Tatar nation history. Tatars - interesting customs, features of life

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About 14 thousand people. The total number is 6,710 thousand people.

They are divided into three main ethno-territorial groups: Volga-Ural Tatars, Siberian Tatars and Astrakhan Tatars. The most numerous are the Volga-Ural Tatars, which include the subethnic groups of the Kazan Tatars, Kasimov Tatars and Mishars, as well as the sub-confessional community of the Kryashens (baptized Tatars). Among Siberian Tatars Tobolsk, Tara, Tyumen, Barabinsk and Bukhara (ethnic class group of Tatars) are distinguished. Among the Astrakhan ones are the Yurt, Kundra Tatars and Karagash (in the past, the Tatars of the “three courtyards” and the Tatars “emeshnye” also stood out). A special ethnic group of the Golden Horde-Turkic ethnos, which disappeared as a result of ethnic and political processes of the 15th-16th centuries, was the Lithuanian Tatars until the beginning of the 20th century. This group in the 2nd half of the 19th - early 20th centuries. experienced, to a certain extent, the process of integration into the Tatar ethnic community.

The colloquial Tatar language of the Kipchak group of the Turkic language is divided into three dialects: western (Mishar), middle (Kazan-Tatar) and eastern (Siberian-Tatar). The Astrakhan Tatars retain certain specific linguistic characteristics. The Turkic language of the Lithuanian Tatars ceased to exist in the 16th century (Lithuanian Tatars switched to the Belarusian language, and by the middle of the 19th century, part of the intelligentsia began to use Polish and Russian).

The most ancient writing is the Turkic runic. Writing from the 10th century to 1927 was based on Arabic script, from 1928 to 1939 - Latin (Yanalif), from 1939 - 40 - Russian.

Believing Tatars, with the exception of a small group of Kryashens (including Nagaibaks), who were converted to XVI-XVIII centuries Orthodoxy, Sunni Muslims.

In the past, all ethno-territorial groups of the Tatars also had local ethnonyms: among the Volga-Urals - Meselman, Kazanly, Bulgarians, Misher, Tipter, Kereshen, Nagaybek, Kechim and others; among the Astrakhan ones - Nugai, Karagash, Yurt Tatarlars and others; among the Siberian ones - seber tatarlary (seberek), tobollyk, turaly, baraba, bokharly, etc.; among Lithuanians - maslim, litva (lipka), Tatarlars.

For the first time, the ethnonym “Tatars” appeared among the Mongolian and Turkic tribes in the 6th-9th centuries, in the 2nd half of the 19th - early 20th centuries. it became established as the general ethnonym of the Tatars. In the 13th century, the Mongols who created the Golden Horde included tribes they conquered (including Turkic ones), called “Tatars”. In the XIII-XIV centuries, as a result of complex ethnic processes taking place in the Golden Horde, the numerically dominant Kipchaks assimilated the remaining Turkic-Mongol tribes, but adopted the ethnonym “Tatars”. European peoples, Russians and some large Asian nations called the population of the Golden Horde “Tatars”. In the Tatar khanates formed after the collapse of the Golden Horde, noble layers, military service groups and the bureaucratic class, consisting mainly of Golden Horde Tatars of Kipchak-Nogai origin, called themselves Tatars. It was they who played a significant role in the spread of the ethnonym “Tatars”. After the fall of the khanates, the term was transferred to the common people. This was also facilitated by the ideas of the Russians, who called all the inhabitants of the Tatar khanates “Tatars.” In the conditions of the formation of the ethnos (in the 2nd half of the 19th - early 20th centuries), the Tatars began the process of growing national self-awareness and awareness of their unity. By the time of the 1926 census, most Tatars called themselves Tatars.

The ethnic basis of the Volga-Ural Tatars was formed by the Turkic-speaking tribes of the Bulgarians, who created in the Middle Volga region (no later than the beginning of the 10th century) one of the early states of Eastern Europe - Volga-Kama Bulgaria, which existed as an independent state until 1236. As part of the Volga-Kama Bulgaria, from many tribal and post-tribal formations, the Bulgarian nationality took shape, which in pre-Mongol times was experiencing a process of consolidation. The inclusion of its territories into the Golden Horde led to significant ethnopolitical changes. On the site of the former independent state, one of the ten administrative divisions (iklim) of the Golden Horde was formed with the main center in the city of Bulgar. In the XIV-XV centuries, separate principalities with centers in Narovchat (Mukshy), Bulgar, Dzhuketau and Kazan were known in this territory. In the XIV-XV centuries, Kipchakized groups, including Nogai, penetrated into the ethnic environment of the population of this region. In the XIV - mid-XVI centuries. the formation of ethnic communities of Kazan, Kasimov Tatars and Mishars took place. The Kazan-Tatar people developed in the Kazan Khanate (1438-1552), which was one of the significant political centers of Eastern Europe. The ethnic appearance of the Mishars and Kasimov Tatars was formed in the Kasimov Khanate, which was dependent on Muscovite Rus' from the mid-15th century (it existed in a greatly modified form until the 80s of the 17th century). Until the middle of the 16th century, the Mishari experienced the process of becoming an independent ethnic group. The Kasimov Tatars, who had some ethnic characteristics, were actually the social elite of the Kasimov Khanate and, ethnically, formed a group transitional between the Kazan Tatars and the Mishars. In the 2nd half of the XVI-XVIII centuries. As a result of mass migrations of Tatars in the Volga-Ural region, a further rapprochement of the Kazan, Kasimov Tatars and Mishars occurred, which led to the formation of the Volga-Ural Tatars ethnic group. The Astrakhan Tatars are descendants of the Golden Horde groups (but possibly also of some earlier components of Khazar and Kipchak origin). In the XV-XVII centuries, this population, living in the Astrakhan Khanate (1459-1556), partly in the Nogai Horde and individual Nogai principalities (Big and Small Nogai and others), experienced strong influence from the Nogais. Among the Astrakhan Tatars there are other components (Tatar Tats, Indians, Central Asian Turks). Since the 18th century, ethnic interaction between the Astrakhan Tatars and the Volga-Ural Tatars has intensified. IN separate groups ah Astrakhan Tatars - in the Yurt Tatars and Karagashs - the ethnic groups of the medieval Nogai and Golden Horde-Turkic ethnic groups are distinguishable.

Lithuanian Tatars began to form at the end of the 14th century on the territory of the Grand Duchy of Lithuania at the expense of people from the Golden Horde, and later from the Great and Nogai Hordes.

The Siberian Tatars were formed mainly from ethnic groups of Kypchak and Nogai-Kypchak origin, which included the Ugrians assimilated by them. In the XVIII - early XX centuries. Ethnic contacts between the Siberian Tatars and the Volga-Ural Tatars intensified.

In the 2nd half of the 19th - early 20th centuries. as a result of ethnocultural and demographic processes (early entry into the Russian state, proximity of ethnic territories, migration of the Volga-Ural Tatars to the regions of Astrakhan and Western Siberia, linguistic and cultural-everyday rapprochement based on ethnic mixing), the consolidation of the Volga-Ural, Astrakhan and Siberian Tatars into a single ethnic group. One of the expressions of this process is the assimilation by all groups of “all-Tatar” self-awareness. Among some of the Siberian Tatars there was the ethnonym “Bukharians”, among the Astrakhan Tatars - “Nogais”, “Karagashi”; among the Volga-Ural Tatars, according to the 1926 census, 88% of the Tatar population of the European part of the USSR considered themselves Tatars. The rest had other ethnonyms (Mishar, Kryashen, including some of them - Nagaybak, Teptyar). The preservation of local names indicates the incompleteness of consolidation processes among the Tatars, who are a fully established large ethnic group, although some of the Siberian Tatars, Nagaibaks and some other groups continue to distinguish themselves from the rest of the Tatars.

In 1920, the Tatar ASSR was formed (as part of the RSFSR), which in 1991 was transformed into the Republic of Tatarstan.

Traditional occupations are arable farming and cattle breeding. They grew wheat, rye, oats, barley, peas, lentils, millet, spelt, flax and hemp.

The Kryashens raised large and small cattle and horses, and the Kryashen Tatars raised pigs. In the steppe zone, the herds were significant, and among the Tatar-Orenburg Cossacks and Astrakhan Tatars, livestock breeding was not inferior in importance to agriculture. Tatars are characterized by a special love for horses - a legacy of their nomadic past. Divorced poultry- chickens, geese, ducks, Lately- turkeys. Gardening played a secondary role. The main garden plant for most peasants was potatoes. In the Southern Urals and Astrakhan region, melon growing was important. Beekeeping was traditional for the Volga-Ural Tatars: formerly beekeeping, in the 19th-20th centuries apiary. In the recent past, hunting as a trade existed only among the Ural Mishars. Fishing was more of an amateur nature, and on the Ural River, and especially among the Astrakhan Tatars, it had commercial significance; among the Barabinsk Tatars, lake fishing played an important role; among the northern groups of the Tobol-Irtysh and Barabinsk Tatars - river fishing and hunting.

Along with agriculture, various trades and crafts have long been important. There were different types of additional work: waste trades - for the harvest and for factories, factories, mines, for state-owned forest dachas, sawmills, etc.; transportation Traditional, especially for the Kazan Tatars, were various crafts: wood chemical and woodworking (matting, cooperage, carriage, carpentry, carpentry, etc.). They had high skill in processing leather (“Kazan morocco”, “Bulgarian yuft”), sheepskin, and wool. Based on these fisheries in Zakazanye in XVIII-XIX centuries fulling-felt, furriers, weaving, ichizh, and gold-embroidery manufactories arose, and in the 19th century - tanneries, cloth factories and other factories. Metalworking, jewelry, brickmaking and other handicrafts were also known. Many peasants were engaged in crafts in otkhodnik form (tailors, wool beaters, dyers, carpenters).

Trade and trade intermediary were primordial for the Tatars. activity. The Tatars practically monopolized petty trade in the region; Most of the prasol-procurers were also Tatars. Since the 18th century, large Tatar traders dominated transactions with Central Asia and Kazakhstan.

The Tatars had urban and rural settlements. Villages (aul) were mainly located along the river network; there were many of them near springs, highways, and lakes. The Tatars of the Pre-Kama region and part of the Urals were characterized by small and medium-sized villages located in the lowlands, on the slopes of the hills; in forest-steppe and steppe areas, large, widely spread auls on flat terrain predominated. Old Tatar villages of Predkamya, founded during the time of the Kazan Khanate, until the end of the 19th - beginning of the 20th centuries. retained cumulus, nested forms of settlement, a disorderly layout, were distinguished by cramped buildings, uneven and confusing streets, often ending in unexpected dead ends. Often there was a concentration of estates by related groups, sometimes the presence of several related families in one estate. The long-standing tradition of locating dwellings in the depths of the courtyard, a continuous line of blind street fences, etc., was preserved. In areas with forest-steppe and steppe landscapes, settlements for the most part had a focal form of settlement in the form of a sparse network of single isolated settlements. They were characterized by multiple courtyards, linear, block-by-block, ordered street development, the location of dwellings on the street line, etc.

In the center of the villages, the estates of wealthy peasants, clergy, and merchants were concentrated; a mosque, shops, stores, and public grain barns were also located here. In mono-ethnic villages there could be several mosques, and in multi-ethnic villages, in addition to them, churches were built. On the outskirts of the village there were above-ground or semi-dugout bathhouses and mills. In forest areas, as a rule, the outskirts of villages were set aside for pastures, surrounded by a fence, and field gates (basu kapok) were placed at the ends of the streets. Large settlements were often volost centers. They held bazaars, fairs, and had everything necessary for the administrative functioning of the building.

The estates were divided into two parts: the front - a clean courtyard, where the dwelling, storage, and livestock buildings were located, the back - a vegetable garden with a threshing floor. Here there was a current, a barn-shish, a chaff barn, and sometimes a bathhouse. Less common were single-yard estates, and rich peasants had estates in which the middle yard was entirely devoted to livestock buildings.

The main building material is wood. The timber construction technique predominated. The construction of residential buildings made of clay, brick, stone, adobe, and wattle was also noted. The huts were above ground or on a foundation or basement. The two-chamber type predominated - hut - canopy; in some places there were five-walled huts and huts with a porch. Wealthy peasant families built three-chamber huts with communications (izba - canopy - hut). In forest areas, huts connected through a vestibule to a cage, dwellings with a cruciform plan, “round” houses, cross houses, and occasionally multi-chamber houses built according to urban models predominated. The Volga-Ural Tatars also mastered the construction of vertical housing, also mainly observed in the forest zone. These included houses with a semi-basement residential floor, two-, and occasionally three-story. The latter, built according to a traditional cruciform plan, with mezzanines and girls' rooms (aivans), represented the specifics of the rural architecture of the Kazan Tatars. Wealthy peasants built their residential log houses on stone and brick storerooms and placed shops and shops on the lower floor.

The roof is a truss structure, gable, sometimes hipped. With a rafterless structure, a male roof was used in forest areas, and in the steppe, a rolling covering made of logs and poles was used. Territorial differences were also observed in the roofing material: in the forest zone - planks, sometimes shingles were used, in the forest-steppe zone - straw, bast, in the steppe zone - clay, reeds.

The internal layout is of the Northern Central Russian type. In certain areas of the forest and steppe zones, sometimes there was an eastern version of the South Russian plan, occasionally there was a plan with the opposite direction of the mouth of the furnace (towards the entrance) and rarely among the Tatar-Mishars of the Oka basin - a Western Russian plan.

Traditional features of the interior of the hut are the free location of the stove at the entrance, the place of honor “tour” in the middle of the bunks (seke), placed along the front wall. Only among the Kryashen Tatars the “tour” was placed diagonally from the stove in the front corner. The area of the hut along the stove line was divided by a partition or curtain into women's - kitchen and men's - guest halves.

Heating was carried out by a stove with a “white” firebox, and only in rare huts of the Mishar Tatars did stoves without pipes survive. Bakery ovens were built of adobe and brick, differing in the absence or presence of a boiler, the method of strengthening it - suspended (among certain groups of Tatar-Mishars of the Oka basin), embedded, etc.

The interior of the home is represented by long bunks, which were universal furniture: they rested, ate, and worked on them. In the northern areas, and especially among the Mishar Tatars, shortened bunks were used, combined with benches and tables. Walls, piers, corners, tops, etc. decorated with fabric decorations with bright colors, woven and embroidered towels, napkins, and prayer books. The sleeping places were enclosed by a curtain or canopy. Valances were hung along the motherboard, along the upper perimeter of the walls. The attire of the hut was complemented by festive clothes hung on the partition or shelves, felt and lint-free carpets, runners, etc. laid on the bunks and on the floor.

The architectural decorative design of dwellings has been preserved in the villages of the Kazan Tatars of the Zakazan region: ancient buildings, two- and three-story bai houses, decorated with carved and applied ornaments, columns with orders, pilasters, lancet and keeled pediment niches, light verandas, galleries, balconies decorated with figured columns , lattice. The carvings were used to decorate the platbands, the plane of the pediment, the cornice, the piers, as well as the details of the porch, panels and gate posts, and the upper lattice of blind fences in front of the house. Carving motifs: floral and geometric patterns, as well as stylized images of birds and animal heads. The carved decoration of the architectural parts was combined with polychrome painting in contrasting colors: white-blue, green-blue, etc. It also covered the sheathed planes of walls and corners. Overlay kerf threads were used more in the northern regions of the Oka basin. Here, the design of roof finials, chimneys, and gutters with patterns of milled iron was developed. The huts of the Tatars in adjacent, and partly southern, areas of the forest-steppe zone had the simplest appearance: the plastered walls were covered with whitewash and small window openings stood out on the clean surface of the walls without frames, but mostly equipped with shutters.

Men's and women's underwear - a tunic-shaped shirt and wide, loose-fitting pants (the so-called “wide-leg pants”). The women's shirt was decorated with flounces and small ruffles, the chest part was arched with appliqué, ruffles, or special izu breast decorations (especially among the Kazan Tatars). In addition to appliqué, tambour embroidery (floral and floral patterns) and artistic weaving (geometric patterns) were often used in the design of men's and women's shirts.

The outerwear of the Tatars was swinging with a continuous fitted back. A sleeveless (or short-sleeved) camisole was worn over the shirt. Women's camisoles were made from colored, often plain, velvet and decorated on the sides and bottom with braid and fur. Over the camisole, men wore a long, spacious robe with a small shawl collar. In the cold season they wore beshmets, chikmeni, and tanned fur coats.

The headdress of men (except for the Kryashens) is a four-wedge, hemispherical skullcap (tubetey) or in the form of a truncated cone (kelapush). The festive velvet braided skullcap was embroidered with tambour, satin stitch (usually gold embroidery) embroidery. In cold weather, a hemispherical or cylindrical fur or simply quilted hat (burek) was worn over the skullcap (and for women, the bedspread), and in the summer, a felt hat with lowered brims.

The women's cap - kalfak - was embroidered with pearls, small gilded coins, gold embroidery stitch, etc., and was common among all groups of Tatars, except the Kryashens. Women and girls braided their hair in two braids, smoothly, parted in the middle; only the Kryashen women wore them with a crown around their heads, like Russian women. There are numerous women's jewelry - large almond-shaped earrings, pendants for braids, collar clasps with pendants, slings, spectacular wide bracelets, etc., in the manufacture of which jewelers used filigree (flat and “Tatar” tuberous), graining, embossing, casting, engraving, blackening, inlaid with precious stones and semi-precious stones. In rural areas, silver coins were widely used to make jewelry.

Traditional shoes are leather ichigs and shoes with soft and hard soles, often made of colored leather. Festive women's ichigs and shoes were decorated in the style of multicolor leather mosaics, the so-called “Kazan boots”. The work shoes were bast shoes of the Tatar type (Tatar chabata): with a straight-braided head and low sides. They were worn with white cloth stockings.

The basis of the diet was meat, dairy and plant foods - soups seasoned with pieces of dough (chumar, tokmach), porridge, sour dough bread, flatbread (kabartma), pancakes (koymak). The national dish is belesh with a variety of fillings, most often from meat, cut into pieces and mixed with millet, rice or potatoes, in some groups - in the form of a dish cooked in a pot; unleavened dough is widely represented in the form of bavyrsak, kosh tele, chek-chek (wedding dish). Dried sausage (kazylyk) was prepared from horse meat (the favorite meat of many groups). Dried goose was considered a delicacy. Dairy products - katyk (a special type of sour milk), sour cream (set este, kaymak), sezme, eremchek, kort (varieties of cottage cheese), etc. Some groups prepared varieties of cheese. Drinks - tea, ayran - a mixture of katyk and water (summer drink). During the wedding, they served shirbet - a drink made from fruits and honey dissolved in water. Some ritual dishes have been preserved - elbe (fried sweet flour), honey mixed with butter (bal-may), a wedding dish, etc.

The small family predominated, although in remote forest areas until the beginning of the 20th century there were also large families of 3-4 generations. The family was based on patriarchal principles, there was an avoidance of men by women, and some elements of female seclusion. Marriages were carried out mainly through matchmaking, although there were runaway marriages and abductions of girls.

In wedding rituals, despite local differences, there were common points that made up the specifics of the Tatar wedding. In the pre-wedding period, during matchmaking, collusion, and engagement, the parties agreed on the quantity and quality of gifts that the groom's side should give to the bride's side, i.e. about bride price; the amount of the bride's dowry was not specifically specified. Basic wedding rituals, including religious rite weddings, accompanied by a special feast, but without the participation of the newlyweds, were held in the bride's house. The young woman stayed here until the bride price was paid (in the form of money and clothes for the girl, food for the wedding). At this time, the young man visited his wife on Thursdays once a week. The young woman's move to her husband's house was sometimes delayed until the birth of the child and was accompanied by many rituals. A specific feature of the wedding feasts of the Kazan Tatars was that they were held separately for men and women (sometimes in different rooms). Among other groups of Tatars this division was not so strict, and among the Kryashens it was completely absent. The Kryashens and Mishars had special wedding songs, and the Mishars had wedding laments for the bride. In many areas, weddings took place either without alcoholic beverages at all, or their consumption was insignificant.

The most significant Muslim holidays: Korban Gaete is associated with sacrifice, Uraza Gaete is celebrated at the end of a 30-day fast and the birthday of the Prophet Muhammad - Maulid. Baptized Tatars celebrated Christian holidays, in which elements of traditional Tatar folk holidays were observed. Of the folk holidays, the most significant and ancient is Sabantuy - the festival of the plow - in honor of spring sowing. It did not have not only an exact calendar date, but also a specific (established) day of the week. Everything depended on the weather conditions of the year, the intensity of snow melting and, accordingly, the degree of readiness of the soil for sowing spring crops. Villages of the same district celebrated in a certain order. The culmination of the holiday was meidan - competitions in running, jumping, national wrestling - keresh and horse racing, preceded by a door-to-door collection of gifts to present to the winners. In addition, the holiday included a number of rituals, children's and youth's amusements that made up its preparatory part - hag (dere, zere) botkasy - a collective meal of porridge prepared from collected products. It was cooked in a large cauldron in the meadows or on a hillock. An obligatory element of Sabantuy was the collection of colored eggs by children, which were prepared by each housewife. In recent decades, Sabantuy has been celebrated everywhere in the summer, after the completion of spring field work. Characteristic is the attitude towards it as a national holiday, which manifested itself in the fact that those groups of Tatars who had not celebrated it in the past began to celebrate it.

Since 1992, two religious holidays - Kurban Bayram (Muslim) and Christmas (Christian) have been included in the official holiday calendar of Tatarstan.

The oral folk art of the Tatars includes epics, fairy tales, legends, baits, songs, riddles, proverbs and sayings. Tatar music is based on the pentatonic scale and is close to the music of other Turkic peoples. Musical instruments: accordion-talyanka, kurai (a type of flute), kubyz (labial harp, possibly penetrated through the Ugrians), violin, among the Kryashens - gusli.

Professional culture is closely related to folk art. National literature, music, theater, and science have achieved significant development. Applied ornamental art has been developed (gold embroidery, tambour embroidery, leather mosaic, jewelry making - filigree, engraving, embossing, stamping, stone and wood carving).

TATARS, Tatarlar(self-name), people in Russia (second in number after the Russians), main population of the Republic of Tatarstan .

According to the 2002 Census, 5 million 558 thousand Tatars live in Russia. They live in the Republic of Tatarstan (2 million people), Bashkiria (991 thousand people), Udmurtia, Mordovia, the Mari Republic, Chuvashia, as well as in the regions of the Volga-Ural region, Western and Eastern Siberia and the Far East. They live in Kazakhstan, Uzbekistan, Tajikistan, Kyrgyzstan, Turkmenistan, Azerbaijan, Ukraine, Lithuania, Latvia and Estonia. According to the 2010 Census, 5,310,649 Tatars live in Russia.

History of the ethnonym

For the first time an ethnonym "Tatars" appeared among the Mongolian and Turkic tribes in the 6th-9th centuries, but became established as a common ethnonym only in the second half of the 19th and early 20th centuries.

In the 13th century, the Mongols who created the Golden Horde included the tribes they conquered, including the Turks, called Tatars. In the 13-14 centuries, the Kipchaks, who were numerically dominant in the Golden Horde, assimilated all the other Turkic-Mongol tribes, but adopted the ethnonym “Tatars”. The population of this state was also called by European peoples, Russians and some Central Asian peoples.

In the khanates formed after the collapse of the Golden Horde, noble layers of Kipchak-Nogai origin called themselves Tatars. It was they who played the main role in the spread of the ethnonym. However, among the Tatars in the 16th century it was perceived as derogatory, and until the second half of the 19th century other self-names were in use: Meselman, Kazanly, Bulgarian, Misher, Tipter, Nagaybek and others - among the Volga-Ural and Nugai, Karagash, Yurt, Tatarly and others- among the Astrakhan Tatars. Except for Meselman, all of them were local self-names. The process of national consolidation led to the choice of a self-name that unites everyone. By the time of the 1926 census, most Tatars called themselves Tatars. In recent years, a small number in Tatarstan and other Volga regions call themselves Bulgars or Volga Bulgars.

Language

Tatar language belongs to the Kipchak-Bulgar subgroup of the Kipchak group of the Turkic branch of the Altai language family and has three main dialects: western (Mishar), middle (Kazan-Tatar) and eastern (Siberian-Tatar). The literary norm was formed on the basis of the Kazan-Tatar dialect with the participation of Mishar. Writing based on Cyrillic graphics.

Religion

The majority of Tatar believers are Sunni Muslims of the Hanafi madhhab. The population of the former Volga Bulgaria was Muslim since the 10th century and remained so as part of the Horde, due to this it stood out among neighboring peoples. Then, after the Tatars joined the Moscow state, their ethnic identity became even more intertwined with their religious one. Some Tatars even defined their nationality as “meselman”, i.e. Muslims. At the same time, they retained (and partially retain to this day) elements of ancient pre-Islamic calendar rituals.

Traditional activities

The traditional economy of the Volga-Ural Tatars in the 19th and early 20th centuries was based on arable farming. They grew winter rye, oats, barley, lentils, millet, spelt, flax, and hemp. They also engaged in gardening and melon growing. Pasture-stall livestock farming resembled nomadic farming in some ways. For example, horses in some areas grazed on pasture all year long. Only the Mishars were seriously involved in hunting. High level Craft and manufacturing production (jewelry making, fulling and felting, furriers, weaving and gold embroidery) reached development, tanneries and cloth factories operated, trade was developed.

National Costume

For men and women, it consisted of wide-leg trousers and a shirt, over which a sleeveless vest, often embroidered, was worn. Women's Tatar costume was distinguished by an abundance of jewelry made of silver, cowrie shells, and bugles. The outerwear was a Cossack, and in winter - a quilted beshmet or fur coat. Men wore a skullcap on their heads, and on top of it a fur hat or felt hat. Women wore an embroidered velvet cap and scarf. Traditional Tatar shoes are leather ichigs with soft soles, over which galoshes were worn.

Sources: Peoples of Russia: Atlas of Cultures and Religions / ed. V.A. Tishkov, A.V. Zhuravsky, O.E. Kazmina. - M.: IPC "Design. Information. Cartography", 2008.

Peoples and religions of the world: Encyclopedia / Ch. ed. V.A. Tishkov. Editorial team: O.Yu.Artemova, S.A.Arutyunov, A.N.Kozhanovsky, V.M.Makarevich (deputy chief editor), V.A.Popov, P.I.Puchkov (deputy chief editor) ed.), G.Yu.Sitnyansky. - M.: Great Russian Encyclopedia, 1998, - 928 p.: ill. — ISBN 5-85270-155-6

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Introduction

At the end of the 19th - beginning of the 20th century. In the world and in the Russian Empire, a social phenomenon developed - nationalism. Which promoted the idea that it is very important for a person to classify himself as a member of a certain social group - a nation (nationality). A nation was understood as a common territory of settlement, culture (especially a common literary language), and anthropological features (body structure, facial features). Against the background of this idea, in each of the social groups there was a struggle to preserve culture. The emerging and developing bourgeoisie became the herald of the ideas of nationalism. At this time, a similar struggle was being waged on the territory of Tatarstan - global social processes did not bypass our region.

In contrast to the revolutionary cries of the first quarter of the 20th century. and the last decade of the 20th century, who used very emotional terms - nation, nationality, people, in modern science It is customary to use a more cautious term - ethnic group, ethnos. This term carries within itself the same community of language and culture, like people, nation, and nationality, but does not need to clarify the nature or size of the social group. However, belonging to any ethnic group is still an important social aspect for a person.

If you ask a passerby in Russia what nationality he is, then, as a rule, the passerby will proudly answer that he is Russian or Chuvash. And, of course, one of those who are proud of their ethnic origin will be a Tatar. But what will this word - “Tatar” - mean in the mouth of the speaker? In Tatarstan, not everyone who considers themselves a Tatar speaks or reads the Tatar language. Not everyone looks like a Tatar from a generally accepted point of view - a mixture of features of the Caucasian, Mongolian and Finno-Ugric anthropological types, for example. Among the Tatars there are Christians and many atheists, and not everyone who considers themselves a Muslim has read the Koran. But all this does not prevent the Tatar ethnic group from surviving, developing and being one of the most distinctive in the world.

The development of national culture entails the development of the history of the nation, especially if the study of this history has been prevented for a long time. As a result, the unspoken, and sometimes open, ban on studying the region led to a particularly rapid surge in Tatar historical science, which is observed to this day. Pluralism of opinions and a lack of factual material have led to the formation of several theories trying to combine the largest number of known facts. Not just historical doctrines have been formed, but several historical schools that are conducting a scientific dispute among themselves. At first, historians and publicists were divided into “Bulgarists,” who considered the Tatars to be descended from the Volga Bulgars, and “Tatarists,” who considered the period of the formation of the Tatar nation to be the period of the existence of the Kazan Khanate and denied participation in the formation of the Bulgar nation. Subsequently, another theory appeared, on the one hand, contradicting the first two, and on the other, combining all the best of the available theories. It was called “Turkic-Tatar”.

Purpose of the work: to explore the range of points of view on the origin of the Tatars that currently exist.

Consider the Bulgaro-Tatar and Tatar-Mongol points of view on the ethnogenesis of the Tatars;

Consider the Turkic-Tatar point of view on the ethnogenesis of the Tatars and a number of alternative points of view.

1. History of the origin of the Tatars

The term "Turk" has three meanings. For the 6th - 7th centuries, this is a small ethnic group (Turkut), which headed a huge association in the Great Steppe (El) and died in the middle of the 8th century. These Turks were Mongoloids. From them came the Khazar dynasty, but the Khazars themselves were Europeans of the Dagestan type. For the 9th - 12th centuries, “Turk” was the general name for the warlike northern peoples, including the Malyars, Russians and Slavs. For modern orientalists, “Turk” is a group of languages spoken by ethnic groups of different origins. In his work, Lev Gumilyov writes: “In the 6th century, the Great Turkic Khaganate was created. Among those who considered it good to help the conqueror in order to share with him the fruits of victory were the Khazars and the Bulgar tribe of the Uturgurs, who lived between the Kuban and the Don. However, in the Western Turkic Kaganate, two tribal unions formed two parties that fought for power over the powerless khan. The Uturgurs joined one, and the Khazars, naturally, another party, and after the defeat they accepted the fleeing prince as their khan. Eight years later, the Western Turkic Kaganate was captured by the troops of the Tang Empire, which benefited the Khazars, who took the side of the previously defeated prince, and to the detriment of the Bulgars - the Uturgurs, who lost the support of the Supreme Khan. As a result, the Khazars defeated the Bulgars around 670, and they fled to the Kama, to the Danube, to Hungary, and even to Italy. The Bulgars did not create a single state: the eastern, in the Kuban basin, the Uturgurs, and the western, between the Don and the lower reaches of the Danube, the Kuturgurs, were at enmity with each other and became prey to new newcomers from the east: the Kuturgurs were subjugated by the Avars, and the Uturgurs by the Turkuts.”

In 922, the head of the Kama Bulgars, Almush, converted to Islam and separated his state from Khazaria (which was subordinated after the Tyuryut Khaganate), counting on the help of the Baghdad Caliph, who was supposed to prohibit Muslim mercenaries from fighting against their co-religionists. The caliph ordered to sell the confiscated estate of the executed vizier and hand over the money to ambassador Ibn Fadlan, but the buyer “could not” catch up with the embassy caravan, and the fortress in Bulgar was not built, and the Khorezmians in the 10th century no longer paid attention to the orders of the weakened Baghdad caliphs. Apostasy did not strengthen, but weakened the Great Bulgars. One of the three Bulgar tribes - the Suvaz (ancestors of the Chuvash) - refused to convert to Islam and fortified themselves in the forests of the Trans-Volga region. The divided Bulgarian state could not compete with the Jewish Khazaria. In 985 Kyiv prince Vladimir started a war with the Kama Bulgars and Khazars. The war with the Kama Bulgars was unsuccessful. After the “victory,” the head of the campaign, Vladimir’s maternal uncle, Dobrynya, made a strange decision: the booted Bulgars would not give tribute; we need to look for lapotniks. It was concluded with Bulgar eternal peace, that is, the government of Vladimir recognized the independence of Kama Bulgaria. In the 17th century, the Volga Bulgars reduced the constant war with Suzdal and Murom to an exchange of raids for the sake of capturing captives. The Bulgars replenished their harems, and the Russians made up for their losses. At the same time, children of mixed marriages were considered legitimate, but the exchange of the gene pool did not lead both neighboring ethnic groups to unification. Orthodoxy and Islam separated the Russians and the Bulgars despite genetic mixing, economic and social similarity, the monolithic geographical environment and the extremely superficial knowledge of the dogma of both world religions by the majority of the Slavic and Bulgar population. Based on the collective meaning of the term “Tatar,” the medieval Tatars considered the Mongols as part of the Tatars, since in the 12th century the hegemony among the tribes of Eastern Mongolia belonged to the latter. In the 13th century, the Tatars began to be considered as part of the Mongols in the same broad sense of the word, and the name “Tatars” was familiar and well known, and the word “Mongol” were synonymous because numerous Tatars made up the vanguard of the Mongol army since they were not spared in being placed in the most dangerous places. “Medieval historians divided the eastern nomadic peoples into “white”, “black”, and “wild” Tatars. In the fall of 1236, Mongol troops took the Great Bulgar, and in the spring of 1237 they attacked the Alan Kipchaks. In the Golden Horde, after it became a “Muslim sultanate,” a “great turmoil” arose, followed by the collapse of the state and ethnic division into Kazan, Crimean, Siberian, Astrakhan and Kazakh Tatars. The Mongol campaigns mixed up all the ethnic communities that existed before the 13th century and seemed so integral and stable. From some only names remained, and from others even names disappeared, being replaced collective term- Tatars. So the Kazan Tatars are a mixture of ancient Bulgars, Kipchaks, Ugrians - descendants of Magyars and Russian women whom Muslims captured and made legal wives - inhabitants of harems."

2. Bulgaro-Tatar and Turkic points of view on the ethnogenesis of the Tatars

It should be noted that in addition to linguistic and cultural community, as well as general anthropological features, historians pay a significant role to the origin of statehood. So, for example, the beginning of Russian history is considered not archaeological cultures pre-Slavic period and even non-tribal unions of those who migrated in the 3rd-4th centuries Eastern Slavs, and Kievan Rus, which developed by the 8th century. For some reason, a significant role in the formation of culture is given to the spread (official adoption) of monotheistic religion, which happened in Kievan Rus in 988, and in Volga Bulgaria in 922. Probably, first of all, the Bulgaro-Tatar theory arose from such premises.

Bulgaro - Tatar theory is based on the position that the ethnic basis Tatar people was a Bulgar ethnos that formed in the Middle Volga region and the Urals from the 8th century. n. e. (recently, some supporters of this theory began to attribute the appearance of Turkic-Bulgar tribes in the region to the 8th-7th centuries BC and earlier). The most important provisions of this concept are formulated as follows. The main ethnocultural traditions and features of the modern Tatar (Bulgaro-Tatar) people were formed during the period of Volga Bulgaria (X-XIII centuries), and in subsequent times (Golden Horde, Kazan Khan and Russian periods) they underwent only minor changes in language and culture. The principalities (sultanates) of the Volga Bulgars, being part of the Ulus of Jochi (Golden Horde), enjoyed significant political and cultural autonomy, and the influence of the Horde ethnopolitical system of power and culture (in particular, literature, art and architecture) was purely external in nature, which did not have any impact significant influence on Bulgarian society. The most important consequence of the dominance of the Ulus of Jochi was the disintegration of the unified state of the Volga Bulgaria into a number of possessions, and the single Bulgar nation into two ethno-territorial groups (“Bulgaro-Burtas” of the Mukhsha ulus and the “Bulgars” of the Volga-Kama Bulgar principalities). During the period of the Kazan Khanate, the Bulgar (“Bulgaro-Kazan”) ethnos strengthened the early pre-Mongol ethnocultural features, which continued to be traditionally preserved (including the self-name “Bulgars”) until the 1920s, when it was forcibly imposed on it by Tatar bourgeois nationalists and the Soviet government ethnonym "Tatars".

Let's go into a little more detail. Firstly, the migration of tribes from the foothills of the North Caucasus after the collapse of the state of Great Bulgaria. Why is it that at present the Bulgarians, the Bulgars assimilated by the Slavs, have become a Slavic people, and the Volga Bulgars are a Turkic-speaking people who have absorbed the population that lived in this area before them? Is it possible that there were much more newcomer Bulgars than local tribes? In this case, the postulate that Turkic-speaking tribes penetrated this territory long before the Bulgars appeared here - during the times of the Cimmerians, Scythians, Sarmatians, Huns, Khazars, looks much more logical. The history of Volga Bulgaria begins not with the fact that alien tribes founded the state, but with the unification of the door cities - the capitals of the tribal unions - Bulgar, Bilyar and Suvar. The traditions of statehood also did not necessarily come from alien tribes, since local tribes neighbored powerful ancient states - for example, the Scythian kingdom. In addition, the position that the Bulgars assimilated local tribes contradicts the position that the Bulgars themselves were not assimilated by the Tatar-Mongols. As a result, the Bulgaro-Tatar theory breaks down because Chuvash language much closer to Old Bulgarian than Tatar. And the Tatars today speak the Turkic-Kipchak dialect.

However, the theory is not without merits. For example, the anthropological type of the Kazan Tatars, especially men, makes them similar to the peoples of the North Caucasus and indicates the origin of their facial features - a hooked nose, a Caucasian type - in the mountainous area, and not in the steppe.

Until the early 90s of the 20th century, the Bulgaro-Tatar theory of the ethnogenesis of the Tatar people was actively developed by a whole galaxy of scientists, including A. P. Smirnov, H. G. Gimadi, N. F. Kalinin, L. Z. Zalyai, G. V. Yusupov, T. A. Trofimova, A. Kh. Khalikov, M. Z. Zakiev, A. G. Karimullin, S. Kh. Alishev.

In his work A.G. Karimullin “On the Bulgaro-Tatar and Turkic origin” he writes that the first information about the Turkic tribes called “Tatars” is known from monuments of the XVIII century, placed on the graves of the rulers of the East Turkic Kaganate. Among the large nations that sent their representatives to the funeral of Bumyn - Kagan and Istemi - Kagan (VI century), the founders of the powerful Turkic state, are mentioned in “Otuz Tatars” (30 Tatars). Tatar tribes are also known from other historical sources from more western regions. Thus, in the famous Persian geographical work

X century “Hudud al-alam” (“Borders of the world”) the Tatars are named as one of the clans of the Toguz - Oguz - the population of the Karakhanid state, formed after the collapse of the Western Turkic Kaganate. The Central Asian philologist of the 11th century Mahmud Kashgari in his famous “Dictionary” also names the Tatars among 20 Turkic tribes, and the Persian historian of the same century al-Gardizi describes the legend about the formation of the Kimak Kaganate, in which the main role was played by people from the Tatar tribal union (Kimaks are Turkic tribes who lived in the 8th - 10th centuries in the Irtysh basin; their western part is known as the Kipchaks. According to some information, for example from Russian chronicles, as well as according to the Khiva Khan and the 17th century historian Abdul-Gazi, the Tatars were known in Eastern Europe , in particular in Hungary, Rus' and Volga Bulgaria, even before the Mongol conquests, they appeared there as part of the Oguzes, Kipchaks, and other Turkic tribes. Consequently, medieval historical sources clearly indicate ancient Turkic, Tatar tribes known since the 6th century, part which moved to the West - to Western Siberia and Eastern Europe even before the Mongol invasion and the formation of the Golden Horde.

The theory of the Tatar-Mongolian origin of the Tatar people is based on the fact of the resettlement of nomadic Tatar-Mongolian (Central Asian) ethnic groups to Europe, who, having mixed with the Kipchaks and adopted Islam during the period of the Ulus of Jochi (Golden Horde), created the basis of the culture of modern Tatars. The origins of the theory of the Tatar-Mongol origin of the Tatars should be sought in medieval chronicles, as well as in folk legends and epics. The greatness of the powers founded by the Mongolian and Golden Horde khans is spoken of in the legends of Genghis Khan, Aksak-Timur, and the epic of Idegei.

Supporters of this theory deny or downplay the importance of Volga Bulgaria and its culture in the history of the Kazan Tatars, believing that Bulgaria was an underdeveloped state, without urban culture and with a superficially Islamized population.

During the period of Ulus Jochi, the local Bulgar population was partially exterminated or, preserving paganism, moved to the outskirts, and the main part was assimilated by incoming Muslim groups who brought urban culture and a language of the Kipchak type.

Here again it should be noted that, according to many historians, the Kipchaks were irreconcilable enemies with the Tatar-Mongols. That both campaigns of the Tatar-Mongol troops - under the leadership of Subedei and Batu - were aimed at the defeat and destruction of the Kipchak tribes. In other words, the Kipchak tribes during the Tatar-Mongol invasion were exterminated or driven to the outskirts.

In the first case, the exterminated Kipchaks, in principle, could not cause the formation of a nationality within the Volga Bulgaria; in the second case, it is illogical to call the theory Tatar-Mongol, since the Kipchaks did not belong to the Tatar-Mongols and were a completely different tribe, albeit Turkic-speaking.

The Tatar-Mongol theory can be called if we consider that Volga Bulgaria was conquered and then inhabited by Tatar and Mongol tribes that came from the empire of Genghis Khan. It should also be noted that the Tatar-Mongols during the period of conquest were predominantly pagans, not Muslims, which usually explains the tolerance of the Tatar-Mongols towards other religions.

Therefore, it is more likely that the Bulgar population, who learned about Islam in the 10th century, contributed to the Islamization of the Ulus of Jochi, and not vice versa. Archaeological data complement the factual side of the issue: on the territory of Tatarstan there is evidence of the presence of nomadic (Kipchak or Tatar-Mongol) tribes, but their settlement is observed in the southern part of the Tataria region.

However, it cannot be denied that the Kazan Khanate, which arose on the ruins of the Golden Horde, crowned the formation of the Tatar ethnic group. This is strong and already clearly Islamic, which had for the Middle Ages great importance, the state contributed to the development and, during the period under Russian rule, the preservation of Tatar culture.

There is also an argument in favor of the kinship of the Kazan Tatars with the Kipchaks - the linguistic dialect is referred by linguists to the Turkic-Kipchak group. Another argument is the name and self-name of the people - “Tatars”. Presumably from the Chinese “da-dan,” as Chinese historians called part of the Mongolian (or neighboring Mongolian) tribes in northern China.

The Tatar-Mongol theory arose at the beginning of the 20th century. (N.I. Ashmarin, V.F. Smolin) and actively developed in the works of Tatar (Z. Validi, R. Rakhmati, M.I. Akhmetzyanov, and more recently R.G. Fakhrutdinov), Chuvash (V.F. Kakhovsky, V.D. Dimitriev, N.I. Egorov, M.R. Fedotov) and Bashkir (N.A. Mazhitov) historians, archaeologists and linguists.

3. Turkic-Tatar theory of the ethnogenesis of the Tatars and a number of alternative points of view

Tatar nation ethnic migration

The Turkic-Tatar theory of the origin of the Tatar ethnos emphasizes the Turkic-Tatar origins of modern Tatars, notes the important role in their ethnogenesis of the ethnopolitical tradition of the Turkic Kaganate, Great Bulgaria and the Khazar Kaganate, Volga Bulgaria, Kipchak-Kimak and Tatar-Mongol ethnic groups of the Eurasian steppes.

The Turkic-Tatar concept of the origin of the Tatars is developed in the works of G. S. Gubaidullin, M. Karateev, N. A. Baskakov, Sh. F. Mukhamedyarov, R. G. Kuzeev, M. A. Usmanov, R. G. Fakhrutdinov, A G. Mukhamadieva, N. Davleta, D. M. Iskhakova, etc. Proponents of this theory believe that it the best way reflects the rather complex internal structure of the Tatar ethnic group (characteristic, however, of all major ethnic groups), and combines the best achievements of other theories. In addition, there is an opinion that M. G. Safargaliev was one of the first to point out the complex nature of ethnogenesis, which cannot be reduced to a single ancestor, in 1951. After the late 1980s. The unspoken ban on the publication of works that went beyond the decisions of the 1946 session of the USSR Academy of Sciences lost its relevance, and accusations of the “non-Marxism” of the multicomponent approach to ethnogenesis ceased to be used; this theory was replenished by many domestic publications. Proponents of the theory identify several stages in the formation of an ethnic group.

Stage of formation of the main ethnic components. (mid-VI - mid-XIII centuries). The important role of the Volga Bulgaria, the Khazar Kaganate and the Kipchak-Kimak state associations in the ethnogenesis of the Tatar people is noted. At this stage, the formation of the main components occurred, which were combined at the next stage. The great role of Volga Bulgaria was that it founded the Islamic tradition, urban culture and writing based on Arabic script (after the 10th century), which replaced the most ancient writing - the Turkic runic. At this stage, the Bulgars tied themselves to the territory - to the land on which they settled. The territory of settlement was the main criterion for identifying a person with a people.

The stage of the medieval Tatar ethnopolitical community (mid-XIII - first quarter of the XV centuries). At this time, the consolidation of the components that emerged at the first stage took place in a single state - the Ulus of Jochi (Golden Horde); medieval Tatars, based on the traditions of peoples united in one state, not only created their own state, but also developed their own ethnopolitical ideology, culture and symbols of their community. All this led to the ethnocultural consolidation of the Golden Horde aristocracy, military service classes, Muslim clergy and the formation of the Tatar ethnopolitical community in the 14th century. The stage is characterized by the fact that in the Golden Horde, on the basis of the Oguz-Kypchak language, the norms of the literary language (literary Old Tatar language) were established. The earliest surviving literary monument on it (Kul Gali’s poem “Kyisa-i Yosyf”) was written in the 13th century. The stage ended with the collapse of the Golden Horde (XV century) as a result of feudal fragmentation. In the formed Tatar khanates, the formation of new ethnic communities began, which had local self-names: Astrakhan, Kazan, Kasimov, Crimean, Siberian, Temnikov Tatars, etc. During this period, the established cultural community of the Tatars can be evidenced by the fact that there was still a central horde (Great Horde, Nogai Horde) most of the governors on the outskirts sought to occupy this main throne, or had close ties with the central Horde.

After the mid-16th century and until the 18th century, a stage of consolidation of local ethnic groups within the Russian state was distinguished. After the annexation of the Volga region, the Urals and Siberia to the Russian state, the processes of migration of the Tatars intensified (as mass migrations from the Oka to the Zakamskaya and Samara-Orenburg lines, from the Kuban to the Astrakhan and Orenburg provinces are known) and interactions between its various ethno-territorial groups, which contributed to their linguistic and cultural rapprochement. This was facilitated by the presence of a single literary language, a common cultural, religious and educational field. To a certain extent, the unifying factor was the attitude of the Russian state and the Russian population, who did not distinguish between ethnic groups. There is a common confessional identity - “Muslims”. Some of the local ethnic groups that entered other states at this time (primarily the Crimean Tatars) further developed independently.

The period from the 18th to the beginning of the 20th century is defined by supporters of the theory as the formation of the Tatar nation. Just the same period mentioned in the introduction to this work. The following stages of nation formation are distinguished: 1) From the 18th to the mid-19th century - the stage of the “Muslim” nation, in which religion was the unifying factor. 2) From the middle of the 19th century to 1905 - the stage of the “ethnocultural” nation. 3) From 1905 to the end of the 1920s. - stage of the “political” nation.

At the first stage, the attempts of various rulers to carry out Christianization were beneficial. The policy of Christianization, instead of actually transferring the population of the Kazan province from one denomination to another, through its ill-consideration, contributed to the cementation of Islam in the consciousness of the local population.

At the second stage, after the reforms of the 1860s, the development of bourgeois relations began, which contributed to the rapid development of culture. In turn, its components (the education system, the literary language, book publishing and periodicals) completed the establishment in the self-consciousness of all the main ethno-territorial and ethnic class groups of the Tatars of the idea of belonging to a single Tatar nation. It is to this stage that the Tatar people owe the appearance of the History of Tatarstan. During this period of time, Tatar culture not only managed to recover, but also achieved certain progress.

From the second half of the 19th century, the modern Tatar literary language began to form, which by the 1910s had completely replaced the old Tatar language. The consolidation of the Tatar nation was strongly influenced by the high migration activity of Tatars from the Volga-Ural region.

The third stage from 1905 to the end of the 1920s. - This is the stage of the “political” nation. The first manifestation was the demands for cultural-national autonomy expressed during the revolution of 1905-1907. Later there were ideas of the State of Idel-Ural, the Tatar-Bashkir SR, the creation of the Tatar Autonomous Soviet Socialist Republic. After the 1926 census, the remnants of ethnic class self-determination disappeared, that is, the social stratum “Tatar nobility” disappeared.

Let us note that the Turkic-Tatar theory is the most extensive and structured of the theories considered. It really covers many aspects of the formation of the ethnic group in general and the Tatar ethnic group in particular.

In addition to the main theories of the ethnogenesis of the Tatars, there are also alternative ones. One of the most interesting is the Chuvash theory of the origin of the Kazan Tatars.

Most historians and ethnographers, just like the authors of the theories discussed above, are looking for the ancestors of the Kazan Tatars not where these people currently live, but somewhere far beyond the territory of present-day Tatarstan. In the same way, their emergence and formation as a distinctive nationality is attributed not to the historical era when this took place, but to more ancient times. In fact, there is every reason to believe that the cradle of the Kazan Tatars is their real homeland, that is, the region of the Tatar Republic on the left bank of the Volga between the Kazanka River and the Kama River.

There are also convincing arguments in favor of the fact that the Kazan Tatars arose, took shape as a distinctive people and multiplied over a historical period, the duration of which covers the era from the founding of the Kazan Tatar kingdom by the Khan of the Golden Horde Ulu-Mahomet in 1437 and up to the Revolution of 1917. Moreover, their ancestors were not the alien “Tatars”, but local peoples: Chuvash (aka Volga Bulgars), Udmurts, Mari, and perhaps also not preserved to this day, but living in those parts, representatives of other tribes, including those who spoke the language , close to the language of the Kazan Tatars.

All these nationalities and tribes apparently lived in those forested regions since time immemorial, and partly perhaps also moved from Trans-Kama, after the invasion of the Tatar-Mongols and the defeat of Volga Bulgaria. In terms of character and level of culture, as well as way of life, this diverse mass of people, at least before the emergence of the Kazan Khanate, differed little from each other. Likewise, their religions were similar and consisted of the veneration of various spirits and sacred groves - kiremetii - places of prayer with sacrifices. This is confirmed by the fact that until the revolution of 1917 they remained in the same Tatar Republic, for example, near the village. Kukmor, a village of Udmurts and Maris, who were not touched by either Christianity or Islam, where until recently people lived according to the ancient customs of their tribe. In addition, in the Apastovsky district of the Tatar Republic, at the junction with the Chuvash Autonomous Soviet Socialist Republic, there are nine Kryashen villages, including the village of Surinskoye and the village of Star. Tyaberdino, where some of the residents, even before the Revolution of 1917, were “unbaptized” Kryashens, thus surviving until the Revolution outside of both the Christian and Muslim religions. And the Chuvash, Mari, Udmurts and Kryashens who converted to Christianity were only formally included in it, but continued to live according to ancient times until recently.

In passing, we note that the existence almost in our time of “unbaptized” Kryashens casts doubt on the very widespread point of view that the Kryashens arose as a result of the forced Christianization of Muslim Tatars.

The above considerations allow us to make the assumption that in the Bulgar state, the Golden Horde and, to a large extent, the Kazan Khanate, Islam was the religion of the ruling classes and privileged classes, and the common people, or most of them: Chuvash, Mari, Udmurts, etc. lived according to their ancient grandfathers customs.

Now let's see how, under those historical conditions, the Kazan Tatar nationality could arise and multiply, as we know them in late XIX and the beginning of the 20th centuries.

In the middle of the 15th century, as already mentioned, on the left bank of the Volga, Khan Ulu-Mahomet, who had been overthrown from the throne and fled from the Golden Horde, appeared with a relatively small detachment of his Tatars. He conquered and subjugated the local Chuvash tribe and created the feudal-serf Kazan Khanate, in which the victors, the Muslim Tatars, were the privileged class, and the conquered Chuvash were the serf common people.

In the latest edition of the Great Soviet Encyclopedia, we read the following in more detail about the internal structure of the state in its finalized period: “Kazan Khanate, a feudal state in the Middle Volga region (1438-1552), formed as a result of the collapse of the Golden Horde on the territory of Volga-Kama Bulgaria. The founder of the dynasty of Kazan khans was Ulu-Muhammad.”

Higher government belonged to the khan, but was directed by the council of large feudal lords (divan). The top of the feudal nobility consisted of Karachi, representatives of the four most noble families. Next came the sultans, emirs, and below them were the Murzas, lancers and warriors. A major role was played by the Muslim clergy, who owned vast waqf lands. The bulk of the population consisted of “black people”: free peasants who paid yasak and other taxes to the state, feudal-dependent peasants, serfs from prisoners of war and slaves. The Tatar nobles (emirs, beks, murzas, etc.) were hardly very merciful to their serfs, who were also foreigners and people of other faiths. Voluntarily or pursuing goals related to some benefit, but over time, the common people began to adopt their religion from the privileged class, which was associated with the renunciation of their national identity and complete change way of life and way of life, in accordance with the requirements of the new “Tatar” faith - Islam. This transition of the Chuvash to Mohammedanism was the beginning of the formation of the Kazan Tatars.

The new state that arose on the Volga lasted only about a hundred years, during which raids on the outskirts of the Moscow state almost did not stop. In the internal life of the state there were frequent palace coups and henchmen ended up on the khan’s throne: either Turkey (Crimea), or Moscow, or the Nogai Horde, etc.

The process of forming the Kazan Tatars in the above-mentioned way from the Chuvash, and partly from other, peoples of the Volga region occurred throughout the entire period of the existence of the Kazan Khanate, did not stop after the annexation of Kazan to the Moscow state and continued until the beginning of the twentieth century, i.e. almost up to our time. The Kazan Tatars grew in number not so much as a result of natural growth, but as a result of the Tatarization of other nationalities of the region.

Let us give another rather interesting argument in favor of the Chuvash origin of the Kazan Tatars. It turns out that the Meadow Mari now call the Tatars “suas”. From time immemorial, meadow mari have been close neighbors to that part Chuvash people, which lived on the left bank of the Volga and was the first to become Tatars, so that not a single Chuvash village remained in those places for a long time, although according to historical information and according to the scribal records of the Moscow State there were many of them. The Mari did not notice, especially at the beginning, any changes among their neighbors as a result of the appearance of another god among them - Allah, and forever retained the former name for them in their language. But for distant neighbors - the Russians - from the very beginning of the formation of the Kazan kingdom, there was no doubt that the Kazan Tatars were the same Tatar-Mongols who left a sad memory of themselves among the Russians.

Throughout the relatively short history of this “Khanate,” continuous raids by “Tatars” on the outskirts of the Moscow state continued, and the first Khan Ulu-Magomet spent the rest of his life in these raids. These raids were accompanied by the devastation of the region, the robberies of the civilian population and the deportation of them “in full”, i.e. everything happened in the style of the Tatar-Mongols. Thus, the Chuvash theory is also not without its foundations, although it presents us with the ethnogenesis of the Tatars in the most original form.

Conclusion

As we conclude from the material considered, at the moment even the most developed of the existing theories - the Turkic-Tatar one - is not ideal. It leaves many questions for one simple reason: the historical science of Tatarstan is still extremely young. A lot of historical sources have not yet been studied; active excavations are underway on the territory of Tataria. All this allows us to hope that in the coming years the theories will be replenished with facts and will acquire a new, even more objective shade.

The material considered also allows us to note that all theories are united in one thing: the Tatar people have complex history origin and complex ethnocultural structure.

In the growing process of world integration, we are already striving to create a single state and a common cultural space European states. Tatarstan may not be able to avoid this either. The trends of recent (free) decades indicate attempts to integrate the Tatar people into the modern Islamic world. But integration is a voluntary process, it allows you to preserve the self-name of the people, language, and cultural achievements. As long as at least one person speaks and reads Tatar, the Tatar nation will exist.

Bibliography

1. Akhmetyanov R. “From a deceived generation” P.20

2. Gumilyov L. “Who are the Tatars?” - Kazan: collection modern research on the history and culture of the Tatar people. P.110

3. Kakhovsky V.F. Origin of the Chuvash people. - Cheboksary: Chuvash Book Publishing House, 2003. - 463 p.

4. Mustafina G.M., Munkov N.P., Sverdlova L.M. History of Tatarstan XIX century - Kazan, Magarif, 2003. - 256c.

5.Safargaliev M.G. “The Golden Horde and the history of the Tatars” - Kazan: Collection of modern studies on the culture of the Tatar people. P.110

5. Sabirova D.K. History of Tatarstan. From ancient times to the present day: textbook / D.K. Sabirova, Ya.Sh. Sharapov. - M.: KNORUS, 2009. - 352 p.

6. Rashitov F.A. History of the Tatar people. - M.: Children's book, 2001. - 285 p.

7. Tagirov I.R. History of the national statehood of the Tatar people and Tatarstan - Kazan, 2000. - 327c.

8. R.G.Fakhrutdinov. History of the Tatar people and Tatarstan. (Antiquity and Middle Ages). Textbook for secondary schools, gymnasiums and lyceums. - Kazan: Magarif, 2000.- 255 p.

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Uniqueness

Without a doubt, every person is unique, regardless of nationality. And yet there are some common features, which bring together representatives of a race or nationality. Tatars are usually classified as members of the so-called Altai family. This is a Turkic group. The ancestors of the Tatars were known as farmers. Unlike other representatives of the Mongoloid race, Tatars do not have pronounced appearance features.

The appearance of the Tatars and the changes that are now manifested in them are largely caused by assimilation with the Slavic peoples. Indeed, among the Tatars they sometimes find fair-haired, sometimes even red-haired representatives. This, for example, cannot be said about the Uzbeks, Mongols or Tajiks. Do Tatar eyes have any special characteristics? They do not necessarily have narrow eyes and dark skin. Are there any common features of the appearance of Tatars?

Description of the Tatars: a little history

The Tatars are among the most ancient and populous ethnic groups. In the Middle Ages, mentions of them excited everyone around: in the east of the shores Pacific Ocean and to the Atlantic coast. A variety of scientists included references to this people in their works. The mood of these notes was clearly polar: some wrote with rapture and admiration, while other scientists showed fear. But one thing united everyone - no one remained indifferent. It is quite obvious that it was the Tatars who had a huge influence on the course of development of Eurasia. They managed to create a distinctive civilization that influenced a variety of cultures.

The history of the Tatar people has had both ups and downs. Periods of peace were followed by brutal times of bloodshed. The ancestors of modern Tatars took part in the creation of several strong states. Despite all the vicissitudes of fate, they managed to preserve both their people and their identity.

Ethnic groups

Thanks to the works of anthropologists, it became known that the ancestors of the Tatars were not only representatives of the Mongoloid race, but also Europeans. It was this factor that determined the diversity in appearance. Moreover, the Tatars themselves are usually divided into groups: Crimean, Ural, Volga-Siberian, South Kama. The Volga-Siberian Tatars, whose facial features have the greatest characteristics of the Mongoloid race, are distinguished by the following characteristics: dark hair, pronounced cheekbones, brown eyes, a wide nose, a fold above the upper eyelid. Representatives of this type are few in number.

The face of the Volga Tatars is oblong, the cheekbones are not too pronounced. The eyes are large and gray (or brown). Nose with a hump, oriental type. The physique is correct. In general, the men of this group are quite tall and hardy. Their skin is not dark. This is the appearance of the Tatars from the Volga region.

Kazan Tatars: appearance and customs

The appearance of the Kazan Tatars is described as follows: a strongly built, strong man. The Mongols have a wide oval face and a slightly narrowed eye shape. The neck is short and strong. Men rarely wear a thick beard. Such features are explained by the fusion of Tatar blood with various Finnish nationalities.

The marriage ceremony is not like a religious event. From religiosity - only reading the first chapter of the Koran and a special prayer. After marriage, a young girl does not immediately move into her husband’s house: she will live with her family for another year. It is curious that her newly-made husband comes to her as a guest. Tatar girls are ready to wait for their lover.

Only a few have two wives. And in cases where this happens, there are reasons: for example, when the first one is already old, and the second one, younger, now runs the household.

The most common Tatars are of the European type - owners of light brown hair and light eyes. The nose is narrow, aquiline or hump-shaped. Height is short - women are about 165 cm.

Peculiarities

Some features were noticed in the character of a Tatar man: hard work, cleanliness and hospitality border on stubbornness, pride and indifference. Respect for elders is what especially distinguishes the Tatars. It was noted that representatives of this people tend to be guided by reason, adapt to the situation, and are law-abiding. In general, the synthesis of all these qualities, especially hard work and perseverance, makes a Tatar man very purposeful. Such people are able to achieve success in their careers. They finish their work and have a habit of getting their way.

A purebred Tatar strives to acquire new knowledge, showing enviable perseverance and responsibility. Crimean Tatars have a special indifference and calmness in stressful situations. Tatars are very curious and talkative, but during work they remain stubbornly silent, apparently so as not to lose concentration.

One of characteristic features- self-esteem. It manifests itself in the fact that the Tatar considers himself special. As a result, there is a certain arrogance and even arrogance.

Cleanliness sets Tatars apart. They do not tolerate disorder and dirt in their homes. Moreover, this does not depend on financial capabilities - both rich and poor Tatars zealously monitor cleanliness.

My home is your home

Tatars are very hospitable people. We are ready to host a person, regardless of his status, faith or nationality. Even with modest incomes, they show warm hospitality, ready to share a modest dinner with a guest.

Tatar women are distinguished by their great curiosity. They are attracted by beautiful clothes, they watch with interest people of other nationalities, and follow fashion. Tatar women are very attached to their home and devote themselves to raising children.

Tatar women

What an amazing creature - a Tatar woman! In her heart lies immeasurable, deepest love for her loved ones, for her children. Its purpose is to bring peace to people, to serve as a model of peacefulness and morality. A Tatar woman is distinguished by a sense of harmony and special musicality. She radiates a certain spirituality and nobility of soul. Inner world Tatars are full of riches!

Tatar girls with youth aimed at a strong, long-lasting marriage. After all, they want to love their husband and raise future children behind solid walls of reliability and trust. No wonder the Tatar proverb says: “A woman without a husband is like a horse without a bridle!” Her husband’s word is law for her. Although witty Tatar women complement - for any law, however, there is an amendment! And yet these are devoted women who sacredly honor traditions and customs. However, don’t expect to see a Tatar woman in a black burqa - this is a stylish lady who has a sense of self-esteem.

The appearance of the Tatars is very well-groomed. Fashionistas have stylized items in their wardrobe that highlight their nationality. For example, there are shoes that imitate chitek - national leather boots worn by Tatar girls. Another example is appliques, where patterns convey the stunning beauty of the earth's flora.

What's on the table?

A Tatar woman is a wonderful hostess, loving and hospitable. By the way, a little about the kitchen. National cuisine Tatars are quite predictable in that the main dishes are often based on dough and fat. Even a lot of dough, a lot of fat! Of course, this is far from the healthiest diet, although guests are usually offered exotic dishes: kazylyk (or dried horse meat), gubadia (a layer cake with a wide variety of fillings, from cottage cheese to meat), talkysh-kalev (an incredibly high-calorie dessert from flour, butter and honey). You can wash down all this rich treat with ayran (a mixture of katyk and water) or traditional tea.

Like Tatar men, women are distinguished by their determination and perseverance in achieving their goals. Overcoming difficulties, they show ingenuity and resourcefulness. All this is complemented by great modesty, generosity and kindness. Truly, a Tatar woman is a wonderful gift from above!

The Tatars are the second largest ethnic group and the largest people of Muslim culture in the Russian Federation.

The Tatar ethnic group has an ancient and vibrant history, closely connected with the history of all the peoples of the Ural-Volga region and Russia as a whole.

The original culture of the Tatars has worthily entered the treasury of world culture and civilization.
We find traces of it in the traditions and languages of the Russians, Mordvins, Mari, Udmurts, Bashkirs, and Chuvashs. At the same time, the national Tatar culture synthesizes the achievements of the Turkic, Finno-Ugric, Indo-Iranian peoples (Arabs, Slavs and others).

There are also different interpretations of the ethnonym “Tatars”. This question is very relevant at the present time.
Some researchers deduce the origin of this word from “mountain inhabitant”, where “tat” means “mountain”, and “ar” means “resident”, “person” (A.A. Sukharev. Kazan Tatars. St. Petersburg, 1904, p. 22). Others are the etymology of the word “Tatars” to the ancient Greek “messenger” (N.A. Baskakov. Russian surnames of Turkic origin. Baku, 1992, p. 122).

The famous Turkologist D.E. Eremev connects the origin of the word “Tatars” with the ancient Turkic word and people. He associates the first component of the word “tat” with the name of the ancient Iranian people. At the same time, he refers to the information of the ancient Turkic chronicler Mahmud Kashgari that the Turks called “tatam” those who speak Farsi, that is, the Iranian language. The original meaning of the word “tat” was most likely “Persian”, but then this word in Rus' began to designate all eastern and Asian peoples (D.E. Eremeev. Semantics of Turkic ethnonymy. - Collection “Ethnonyms”. M., 1970 , p.134).
Thus, a complete deciphering of the ethnonym “Tatars” is still waiting for its researcher. In the meantime, unfortunately, even today the burden of established traditions and stereotypes about the Mongol-Tatar yoke forces most people to think in highly distorted categories about the history of the Tatars, about their true origin, about Tatar culture.

According to the 1989 census, about 7 million people lived on the territory of the USSR. Of these, in the RSFSR - more than 5.5 million or 83.1% of the indicated number, including in Tatarstan - more than 1.76 million people (26.6%).

Currently, Tatars make up just over half the population of Tatarstan, their national republic. At the same time, the number of people living outside Tatarstan is -1.12 million people in Bashkortostan, -110.5 thousand in Udmurtia, 47.3 thousand in Mordovia, 43.8 thousand in Mari El, 35.7 thousand in Chuvashia. In addition, Tatars also live in the regions of the Volga region, the Urals and Siberia.

Tatars are one of the most mobile peoples. Due to landlessness, frequent crop failures in their homeland and the traditional desire for trade, even before 1917 they began to move to various regions of the Russian Empire, including the provinces Central Russia, to Donbass, Eastern Siberia and the Far East, North Caucasus and Transcaucasia, Central Asia and Kazakhstan. This migration process intensified during the years Soviet rule, especially during the period of “great construction projects of socialism”. Therefore, at present there is practically no federal subject in the Russian Federation where Tatars live. Even in the pre-revolutionary period, Tatar national communities were formed in Finland, Poland, Romania, Bulgaria, Turkey, and China. As a result of the collapse of the USSR, Tatars who lived in the former Soviet republics - Uzbekistan (467.8 thousand), Kazakhstan (327.9 thousand), Tajikistan (72.2 thousand), Kyrgyzstan (70.5 thousand) - ended up in the near abroad. ), Turkmenistan (39.2 thousand), Azerbaijan (28 thousand), Ukraine (86.9 thousand), in the Baltic countries (14 thousand). Already due to re-emigrants from China. In Turkey and Finland, since the mid-20th century, Tatar national diasporas have been formed in the USA, Japan, Australia, and Sweden.

According to many historians, the Tatar people with a single literary and practically common spoken language developed during the existence of the huge Turkic state - the Golden Horde. The literary language in this state was the so-called “idel terkise” or Old Tatar, based on the Kipchak-Bulgar (Polovtsian) language and incorporating elements of Central Asian literary languages. The modern literary language based on the middle dialect arose in the second half of the 19th and early 20th centuries.

In ancient times, the Turkic ancestors of the Tatars used runic writing, as evidenced by archaeological finds in the Urals and Middle Volga region. Since the voluntary adoption of Islam by one of the ancestors of the Tatars, the Volga-Kama Bulgars, the Tatars used Arabic writing, from 1929 to 1939 - Latin script, and since 1939 they have used the Cyrillic alphabet with additional characters.

The modern Tatar language, belonging to the Kipchak-Bulgar subgroup of the Kipchak group of the Turkic language family, is divided into four dialects: middle (Kazan Tatar), western (Mishar), eastern (language of the Siberian Tatars) and Crimean (language of the Crimean Tatars). Despite dialectal and territorial differences, the Tatars are a single nation with a single literary language, a single culture - folklore, literature, music, religion, national spirit, traditions and rituals.

Even before the 1917 coup, the Tatar nation occupied one of the leading places in the Russian Empire in terms of literacy (the ability to write and read in its own language). The traditional thirst for knowledge has survived in the current generation.

The ethnonym “Tatars” is of ancient origin, but it was adopted as the self-name of modern Tatars only in the 19th century, and the Ancient Tatars, Turkic tribes, lived on the territory of today’s Eurasia. The current Tatars (Kazan, Western, Siberian, Crimean) are not direct descendants of the ancient Tatars who came to Europe along with the troops of Genghis Khan. They formed into a single nation called the Tatars, after European peoples gave them that name.

There is an opinion among historians that the name “Tatars” comes from the name of the large influential family “Tata”, from which many Turkic-speaking military leaders of the state “Altyn Urta” (Golden Mean), better known as the “Golden Horde”, came from.

The Tatars are one of the most urbanized peoples of the Russian Federation. Social groups The Tatars, living both in cities and in villages, are almost no different from those that exist among other peoples, especially Russians.

In their way of life, the Tatars do not differ from other surrounding peoples. The modern Tatar ethnic group arose in parallel with the Russian one. Modern Tatars are the Turkic-speaking part of the indigenous population of Russia, which, due to their greater territorial proximity to the East, chose Islam rather than Orthodoxy. 99% of Tatar believers are Sunni Muslims of moderate Hanafi persuasion.

Many ethnologists note the unique phenomenon of Tatar tolerance, which consists in the fact that in the entire history of the existence of the Tatars, they have not initiated a single conflict on ethnic and religious grounds. The most famous ethnologists and researchers are sure that tolerance is an invariable part of the Tatar national character.

The traditional food of the Tatars is meat, dairy and vegetable - soups seasoned with pieces of dough (tokmach noodles, chumar), porridges, sour dough bread, kabartma flatbreads. National dishes- balesh with a variety of fillings, often made from meat (peryamyach), cut into pieces and mixed with millet, rice or potatoes, unleavened dough baked goods are widely represented in the form of bavyrsak, kosh tele, ichpochmak, gubadia, katykly salma, chak-chak (wedding dish ). Dried sausage - kazylyk or kazy - is prepared from horse meat (the favorite meat of many groups). Dried goose (kaklagan kaz) is considered a delicacy. Dairy products - katyk (a special type of sour milk), sour cream, cottage cheese. Drinks - tea, ayran (tan) - a mixture of katyk with water (used mainly in summer).

The Tatars always took an active part in all defensive and liberation wars. According to the number of "Heroes" Soviet Union"The Tatars occupy fourth place, and in terms of the percentage of the number of heroes for the entire nation - first. In terms of the number of Heroes of Russia, the Tatars have second place.

From the Tatars came such military leaders as Army General M.A. Gareev, Colonels General P.S. Akchurin and F.Kh. Churakov, Vice Admiral M.D. Iskanderov, Rear Admirals Z.G. Lyapin, A.I. Bichurin and others. Outstanding scientists - academicians R.Z. Sagdeev (physical chemist), K.A. Valiev (physicist), R.A. Syunyaev (astrophysicist), and others.

Tatar literature is one of the most ancient in the Russian Federation. The most ancient literary monument is the poem “The Tale of Yusuf” by the Bulgarian poet Kul Gali, written in 1236. Among the famous poets of the past one can name M. Sarai-Gulistani (XIV century), M. Muhammadyar (1496/97-1552), G. Utyz-Imeni (1754-1834), G. Kandaly (1797-1860). Among the poets and writers of the 20th century - classics of Tatar literature Gabdulla Tukay, Fatih Amirkhan, writers Soviet period- Galimzyan Ibragimov, Hadi Taktash, Majit Gafuri, Hasan Tufan, patriotic poet, Hero of the Soviet Union Musa Jalil, Sibgat Hakim and many other talented poets and writers.

The Tatars were one of the first among the Turkic peoples to develop theatrical art. The most outstanding artists are: Abdulla Kariev, artist and playwright Karim Tinchurin, Khalil Abjalilov, Gabdulla Shamukov, actors: Chulpan Khamatova, Marat Basharov Renata Litvinova, actor and director Sergei Shakurov, director Marcel Salimzhanov, opera singers - Khaidar Bigichev and Zilya Sungatullina, folk singers Ilgam Shakirov and Alfiya Afzalova, popular performers - Rinat Ibragimov, Zemfira Ramazanova, Salavat Fatkhutdinov, Aidar Galimov, Malika Razakova, young poet and musician Rustam Alyautdinov.

Fine art of the Tatars: First of all, this is the artist-patriarch Baki Urmanche, and many other outstanding Tatar artists.

The sporting achievements of the Tatars also constantly make themselves felt:
Wrestling - Shazam Safin, champion of the 1952 Olympic Games in Helsinki in Greco-Roman wrestling.
Rhythmic gymnastics - Olympic champion and multiple world champion Alina Kabaeva, world champions Amina Zaripova and Laysan Utyasheva.
Football - Rinat Dasaev, goalkeeper No. 1 in the world in 1988, goalkeeper of the Spartak team, members of the 2002 World Cup football team, attacking midfielder of the Russian national team Marat Izmailov (Lokomotiv-Moscow), winner of the Russian Cup 2000/01; silver medalist of the 2001 Russian Championship, and goalkeeper of the Russian national team, KAMAZ (Naberezhnye Chelny); "Spartak Moscow); "Lokomotiv" (Moscow); "Verona" (Italy) Ruslan Nigmatullin, Hockey-Irek Gimaev, Sergey Gimaev, Zinetula Bilyaletdinov, Tennis-world champion Marat Safin, and many many others.

Famous Russians come from Tatar families

Many famous noble families of Russia have Tatar roots. Apraksins, Arakcheevs, Dashkovs, Derzhavins, Ermolovs, Sheremetevs, Bulgakovs, Gogols, Golitsyns, Milyukovs, Godunovs, Kochubeis, Stroganovs, Bunins, Kurakins, Saltykovs, Saburovs, Mansurovs, Tarbeevs, Godunovs, Yusupovs - it’s impossible to list them all. By the way, the origin of the Sheremetev counts, in addition to the surname, is confirmed by the family coat of arms, which has a silver crescent. The Ermolov nobles, for example, where General Alexey Petrovich Ermolov came from, begin their genealogy as follows: “The ancestor of this family Arslan-Murza-Ermola, and at baptism named John, as shown in the presented pedigree, in 1506 went to Grand Duke Vasily Ivanovich from the Golden Horde " Rus' became fabulously rich at the expense of the Tatar people, talents flowed like a river. The Kurakin princes appeared in Rus' under Ivan III, this family comes from Ondrei Kurak, who was the offspring of the Horde khan Bulgak, the recognized ancestor of the Great Russian princes Kurakin and Golitsyn, as well as noble family Bulgakov. Chancellor Alexander Gorchakov, whose family descended from the Tatar ambassador Karach-Murza. The Dashkov nobles also came from the Horde. And the Saburovs, Mansurovs, Tarbeevs, Godunovs (from the Murza Chet, who left the Horde in 1330), the Glinskys (from Mamai), the Kolokoltsevs, the Talyzins (from the Murza Kuchuk Tagaldyzin)... A separate discussion is desirable about each clan - a lot, a lot they did for Russia. Every Russian patriot has heard about Admiral Ushakov, but only a few know that he is a Turk. This family descends from the Horde Khan Redeg. The Princes of Cherkassy descend from the Khan's family of Inal. “As a sign of citizenship,” it is written in their genealogy, “he sent his son Saltman and daughter Princess Maria to the sovereign, who was later married to Tsar Ivan Vasilyevich, and Saltman was named Mikhail by baptism and granted a boyar status.”

But even from the named surnames it is clear that Tatar blood greatly influenced the gene pool of the Russian people. Among the Russian nobility there are more than 120 known Tatar families. In the sixteenth century, Tatars predominated among the nobles. Even by the end of the nineteenth century in Russia there were approximately 70 thousand nobles with Tatar roots. This accounted for more than 5 percent of the total number of nobles throughout the Russian Empire.

Many Tatar nobility disappeared forever for their people. The genealogical books of the Russian nobility tell a good story about this: “General Armorial of the Noble Clans of the All-Russian Empire”, begun in 1797, or “History of the families of the Russian nobility”, or “Russian genealogical book”. Historical novels pale before them.

Yushkovs, Suvorovs, Apraksins (from Salakhmir), Davydovs, Yusupovs, Arakcheevs, Golenishchevs-Kutuzovs, Bibikovs, Chirikovs... The Chirikovs, for example, came from the family of Khan Berke, Batu’s brother. Polivanovs, Kochubeis, Kozakovs...

Kopylovs, Aksakovs (aksak means “lame”), Musins-Pushkins, Ogarkovs (the first to come from the Golden Horde in 1397 was Lev Ogar, “a man of great stature and a brave warrior”). The Baranovs... In their genealogy it is written as follows: “The ancestor of the Baranov family, Murza Zhdan, nicknamed Baran, and named after baptism Daniil, came in 1430 from Crimea.”

The Karaulovs, Ogarevs, Akhmatovs, Bakaevs, Gogol, Berdyaevs, Turgenevs... "The ancestor of the Turgenev family, Murza Lev Turgen, and at baptism called John, went to Grand Duke Vasily Ioannovich from the Golden Horde..." This family belonged to the aristocratic Horde tukhum , as well as the Ogarev family (their Russian ancestor is “Murza by honorable name Kutlamamet, nicknamed Ogar”).

Karamzins (from Kara-Murza, a Crimean), Almazovs (from Almazy, named after baptism Erifei, he came from the Horde in 1638), Urusovs, Tukhachevskys (their ancestor in Russia was Indris, a native of the Golden Horde), Kozhevnikovs (come from Murza Kozhaya, since 1509 in Rus'), Bykovs, Ievlevs, Kobyakovs, Shubins, Taneyevs, Shuklins, Timiryazevs (there was one Ibragim Timiryazev, who came to Rus' in 1408 from the Golden Horde).

Chaadaevs, Tarakanovs... but it will take a long time to continue. Dozens of so-called “Russian clans” were started by the Tatars.

The Moscow bureaucracy grew. Power was gathering in her hands; Moscow really did not have enough educated people. Is it any wonder that Tatars also became bearers of more than three hundred simple Russian surnames. In Russia, at least half of Russians are genetic Tatars.

In the 18th century, the rulers of Russia tailored the current ethnographic map, tailored it in their own way, as they wanted: entire provinces were recorded as “Slavs”. So Russia became the kind about which the Kipchak from the Tukhum (clan) Turgen said: “Russia is thousands of miles around.”

Then, in the 18th century - just two hundred years ago - the inhabitants of Tambov, Tula, Oryol, Ryazan, Bryansk, Voronezh, Saratov and other regions were called “Tatars”. This is the former population of the Golden Horde. Therefore, ancient cemeteries in Ryazan, Orel or Tula are still called Tatar.

Defenders of the Fatherland

Tatar warriors served Russia honestly. “Be not only the son of your father, but also be the son of your Fatherland,” says the Tatar folk proverb. The fact that Tatars and Russians have always opposed each other in religious terms is a myth invented by our common enemies. During the War of 1812, 28 Tatar-Bashkir regiments were formed in the Kazan province. It was these regiments, under the command of Kutuzov’s son-in-law, the Tatar prince Kudashev, an active participant in the Battle of Borodino, that terrified Napoleonic soldiers. The Tatar regiments, together with the Russian people, liberated the European peoples from the occupation of Napoleonic troops.

In the army, due to their national and religious characteristics, the Tatars were given a number of concessions, which were based on respect for the religion they professed. The Tatars were not given pork, were not subjected to corporal punishment, and were not drilled. In the navy, Russian sailors were given a glass of vodka, and the Tatars were given tea and sweets for the same amount. They were not forbidden to bathe several times a day, as is customary among Muslims before each prayer. Their colleagues were strictly forbidden to mock the Tatars and say bad things about Islam.

Great scientists and writers

The Tatars served their Fatherland faithfully and truly, not only fighting for it in countless wars. IN peaceful life they gave him many famous people - scientists, writers, artists. It is enough to name such scientists as Mendeleev, Mechnikov, Pavlov and Timiryazev, researchers of the North Chelyuskin and Chirikov. In literature, these are Dostoevsky, Turgenev, Yazykov, Bulgakov, Kuprin. In the field of art - ballerinas Anna Pavlova, Galina Ulanova, Olga Spesivtseva, Rudolf Nureyev, as well as composers Scriabin and Taneyev. All of them are Russians of Tatar origin.

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