What the Tatars gave to the culture of the Saratov region. Tatars
They speak the Kazan dialect of the Tatar language of the Kipchak group of Turkic languages. The ethnic basis of the Kazan Tatars was made up of Turkic (Bulgars, Kipchaks, etc.) peoples, as well as representatives of the Imenkovo culture.
Story
Early history
Funeral rite
Many facts about the funeral rites of the Kazan Tatars show complete continuity from the Bulgars; today, most of the rites of the Kazan Tatars are associated with their Muslim religion.
Location. The city necropolises of the Golden Horde were located within the city, as were the burial grounds of the Kazan Khanate period. Cemeteries of Kazan Tatars of the 18th-19th centuries. were located outside the villages, not far from the villages, if possible - across the river.
Grave structures. From the descriptions of ethnographers it follows that the Kazan Tatars had the custom of planting one or more trees on the grave. The graves were almost always surrounded by a fence, sometimes a stone was placed on the grave, small log houses were made without a roof, in which birch trees were planted and stones were placed, and sometimes monuments were erected in the form of pillars.
Burial method. The Bulgars of all periods are characterized by the ritual of inhumation (deposition of a corpse). The pagan Bulgars were buried with their heads to the west, on their backs, with their arms along the body. A distinctive feature of the burial grounds of the X-XI centuries. is the period of formation of a new ritual in Volga Bulgaria, hence the lack of strict uniformity in individual details of the ritual, in particular, in the position of the body, hands and face of the buried. Along with observing the qibla, in the vast majority of cases there are individual burials facing upward or even to the north. There are burials of the dead on the right side. The position of the hands is especially varied during this period. For necropolises of the XII-XIII centuries. The ritual details are unified: strict adherence to the qibla, the face facing Mecca, a uniform position of the deceased with a slight turn to the right side, with the right hand extended along the body and the left hand slightly bent and placed on the pelvis. On average, 90% of burials give this stable combination of features versus 40-50% in early burial grounds. During the Golden Horde period, all burials were performed according to the rite of inhumation, the body was stretched out on the back, sometimes with a turn on the right side, head to the west, face to the south. During the period of the Kazan Khanate, the funeral rite did not change. According to the descriptions of ethnographers, the deceased was lowered into the grave, then laid in the side lining, facing Mecca. The hole was filled with bricks or boards. The spread of Islam among the Volga Bulgars already in pre-Mongol times was very clearly manifested in the rite of the Bulgars of the 12th-13th centuries, during the period of the Golden Horde, and later in the funeral rite of the Kazan Tatars.
National clothes
The clothing of men and women consisted of trousers with a wide step and a shirt (for women it was complemented by an embroidered bib), on which a sleeveless camisole was worn. Outerwear was a Cossack coat, and in winter a quilted beshmet or fur coat. The men's headdress is a skullcap, and on top of it is a hemispherical hat with fur or a felt hat; for women - an embroidered velvet cap (kalfak) and a scarf. Traditional shoes were leather ichigi with soft soles; outside the home they wore leather galoshes. Women's costumes were characterized by an abundance of metal decorations.
Anthropological types of Kazan Tatars
The most significant in the field of anthropology of the Kazan Tatars are the studies of T. A. Trofimova, conducted in 1929-1932. In particular, in 1932, together with G.F. Debets, she conducted extensive research in Tatarstan. In the Arsky district, 160 Tatars were examined, in the Elabuga district - 146 Tatars, in the Chistopol district - 109 Tatars. Anthropological studies have revealed the presence of four main anthropological types among the Kazan Tatars: Pontic, light Caucasoid, sublaponoid, Mongoloid.
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These types have the following characteristics:
Pontic type- characterized by mesocephaly, dark or mixed pigmentation of hair and eyes, high bridge of the nose, convex bridge of the nose, with a drooping tip and base, significant beard growth. Growth is average with an upward trend.
Light Caucasian type- characterized by subbrachycephaly, light pigmentation of hair and eyes, medium or high bridge of the nose with a straight bridge of the nose, a moderately developed beard, and average height. A number of morphological features - the structure of the nose, the size of the face, pigmentation and a number of others - bring this type closer to the Pontic.
Sublaponoid type(Volga-Kama) - characterized by meso-subbrachycephaly, mixed pigmentation of hair and eyes, wide and low nose bridge, weak beard growth and a low, medium-wide face with a tendency to flattening. Quite often there is a fold of the eyelid with weak development of the epicanthus.
Mongoloid type(South Siberian) - characterized by brachycephaly, dark shades of hair and eyes, a wide and flattened face and a low bridge of the nose, frequent epicanthus and poor beard development. Height, on a Caucasian scale, is average.
Theory of ethnogenesis of the Kazan Tatars
There are several theories of the ethnogenesis of the Tatars. Three of them are described in the most detail in the scientific literature:
- Bulgaro-Tatar theory
- Tatar-Mongol theory
- Turkic-Tatar theory.
see also
Notes
Literature
- Akhatov G. Kh. Tatar dialectology. Middle dialect (textbook for higher education students educational institutions). - Ufa, 1979.
- Akhmarov G. N. (Tatar.)Russian. Wedding ceremonies of Kazan Tatars// Akhmarev G. N. (Tatar.)Russian Tarihi-documentary Khyentyk. - Kazan: “Җyen-TatArt”, “Khater” nashriyats, 2000.
- Drozdova G. I. Funeral rite of the Volga-Kama peoples of the 16th-19th centuries: based on archaeological and ethnographic materials / abstract of thesis. ...candidate historical sciences: 07.00.06. - Kazan: Institute of History named after Sh. Marjani, Academy of Sciences of the Republic of Tatarstan, 2007. - 27 p.
TATARS OF THE URAL-VOLGA REGION(self-name - Tatars), people, the main population of Tatarstan (1765 thousand people, 1992) They also live in the Republic of Bashkortostan - 1120.7 (1989), the Mari Republic, Mordovia, Udmurtia, Chuvashia, Nizhny Novgorod, Kirov, Penza and other regions Russian Federation. Tatars are also called Turkic-speaking communities of Siberia (Siberian Tatars), Crimea (Crimean Tatars), Astrakhan, etc. The total number in the Russian Federation (without Crimean Tatars) – 5.52 million people. (1992) Total number - 6.71 million people. Tatar. Believing Tatars - Sunni Muslims An event in the life of the Tatars of Bashkiria was the opening of the Tatar historical and cultural center in the village of Kilim in 2005.
As a supplement, I am posting an article
ON THE QUESTION OF THE ORIGIN OF THE VOLGA TATAR REGION*
A. P. Smirnov(Questions of Ethnogenesis, No. 2, 1946, pp. 37-50).
Many works have been devoted to the topic of the formation of the Volga Tatars. All expressed points of view can be reduced to the following.
Some researchers considered the Volga Tatars to be one of the Turkish peoples who received their name from the Mongols and spoke one of the Turkish languages. These researchers believe that the Tatars were formed from various peoples, which fell into the forest-steppe Volga region at different times, and included local Finnish tribes. The process of formation of this people began with the era of the Mongol conquest. This point of view was shared by many historians, including Gubaidulin, Vorobiev and Veselovsky. Other researchers considered the Volga Tatars to be mainly Mongols, among whom a certain stream of Turkic elements can be noted. This group includes Klaproth, Iakinf, Dosson, Wolf, Erdman, Radlov, Barthold. Finally, a third theory was put forward, whose supporters derived the Tatars from the Bulgar tribes. This point of view was defended by M. G. Khudyakov and S. P. Tolstov.
Ancient authors mostly considered the Tatars to be Turks.
Thus, Rashid-Eddin-Juvaini noted that the Tatars call themselves Mongols and many Turkish clans adopted this name; by origin they were Turks. Mahmud of Kashgar, an anonymous author, Ibn-Batuta and Abul-Ghazi stood at the same point of view. At the same time, Ibn Batuta argued that Turkic language was not only a popular language, but in the era of Uzbek Khan - the language of the ruling elite. To correctly understand the ethnogenesis of the Kazan Tatars, it is not enough to study the historical process, starting from the era of the Mongol invasion, but it is necessary to consider earlier eras.
The historical process in the Middle Volga region and Lower Kama region has been quite well studied, starting from the 1st millennium BC. e.
This time (Ananino culture) is known from the material of settlements and burial grounds. A number of consolidated works on the monuments of this time, of which I note the studies of A. D. Spitsin, A. M. Tallgren, A. V. Schmidt, give grounds to assert that the culture of this time is genetically connected with the culture of the previous era, which was influenced by the southern - log culture. The anthropological material of this time is of great interest. During excavations of the Lugovsky burial ground, 36 skulls were obtained. Research by T. D. Trofimova has established their clearly expressed Mongoloid character; only a few show mild Caucasoid admixture. T. A. Trofimova noted in her work that the Mongoloid type, represented in the burials of the Lugovsky burial ground, is distinguished by a relatively low and very flat face with an extremely slightly protruding nose and has a sharply sloping forehead with a highly developed eyebrow.
The Khazars undoubtedly were the first owners of that marketplace, on the site of which the international fair-city of Bulgar later grew.
Until half of the 10th century. The Bulgars were dependent on the Khazars. Iba-Fadlan's note contains a message that the Bulgars pay tribute to the Khazar king, and provides information about the military campaigns of the Khazars against the Bulgars. All this gives grounds to attribute the first major penetration of Turkic elements that were preserved in the language modern Tatars, to the VI-X centuries.
The Bulgarian state, which arose in the 10th century. was multi-tribal.
Along with the local tribes who left us settlements with matting pottery, we see the alien Bulgar horde from among the Alan tribes, noted above, we see the strong influence of the Khazars and the penetration with it of the Turkic element. Finally, we meet here with representatives numerous peoples who settled in the Volga region. Here, as well as to the south, in the monuments of the Tsimlyansky settlement, the Slavic current was strong. In the Tsimlyansk settlement, excavations in recent years have revealed big number purely Slavic burials. Arab sources talk a lot about Russians in Bulgaria. Apparently, the Russians, attracted by trade with local residents, had numerous colonies and, to some extent, could assimilate with the local population. It is known that the Bulgars also went to Russian lands, in particular to the Vladimir-Suzdal principality.
The second way of assimilation with the Russians was wars and, as a result, prisoners.
V.V. Bartold considers it possible to attribute the news of the “sovereign of the Slavs” to the Volga Bulgars, to whom, along with the sovereigns of the Greeks and Khazars, the Armenians who fled from the Arabs turned in 852 with a request for help. Finally, representatives of the surrounding Chud tribes settled in Bulgaria proper. This latter is clearly visible in archaeological material.
A major role in the formation of the Kazan Tatars was played by the Polovtsy, who took part in the political life of the country, which can be judged at least by the description in the Russian chronicle under 1183 - the year of the Russian campaign against the Bulgars.
In archaeological; In the Bulgar material there are many Polovtsian objects that confirm this historical information. All the above materials indicate that the process of formation of the peoples of the Lower Kama region in the Bulgarian era was very complex. Finally, we cannot ignore the influx of population from Central Asia. From Ibn Fadlan’s note it can be established that even before the arrival of the embassy of Caliph Muktadir, artisans from Central Asia lived in Bulgaria. After the establishment of connections resulting from the embassy of 922, the number of craftsmen of various kinds increased.
The Mongol conquest brought minor changes to the composition of the population of Bulgaria.
The defeat of 1236 affected mainly the central regions. The Tatars did not spread deep into the forests. Having destroyed the cities, the Mongols moved on, invading the Ryazan lands in 1237. Russian chronicles report a second pogrom in 1240, after which relations characteristic of Rus' were established between the Bulgars and the Mongol conquerors. The Bulgarian princes, like the Russians, received labels to reign; the Bulgars, like the Russians, were subject to tribute. Is it possible to talk about any change of culture and change of population in Bulgaria? There is no reason for this. The study of Bulgaro-Tatar culture shows many similarities between the monuments of the first and second periods.
As studies by anthropologists show, the Tatars of the Middle Volga region are a Caucasoid group with a slight Mongoloid admixture.
Among the Tatars there are: dark mesocephalic Caucasian type (Pontic race), reminiscent of the type of Bulgarians and Circassians, light Caucasoid types and sublaponoid type - a descendant of the ancient local Mongoloid population of the Ananyin era, widespread among the surrounding Finnish and Russian population, and Mongoloid - of the South Siberian appearance, known in the southern Russian steppes among nomads, both in the pre-Golden Horde era, and among the tribes conquered by the Golden Horde. Anthropologists have not established Mongoloid types of Central Asian origin, Mongolian proper, among the Tatars of the Middle Volga region. This proves that the Tatars, having passed through Volga Bulgaria with fire and sword, did not settle in the Middle Volga region and, in any case, did not have a noticeable influence on the formation of the physical appearance of modern Tatars.
After the conquest of Bulgaria by the Mongols, the Bulgars retained their name for a long time.
Their princes, like the Russians, enjoyed a large degree of independence in internal affairs, receiving labels from the khans to reign. Under own name the Bulgars, and not the Tatars, are known in the Russian chronicle. So, in the events of 1311, 1366, 1370, 1374-1391. the Bulgars were called either Bulgarians or (in the Nikon Chronicle) Kazanians or Besermyans, but nowhere are they designated Tatars.
Even touching on the events of the beginning of the 15th century, in particular the campaign of Prince Fyodor the Motley, the chronicle calls the Bulgars by their name. “In the summer of 6939... That same summer, from the Grand Duke Vasily Vasilyevich, the governor, Prince Fyodor Davydovich Motley, went to war against the Bulgarians and took it.” And later, listing the lands under the Russian crown, the chronicler reports: “Great Prince Ivan Vasilyevich, Vladimir, Moscow, Novgorod, Pskov, Tver, Yugorsk, Perm, Bulgarian, Smolensk and many other lands, king and sovereign of all Rus'.” Even new capital The Bulgarian kingdom, Kazan, according to the testimony of Narmukhamet, the son of Agmedzyan, was also called “New Bulgar”.
In the 16th century for the Russian chronicler, the Kazan Tatars were synonymous with the Bulgars.
We find this much later among the Udmurts, who call the Tatars besermen. True, in a number of places the word besermenin also means “alien”, “foreigner”. On the. the solution to the issue of the Bulgars adopting the name of the Tatars is shed light by Rashid-Eddin-Juvaini. He writes: “They (Tatars) ruled and dominated in ancient days most time over the strongest tribes and countries with power, strength and perfect honor. For the sake of their extreme greatness and respect, other Turkish clans, by moving degrees, ranks and their names, became known by their name and were all called Tatars. And those various clans saw their greatness and dignity in the fact that they classified themselves among them and became known by their name.” So, together with other peoples, the Bulgars received this name. The Bulgars themselves, apparently, sought to preserve their name for quite a long time and in politically did not merge with the Golden Horde, although culturally it is often difficult to distinguish between the Bulgars and the Golden Horde. The desire of the Bulgars for independence and the desire of the Tatars to finally subjugate the Bulgars is evidenced by the event of 1370, when the Russians and the Tatars attacked the Bulgars. For neighbors, the similarity of the culture of the Bulgars and the Golden Horde could have existed since the 14th century. lead to confusion of tribal names.
The transfer of the center of the Bulgarian state to Kazan and the “New Bulgar” and the transfer of power to Ulu-Mohammed, who gave the state a new political and military organization, strengthened this position.
From this time on, the name Tatars was finally established for the population of the Middle Volga region. This was only a change of name, and the Tatars themselves, and their neighbors, continued to call themselves Bulgars. This connection with the Bulgars has survived to this day. The Tatars, especially the old ones, consider themselves descendants of the Bulgars. Monuments of Bulgarian history (architectural structures, gravestones) are considered sacred and are carefully protected. The 14th century is the time of expansion of Bulgar influence on its neighbors. This is clearly visible from the grave monuments distributed far beyond the borders of the main Bulgarian territory. Muslim propaganda under the protection of the khans of the Golden Horde took on a large scale. It is also indisputable that the defeat of the main centers of Bulgaria at the end of the 14th and beginning of the 15th centuries. (the last defeat was the campaign of Prince F. Motley in 1431) led to the departure of the population to the Trans-Kama forests, to the assimilation of the local Finnish population and the spread of Bulgar culture. Here we can therefore talk about secondary crossing and Chud tribes. In turn, these peoples influenced the culture and physical appearance of the Bulgar Tatars.
When considering the monuments of material culture, it was noted that the culture of the Bulgars of the Golden Horde period developed on the basis of the local culture of the previous era.
If we compare the Bulgar-Tatar culture with the culture of the Kazan Khanate and modern Tatars, then it is easy to see that the Bulgar culture was the basis of the culture of the Kazan Tatars. The last one for a long time historical path, like the culture of any people, has absorbed a large number of all kinds of influences and now represents a complex conglomerate. It is best to consider the culture of the Volga Tatars based on its individual elements.
Architectural monuments occupy a significant place.
Unfortunately, at present we know almost nothing about the architecture of the Kazan Khanate, as a result of which a large chronological period is missing. This deficiency can be partially compensated for by the architecture of the Kasimov kingdom, which has come down to us in the form of separate monuments. Tatar architecture, in particular housing, is based on Bulgar monuments. The dwelling of the ancient Bulgars was quite fully revealed by excavations of the ruins of Suvar and Bulgar; among a number of houses that were partially preserved, buildings were discovered that made it possible to accurately establish that the type of dwelling that existed in the Bulgarian era was preserved in subsequent times, although along with it in the 13th century. after the Mongol conquest, another appeared. The data from Suvar's excavations were confirmed by eastern writers.
Ancient Bulgarian house –
or a log house or adobe structure, similar in plan to a square, with an adobe stove placed at some distance from the wall. In front of the furnace there is a hole in the underground with two granary pits. It was possible to establish that the adobe houses had a flat roof. The houses were surrounded by outbuildings. An interesting rich brick house was discovered in the center of Suvar, built in the 10th century, later destroyed and restored several times. Originally it was a house almost square in plan, with an underfloor heating system; it was surrounded by outbuildings and a brick wall.
This brick house can be called a palace due to its location and equipment. Apparently, for the X century. it was a rather rare building. The plan of this house basically repeats the ordinary houses of the townspeople and is very close to the house discovered by V. A. Gorodtsov while exploring old Ryazan. Whether this similarity was the result of the influence of the Bulgars on the Russians or, conversely, the Russians on the Bulgars, is difficult to decide. Most likely, the creation general type influenced by local conditions, the same for the tribes that made up the Bulgarian kingdom and the Ryazan principality.
Similar houses continued to exist in the Golden Horde era.
The palace has changed significantly; it received columns and cladding with glazed tiles. In the 13th century it was an oblong building with a small vestibule annex and apparently had two floors. This type of house later passed into the architecture of the Kazan Khanate, as can be judged from the material from the city of Kasimov, where a house similar in design is noted general appearance Suvarsky As one can judge from the excavations of the Golden Horde cities of the Lower Volga region, there were quite a lot of rich brick buildings. Their distinctive feature was their multi-room nature and polychromy in processing.
If we take a modern Tatar estate, we will see similarities with ancient Bulgar dwellings. Among the Tatars, the house was usually placed in the middle of the estate, on pillars and surrounded by outbuildings. The entire estate is surrounded by a fence facing the street, so that the street is a long blank wall. A modern house is close in plan to a square with a stove in the middle or closer to a blank wall. The house has wooden floors. Along with the log house, in the southern regions there are houses and baths, half dug into the ground and looking like a dugout with a slope and a flat roof, adobe, adobe houses. Looking at them, we see that modern buildings have been developed from ancient Bulgarian ones. Ancient adobe buildings can be compared with modern adobe buildings.
In the ornamentation of a Tatar home, the main element is not carving, but rich polychrome coloring.
As a rule, on the main green or yellow field, narrow strips of white are given, interspersed with blue and red. The gates are also painted in a green tone; all the details, such as trims and rosettes, are in yellow and blue tones.
Analyzing the ornamentation of a Tatar house, one involuntarily wants to remember the houses of the Bulgar-Golden Horde period, where we encounter the decoration of the building with polychrome tiles, and the colors of modern houses give tones similar to the Golden Horde glazed tiles. The data we have allows us to assert that the architecture of modern Tatars was developed from the Bulgar, from their urban buildings and urban estates.
Certain parts of Tatar clothing have the same shape as other peoples of the Kama region.
Thus, Tatar shirts are similar to Finnish ones and differ from the latter only in that they are sewn from wide canvas, and not from narrow ones, like those of the Volga Finns. The hat is of particular interest. Currently, the Tatars have two varieties: spherical and cylindrical. The first one is usually made of cloth, drape, almost always black. These spherical hats are usually worn by peasants and poor city dwellers, especially old people. The height of these caps is 15-20 cm. This type of spherical cap is currently the most common; this form should be considered specific to the Tatars, while other Turkish peoples usually use a conical hat with a wide fur trim. N.I. Vorobyov believes that “with a detailed study, it can be assumed with some degree of probability that the hemispherical hat came from the same source as makja, that is, from a balaclava, but not from the Persian Kalapush.” Other researchers believe that this hat was borrowed from the Persians.
It is difficult to agree with these hypotheses. The image of a warrior on a slab from the Ananyinsky burial ground depicts the same type of hat, close to conical. The easiest way to derive this type of spherical hat is from the headdress of the Ananyin era. There, this cap has two features at the base, which perhaps convey the edge. These data, the commonality with Chuvash clothing and the Ananyin era, indicate the deep local roots of Tatar culture. Its basis is Bulgarian, on which over a long period of time a large number of all kinds of influences have been layered.
It should also be remembered that one of the largest remnants of ancient forms among the Tatars - the remains of a nomadic life - again connects them with the ancient Bulgars, who had elements of nomadic life already in the 10th century. existed as a relic, as can be judged from Ibn Fadlan’s note.
Along with the remnants of nomadic life coming from the Bulgars, the Tatars retained quite a few elements of pre-Muslim beliefs, and these latter are very close to their ancestral ones religious beliefs other peoples of the Volga region.
Interesting material indicating deep local roots is provided by the mythology of the Kazan Tatars.
Despite the fact that Islam became the dominant religion in the region since the second quarter of the 10th century, nevertheless, in the minds of the Tatars, until recently, many remnants of the ancestral religion, very similar to the ideas of other peoples of the Volga and Kama region, remained.
IN in this case The mythology that has been preserved since ancient times in the Vyatka-Kama region is important. Here, first of all, it is necessary to note the faith in the brownie (oh-eyse); in the minds of the Tatars, he is an old man with long hair. The Tatars also have the owner of the stables (abzar-eise), who appears to people in the form of a person or animal. It has to do with livestock. Oy-Eise and Abzar-Eise are very similar to the corresponding images of Udmurt mythology.
Bichura, according to the mythologies of the Tatars,
a small woman 125 cm tall, with an ancient headdress, lives underground or in a bathhouse. Because of Bichura, they sometimes abandoned the house, or, on the contrary, they believed that Bichura was helping the owner get rich. Standing close to her is Yurtave - the goddess of the hearth, the house from the Mordovian pantheon.
All the peoples of the Volga region have preserved remnants of belief in the devil.
In Tatar mythology, under the name Shuryale, he lives in dense forests, looks like a person, has long strong fingers up to 12 cm in length and unusually long nipples, which he throws over his shoulder. He loves to take passers-by into the depths of the forest, and loves to ride horses. A legend has been preserved in which Shuryale the woman is described; she sat on a horse naked, backwards, had a small head with short hair, her breasts hung over her shoulder. Similar are Shurale-Alida, Chatches-nyunya and Nyules-nyunya - Udmurt mythology, or Vir-ave - Mordovians, or Arsuri - Chuvash.
Albasty –
evil creatures living in uninhabited houses, vacant lots, fields, and ravines appear to people in the form of a person or a large cart, haystack, stack, or fir tree. Albast can crush a person to death, and drinks blood from him. The closest analogy to him in character and even in name is Albast of the Udmurts, who lives mostly in empty houses and baths. To drive him out of there, the buildings he occupied must be set on fire.
Row of perfumes
according to the Tatars, he lives in the water: syubabasy (water grandfather - the main owner), syu-eyase - his son; Syu-Yanasy is similar to the Russian mermaid. Syu-babasy of the Tatars is very close to Wu-murt of the Udmurts.
Of great interest is the belief in Juha -
the snake-maiden, with whom one can associate part of the archaeological material, among which there is a large number of objects reflecting this section of mythology. According to the Tatars, snakes live in their own form for up to 100 years; after 100 years he turns into a human maiden (yuhu), but can take the form of a cow, dog, cat.
In the archaeological material of the Kama region, images of snakes date back to ancient times. The earliest of them were found in the Gladenovsky bone church, the beginning of which dates back to the 6th century. BC. Along with snakes, figures of dragons are very common; a number of them date back to the beginning of our era, an example of which is the Nyrginda burial ground, where an openwork plate represents a dragon with a woman and a child sitting on its back. Individual figures of dragons are also found at a later time, in the so-called Lomavatev era. These images, currently difficult to interpret, indicate extreme antiquity of these ideas among the peoples of the Kama region. They once again confirm the local basis of the Volga Tatars;
The connection with other peoples of the Volga region was especially pronounced in the faith of the Tatars in Keremet.
Keremet was the name given to the sacrificial place where the sacrifice was made, as well as the spirit itself that dwells in this place. The Tatars brought sacrifices to Keremet, for which they slaughtered livestock. The Muslim clergy waged a stubborn struggle against this belief. It is typical for all peoples. Middle Volga and Kama region. Thus, among the Chuvash, keremetya or irzamaa was the name given to a quadrangular area fenced off by a fence where sacrifices were made. The spirit itself was also called Keremet. An animal that had passed a special test was usually sacrificed to him. Similar ideas existed among the Uudmurts, who were under. named Keremet or Shaitan, they recognized an evil god, in contrast to the good Inmar. The Udmurts also called Keremetya a sacrificial place where sacrifices were usually made to this evil spirit. There was a belief in Keremetya among the Mordovians, although it was not as widespread as among the Chuvash and Udmurts. The Mordovians had Keremet-szek - prayer to Keremet. In the old years, this prayer took place around Peter's Day and took place in the forest near a large birch tree. Residents of surrounding villages gathered for the holiday and brought with them bread, meat, mash and wine. First they prayed, then they feasted and had fun.
The second prayer among the Mordovians, associated with Keremet, was called Keremet-ozis-saban - prayer to the plow.
In some places this prayer was called Saban-osis. Where forests or trees remained near the village, prayers were performed there. Each family brought a rooster or drake, which they slaughtered, cooked a stew, prayed and ate the stew. Prayer in the grove was also known among the Mari and was associated with the name Keremet-arka. There, cattle were slaughtered there for the holiday.
From the above material it is clear that faith in Keremet in its most archaic form was observed among the Chuvash and Udmurts, and to a lesser extent among the Mordovians. Undoubtedly, the struggle of the Muslim clergy with faith in Keremet led to the fact that the Tatars had only minor traces of these beliefs. It is indisputable that this prayer was passed on to the Volga Tatars from their ancestors. There is no reason to believe that borrowing from neighbors is taking place here.
To summarize, it must be said that the process of formation of the Volga Tatars is very long and complex. It cannot begin with the era of the Mongol conquest, as is usually customary. This time introduced the least number of new elements into the ethnogenesis of the Tatars.
Published in abridged form.
Tatars are the second largest people in Russia.
Photo by ITAR-TASS
On the European ethnopolitical scene, the Bulgar Turks appeared as a special ethnic community in the second half of the 5th century, after the collapse of the Hunnic state. In the 5th–6th centuries, in the Azov region and the Northern Black Sea region, an alliance of many tribes led by the Bulgars formed. In the literature they are called both Bulgars and Bulgarians; To avoid confusion with the Slavic people in the Balkans, I use the ethnonym “Bulgars” in this essay.
Bulgaria – possible options
At the end of the 7th century, part of the Bulgars moved to the Balkans. Around 680, their leader Khan Asparukh conquered lands near the Danube Delta from Byzantium, simultaneously concluding an agreement with the Yugoslav tribal association of the Seven Clans. In 681, the First Bulgar (Bulgarian) Kingdom arose. In subsequent centuries, the Danube Bulgars were assimilated both linguistically and culturally by the Slavic population. Appeared new people, which, however, retained the former Turkic ethnonym - “Bulgars” (self-name - Българ, Български).
The Bulgars, who remained in the steppes of the Eastern Black Sea region, created a state entity that went down in history under big name"Great Bulgaria". But after a brutal defeat from the Khazar Kaganate, they moved (in the 7th–8th centuries) to the Middle Volga region, where at the end of the 9th – beginning of the 10th century their new state was formed, which historians call Bulgaria/Volga-Kama Bulgaria.
The lands to which the Bulgars came (the territory mainly on the left bank of the Volga, bounded by the Kama River in the north and the Samara Luka in the south) were inhabited by Finno-Ugric tribes and Turks who had come here earlier. All this multi-ethnic population - both old-timers and new settlers - actively interacted; By the time of the Mongol conquest, a new ethnic community had emerged - the Volga Bulgars.
The state of the Volga Bulgars fell under the blows of the Turko-Mongols in 1236. Cities were destroyed, part of the population died, many were taken captive. Those who remained fled to the right bank regions of the Volga region, to the forests north of the lower reaches of the Kama.
The Volga Bulgars were destined to play important role V ethnic history all three Turkic-speaking peoples of the Middle Volga region - Tatars, Bashkirs and Chuvash.
Talented Chuvash people
Chuvash, Chavash (self-name) are the main population of Chuvashia; they also live in the neighboring republics of the region, in different regions and regions of Russia. In total there are about 1,436 thousand people in the country (2010). The ethnic basis of the Chuvash was the Bulgars and related Suvars, who settled on the right bank of the Volga. Here they mixed with the local Finno-Ugric population, Turkifying it linguistically. The Chuvash language has retained many features of the Bulgarian; in linguistic classification it forms the Bulgar subgroup of the Turkic group of the Altaic family.
During the Golden Horde period, the “second wave” of Bulgar tribes moved from the left bank of the Volga to the area between the Tsivil and Sviyaga rivers. It laid the foundation for the subethnic group of lower Chuvash (Anatri), who largely retain the Bulgar component not only in the language, but also in many components of material culture. Among the riding (northern) Chuvash (Viryals), along with the Bulgars, elements of the traditional culture of the mountain Mari are very noticeable, with whom the Bulgars intensively mixed, migrating to the north. This was also reflected in the vocabulary of the Chuvash-Viryals.
The self-name “Chavash” is most likely associated with the name of the tribal group of Suvars/Suvaz (Suas) close to the Bulgars. There are mentions of suvazs in Arab sources of the 10th century. The ethnonym Chavash first appears in Russian documents in 1508. In 1551, the Chuvash became part of Russia.
The predominant religion among the Chuvash (since the mid-18th century) is Orthodoxy; However, among the rural population, pre-Christian traditions, cults and rituals have survived to this day. There are also Chuvash Muslims (mostly those who have been living in Tatarstan and Bashkiria for several generations). Since the 18th century, writing has been based on Russian graphics (it was preceded by Arabic writing - from the time of Volga Bulgaria).
The talented Chuvash people gave Russia many wonderful people, I will name only three names: P.E. Egorov (1728–1798), architect, creator of the Summer Garden fence, participant in the construction of the Marble, Winter Palaces, Smolny Monastery in St. Petersburg; N.Ya.Bichurin (in monasticism Iakinth) (1777–1853), who headed the Russian spiritual mission in Beijing for 14 years, an outstanding sinologist, corresponding member St. Petersburg Academy sciences; A.G.Nikolaev (1929–2004), pilot-cosmonaut of the USSR (No. 3), twice Hero Soviet Union, Major General of Aviation.
Bashkir - leader wolf
Bashkirs are the indigenous population of Bashkiria. According to the 2010 census, there are 1,584.5 thousand of them in Russia. They also live in other regions, in the states of Central Asia, in Ukraine.
The ethnonym adopted as the main self-name of the Bashkirs - “Bashkort” - has been known since the 9th century (basqyrt - basqurt). It is etymologized as “chief”, “leader”, “head” (bash-) plus “wolf” (kort in Oguz-Turkic languages), that is, “wolf-leader”. Thus, it is believed that the ethnic name of the Bashkirs comes from the totemic hero-ancestor.
Previously, the ancestors of the Bashkirs (Turkic nomads of Central Asian origin) roamed the Aral Sea and Syr Darya regions (VII–VIII). From there they migrated to the Caspian and North Caucasian steppes in the 8th century; at the end of the 9th - beginning of the 10th centuries they moved northwards, into the steppe and forest-steppe lands between the Volga and the Urals.
Linguistic analysis shows that the vocalism (system of vowel sounds) of the Bashkir language (as well as Tatar) is very close to the vowel system of the Chuvash language (a direct descendant of Bulgar).
B X – early XIII centuries, the Bashkirs were in the zone of political dominance of the Volga-Kama Bulgaria. Together with the Bulgars and other peoples of the region, they fiercely resisted the invasion of the Turko-Mongols led by Batu Khan, but were defeated, their lands were annexed to the Golden Horde. During the Golden Horde period (40s of the 13th century - 40s of the 15th century), the influence of the Kipchaks on all aspects of the life of the Bashkirs was very strong. The Bashkir language was formed under the powerful influence of the Kipchak language; he is included in the Kipchak subgroup of the Turkic group of the Altai family.
After the collapse of the Golden Horde, the Bashkirs found themselves under the rule of the Nogai khans, who ousted the Bashkirs from their best nomadic lands. This forced them to go north, where there was partial mixing of the Bashkirs with the Finno-Ugric peoples. Separate groups of Nogais also joined the Bashkir ethnic group.
In 1552–1557, the Bashkirs accepted Russian citizenship. This important event, which determined the further historical fate of the people, was formalized as an act of voluntary accession. Under new conditions and circumstances, the process of ethnic consolidation of the Bashkirs significantly accelerated, despite the long-term preservation of the tribal division (there were about 40 tribes and tribal groups). It should be especially noted that in the 17th–18th centuries the Bashkir ethnos continued to absorb people from other peoples of the Volga and Ural regions - the Mari, Mordovians, Udmurts and especially the Tatars, with whom they were united by linguistic kinship.
When the allied armies led by Emperor Alexander I entered Paris on March 31, 1814, the Russian troops also included Bashkir cavalry regiments. It is appropriate to remember this this year, when we celebrate the 200th anniversary Patriotic War 1812.
Adventures of the ethnonym, or Why “Tatars”
Tatars (Tatars, self-name) are the second largest people in Russia (5310.6 thousand people, 2010), the largest Turkic-speaking people in the country, the main population of Tatarstan. They also live in many Russian regions and other countries. Among the Tatars, there are three main ethno-territorial groups: Volga-Ural (Tatars of the Middle Volga and Urals, the largest community); Siberian Tatars and Astrakhan Tatars.
Supporters of the Bulgaro-Tatar concept of origin Tatar people It is believed that its ethnic basis was the Bulgars of Volga Bulgaria, in which the basic ethnocultural traditions and characteristics of the modern Tatar (Bulgaro-Tatar) people were formed. Other scientists develop the Turkic-Tatar theory of the origin of the Tatar ethnic group - that is, they talk about broader ethnocultural roots of the Tatar people than the Ural-Volga region.
The influence of the Mongols who invaded the region in the 13th century was very insignificant anthropologically. According to some estimates, under Batu, 4–5 thousand of them settled in the Middle Volga. In the subsequent period, they completely “dissolved” in the surrounding population. In the physical types of the Volga Tatars, Central Asian Mongoloid features are practically absent; most of them are Caucasians.
Islam appeared in the Middle Volga region in the 10th century. Both the ancestors of the Tatars and modern Tatar believers are Muslims (Sunnis). The exception is a small group of the so-called Kryashens, who converted to Orthodoxy in the 16th–18th centuries.
For the first time, the ethnonym “Tatars” appeared among the Mongolian and Turkic tribes that roamed Central Asia in the 6th–9th centuries, as the name of one of their groups. In the XIII-XIV centuries it spread to all Turkic-speaking population a huge power created by Genghis Khan and the Genghisids. This ethnonym was also adopted by the Kipchaks of the Golden Horde and the khanates that were formed after its collapse, apparently because representatives of the nobility, military servicemen and bureaucrats called themselves Tatars.
However, among the broad masses, especially in the Middle Volga region - the Urals, the ethnonym “Tatars” even in the second half of the 16th century, after the annexation of the region to Russia, took root with difficulty, very gradually, largely under the influence of the Russians, who called the entire population of the Horde Tatars and khanates The famous Italian traveler of the 13th century Plano Carpini, who visited the residence of Batu Khan (in Sarai on the Volga) and at the court of the Great Khan Guyuk in Karakorum (Mongolia) on behalf of Pope Innocent IV, called his work “The History of the Mongols, whom we call Tatars.”
After the unexpected and crushing Turkic-Mongol invasion of Europe, some historians and philosophers of that time (Matthew of Paris, Roger Bacon, etc.) reinterpreted the word “Tatars” as “people from Tartarus” (that is, the underworld)... And six and a half centuries later, the author The article “Tatars” in the famous encyclopedic dictionary of Brockhaus and Efron reports that “in the 5th century. the name ta-ta or tatan (from which, in all likelihood, the word Tatars comes) refers to a Mongol tribe that lived in northeastern Mongolia and partly in Manchuria. We have almost no information about this tribe.” In general, he summarizes, “the word “Tatars” is collective name for a number of Mongolian peoples and, mainly, Turkic origin, speaking the Turkic language...".
Such a generalized ethnic naming of many peoples and tribes by the name of one is not uncommon. Let us remember that in Russia only a century ago Tatars were called not only Kazan, Astrakhan, Siberian and Crimean Tatars, but also some Turkic-speaking peoples North Caucasus ("Mountain Tatars" - Karachais and Balkars), Transcaucasia ("Transcaucasian Tatars" - Azerbaijanis), Siberia (Shors, Khakass, Tofalars, etc.).
In 1787, the outstanding French navigator La Perouse (Comte de La Perouse) named the strait between the island of Sakhalin and the mainland Tatar - because even in that already very enlightened time, almost all the peoples who lived east of the Russians and north of the Chinese were called Tatars. This hydronym, the Tatar Strait, is truly a monument to the inscrutability, mystery of migrations of ethnic names, their ability to “stick” to other peoples, as well as territories and other geographical objects.
In search of ethnohistorical unity
The ethnicity of the Volga-Ural Tatars took shape in the 15th–18th centuries in the process of migrations and rapprochement, unification of different Tatar groups: Kazan, Kasimov Tatars, Mishars (the latter are considered by researchers to be the descendants of Turkified Finno-Ugric tribes, known as Meshchers). In the second half of the 19th – early 20th centuries, the growth of all-Tatar national self-awareness and awareness of the ethnohistorical unity of all territorial groups of Tatars intensified in broad layers of Tatar society and especially in intellectual circles.
At the same time, a literary language was formed, mainly on the basis of the Kazan-Tatar dialect. Tatar language, which replaced Old Tatar, which was based on the language of the Volga Turks. Writing from the 10th century to 1927 was based on Arabic (until the 10th century, the so-called Turkic runic was occasionally used); from 1928 to 1939 - based on the Latin alphabet (Yanalif); from 1939–1940 – Russian graphics. In the 1990s, a discussion intensified in Tatarstan about the transfer of Tatar writing to a modernized version of the Latin script (Yanalif-2).
The described process naturally led to the abandonment of local self-names and to the approval of the most common ethnonym, which united all groups. In the 1926 census, 88% of the Tatar population of the European part of the USSR called themselves Tatars.
In 1920, the Tatar ASSR was formed (as part of the RSFSR); in 1991 it was transformed into the Republic of Tatarstan.
Special and very interesting topic, which I can only touch upon in this essay, is the relationship between the Russian and Tatar populations. As Lev Gumilyov wrote, “our ancestors, the Great Russians, in the 15th–16th–17th centuries mixed easily and quite quickly with the Tatars of the Volga, Don, and Ob...”. He liked to repeat: “scratch a Russian and you will find a Tatar, scratch a Tatar and you will find a Russian.”
Many Russians noble families had Tatar roots: Godunovs, Yusupovs, Beklemishevs, Saburovs, Sheremetevs, Korsakovs, Buturlins, Basmanovs, Karamzins, Aksakovs, Turgenevs... The Tatar “origins” of Fyodor Mikhailovich Dostoevsky traced in detail in most interesting book“Born in Russia” by literary critic and poet, professor Igor Volgin.
It was not by chance that I started this short list surnames from the Godunovs: known to everyone from history textbooks and even more from the great Pushkin tragedy, Boris Godunov, Russian Tsar in 1598–1605, was a descendant of the Tatar Murza Chet, who left the Golden Horde for Russian service under Ivan Kalita (in the 30s years of the XIV century), was baptized and received the name Zacharias. He founded the Ipatiev Monastery and became the founder of the Russian noble family of the Godunovs.
I want to complete this almost endless topic with the name of one of the most talented Russian poets of the twentieth century - Bella Akhatovna Akhmadulina, whose rare talent has different genetic origins, the Tatar one being one of the main ones: “The immemorial spirit of Asia / Still roams within me.” But her native language, the language of her creativity, was Russian: “And Pushkin looks tenderly, / And the night has passed, and the candles are going out, / And the tender taste of her native speech / So cleanly her lips are cold.”
Russians, Tatars, Bashkirs, Chuvash, all the peoples of multi-ethnic Russia, which this year celebrates the 1150th anniversary of its statehood, have had a common, common, inseparable history and destiny for a very long time, for many centuries.
According to the 2010 census, there are more than 5 million Tatars in Russia. The Kazan Tatars have their own national autonomy within the Russian Federation - the Republic of Tatarstan. Siberian Tatars national autonomy do not possess. But among them there are those who want to call themselves Siberian Tatars. About 200 thousand people declared this during the census. And this position has a basis.
One of the main questions: should the Tatars be considered a single people or a union of close ethnolinguistic groups? Among the Tatar subethnic groups, in addition to the Kazan and Siberian Tatars, the Mishar Tatars, Astrakhan Tatars, Polish-Lithuanian Tatars and others also stand out.
Often even the common name - “Tatars” - is not accepted by many representatives of these groups. Kazan Tatars for a long time they called themselves Kazanians, the Siberians called themselves Muslims. In Russian sources of the 16th century, the Siberian Tatars were called “Busormans”, “Tatarovya”, “Siberian people”. Common name among the Kazan and Siberian Tatars appeared through the efforts of the Russian administration at the end of the 19th century. In Russian and Western European practice, even representatives of peoples who did not belong to them were called Tatars for a long time.
Language
Now many Siberian Tatars have accepted official point the view that their language is an eastern dialect of literary Tatar, spoken by the Volga Tatars. However, there are also opponents to this opinion. According to their version, Siberian-Tatar is an independent language belonging to the northwestern (Kypchak) group of languages; it has its own dialects, which are divided into dialects. For example, the Tobol-Irtysh dialect includes Tyumen, Tar, Tevriz and other dialects. Not all Siberian Tatars understand literary Tatar. However, it is the language that is taught in schools and the language that is studied in universities. At the same time, Siberian Tatars prefer to speak their own language at home.
Origin
There are several theories of the origin of the Tatars: Bulgaro-Tatar, Turkic-Tatar and Tatar-Mongolian. Supporters of the idea that the Volga and Siberian Tatars are two different peoples adhere mainly to the Bulgaro-Tatar version. According to it, the Kazan Tatars are the descendants of the Bulgars, Turkic-speaking tribes who lived on the territory of the Bulgar state.
The ethnonym “Tatars” came to this territory with the Mongol-Tatars. In the 13th century, under the onslaught of the Mongol-Tatars, Volga Bulgaria became part of the Golden Horde. After its collapse, independent khanates began to form, the largest of which was Kazan.
At the beginning of the 20th century, historian Gainetdin Akhmetov wrote: “Although it is traditionally believed that the Bulgars and Kazan are two states that replaced one another, but with careful historical comparison and by studying it is easy to find out their direct inheritance and, to some extent, even identity: the same Turkic-Bulgar people lived in the Kazan Khanate.”
The Siberian Tatars are defined as an ethnic group formed from a complex combination of Mongolian, Samoyedic, Turkic, and Ugric components. First, the ancestors of the Khanty and Mansi came to the territory of Siberia, followed by the Turks, among whom were the Kipchaks. It was from among the latter that the core of the Siberian Tatars was formed. According to some researchers, some of the Kipchaks migrated further to the territory of the Volga region and also mixed with the Bulgars.
In the 13th century, the Mongol-Tatars came to Western Siberia. In the 14th century, the first state formation of the Siberian Tatars arose - the Tyumen Khanate. At the beginning of the 16th century it became part of the Siberian Khanate. Over the course of several centuries, there was also mixing with the peoples living in Central Asia.
The ethnic groups of the Kazan and Siberian Tatars emerged at approximately the same time - around the 15th century.
Appearance
A significant part of the Kazan Tatars (up to 60%) look like Europeans. There are especially many fair-haired and light-eyed people among the Kryashens - a group of baptized Tatars who also live on the territory of Tatarstan. It is sometimes noted that the appearance of the Volga Tatars was formed as a result of contacts with Finno-Ugric peoples. Siberian Tatars are more similar to the Mongols - they are dark-eyed, dark-haired, with high cheekbones.
Customs
Siberian and Kazan Tatars are mostly Sunni Muslims. However, they also retained elements of pre-Islamic beliefs. From the Siberian Turks, for example, the Siberian Tatars inherited the veneration of ravens for a long time. Although the same ritual of “crow porridge”, which was cooked before the start of sowing, is now almost forgotten.
The Kazan Tatars had rituals that were largely adopted from the Finno-Ugric tribes, for example, weddings. Ancient funeral rituals, now completely superseded Muslim traditions, originated in the rituals of the Bulgars.
To a large extent, the customs and traditions of the Siberian and Kazan Tatars have already mixed and unified. This happened after many residents of the Kazan Khanate conquered by Ivan the Terrible migrated to Siberia, and also under the influence of globalization.
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 in 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. They were the ones who played 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 last 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. Handicraft and manufacturing production reached a high level of development (jewelry making, felting, furriers, weaving and gold embroidery), tanneries and cloth factories operated, and 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. Woman suit Tatars 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