, while remaining part of the all-Russian cultural and historical process, had at the same time some features associated with the conditions of development of this region, the nature of socio-economic relations and contacts with other peoples. In the Urals at that time, the black-growing peasantry and the townspeople population predominated. Feudal relations had a weaker effect here than in counties located in the center of the country. A higher level of personal independence, opportunities for initiative, and entrepreneurship created relatively favorable conditions for the development of culture. In the Urals in the XVI-XVII centuries. chronicle traditions continue, books are created and rewritten, folklore is preserved and enriched; Literacy was widespread among townspeople, service people, and part of the peasantry. A large cultural center developed in the estates of the “famous people” the Stroganovs, who had large book collections, icon-painting workshops, and encouraged the development of musical and choral art. Already in the XV-XVII centuries. In the Urals, residents widely used technical knowledge related primarily to the search, extraction and processing of the region’s mineral wealth. Salt mining has reached a high technical level. Here they used drilling of wells to great depths, pumps for lifting brine, and more advanced equipment for salt boilers. Technical knowledge and practical skills of the local population have become an important condition transformation of the Urals in the 18th century. to the center of the domestic mining industry.

Culture of the indigenous peoples of the Urals

During his campaigns in the XI-XV centuries. The Russians were fairly well versed in the vast territory of the Northern and Middle Urals. In the Urals they used the same routes that had long been mastered by the ancestors of the Komi and Mansi. As a rule, representatives of the local population served as guides for the Russians. It is known that Ermak’s squad included Komi and Mansi, who knew the road through the Ural Mountains. Not without the participation of the Mansi, who lived in the upper reaches of Yaiva and Kosva, he found it at the end of the 16th century. Artemy Babinov is the shortest route from Solikamsk to Siberia. To penetrate the Southern Trans-Urals after the annexation of Kazan and Bashkiria, the Russians began to use the old Kazan road, well developed by the Tatars and Bashkirs. The peoples of the Urals have accumulated centuries of experience in using its natural resources. They cooked salt, smelted metal, and developed forests. rivers, experienced a diverse animal world. Arab and Central Asian geographers have written more than once that native gold and gems are not known in the Urals. With the arrival of the Russians, ores, salt springs, and forests began to be developed more widely. The tsarist government ordered the search for both new ore deposits and the development of the remains of ancient mines. By the end of the 17th century. More than 50 mineral deposits have already been discovered in the Urals. This success was largely facilitated by observations and direct assistance from ore miners from among the local population. It is known that in the Sylvensko-Irensky river, ore miners often used the services of the Tatars and Mansi. Indigenous people The Urals developed a lot of production skills and practical knowledge, which were successfully mastered by the Russians in the early stages. At the same time, it itself perceived many aspects of the experience that was new to it. The mutual transfer of knowledge took place within the framework of emerging economic and cultural complexes. The most active spread of the traditions of Russian culture and life is observed in agricultural zones, in which the three-field system used by immigrants from European Russia became predominant. Here, Russian plows, more advanced axes, sickles, and scythes, which were found in large quantities during excavations of ancient settlements, became widespread earlier. In hunting and fishing areas, the Russians adopted many of the skills of the local population: means of transporting heavy loads (sledges), fishing tools (cheeses, owls), clothes (luzan, malitsa, sovik), shoes (nyary, uledp), etc. Among the indigenous Ural population developed different kinds applied arts. All of them were closely connected with economic life and traditional worldview. The processing of wood and birch bark, bone and metal, the production of patterned fabrics and knitted products go back to ancient times. The Komi and Udmurt peoples owned mortgage, bran and multi-shaft weaving. By archaeological finds It can be assumed that the ancestors of the Komi - the Lomovatov and Vanvizdin tribes (III-VIII centuries) already had clothes with a woven pattern and geometric embroidery. Prominent place in men's and women's suit Belts have long been occupied, so they were decorated with plaques or woven patterns. IN traditional costume The Komi are known for women's headdresses decorated with shells, pearls, stripes, and among the Udmurts - with silver plaques. From the end of the 17th century. The Udmurts have embroidery on women's shirts. The Komi, Udmurts and Mansi, who lived in the forest taiga zone, made for themselves a variety of carved wooden utensils for storing food and cooking: troughs, cups, salt licks, spoons, ladles, jugs, etc. Many products were given a convenient and beautiful shape, decorated with a trihedral , contour or sculptural carving in the form of stylized zoomorphic images. Objects made of birch bark and roots occupied an important place in everyday life. > among the Komi people there were widely used korobits, chumans, shoulder pesters, tues, shoulder bags-peschorkas, kudas and baskets for storing dry foods. Birch bark products of the Komi and Udmurts were decorated with carvings and embossing. On wooden utensils, the owner often carved family or personal signs - passes, which often served as an ornamental decoration for the item. Wood processing techniques were common, but among some peoples of the Urals wooden things were distinguished by their originality. For example, among the hunters and fishermen of the Komi-Zyryans and Komi-Permyaks, a large salt shaker in the form of waterfowl. An indispensable accessory of the Udmurt ancestral sanctuary and the front corner of the dwelling was a carved chair, made from a single tree trunk and also served for storing clothes. The Komi-Zyryans and Komi-Permyaks paid considerable attention to the decoration of residential and commercial buildings. Roofs erected on “males” without nails were especially decorated. Above the gable roofs there were ridge ridges, and on the sides there were “hens”. Ohlupniki and “hens” were carved from a tree trunk with rhizomes, which were most often shaped like horse heads or some fantastic animals and birds. In addition, it was customary among the Komi to place carved figures of birds on high poles near houses. Similar decorations are also known among the old-time Russian population of the Upper Kama region. Zoomorphic motifs in both homes and household utensils have their origins in the animalistic ideas of ancestors and the well-known metal plastic art of the Permian animal style. Based high art Wood processing among the Komi-Zyryans and Komi-Permyaks also saw the development of sculpture. He wrote at the end of the 14th century about the wooden idols of the Vychegda-Vym Komi, which “are essentially idols, sculptured, carved out.” Epiphanius the Wise. The same wooden idols located in pagan “idols” and temples are reported in the message of Metropolitan Simon in 1501 to the “Permians” in Perm the Great. Wooden idol gods were also known to other peoples of the Urals, in particular the Mansi, who kept them in the sanctuaries of the caves along Yayva and Chusovaya. Local population for a long time considered the statue to be the main deity. With the adoption of Christianity, the official church compromised: the functions of pagan idols were transferred to church sculpture. The basis for this conclusion is the Perm wooden sculpture of the 17th-18th centuries that has survived to this day, in which, in addition to Christian stories, the traditions of both local paganism and Russian, brought to the Ural lands by the first settlers from the European North, are clearly distinguished. Therefore, Perm sculpture is similar to Novgorod, Pskov, Arkhangelsk and Vologda. IN written monuments XIV-XVII centuries Komi musical instruments are called by one term “surgum”, which means trumpet or horn. Since ancient times, shepherds and hunters have used birch bark pipes and wooden drums not only for signaling, but also for musical entertainment. Among the Komi-Permyaks and Vychegda Komi-Zyryans, playing on “glades” - unique multi-barreled flutes cut from the stems of picans - was widespread. The Komi-Zyryans also know the string musical instrument“sigudbk”, which is similar in design to the Russian gudk. The influence of Russian culture was felt somewhat weaker in Bashkiria. It was connected. with the spread of Islam here, which already in the 16th century. became the dominant religion in Bashkiria, as well as with features economic activity Bashkir. Until the 18th century. The main occupation of the majority of the population of Bashkiria (especially in its eastern part) remained semi-nomadic cattle breeding and hunting. But here, too, following the example of the Russian and non-Russian population who penetrated into Bashkiria from the Volga region, Bashkir cattle breeders in the 17th century. expanded hayfields and increased hay storage for the winter. More active penetration of the newcomer population (Russians, Tatars and other peoples of the Volga region) into the regions of northern and western Bashkiria led to noticeable changes in the labor occupations and life of the local population. An economic and ethnographic division of Bashkiria into the agricultural western and cattle-breeding eastern regions has emerged. The Western Bashkirs borrowed economic tools from peoples who were essentially conductors of agricultural culture. The most widespread, especially in mountainous areas, is the Russian plow. To raise virgin soil, a heavy Tatar plow - a saban - was most often used. Before the entry of the Urals into the Russian state, the local population, with the exception of the Komi-Zyryans, did not have their own written language. Writing among the Komi-Zyryans appeared in the second half of the 14th century. Its creation is associated with the name of the missionary Stefan of Perm. In the history of the Russian state, this was the first attempt to develop an alphabet for an unliterate people. The Komi alphabet, known as the ancient Permian alphabet, consisted of 24 letters. It used Greek and Slavic letters, as well as local generic tamga-passes. Stefan of Perm himself, being the son of a Komi-Zyryanka, knew the language of this people well. He translated liturgical books into the Komi-Zyryan language and opened a school for teaching literacy. However, subsequently the ancient Permian written language lagged significantly behind the spoken Komi language and in the 18th century. was completely translated into Russian graphics. The Komi-Permyaks also partially knew this document: long time they had icons with inscriptions from ancient Perm letters. The entry of the peoples of the Urals into the Russian state inevitably led to the mastery of Russian writing, necessary for compiling various business papers. So, in late XVI-XVII V. The Vishera, Chusovsky, Lyalinsky and Lozvinsky Mansi repeatedly sent their petitions to the Russian Tsar with a request to establish the exact boundaries of their possessions and the size of the tribute. Among the Mansi, the so-called interpreters were the first to master Russian literacy. They were instructed to write petitions, letters, and act as translators. A long-standing tradition among the Komi population was the custom of writing on birch bark, and they wrote not only small texts of spells and prayers, but also liturgical books. With the arrival of the Russians, an active process of interpenetration of Russian words into local languages ​​and vice versa begins. It is known that in the 17th century. in the Urals there were people who knew not only two, but also three languages. Long-term bilingualism also led to the active development of local place names by Russians. Moreover, local toponyms often acquired new uniform, more convenient for use by both Russians and the Komi people. First of all, cramped cultural connections established between agricultural peoples: Russians, Komi-Permyaks and Komi-Zyryans. The influence of Russian culture was a progressive phenomenon. The Russians not only enriched the traditional everyday culture of the Ural peoples, but also accelerated its development. The Russian population introduced a lot of new things into local construction practice. In the Urals, more efficient buildings for threshing and storing grain and water mills became widespread. Under the influence of the Russians, the Komizyr people have elements of connecting residential and courtyard buildings into a single complex. On estates there are also separate buildings for special purposes - barns and cellars. With the arrival of the Russians, both the Komi-Zyryans and the Komi-Permyaks built higher huts, on basements, with a Northern Russian internal layout; many parts of the residential hut and its internal furnishings received Russian names in the Komi language. Obviously, not without reason, Izbrant wrote to Idea during his move through the Komi lands in 1692: “... their courtyards are built in the same way as those of the Russians.” The appearance of housing is also changing in Bashkiria. If in the eastern part the felt yurt remained the main summer dwelling of pastoralists on nomads, then in western Bashkiria, except for its southern part, the yurt is already becoming a rarity. -Western Bashkirs lived, as a rule, in wooden huts, identical in type to the dwellings of the peoples of the Middle Volga region. Interior decoration the dwellings had changed slightly and still bore the imprints of the former pastoral life. Most The premises were occupied by bunks, which replaced the tables, chairs and beds that the Bashkirs lacked. Only in the villages neighboring the Russians did tables and benches begin to be used in everyday life. During the XVII-XVIII centuries. The clothing of the Western Bashkirs changed, approaching the clothing of the peoples of the Middle Volga region, in particular boots and a blouse appeared. In the northwest, leather clothing gradually disappeared. The Bashkirs borrowed some items of clothing from their western neighbors: the Mari, Chuvash, and Udmurts. This is a syba - a caftan sewn at the waist from canvas, felt hats, onuchi, knitted stockings. In the 17th century The complex is widely distributed throughout Bashkiria Tatar clothes, which subsequently (in the 19th-20th centuries) began to prevail in some areas of western Bashkiria. A lot of common features Among the Komi and Russian peoples of the Northern and Middle Urals it was observed in clothes, shoes, and hats. In the same diary of Izbrant Ides we find the entry: “...their dress is almost similar to the Russian one.” Documents of the XVI-XVII centuries. show that the composition of clothing among local peoples is significantly expanding; under the influence of the Russians, some imported fabrics and decorations are beginning to be used. Among the Komi, documents are called Russian zipuns, ponitki, guni, zapons, shushuns, etc. In the 17th century. stable territorial-ethnic boundaries of the existence of many accessories were already outlined folk costume. Among the Komi-Zyryans and Komi-Permyaks, tunic-like men's and women's shirts of northern Russian cut and old slanted oaks (sarafans) became widespread. The Komi population also borrowed Russian women's headdresses. Methods of storing and processing vegetables, preparing bread products (pies with various fillings, pancakes, pancakes, shangi) and drinks (wort, kvass) were also adopted from the Russians; imported goods (tea, sugar) began to be used more widely. In the 17th century tobacco was also used. At the same time, the Russians adopted the traditional foods of the Komi people, such as dumplings. Russian culture had a strong influence on the folklore of the local peoples of the Urals. The Kochmi-Zyryans and Komi-Permyaks universally adopted Russian fairy tales, songs, and wedding laments. Some songs were sung in their native language. Within the framework of established Christian rules, Russians and Komi held many family and public holidays and rituals according to a single ritual. Thus, in the most striking wedding rites of the Komi-Zyryans and Komi-Permyaks, local specificity appears very weak. The wedding ceremony of the Northern Russian version became widespread among them. In family life, Russian words were often used: man, woman, mother, relatives, father, etc.

The formation of any ethnic group occurs against the background of the natural-geographical environment, which has a decisive influence on the economic, cultural, political life peoples, their way of life and beliefs.

The Urals region is, first of all, mountains. The worldview of the population was formed under the influence of the mountain landscape. People living here do not see themselves outside the harsh nature of their native land, identifying themselves with it, being a part of it. Every mountain, hill, cave is a small world for them, with which they try to live in harmony. Nature gives them amazing abilities to hear and see what is unattainable for other people.

The Ural region is populated big amount nations and nationalities, large and small. Among them we can distinguish indigenous peoples: Nenets, Bashkirs, . In the process of developing the region, they were joined by Russians, Ukrainians, Mordovians and many others.

The Komi (Zyryans) occupy the taiga zone, which in the old days made it possible to live off fur trade and fishing in rivers rich in fish. For the first time written sources mention the Zyryans in the 11th century. It is known that since the 13th century they regularly paid the fur tax-yasak to the Novgorodians. Part Russian state included in the second half of the 14th century. The capital of the modern Komi Republic, the city of Syktyvkar, originates from the Ust-Sysolsky churchyard, founded in 1586.

Komi Perm people

Komi-Permyaks have lived in the area since the first millennium AD. Novgorodians, actively traveling beyond the “stone” (Ural) for the purpose of trade, came here in the 12th century. In the 15th century, statehood was formed, and subsequently the principality recognized the power of Moscow. As part of the modern Russian Federation, Permians represent the Perm region. The city of Perm arose as a center of the copper smelting industry during the time of Peter I on the site of the village of Yagoshikha.

Udmurt people

Initially they were part of the Volga Bulgaria, after the conquest by the Mongol-Tatars they were included in the Golden Horde. After its collapse, part of the Kazan Khanate. As part of Russia since the time of Ivan the Terrible, who captured Kazan. In the XVII- XVIII centuries The Udmurts actively participated in the uprisings of Stepan Razin and Emelyan Pugachev. The city of Izhevsk, the capital of modern Udmurtia, was founded in the second half of the 18th century. Count Shuvalov at the ironworks.

Most of the peoples of the Urals have lived here for only a few centuries, being newcomers. What about them? The Ural land has been loved by people for a very long time. The Voguls, who previously had the name Voguls, are considered to be truly indigenous people. In local toponymy even now there are names associated with this name, for example, the Vogulovka river and the settlement of the same name.

Mansi belong to the Finno-Ugric language family. They are related to the Khanty and Hungarians. In ancient times, they inhabited the lands north of Yaik (Ural), but were driven out of the inhabited territories by the arriving nomads. The chronicler Nestor calls them “Yugra” in the ancient chronicle “The Tale of Bygone Years”.

Mansi is a small people, consisting of 5 independent groups isolated from each other. They are distinguished by place of residence: Verkhoturye, Cherdyn, Kungur, Krasnoufimsk, Irbit.

With the beginning of Russian colonization, many traditions and cultural and everyday features were borrowed. They willingly entered into family and marriage relationships with Russians. But they were able to maintain their originality.

Currently, the people are considered to be small in number. Original customs are forgotten, the language is fading. In an effort to get an education and find a well-paid job, the younger generation leaves for the Khanty-Mansiysk Okrug. Therefore, there are about two dozen representatives of the ancient tradition.

Nationality Bashkirs

The Bashkirs, like many other peoples, first appear in sources only from the 10th century. The way of life and activities are traditional for this region: hunting, fishing, nomadic cattle breeding. At the same time they were conquered by the Volga Bulgaria. Along with the conquest, they were forced to convert to Islam. In the 19th century On their territories, the Russian government decided to lay railway tracks connecting the Russian center and the Urals region. Thanks to this road, the lands were included in active economic life, and the development of peoples accelerated. The area began to develop especially quickly with the discovery of oil in the bowels of the earth. In the 20th century The Republic of Bashkiria became the largest center of the oil industry. The area played an important role during the Great Patriotic War. Industrial enterprises from areas threatened by fascist occupation were evacuated to the territory of the region. About 100 industrial facilities were transported. Many of them became the basis for further use. The capital of Bashkiria is the city of Ufa.

They live in many areas of the modern Urals. There are many versions of the translation of the name Cheremisy. One of them speaks of Tatar origin. According to it, the word means “obstacle.” Before October revolution This is the name of the people that was used, but later it was recognized as derogatory and replaced. Currently, especially in scientific circles, it is beginning to be used again.

Nagaibaki

There is a lot of controversy surrounding representatives of this people. According to one version, their ancestors were Turks, but they converted to Christianity. In the history of Russia, the Nagaibak Cossacks are especially famous, who took an active part in the hostilities of the 18th century. They live in the Chelyabinsk region.

They are a much debated population as there is very little reliable information about them. Most conclusions are made at the level of assumptions and hypotheses. A number of historians consider this population to be newcomers, especially many of them came with the beginning of the aggressive campaigns of the Golden Horde khans. Although, patriotic historians see in this settlement only the second wave. It is believed that the Tatars were mentioned as inhabiting the Urals back in the 11th century. Persian sources testify to this. They occupy second place in number, second only to the Russians. The largest number of them live in the territory of Bashkiria (about a million people). In many regions of the Urals there are entirely Tatar settlements. Most Tatars adhere to the Islamic religion and traditions.