Who are the Siberian Tatars. History of Siberian Tatars

"We are all from Mongolia"
Assimilation of Siberian Tatars is in full swing

The element of history scattered the Tatars across the white world. Unpretentious, seasoned in campaigns and battles, talented and hardworking, they took root here and there, surprisingly acquiring an identity inherent only in a particular region, but at the same time retaining a national face. Fascinating, multicolor kaleidoscope! Recently I visited the editorial office of "Orient Express" Khanisa ALISHINA- Doctor of Philology, specialist in the dialects of Siberian Tatars, lecturer at Tyumen University. How the Tatars live in Siberia today, what worries them, how they see their future - this is our interview about this.

- How many Tatars live in Siberia? And how many of them remember that they are Tatars?
- In terms of numbers, we are in third place after Russians and Ukrainians. 230 thousand people registered themselves as Tatars. The largest number of them (mainly immigrants from the Volga region) live in Tyumen. Siberian Tatars were concentrated in Tobolsk. There are six more areas of compact residence.

- Isn't your new governor Sobyanin a Tatar by any chance? Very much like ...
- Yes, everyone says. He belongs to one of the northern minorities. By the way, during the election campaign, his opponents wrote as their first reproach that he was a Mansi. As if that might be a weak point.

- If they started talking about power, tell me, please, what place do Tatars occupy in Siberian zlit?
- It was interesting to me too. And I took for comparison the composition of the government of Tatarstan and the administration of our region. Nine of your 19 ministers are not Tatars. We did not have a Tatar at the highest level. But what can I say, you will not find a Tatar leader in any department ...
But in the clergy, there is actually a dual power - two administrations, one is subordinate to the Muscovite Ashirov, the chairman of the SAM of the Asian part of Russia, the other to Bikmullin, who works by himself, but by origin is a Kazan Tatar. These departments, of course, are not friends with each other ... As for entrepreneurship, only Tatars trade in the market. And they trade very successfully.

- How does the culture of the Siberian Tatars differ from ours, Kazan?
- The culture of the Siberian Tatars is a rather heterogeneous phenomenon. For example, the folklore of the Tyumen Tatars differs from the folklore of the Tomsk. But there are a number of common elements that can be found, starting from the Urals and including Siberia. In terms of content, they are absolutely identical, but they are called differently. As for the latest culture, here the national is like a cover over all these groups, so it is rather difficult to separate the Siberian Tatars from the Volga Tatars. But there is a problem of preserving the language - the local dialects in the villages are still well preserved, and in the city they are gradually disappearing. There is no method of teaching in local dialects. Some Siberian Tatars blame the Kazan Tatars for their assimilation. When in 1994 I wrote an article "My pain and joy are the language of the Siberian Tatars" and brought it to "Tyumenskaya Pravda", one odious journalist who specialized in constantly scolding Tatarstan and Kazan told me: "All Kazan Tatars are from Mongolia, and you are no Siberian Tatar. Your article will not work in our newspaper. " I went home and swallowed tears: it was so offensive. I suffered from this pain - the pain about the language of the Siberian Tatars - for several years, then I became a doctor of sciences. I wrote a book. And now they reproach me: they say, you even have such a book, and you betrayed the Siberian Tatars, turned your face to Kazan. I am trying to explain: the language of the Siberian Tatars will not go anywhere from me, it is in me, it is my native language ...

- Yes, a difficult situation. But, I think, the sources of this confrontation must be looked for much deeper.
- The first Tatars appeared in Siberia during the time of the Golden Horde and until the XYI century they were the ruling elite. They could be called indigenous Siberian Tatars. But during the annexation of Siberia, about 30 thousand Tatars were killed. The second powerful wave - the Volga Tatars - came to Siberia with the opening of the railway. Currently, they live in about 38 settlements apart, quite a few of them in mixed settlements. As a result, three different layers were formed from the Tatars - the trading class, which from time immemorial concentrated around the cities and the regional center, servicemen who love to command, and simple yasak Tatars.

- Do the Siberian Tatars themselves know their history?
- Now there is an urgent problem - how to teach the history of Siberian Tatars? It has not yet been properly written, but the question has already been raised. In fact, Siberian Tatars and other groups living outside of Tatarstan remained, as it were, outside the national Tatar history. But how to write such a textbook if there are no staff? Until now, those who left for Kazan seemed to disappear for the Siberian Tatars. There are a lot of scientists and professors in Tyumen, but there is no organization around which they would concentrate.

- But couldn't the national-cultural autonomy of the Siberian Tatars be such a center?
- That's a very difficult question. At the moment we have two autonomies registered - separately Siberian Tatars and separately Kazan. The citizens of Kazan have created their autonomy relatively recently. Their main argument is that Siberian Tatars receive a lot of money from the regional budget, but we have nothing. And these disagreements hurt my soul very much, because they touched me too. The point is that in last years the slogan was put forward - give the ABC book of the Siberian Tatars, give the grammar of the language of the Siberian Tatars. And for this idea there were quite large deductions from the regional treasury. People made a fortune on this money, but they told me: we do not need your services. And now, when it’s time to collect stones, I was the last one. As a specialist. But by and large, these disagreements between the autonomies are of little concern to the people. These are the problems of the politicized layers of the intelligentsia. The people do not distinguish where the indigenous Siberians are, and where the Kazan, Volga regions. For example, five or six Kazan Tatars - teachers - live in the village. As a rule, they are treated very well because they have raised more than one generation of local residents. They have already mixed with the indigenous, thanks to mixed marriages. And they also consider themselves Siberian Tatars, although they perfectly remember where their ancestors came from.

- And there were no other attempts to create a center consolidating the Siberian Tatars?
- At one time in Tyumen there was a so-called regional center of Tatar culture, which was headed by Farid Khakimov. He worked very successfully and was located in a fairly solid building. It was a semi-state structure that received funds from the regional budget. But as usually happens, the Tatar national organizations, located near the culture and feeding from the regional administration, are raising their elite, which then gradually corrupts, starting to use this money at its own discretion. And our center was no exception. The center was destroyed, but with it the methodological core also disappeared.

- Let's talk about the future of the Siberian Tatars. Is there any system of Tatar education in Siberia?
- Very important question. To understand how relevant it is, you need to pay attention to one thing - the Siberian Tatars have a fairly high birth rate. In the summer we send our children to the villages. You walk through such a Tatar village and you see: there are a lot of city children and everyone speaks Russian. In short, assimilation is in full swing. This process has intensified over the past ten years. We think that we are preserving the language, but in fact, the more we force Tatarization, the more Russification takes place. Because parents are looking for some kind of protective form. You ask: from whom and why should they defend themselves? Local Tatars are very obedient to Russians and fearful. Fear is a trait of all northern Tatars. Parents, registering their children as Russians, want to protect them from future complications. Tatar programs are broadcasted on radio and television for one hour a week. And this seems a lot to many Siberians. The Tatar newspaper has a circulation of 2.5 thousand copies. There are Russian schools with the teaching of the Tatar language, mainly in the villages. But there is no interest in learning the Tatar language also because there is no way to get higher education in the Tatar language.
The specialty "Tatar language" has existed in our university for the ninth year. 53 people receive the profession of a teacher of the Russian language, but they will work in Tatar schools and optionally teach the Tatar language there. At the university, tuition is paid, and these students study for free, they are recruited into groups according to special lists - at the expense of the regional budget. From this school year we introduce the specialty "Tatar language and literature". We hope for help from Tatarstan. Although so far there is no movement in this direction.

- What exactly can the Tatarstan people help you with?
- My headache is textbooks. We are told: write applications, we will send you everything through the postal collector. But nothing reaches us. Our teachers cry: there is one book for five children. Moreover, twenty years ago. I have to make photocopies of "Tatar Primer". When I was in Kazan, I went here to the "Book - by mail" - I wanted to order textbooks, but there is only fiction. I myself have to send parcels from here to Tyumen every year. And now in Kazan there are no textbooks on the free sale, it turns out that everyone is handed out to schools.

- Let's go back to the youth. Do you feel like a change?
- I can judge by the university youth. Year after year, I look closely at the students: who could then go to graduate school. Alas! Intellectually developed Tatars, as a rule, go to financial or commercial universities. And we probably need to look for gifted youth ourselves. One consolation - now they are trying to create a youth organization in Tyumen. Everyone understands that there is such a need, but the organizational mechanism cannot be found.

Siberian Tatars(self-name - Sibtat, Sibirtar, Sybyrtar, Seber Tatarlar, Tatarlar, Seber Tatars, Tatars) - the indigenous people of Western and Southern Siberia. Subethnos of the Tatars. A number of non-Muslim peoples of Siberia (Chulyms, Khakases, Shors, Teleuts), "Tatars" or "Tadar" as a self-name, although they do not consider themselves as part of the Tatar nation, as such.

On racial grounds, Siberian Tatars belong to the South Siberian, West Siberian and Central Asian racial types. Ethnogenetic processes of the Middle Ages and later periods anthropologically bring Siberian Tatars closer to the inhabitants Central Asia(Sarts), Kazakhs, Bashkirs. The dermatoglyphic material allows the Siberian Tatars to be classified as a mestizo Caucasian-Mongoloid form with a significant predominance of the Mongoloid component.

According to the results of the First All-Russian Census in the Tobolsk province in 1897, there were 56,957 Siberian Tatars. This is the latest news about the real number of Siberian Tatars, since further censuses took place taking into account the number of Tatars migrants from other regions of Russia. It should also be mentioned that many Siberian Tatars evaded the census in every possible way, believing that this was another attempt by the tsarist government to force them to pay yasak (tax). According to the results of the All-Russian population census, in 2002, 358 949 Tatars lived in Siberia, of which only 9289 identified themselves as Siberian Tatars, in total, according to the census, 9611 Siberian Tatars lived in Russia. Such a big difference can be explained, perhaps, by the fact that many do not differentiate between "Tatars" and "Siberian Tatars", referring themselves to a wider ethnic group.

Most of the Siberian Tatars are concentrated in places of historical residence. The original villages of Siberian Tatars are located mainly in Aromashevsky, Zavodoukovsky, Vagaysky, Isetsky, Nizhnetavdinsky, Tobolsky, Tyumensky, Uvatsky, Yalutorovsky, Yarkovsky districts of Tyumen region, Bolsherechensky, Znamensky, Kolosovsky, Muromtsevsky, Tarskomst-Ivrizshimsky, Uvatsky districts district, Kyshtovsky, Vengerovsky, Kuibyshevsky and Kolyvansky districts of the Novosibirsk region, Tomsk district of the Tomsk region.

Origin

Relatively reliable data on the ethnogenesis of the Siberian Tatars can be obtained from the Neolithic era (6-4 thousand years BC). Then, on the territory of Siberia, in the area between the lower Ob and the Ural mountains, there lived tribes of Ugric-Ural origin: the Samoyeds (Nenets), the closest relatives of the Selkups, Khanty and Mansi. Anthropologically, the Nenets are characterized by a combination of features inherent in both Caucasians and Mongoloids, with a tendency towards an increase in the share of Mongoloidism from west to east.

At the end of the 1st millennium BC, after the defeat from China, part of the Turkic Xiongnu tribes migrated westward to the south of Western Siberia, Central Asia and Kazakhstan, mixing with the aboriginal population. Most of the Nenets were forced to retreat to the coast of the Arctic Ocean. In the VI-IX centuries, the West Siberian forest-steppe is part of the Turkic Kaganate. Around the 13th century, the migration of ancient Turkic tribes from the central regions of Kazakhstan and Altai to Western Siberia began, primarily the Kipchaks (in European and Byzantine sources - the Cumans, in Russian sources - the Polovtsians), who lived from the Irtysh to the Volga ("Desht-i -Kypchak "). And again, part of the peoples living here was forced to move to the north, the rest mixed with the Turkic tribes.

Thus, by the 15th-16th centuries, the ethnic core of the Siberian Tatars was formed. In the 13th century, the territory inhabited by the Siberian Tatars was part of the Golden Horde. In the XIV century, the Tyumen Khanate emerged with the capital Chimgi-Tura (modern Tyumen), at the end of the XV-XVI centuries - the Siberian Khanate with its capital in Isker (near modern Tobolsk).

The ethnonym "Tatars" itself has a far from Eastern European origin, as the official Soviet historiography claims. As V.P. Vasiliev writes with reference to a Chinese source: "Coming out of Manchuria under the pressure of the Khitan - warlike semi-nomads - one separate tribe that settled near Yinshan was called the Danes (Tatars), this name became known in China during the Tang dynasty" (beginning VII century). During the reign of the Khitan, history finds them to the northwest of the Dansyans, Tugukhuns and Tukue "- from the Yinshan mountains towards Altai and Dzungaria.

In 870, chroniclers celebrate the military actions of the ancient Tatars against the Chinese with the Shato Turks. V.P. Vasiliev explains that the Turkic tribes that lived in the Shato steppe (Dzungaria, the territory of the modern Xinjian province in northwestern China), in the VIII-IX centuries migrated to the east, "to the northern side of the Yinshan ridge". The same tribes are described by L.N. Gumilyov, he calls the Shato people "the Shato Turks, the last descendants of the Central Asian Huns". History relates the appearance of Tatans in this area to the same time. In the 9th century, history no longer mentions the Shato people in these places. On the contrary, during the Kidan dynasty, Dadans (Tatars) appeared here. Consequently, both clans mixed with each other, and were pushed aside by the onslaught of the Khitan and Tanguts of the Xia kingdom, further north and west, and already under Genghis Khan, having completed, in the words of V.P. Vasiliev, a "circular rotation" of their migration, Genghis Khan's Tatars came from the west (from the side of Shato-Dzungaria) back to the east of Eurasia, where "the generation of Tatars under Genghis Khan became royal."

Thus, approximately in the 7th-8th centuries in the spaces of Central Eurasia from Inshan to Dzungaria and further to Altai, the Urals and the Volga and further, there was a "mixing" and resettlement of the Turkic clans. The main role in the formation of the new ethnos was played by the ancient Tatars, who had earlier left Manchuria, the Shato Turks and partly the Uighurs.

It should also be noted that the tribesmen of Genghis Khan, as follows from the works of V.P. Vasiliev and L.N. Gumilyov, were called Tatars in the 11th-12th centuries.

Language

According to the majority of phonetic and grammatical indicators, the Siberian Tatar language belongs to the language of the Kypchak-Nogai subgroup of the Kypchak group of the Western Hunnic branch of the Turkic languages. The vocabulary and grammar contain elements of the languages ​​of the Karluk group, the Kypchak-Bulgar and Kyrgyz-Kypchak subgroups. Such interpenetration of elements of languages ​​of different groups and subgroups within the Turkic languages ​​is typical for almost all Turkic languages. In phonetics, the phenomena of total stunning of voiced consonants associated with the Ugric substrate are traced. The language is characterized by clatter and yokan in all positions of the word. At the morphological level, there is a wide use of participles and gerunds, the use of the ancient Türkic lexeme bak (look). Professor G. Kh. Akhatov believes that the "clatter" of the Siberian Tatars has been preserved from the Polovtsians.

The Siberian Tatar language has a number of dialects and dialects: the Tobolo-Irtysh dialect with the Tyumen, Tobolsk, Zabolotny, Tevriz, Tara dialects, the Barabin dialect, the Tomsk dialect with the Eushta-Chat and Orsk dialects. This is where the names "Baraba Tatars", "Orsk chats" and others come from.

From the time of the penetration of Islam into Siberia and until the 1920s, Siberian Tatars, like all Muslim peoples, used a script based on the Arabic script, which in 1928 was replaced by the Latin alphabet, and in 1939 - by the Cyrillic alphabet. Written language for the Siberian Tatars, the Tatar literary language is based on the grammatical laws of the language of the Kazan Tatars. The native language of the Siberian Tatars is a stable phenomenon. It is widely used by them in the communicative sphere and does not tend to actively level with other languages. At the same time, the urban Siberian Tatar population is switching to Russian, which refers only to language, but not to self-awareness.

Religion

Most of the Siberian Tatars are Muslims, professing Sunni Islam. The value orientations of the Siberian Tatars are based both on Islamic canons and on non-religious ideas and their manifestations in customs and rituals. Folk holidays and customs include elements of the pre-Islamic beliefs of the Siberian Turks.

Material culture

Siberian Tatars called their villages auls, and in the past yurts, and cities - Torah, Kala. Among the Tomsk Tatars, the terms ulus and aimak were preserved before the revolution. Many names of Siberian Tatar villages are associated with location (names of rivers, lakes), and we also have a founder. All the names of Siberian Tatar villages have Siberian Tatar and Russian official name, which, in fact, is also Turkic.

Previously, almost all the villages of the Siberian Tatars were located on the banks of the reservoir. With the construction of roads, near-track villages appeared. The central part of the village, usually without a strict planning, was located on an elevated part, where there was a mosque with an architectural appearance typical of the Siberian region (a wooden log building with a rather squat minaret above the entrance zone). The cemetery was located near the village. The graves had quadrangular log-shaped enclosures. On the woman's grave mound, two wooden pillars were placed - at the head and at the feet. There is one pillar with a crescent on the man's grave.

Of the buildings, log buildings, adobe, turf and brick dwellings, dugouts and semi-dugouts are known. In the XVII - XVIII centuries low log yurts were built with small doors, without windows, into which light penetrated through a hole in the flat earthen roof. Late five-walled log houses had a gable or four-pitched roof, covered with wooden planks, and had blank fences along the entire perimeter of the farm. Some had two-story log houses, and in the cities wealthy merchants and industrialists had stone houses. Few houses from the outside were decorated with patterns located on window frames, cornices, gates of estates. Basically, it was a geometric ornament, only sometimes images of animals, birds and people were traced in the patterns, since this was prohibited by Islam.

In the interior decoration of the house, bunks - uryn, covered with woven lint-free carpets - kelem, had a dominant position. On the bunks, a low round table was installed for eating, they slept on the bunks, covering them with feather beds (tushek) from a bird's feather. Blankets (yurgan), pillows (yastyk), chests were stacked along the edge of the bunks. Bunks replaced all the necessary furniture. Also in the houses there were tables on very low legs, shelves for dishes. Only the wealthy Siberian Tatars had other furniture, such as wardrobes and chairs. Residential buildings were heated with stoves (meyets) - Russian with a firebox, stove and oven for cooking and only heating with a firebox. The second floor of the two-story building was not heated. Clothes were hung on a wooden rail under the ceiling (mauyl). The windows were cut by small ones and were covered with curtains (teres perte). The courtyard was divided into a courtyard (kura, ishegalt) and an economic - livestock part (mal kura). There was a cellar with ice, which was prepared in winter, for storing meat products.

Modern Siberian Tatar villages have a quarterly layout. Many have built mosques of various architectural designs. Modern villages have no ethnic flavor, except for the presence of a mosque, a cemetery with crescents on the graves, which have wooden, iron fences and monuments made of iron or stone.

Casual clothes for men and women consisted of harem pants and a shirt. Chekmen (tsikmen) or camisole (kamsul) were worn over the shirt, which was a close-fitting quilted jacket with long sleeves and pockets made of woolen fabric below the knees. The female chekmen differed from the male in a large extension to the hem. Festive dresses of Siberian Tatars were sewn with frills (porme) and breast ornaments (Iseu). A robe (yekte, tsapan) was a festive men's clothing. From footwear known leather boots (atyu, tsaryk), leather shoes (tsaryk pash), galoshes, in winter - felt boots. Hats for men - skullcaps (kebets), fur hats (takya). Women wore a headband (sarauts), and a shawl or scarf over it. An obligatory attribute of women's jewelry was nakosniks (tsulba), bracelets (peleklek), mostly made of silver. Winter clothing consisted of quilted coats (korte), sheepskin sheepskin coats (tun), fur coats.

In terms of cut and color, old Siberian outerwear is akin to Central Asian and Sayano-Altai (with a Uighur-Chinese lapel), women's dresses are Bashkir (with several rows of frills along the hem), costumes of the early 20th century and later are subject to Tatar influence.

The cuisine of the Siberian Tatars is diverse and is based on flour, fish, meat and dairy dishes. They ate the meat of all domestic animals and birds, except pork, from wild animals - hare and elk. Sausages (kazy), including smoked ones, were made from horse meat. In addition, meat was dried. Favorite first courses are soups and broths: meat soup - ash, meat broth - shurba, ukha - palyk shurba, different types of noodles - onash, salma, soups with dumplings - umats and yore, millet - taryk ure, pearl barley - kutse ure, rice - ure root. Pisparmak - meat stewed in the oven with broth, potatoes, onions and pieces of thinly rolled dough, as well as various dough products are used as second courses: a large closed meat pie - pellets (made from various types of meat), a large closed fish pie - ertnek. A large number of pastries are known: unleavened flat cakes - kabartma, peter and yoga, wheat and rye bread, a large closed or open pie with a sweet filling of viburnum (palan pelts), cranberries and lingonberries (tseya pelts), pies with various fillings - kapshyrma, samsa , peremets, many types of paursak - pieces of dough cooked in boiling oil or fat (sur paursak, sansu, etc.), dishes like pancakes - koimok, halva - aluva, brushwood (koshtel). They used cereals, talkan - a dish made from ground barley and oats, diluted in water or milk.

Since the territory inhabited by the Siberian Tatars is swampy, lacustrine places, one of the most popular types of raw materials for cooking is fish (except for scaleless species and pike, which are prohibited by Islam). The fish is cooked in the form of fish soup, baked in the oven, fried in a pan either separately in oil or in broth with potatoes, and also dried, dried, salted. In addition, waterfowl meat is popular. A large amount of onion is used as a condiment in all types of meat and fish dishes. In addition to meat dishes, as one of the main types of livestock products, dairy products are popular: May - butter, (eremtsek, ecegey) - cottage cheese, katyk - a special type of yogurt (kefir), kaymak - sour cream, cream, kurt - cheese. The most widespread drinks were tea, some types of sorbet, the use of kumis and ayran is known.

Economy and life West Siberian Tatars toOctober revolution

Before the revolution, the Siberian Tatars had the main the branches of the economy were quite diverse.Lumen Tatars living in the forest-steppeareas were mainly agriculturalists; those living on the shores of the lakes were engaged in fishing; natives of Bukhara living in the same region, who seized rich pastures, were engaged in horse breeding and carried on caravan trade with Central Asia. Before the construction of the Siberian Railway, they controlled the transportation of goods. Part of the Tyumen Tatars went to cities, where they became artisans and hired workers.

The most widespread occupation for the Siberian Tatars was agriculture, which existed among them already at the end of the 16th century. The main form of agriculture was the fallow system. The field was cultivated with a wooden plow (saban), a wooden harrow with iron teeth. Sowed barley, rye, oats. Since the beginning of the XX century. wheat crops spread. They reaped with sickles. They thrashed with wooden flails.

The periodically high rise of the spring waters of the Irtysh and its tributaries interfered with the cultivation of arable land; overflowing spring waters ruined winter crops, as, for example, among the swamp Tatars living on small dry islands. Lacking a supply of seeds for secondary sowing, the Tatars were left without bread for the next year. The cultivation of arable land was especially difficult for the Baraba Tatars, whose allotments in the swampy Barabinsk steppe are located on elongated manes closed by lake and swampy depressions that required reclamation. The farming technique, which makes it possible to cultivate large plots of land, was learned from the Russian settlers, who played a major progressive role in the further development of agriculture among the Tatars. The arable land of the bulk of the working Tatars by the end of the 19th - beginning of the 20th centuries. were interspersed with small plots in the lands of wealthy Tatars and Russian peasants. Scattered in separate small plots among the forests, swamps and mows, they were sometimes located tens of kilometers from the villages. The migrant Tatar population, for example, migrants from Kazan, were completely deprived of their rights to land and rented it from wealthy Tatars.

Formally, arable land belonged to the entire village (yurt) as a whole and was divided according to the number of souls, taking into account its quality (black earth, sandy, swampy) and remoteness from the village (backyard, middle, distant). Allotments were determined for several years. The land that was not systematically cultivated was transferred to the "society". According to the law, allotments could only be used by those Tatars who regularly paid taxes and performed various duties. In fact, the best and most significant lands were in the hands of the rich, who concentrated the best allotments in themselves in various ways, as well as service people, monasteries (Znamensky, Uspensky) and the clergy. The poor got the worst and distant plots, which they either leased to the same rich people, or refused them, since the processing of such plots was beyond their power due to the lack of agricultural implements, seeds, etc. With the birth of a child in the family -the boy was allocated an allotment for his share (as well as a share in the fishing and hunting industry), the girls were not entitled to anything. At the beginning of the XX century. on kulak farms, agricultural machines (reapers, threshers, seeders) appeared in small numbers. The rich employed hired labor.

Fishing was widespread among the swamp Tatars, and they were also engaged in hunting. On lakes and large rivers, fishing nets (ay) and seines (elp) were used as fishing gear. In winter, the seine was pulled through a series of special ice-holes by horses using a gate. We used straps with purchased hooks on hair leads. From the boat they fished with a trolley, "track", in the fall they beat a sharp pike.

On shallow rivers across the channel, they put “locks” made of thin rods intertwined with a washcloth; on one side of the bank, kottsy were made, into the open end of which the fish entered and remained in the labyrinth; it was scooped up from there with primitive nets (salbu) from a cut branch with a fork and a piece of an old net stretched over it.

They made the so-called copans - ditches coming from the lake, length 1 km and more. They installed a fence with a free entrance on only one side. In search of fresh water, the fish rushed to the Kopanets, from where they scooped them with nets.

Of the basket traps, the Tatars know the vershi (couple). They were placed at the mouths of rivers, lowering them to the bottom with the help of a pole and a goat. Wicks, one-winged and two-winged, were placed in ducts and reeds. Fish were caught all year round. The land was formally in communal use. The catch was divided equally among all participants in the catch. The fish caught was mainly sold for consumption, part of the catch was sold to buyers-traders.

Hunting for fur-bearing animals was widespread mainly among the Tatars living in the taiga and, to a lesser extent, in the steppe zone. Waterfowl were hunted in swampy areas. The Tyumen Tatars hunted the Iletsk squirrel, which was highly valued. In addition to squirrels, Tatars hunted for a mole, marten, sable, Siberian weasel, otter, fox, hare, ermine (Baraba Tatars), wolverine, large animals: bear, elk, goat, wolf (Baraba Tatars); from birds - to various species of ducks, huge flocks of which are found in swamp thickets and on the remote lakes of Zabolot'e and the Barabinskaya steppe, to black grouse (kosach); they also hunted hazel grouses, partridges, geese and other birds that live in abundance in the Ob-Irtysh basin.

The hunting season began with the first snow. We hunted on foot on skis in winter; the exception was the hunters of the Baraba steppe, for whom horse hunting was widespread, especially for wolves. We went to work for several weeks. The main hunting tool was a gun. Almost all hunters had dogs - Siberian huskies, trained to walk on animals and birds. Various home-made traps were used on fur-bearing animals. Large animals (elk, deer) were hunted with crossbows (aya), which were installed on three stakes or stumps. The Zabot Tatars on the elk path in the clefts of a tilted tree at a certain height strengthened a sharp knife or spear, masking it with grass. The moose ran into the knife. Swamp hunters went to the bear with a spear, raising it from the den in winter, in the spring they hunted live bear cubs and raised them at home. When hunting for birds, the central battle rifle was already used everywhere, although in the Zabolotny Tatars, in some places they beat ducks from a bow.

Fur skins were sold to buyers. They consumed the meat of waterfowl themselves, made pillows and featherbeds from feathers, which are widespread among the Tatars. The meat of bears and elk was also used for food, and the traders bought moose skin.

Baraba Tatars until the beginning of the XX century. in the summer they roamed. Wealthy farms had hundreds of heads of cattle (horses, cows, sheep), which were served by hired workers. Poor cattle farms had little or no livestock. It was on this basis that the poor were exploited by the rich. Each village had its own pasture lands. The pasture was usually fenced off at the beginning of sowing (May) and opened after the fields were harvested (end of September). The herd was guarded by shepherds. In villages of mixed ethnicity, the Tatars used a separate pasture.

Harvesting hay from the meadows of the West Siberian Lowland and the Barabinsk Steppe provided full winter feed for livestock. Mowing was formally distributed, like arable land, according to available souls, dividing into areas according to the quality of meadows (meadow, oak, bog) and according to the distance from the village. In fact, the best mowing was concentrated with large livestock owners.

The grass was mowed with scythes, the dried hay was brought into heaps on drags; it stood in heaps until winter, and as needed it was brought up on a sleigh. The poor rented out their mows. The rich increased their mowing at the expense of cheap rent, hired the poor to mow them.

Livestock products - leather, meat - were bought up by Bukharian traders and transported by horse-drawn transport to fairs. The carts of some Bukhara traders amounted to 500 carts. They took out millions of skins. Annual fairs were held in different places (Embaevo-Tyumensky district, Tobolsk, Tarmakul-Barabinskaya steppe), where local products of the Tatars were sold.

Milk was sold to butter mills. Their owners collected milk from the Tatars through buyers who often delayed payments. This aroused the discontent of the Tatars, sometimes taking the form of an open uprising against the owners of the factories. One such performance - in Ulenkul in 1915 - ended with the removal of the plant's equipment. Cattle breeding was seriously damaged by frequent epizootics (anthrax, etc.), which were not controlled.

Ancillary occupations of the Tatars included the production of kuli in the areas of linden forests, for example, among the swamp Tatars. In the spring, a bast was prepared from linden bark. For a month and a half we soaked the bark in the river near the shore.

pressing it down with a load, then they removed the top cover, transported it by boat to the village, dried it and got a bast. Dividing it into fibers, matting was woven (on a Russian-type loom), from which coolies were sewn. Two people worked on the machine, usually an adult and a teenager. Up to 15 kuli were made a day. They were sold to visiting merchants. Ropes were also woven from bast.

Of the forestry among the Tatars (Tobolsk), the cedar industry has long existed, which in good years served as a great help in the economy. The pine forests were distributed among the plots: they collected the walnut in August-September in families of 3-4 people.

Separate Tatar farms in Tomsk province were engaged in beekeeping.

A significant role in the economy of some groups of Siberian Tatars was played by a carriage. In addition to the already mentioned Bukharians, Tatars living near large highways (Moscow-Irkutsk) were engaged in carriage. They carried various goods to fairs, from Tyumen to Tara, Tobolsk, Omsk, Ishim, etc. We transported livestock products: leather, wool, meat, oil. In winter, they carried firewood from logging sites to the piers. The Baraba Tatars worked with horses at logging in the upper Ob, while the Tobolsk Tatars from the Lower Arimzyans were also engaged in the transportation of timber. At the end of the 19th century, due to the construction of the Siberian railway, the transportation of goods decreased. Some of the Tatars, who had previously worked as a carriage, became loaders (Tyumen, Tara).

In the areas of settlement of the Tatars a great role as a means of communication! played natural waterways. Dirt roads were impassable in spring, when the rivers flooded, and in autumn, during rains. The population was responsible for fixing bridges on the roads, making gatis, and keeping transports. In winter, the roads were better, and with the Zabolotny Tatars, for example, who live 65 km from Tobolsk, communication was possible only in winter through a frozen swamp; in the summer they were completely cut off.

They moved along the rivers in boats, which, according to the stories of the swamp Tatars, learned how to make from the Ostyaks (dugouts) and from the Russians (nutcrackers). The dugout was made of aspen, and the plank boat was made of cedar. The dugout is controlled by a single-bladed oar and can accommodate no more than two people. It is still widespread among the swamp Tatars. For long distances, sometimes very significant, we traveled in nutcrackers - large roomy boats with 2 pairs of oars. By land, goods were transported in summer by carts, where possible, and in winter by sledges or logs.

Tatar villages were located at great distances from each other. They were called yurts (Tobolsk, Tyumen), auls (Barabinsk) and were usually located on the banks of rivers or lakes. The characteristic features of the old villages of the Tatars are the absence of a definite layout, crooked narrow streets, the presence of dead ends, scattering, etc. The villages were usually small. Each village had a mosque with a minaret, a cemetery-grove, where trees were strictly guarded. In the settlements of a later time, a linear plan is traced; here the influence of the Russian peasants, who brought with them their skills in the planning of villages, affected. There were almost no trees in the villages, and there were no front gardens.

The dwellings were log cabins, covered with boards, and among the Baraba Tatars they were covered with sod * huts. The rich also had stone houses, mainly in the villages of the Bukharans near the cities of Tyumen and Tobolsk. The dwellings of the Barabinians were very different: they had wattle-and-ditch houses, plastered with clay, reminiscent of Ukrainian huts, but with a flat turf roof. The old Tatar houses had a large, high open porch, which was accessed by stairs or logs with notches. Until recently, two-storey old houses have been preserved. The lower floor in these houses served as a winter room, and the upper floor served as a summer one. There is no internal communication between the floors: an external steep staircase, sometimes without railings, led to the second floor, ending in a landing, also without railings. On rare occasions, there was a canopy in the house. Along one of the walls of the living quarters, bunks were arranged, on which a low round or quadrangular table was placed during meals. On the bunks there were usually chests with property, featherbeds and pillows were laid on them. The bunks were covered with rugs or mats of their own production. Here we dined, slept, worked. In the front corner, guests were received on bunks. In some houses, bunks were pulled up at night with a curtain. Folded clothes were hung over the bunks, on a horizontal bar. A brass jug and a basin were placed in the room by the door for ablution before eating.

Previously, houses were heated by a chuval made of vertically standing thin poles coated with clay, with a straight, wide and barely protruding pipe above the flat roof. The firewood was placed vertically in the chuval, and it was heated all day. At the end of the XIX century. a hearth with a cast-iron cauldron for cooking food was added to the chuval. For baking bread, special open-air ovens made of adobe bricks were arranged.

The outbuildings included: a cattle corral made of poles (on winter time the corral was covered with a roof, in the summer it stood open), a wooden barn for storing food, nets, equipment, a bath, arranged in a black way, that is, without a chimney (smoke came out through the door and through the hole in the roof).

During the period of field work and haymaking, huts covered with hay and sod were made in the field from twigs. The huts were domed and gable. In the clothes of the Tatars at the end of the 19th century. some national characteristics were still preserved, mostly among rural residents, to a lesser extent among urban residents. A typical male costume was beshmet (bishmit) - a caftan, below the knee length, with a large standing collar, gathers and a short waist. Its decoration was buttons sewn in pairs on short laces. Beshmet was worn on a colored chintz undershirt. They wore wide and short trousers tucked into boots; besides beshmet, a shorter jacket served as summer clothes. In winter, they wore sheepskin coats, without a collar, covered with cloth, nanki or daba. Over the fur coat they wore a leather belt decorated with metal plaques and a buckle, or motley woolen belts.

The man's head was usually shaved and a round, with a flat band, a skullcap cap (arakchin) was worn. A woolen or felt hat was worn on it in summer and a fur hat in winter. Tatars who visited Mecca (hajji) had the right to wear green turbans. The mullahs wore a white turban.

Men's footwear consisted of woolen stockings and leather boots, on which leather galoshes with a tongue on the instep were worn. In winter, felt boots were usually worn. The Zabolotny Tatars, according to the local conditions, wore brodni - high soft leather boots with soft soles, attached to the belt with leather straps. Liberally greased several times with tar, these boots do not let water through.

The women wore a wide shirt with a split in the middle in the front and a low, soft, stand-up collar. Festive clothing at most wealthy was from silk striped and variegated fabrics brought from Central Asia. The collar of the shirt was trimmed with red cloth, embroidered in gold and silver and decorated with buttons, sequins, and coins. The usual shirt was made of chintz. Under the top, they also wore a canvas or plain shirt, over which they wore a sleeveless jacket - a camisole. Women's camisole was trimmed all around with braid, ribbon or factory-made cord. Kamzul has always been lined with lightweight fabric.

Women wore wide trousers wider than men, tying them under the knees. When going out into the street, they wore a coat with a low collar, semi-fitting at the waist. The winter dressing gown was quilted with cotton and was edged with fur, most often a beaver or a cat. Women's shoes - multicolored morocco boots - were borrowed from the Kazan Tatars. Ichigi were always worn with galoshes.

The girls combed their hair smoothly, braiding their hair in two braids. Married women weaved a ribbon with coins sewn on it. The old headdress was a cap (bell). It was worn directly on the hair and was a festive dress for girls and women. The cap looked like a bag, rounded at the end, often knitted, and was embroidered with wool, silver thread, beads, and pearls. When putting it on the head, the free end was thrown to one side or back. Since the middle of the XIX century. caps have disappeared from everyday life, and at present they can only be found stored in chests.

Usually women wore headscarves. On the wedding day, the bride was put on a bandage (sarauts) on her forehead, tied at the back, and a silk scarf was worn over it. Sarauts used to be velvet with embroidery; married people wore it. They also wore small velvet hats covered with a scarf or tulle. Previously, according to Muslim laws, Baraba Tatars covered their faces with a scarf when going out into the street.

Wealthy Tatar women wore heavy, tubular, silver and gold breast ornaments of fine jewelry work, which were also considered amulets. On the reverse side of the plate were written Arabic sayings, supposedly protecting from evil spirits. They wore earrings in their ears, bracelets, rings on their hands, beads around their necks, and ribbons with coins weaved into their hair. For children, coins, buttons, and plaques were sewn into their clothes.

The women used whitewash and blush. From the Bukharians, the staining of nails in yellow (mint carnation) or in red (with fresh balsam leaves) was borrowed, blackening of the teeth was widespread.

Class differences among the Tatars manifested themselves in clothing mainly in the quality and cost of its material. The rich had more expensive and better clothes, shoes, ornaments.

Gradually, the Tatars borrowed more comfortable clothes from the Russian population, thereby losing the originality of their national dress, from which only individual elements have survived.

The Siberian Tatars ate mainly plant products (cereals), fish, and to a lesser extent dairy and meat (horse meat, lamb, game). The main food of the Tatars who lived along the Irtysh, Tobol and their tributaries, in the past, were fish and fish oil. The food was cooked by women, in the summer it blows on the street. The bread was also baked in street ovens. The favorite national dish was noodles cooked in broth or water. Among other flour products, unleavened flat cakes, pancakes, quadrangular pies with cottage cheese, meat, and later with potatoes were widespread; dumplings, pancakes, as well as large pies with baked fish inside, were a must on national holidays. Aluva was often prepared from wheat flour, brewed with milk and seasoned with ghee. Another flour dish - zaturan - was prepared from flour fried in butter, boiled in tea broth and served with milk. A common holiday treat was baursak - pieces of dough boiled in boiling oil. When serving, they were greased with honey and sprinkled with sugar. These dishes were most often prepared in rich and well-to-do houses, while the poor ate simpler and more monotonous.

The groats were peeled off in a wooden mortar with a wooden pestle. They cooked porridge from it in a cast-iron cauldron embedded in the stove. A favorite dish was ukha (shurba), which is especially common in areas where fishing is developed. The fish was eaten boiled. They ate the sterlet raw, slightly salted. Chebaks were fried without oil in a pan, adding water.

The favorite meat dish was lamb, which was used on holidays and when treating guests. Pork was prohibited by religion. In the hunting areas, various types of game were widely used: ducks, partridges, hazel grouses, wood grouses, quails, geese. Soup was made from the game. The geese were roasted on forks and fired with fire, and the melted fat was drained into the cup. From large animals they consumed boiled meat of elk and bear.

Among the drinks, besides tea, they drank fermented milk (katyk) and kumis (Baraba Tatars). Cucumbers were sometimes pickled in kumis (instead of vinegar).

Women used to eat separately from men, most often after them. At weddings and celebrations, meals for men and women were arranged separately in different houses.

The bulk of the Tatars were yasak peasants, who were charged with heavy taxes. By the beginning of the 20th century, under the conditions of developing capitalism, the number of homeless and landless poor, who did not have their own plowing and livestock, had significantly increased. This process was based on the uneven distribution of both land plots among the Tatars, who were engaged in agriculture, and livestock among pastoralists, and the loss of labor population their minor allotments and livestock.

Usually a peasant Tatar family consisted of 5-7 people. Family members obeyed the head of the family - the father.

Rich Tatars had, according to Muslim custom, up to four wives, who lived in different houses. The wife was subordinate to her husband in everything. She was not only limited in her rights, but also bound by a number of religious prohibitions. During the funeral, only men went to the cemetery, women were prohibited from visiting mosques and cemeteries. They had to walk with their faces closed, not to show themselves to strangers. On national holidays, at home, women were separated from men. Women were not sent to schools (maktyabe), they learned only elementary literacy in schools at mosques (madrasahs), their wife, the mullah, taught them. The path to further education for women was closed. The testimony of women in the courts had to be confirmed by a man.

Girls were given in marriage for 13 years. The bride was not supposed to see the groom before the wedding. Two matchmakers came to the bride's father from the groom, agreed on the size of the kalym, and the groom moved to the father-in-law's house (koin, ata) and lived there until the kalym was paid. Among the Baraba Tatars, kalym was often paid after the wedding. Many poor people were not able to pay the kalym, which reached 300-500 rubles. and remained unmarried.

After the deceased, the estate was divided into equal parts between the sons, the daughters were given half of the sons. If there were no sons, the daughters received half of the property, the rest went to relatives. The mother and father had different inheritance rights, the mother was entitled to one third, the rest was given to the father.

By religion, Siberian Tatars were Muslims (Sunnis). Their main cleric - akhun - lived in the village. Embaevo (Tyumen district), where he owned large land plots. However, the Siberian Tatars also retained pre-Islamic beliefs. Belief in spirits - "masters" was widespread. The main ones were: "household" at home, "owners" of water, "owner" of the forest. "Many Tatars had a cult of trees (birch or pine). Sacrifices were preserved. In drought, all the inhabitants of the village went out into the field and slaughtered a horse, a cow. or a calf, and sometimes a sheep, asking God to send rain. Then they were positioned against the sun, boiled the killed animal and treated all those present, "VyodedenyBSh" "the bones were thrown into the water. On the days of commemoration of the dead, roosters were sacrificed. To protect against lightning, thunder, evil spirits, diseases, amulets were worn around the neck: bear fangs and claws. Amulets were also hung from baby cradles.

Folk art among the Siberian Tatars was represented mainly by oral folk art. The main types of folklore of the Tobolsk and Tyumen Tatars are fairy tales, songs (quatrains), lyric songs, dance songs (tongue twisters; takmak) of a usually humorous nature, proverbs and riddles, heroic songs and legends about heroes, historical songs [bytes). The latter should be considered already as literary works, since they were composed and written down on paper by literate Tatars. Once in the masses, historical songs took on an oral form, changed, supplemented and existed as folklore works. The development of folklore was negatively influenced by Islam, which supplanted the original folk art and spread general Muslim legends and songs instead.

Despite the fact that music and dancing were condemned by the Muslim religion, the Tobolsk and Tyumen Tatars have preserved their national musical instruments: kurai - a pipe made of a hollow stem with several rectangular holes at its thin end; kobyz is a reed instrument with a vibrating steel or copper plate. Women were allowed to play these instruments only in the presence of close family members, but not in front of strangers.

The visual arts of the Tatars existed mainly in the form of embroidery on clothes. Embroidery, as well as sewing clothes, was done by women. They embroidered geometric patterns on towels and clothes. Embroidery on women's velvet headbands and hats was distinguished by a special art. The front of these headdresses was embroidered with silk, silver, gold, beads, pearls, and colored wool. Embroidery plots - flowers, plants.

Public education among the Siberian Tatars was limited to rural theological schools at mosques - mekteb. The tsarist government was not interested in enlightening the "foreigners", and the mullahs prevented education in secular schools, which were few - one or two per district. In the area where the Baraba Tatars were settled, there were even fewer schools, only a few were literate.

Mektebs were built on the private funds of the rich or at the expense of "society"; the teachers were also supported with the indicated funds. Pupils studied for 4-5 years and did not always learn to read and write. The teaching was carried out by the mullah, was of a purely religious nature and was reduced to memorizing the Arabic text of the Koran. Boys and girls studied separately. Pupils paid for tuition with bread and money. The children of the poor were forced to serve the rich. Practicing corporal punishment with sticks

WHO ARE YOU, SIBERIAN TATARS?

My friends and acquaintances often ask me, as an ethnographer, to tell about the Siberian Tatars, where they came from and how they are connected with the Tatars living in the Volga region and Crimea. They are very surprised when I say that the Siberian, Volga and Crimean Tatars have almost nothing in common with each other. These are three different Turkic peoples, formed in separate territories. Each of them has their own special culture, and their languages ​​have the same differences as, say, Russian and Ukrainian or Uzbek and Kazakh. Among the residents of Tobolsk, including among the leading employees, I also did not meet an understanding of this issue. Many people believe that all Tatars, wherever they live, are one people. Hence, many problems. In words, proclaiming the revival of the original culture of the Siberian Tatars, in fact, in the Tobolsk mass media, in the Center of Siberian-Tatar culture, at the Russian-Tatar branch of the philological faculty of TSPI, the language and culture of the Kazan Tatars are being promoted. The time has come to radically change the situation. In my short article I would like to briefly highlight the essence of the issue and, thereby, convey to the consciousness of Tobolsk the understanding of the need to preserve and enhance the unique culture of one of the most numerous ethnic groups in Siberia - the Siberian Tatars. Now Siberian Tatars call themselves about 190 thousand people living in the Tyumen, Omsk, Kemerovo, Novosibirsk, Tomsk regions and some countries of foreign Asia. You should not mix Siberian Tatars with the Volga and Crimean Tatars. Each of these peoples has its own, distinct from the others, ethnic history. Each of them has its own culture, traditions, customs. They speak different languages ​​belonging to the Turkic language group. Having been engaged in the ethnography of the indigenous peoples of the Tyumen North for several years, I paid little attention to the representatives of other nationalities living there, among whom the Tatars, as a rule, occupied the third place in number after Russians and Ukrainians. The problems of the history and culture of the Tatars interested me in 1997, while working on an anthropological and ethnographic expedition in the Tatar villages of the Bolsherechensky and Ust-Ishim districts of the Omsk region. In the village of Ulenkul, Bolsherechensky district, I first learned that there and in some other villages along the Irtysh, indigenous Siberian Tatars and descendants of people from the Volga region and Central Asia live together. According to the stories of local residents, earlier the Volga Tatars and "Bukharians" settled separately from the Siberian Tatars, had no right to land and did not enter into mixed marriages. Fundamental changes took place after the October Revolution, which equalized everyone in rights, and since the 1950s, both Siberian and Volga Tatars, and “Bukharians” have been recorded in official documents as simply Tatars. In 1998, after moving to the city of Tobolsk, I managed to get to know more deeply the problems of the history and culture of the Siberian Tatars. I have studied all the few scientific literature on the history and ethnography of this people (the works of Doctor of Historical Sciences F.T.Valeev, Academician N.A. Tomilov and his students), which convincingly proves that Siberian Tatars are an independent ethnic group, everyday history, culture and language. It was all the more surprising for me to learn that at the Russian-Tatar department of the philological faculty of the Tobolsk State Pedagogical Institute named after DI Mendeleev (hereinafter TSPI) as a compulsory subject is taught the language of the Volga Tatars (the so-called Tatar literary), and in the city Center of Siberian-Tatar culture there are dance and choral circles, where they teach dances and songs of the Volga Tatars. Students of the Russian-Tatar department of the philological faculty of TSPI and teachers of rural schools in private conversations complained to me that the "literary" Tatar language to students and schoolchildren had to be taught as a foreign one.
According to my observations, the introduction of the language and culture of the Volga Tatars into the environment of the Siberian Tatars gives almost no results. In Tobolsk itself there is only one school where the Volga-Tatar language is taught. In Tobolsk and the nearby Vagaysky region, which gravitates to Tobolsk, the Volga-Tatar language is taught only in villages with a compact Tatar population, and such villages in each of the regions are less than half of the total. As a rule, graduates of schools teaching the Tatar language do not use the Volga language in everyday life; in their families they speak Siberian-Tatar and Russian. Books and newspapers are not brought from Tatarstan to Siberia. The only newspaper in Tyumen in the Volga-Tatar language "Yanarysh" is popular mainly among the Volga Tatars living in the Tyumen region. Pop music from Kazan is more popular among the Siberian Tatars. Singers and singers constantly come to Tyumen and Tobolsk on tours, but people's love for them is most often expressed in the words - "the song is beautiful, but not a word is clear." However, the propaganda of the Volga language and culture still influences the self-consciousness of the Siberian Tatars. Some students, teachers and cultural workers from Siberian Tatars, who fell under the influence of Kazan propaganda, told me that they think the language of the Kazan Tatars is more beautiful, and they themselves are more cultured. Individual scientists from the Siberian Tatars are also making their contribution to this matter. The well-known Tyumen scientist, Doctor of Philology Kh. Ch. Alishina in one of the issues of the Yanarysh newspaper (summer 2000) called on all Siberian Tatars to abandon the shameful (emphasis mine, Yu. K.) term “Siberian”. In 1998, the Tobolsk State Historical and Architectural Museum-Reserve held the 1st Siberian Symposium “Cultural Heritage of the Peoples of Western Siberia. Siberian Tatars ". It discussed the problems of ethnogenesis, ethnic history and culture of the Siberian Tatars. Archaeologists, anthropologists, ethnographers, linguists, historians, ethnographers from Moscow, St. Petersburg, Yekaterinburg, Izhevsk, Novosibirsk, Omsk, Tomsk, Tyumen and other cities have come to Tobolsk. A delegation from Kazan, represented by scientists from the Academy of Sciences of the Republic of Tatarstan, also arrived. In contrast to the reports of scientists from other cities, the performances of Kazan residents were limited to promoting the idea of ​​the unity of all peoples who call themselves Tatars. Kazan Tatars claim to be the second titular nation in Russia after the Russians, since during the existence of the Soviet Union they settled throughout its territory up to the Pacific Ocean. According to the 1989 census, there were 5,522,000 of them in Russia. True, this number included 180,000 Siberian Tatars. In Kazan, Siberian Tatars are considered an integral part of the allegedly existing single Tatar ethnos. The government of Tatarstan finances scientific programs in the framework of which Kazan scientists are trying to prove that all Tatars have the same roots. Thus, ethnographers D.M. Iskhakov and I.L. Izmailov deny the direct relationship of their people with the Volga Bulgars, who lived on the territory of present-day Tatarstan since the 10th century, and argue that all the Tanars are descendants of the Kypchak nomads. For the sake of achieving momentary political gain, some scientists are ready to rewrite the history of their people. Today in Kazan archaeologists have also joined the ethnographers. How did it happen that the Siberian Tatars were not recorded as a separate people in any Soviet census? First, ethnographers believed that the Siberian Tatars had not yet formed into a single ethnic group. Although all dialects of the Siberian-Tatar language are mutually understandable on the territory from the Tobolsk Zabolotye to the Barabinsk steppes in the Novosibirsk region. Secondly, it can be assumed that there were not enough qualified linguists to develop primers and textbooks in the Siberian-Tatar language. However, textbooks were made for the Khanty at the same time in three dialects. It is also possible that the Soviet government did not want to create another Tatar autonomy, especially in such a vast territory. Who are the Siberian Tatars? Siberian Tatars are a separate ethnic group
They include the ethnic groups of the Tobol-Irtysh, Barabinsk, and Tomsk Tatars. The Siberian-Tatar language belongs to the Kypchak (northwestern) group of Turkic languages. It has dialects corresponding to ethnic groups. The Tobol-Irtysh dialect is subdivided into dialects: Tyumen, Tobolsk, Zabolotny, Tara, Tevriz. Various ethnic components, including Turkic, Ugric, Samoyed, Mongolian, took part in the formation of the Siberian Tatars. The first settlers in the south of Western Siberia were the Ugric tribes, the ancestors of the modern Khanty and Mansi. The Samoyeds, the ancestors of the Nenets and Selkups, did not stay here for long, pressed by the Turks, they went further north, to the taiga and tundra regions. The Turks began to penetrate here in the 7th-8th centuries. from the Minusinsk Basin, from Central Asia and from Altai. In the IX-X centuries. they assimilated the South Khanty population in the area of ​​the r. Tara, and in the XII-XIII centuries. Ugrians of the forest-steppe Pre-Tobol region and the basin of the river. Iset. The main ethnic component at the first stage of the formation of the Siberian Tatars was made up of the Turkic tribes Ayaly, Kurdaks, Turaly, Tukuz, Sargats, etc. In the 9th-10th centuries. from Altai to the territory of the Tomsk Ob region, the Turkic tribes of Kimaks advanced. The Kypchak tribes separated from them, which by the X century. settled to the west up to the southern Urals and took part in the formation of the Bashkir people. In the south, in the area of ​​the Aral Sea, the Kypchaks joined the Kazakhs, Uzbeks, Karakal-Pak, and in the north, in the Tobol-Irtysh interfluve, they became part of the Siberian Tatars. An insignificant part of the Kypchaks was assimilated by the Volga Bulgars, who formed the basis of the modern Kazan Tatars. Some Kypchak tribes in the XII-XIII centuries. settled in the Crimea, while others migrated to the Danube, in the territory of what is now Hungary, Bulgaria and Romania. In the XIII century. The Turkic-speaking population of Western Siberia was conquered by the Mongol-Tatars and this territory became part of the empire of Genghis Khan. In the middle of the century, Islam began to spread here. After the collapse of the Golden Horde, the earliest state formation of the Siberian Tatars was formed - the Tyumen Khanate. In the XV century. a significant part of the southern regions of Western Siberia and the Kazakh steppes came under the rule of nomadic "Uzbeks" (named after Khan Uzbek). In the second half of the 15th century. in the Tyumen Khanate, which significantly expanded its territory in the east, the local nobility ruled. At the end of the century, the Siberian-Tatar Khan Mamet united the uluses along the Lower Tobol and the Middle Irtysh and formed the Siberian Khanate with the capital in the settlement of Siberia (Kashlyk). In 1563 the Uzbek Khan Kuchum conquered the Siberian Khanate. At the end of the century, the territory of the khanate was annexed to Russia. In the XVII-XVIII centuries. traders and artisans - Uzbeks, Tajiks, Karakalpaks, Uighurs, Turkmens - began to come to Western Siberia from the possessions of the Bukhara Emir. In official documents, they were called collectively "Bukharians". They, with the permission of the Siberian Tatars, settled on the outskirts of villages or founded their own settlements. In the XIX and early XX century. Tatars from the Kazan, Simbirsk and Ufa provinces began to move to the Tobol-Irtysh interfluve.

They did not have the right to own land, so they were hired as workers by the indigenous Tatars for food and housing. In official documents, they were called quitrent sensualists. Before the administrative-territorial reform of 1910, Siberian Tatars, quitrent sensuals and Bukharians were listed in their special volosts and were subject to different taxes. The indigenous Tatars were engaged in farming and cattle breeding, landless people from the Volga region had the status of "backbones", and the Bukharians were mainly traders and artisans. Living in isolation, these peoples did not have a noticeable impact on the culture and life of each other. Marriages between them were rare. V Soviet time social differences were erased and the number of inter-ethnic marriages increased. However, this did not become a mass phenomenon, despite the fact that, in official documents starting from the 1950s. and the indigenous and newcomer Turkic population began to be recorded as Tatars. Until now, representatives of each of these groups remember the national identity of their ancestors. The ethnonym Tatars appeared in Russian written monuments after the Mongol-Tatar invasion of Russia. Modern Kazan, Crimean and Siberian Tatars are not direct descendants of those tribes that lived in Mongolia at the beginning of our era and were designated in various sources as Tatars. According to some scholars, the Tatar tribes were in the vanguard of the Mongol army, while the smaller Mongol tribes were the ruling elite. Therefore, after the collapse of the Golden Horde, the Turkic population of Crimea, the Volga region and Siberia, conquered by the Mongol-Tatars, began to be called Tatars, and not Mongols. In the official documents of the tsarist administration Russian Empire XVIII-XIX centuries The Turkic peoples of Southern Siberia are also referred to as Tatars: Chulym Tatars (Chulyms), Kuznetsk or black Tatars (Shors), Minusinsk or Abakan Tatars (Khakases), Tatars (Teleuts). In some documents there are such names as Aderbeydzhan Tatars, Turkmen Tatars, Uzbek Tatars. For some of these peoples, the name Tatars was fixed as an unofficial, everyday self-name. Officially, the ethnonym Tatars was consolidated by the Russian administration in the late 19th and early 20th centuries. only for the Volga, Siberian and Crimean groups of the Turkic-speaking population, although the representatives of these peoples themselves never perceived it as a self-name. Moreover, the word "Tatar" in the first half of the XX century. was perceived by them as an insult. Kazan Tatars, direct descendants of the Volga Bulgars, called themselves “Kazanians”, Siberian Tatars, descendants of the Kypchaks, called themselves “Muslims” by religious affiliation, and the majority Crimean Tatars with a complex ethnic history, called themselves "Kryms". It follows from this that today a single Tatar ethnos does not exist, and separate peoples live in the Volga region, Siberia and the Crimea, on which the ethnonym Tatars was imposed by the administrative apparatus of the Russian Empire.

Yu.N. Kvashnin
Candidate of Historical Sciences

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Plan

• 1. The origin of the Siberian Tatars 3
• 2. Household 5
• 3. Traditions and beliefs 9
• 4. Clothes and jewelry 14
• 5. Food 16
• 6. Tatar settlements 17
• 7. Means of transportation 22
• Conclusion 24
• Bibliography 25
• Introduction

Siberian Tatars are the Turkic population of Siberia, living mainly in rural areas of the current Tyumen, Omsk, Novosibirsk, Tomsk regions, as well as in Tyumen, Tobolsk, Omsk, Novosibirsk, Tomsk, Tara, Barabinsk and other cities of Western Siberia.

According to the data of the All-Russian population census in 1897, their total number was over 46 thousand people. Patkanov S. K. Statistical data showing the tribal composition of the population, language and clans of foreigners. v. 1, Tobolsk, Tomsk and Yenisei provinces. - SPb., 1911., and according to the all-Union census of 1926 - over 70 thousand people. Shneider A. R. Dobrova-Yadrintseva L. N. Population of Siberia. Sibkraizdat, 1928. In modern conditions, it is impossible to establish their exact number, since after the all-Union census of the USSR in 1926, the official state statistical documents stopped reporting data on the number of Siberian Tatars, they "disappeared" from these documents, just like many other small national minorities. There are different opinions about the origin and ethnic development of the Siberian Tatars.

The purpose of the abstract is to consider the historical development of the Siberian Tatars.

1. The origin of the Siberian Tatars

Some Siberian researchers associate the origin of the Siberian Tatars with the history of the Xiongnu tribes that lived in Western Siberia already in the II-III centuries. n. e .; from that period, the stage of two-century interaction of the Siberian Turks with the local Ugric-speaking tribes begins, as a result of which, by the IV-V centuries, one of the components of the Hun conglomerate - the Huns - a nomadic people formed in the II-IV centuries. in the Urals from the Xiongnu, local Ugrians and Sarmatians. The mass migration of the latter to the west gave impetus to the so-called Great Migration of Nations. According to this concept, among the Huns there were a number of Turkic-speaking tribes, among which were the Sibirs, or "syvyrs" / "sybyrs" /. According to the legends of the Tobol-Irtysh Tatars, sybyrs once occupied the territory along the middle reaches of the Irtysh, but for some reason left this territory, leaving their name to the ancestors of the present Siberian Tatars.

Various tribes that lived in the southern forest, forest-steppe zone of Western Siberia, by language, were overwhelmingly Türks. They formed from the Ugric-speaking, Keto-speaking and Samoyedic groups, which underwent confusion and Turkization. Their Turkization took place from three sides: from the Altai, where the Turks lived since ancient times, from the Yenisei, where before the Mongol conquests there was a union of the Turkic-speaking Yenisei Kyrgyz, and from the upper reaches of the Ob, where the Kypchak tribes lived. The Kypchaks, who took part in the formation of many Turkic peoples, are considered the closest historical ancestors of various ethnographic groups of the Siberian Tatars. The “core” of Siberian Tatars, which emerged from the medieval Kypchak milieu, in the process of its ethnic development encountered groups of Ugric origin, Mongols, and the peoples of the Sayan-Altai highlands. Central Asia and Kazakhstan, Tatars of the Volga and Ural regions, Bashkirs and some other peoples. Of course, the degree of influence of these peoples on the ethnic development of the Siberian Tatars depended on specific historical conditions, the duration of these contacts, etc.

By the middle of the XIX century. the main components of the Siberian Tatars, in addition to their Kypchak core, were the descendants of the Uzbeks, Tajiks, Karakalpaks, known under the general name Bukharians / sometimes Sarts / and Volga Tatars, including the Mishars Tatars, who moved to different regions of Western Siberia as early as the 15th XVI centuries, assimilated by the Siberian Tatars. True, the memory of the descendants of these peoples continued to retain the consciousness of the "Kazan" or "Bukhara" origin of their distant ancestors. Thus, the concept of "Siberian Tatars" includes an ethnic community formed mainly of these three components with such stable characteristics and properties inherent in the ethnos as language, territory, ethnic identity, confessional community, and early stage the development of this ethnos, it also acted as a socio-political community - the Siberian Khanate, which was an independent feudal state Valeev F.T. diss. for a job. learned. degree doct. ist. sciences. M .; 1987, p. 19-20. ...

Siberian Tatars, as one of the relatively large massifs among the Turkic peoples of Siberia bearing the ethnonym "Tatars", have a rich national culture and an independent Turkic language that preserves a solid common Turkic layer, enriched with borrowings from Arabic, Persian, Mongolian, Russian and other languages. It consists of actively functioning folk-spoken languages ​​/ dialects / common Siberian-Tatar language. Siberian Tatars can be regarded as trilingual, since they, in addition to their folk-spoken / native / language, speak the language of the Volga Tatars serving them, which is a literary norm for them, as well as Russian Valeev F.T. Siberian Tatars: culture and life. - Kazan, 1992, p. 5-43. ...

In connection with the consideration of the problem of the ethnicity of the Siberian Tatars, one should dwell on the opinion prevailing in the literature on the consolidation of the Siberian Tatars around the Volga-Tatar nation / ethnos /, which was formed in the Volga region in the second half XIX early XX century, as a completed fact. Thus, according to the linguist D. G. Tumasheva, the increased migration of the Volga Tatars to Siberia in the second half of the 19th century and the growth of the influence of the language and culture of the latter on the Siberian Tatars leads to the consolidation of the West Siberian Tatars with the Volga-Tatar nation. Moreover, this process was finally completed after the October Revolution of Tumashev D.G. Dialects of the Siberian Tatars in relation to the Tatar and other Turkic languages. // Author's abstract, dissertation. for the degree of doct. philologist, sciences. - M., 1969, p. 49. ...

The ethnographer D.M. Iskhakov adheres to a similar opinion, in whose opinion the Tatar bourgeois nation was formed in the second half of the 19th - early 20th centuries. as a result of the consolidation of the Middle Volga-Ural, Astrakhan and most of the Siberian Tatars. The reasons for the consolidation of these local-territorial groups of Tatars into the nation, he considers earlier the entry of these groups of Tatars into the Russian state, the proximity of ethnic territories, ethnic mixing, linguistic and cultural-everyday rapprochement and the assimilation of a common "Tatar" self-awareness Iskhakov D.M. Tatars in the Middle Volga and Urals in the XVIII-XIX centuries. / Ethno-statistical research /. // Autoref. diss. Cand. ist. sciences. - M., 1980, p. 14. ...

2. Farm

Before the arrival of the Russians in the Middle Irtysh region, the population was mainly Tatar. There was a lot of land in Siberia, and before the mass migrations of the second half of the 19th century. in the possession of the Tatar settlements was a significant amount of land. "Each foreign society from the old days owns the well-known coastal areas and forests, which equal parts distributed among the families that make it up. In case of an increase in their number, they begin, from the general council of the prince and society, to a new division "(Gagemeister, 1854). The new Volga-Ural Tatars settled mainly in the places of residence of the Siberian Tatars: or they were separate streets in the Siberian-Tatar settlements, which occurs most often, or, occasionally, founded their villages near the Siberian-Tatar settlements.The Russian resettlement population at the end of the 19th century founded a significant number of new villages in places where there were more or less free lands. of the population to the old-timers was rare, although it had a number of advantages in the form of more convenient land, the opportunity with the help of the old-timers to acquire their own economy.But not all visitors could afford it, since the old-timers often demanded large monetary contributions to the mundane treasury for moving in. Therefore. It was the Russian settlers of the late 19th century who founded their villages, for example, not far from the Tatar settlement of Inciss (mentioned in archival documents dating back to the 16th century) at the end of the 19th century. Several settlements were founded by Russian settlers - this is the village of Porechye, whose inhabitants celebrated the centenary in 1995, the villages of Alekseevka, Igorovka, Ryazapy, etc. The settlement of Russians on lands belonging to the indigenous Siberian Tatars caused some discontent among the latter.

There was a lot of land belonging to the village of Inciss. Agriculture at the end of the XIX century. few were engaged, according to informants, about 10 families (according to the census of 1897, there were 67 households in Incissa). Since the Tatars were little engaged in agriculture, the Incisi lands were leased to the Russian population of Porechye and Alekseevka. As a rent for the use of land, the Russians gave the Tatars bread. Basically, the Tatars bought bread or exchanged it for timber, tar, tar.

Everyone kept the cattle in Incissa. Hayfields were distributed heart to heart. With the increase in the population, the rate per person decreased. The mows and lands on which they were sowing, on the road towards the village of Evgashchipo (on the other bank of the Tara) retreated 5 km from Incissa. Therefore, the Russian population rented from the Tatars not only arable land, but also hayfields. The Russians gave part of the hay they had harvested to the Tatars as a rent. During collectivization and the creation of collective farms, the land was cut off and divided between nearby villages.

In the past, commercial hunting and fishing played a significant role in the Tatars' economy. In the middle of the XIX century. fishing lakes most often belonged to the societies of foreign Tatars or individual members of these societies. The Russians took from them the maintenance of the lake for several years for a significant fee. Foreigners also owned most of the hunting places, and therefore the Russians, who set out to hunt, had to buy from them the right to catch animals.

Due to the abundance of fish, fishing was a profitable activity for many groups of Siberian Tatars. Most of the fish was sold frozen in winter at city bazaars and fairs. The Eushta residents also sold fish in Tomsk in the summer, transporting it alive in large boats with lattices specially equipped for this. The Tatars were engaged in fishing both on rivers and on lakes. They caught pike, grayling, crucian carp, perch, tench, chebak, ide, burbot, muksun, taimen, nelma, sturgeon, sterlet, etc. Fishing was especially significant among the Baraba and Tyumen Tatars in villages located in the strip of large lakes, where fish caught in large artels. At the same time, fishing dugouts were built in places of fishing.

The main fishing gear were nets (ay), net locks and seines (ay, scarlet, elym), crooked (kuru), which the Tatars sometimes wove from purchased threads. The seines were divided according to their purpose into yazevy (wholesale ay), cheesecake (yesht ay), crucian carp (yazy balyk ay), muksunovy (chryndy ay). They also caught fish with rods (karmak, lec), lines, "paths". The basket-type fishing gear was widespread: muzzles (sugan, sugen), tops and wrists. Wicks and nonsense were also used. Large fish were caught at night in the light of torches with a sharp three to five teeth (sapak, tsak-tsy). Shut-off fishing was also widespread using kotts (eze) and complex shut-off structures (tuan), the main element of which was an earthen dam (pieu, yer biyeu). The fish gathered in the cauldron were scooped out with nets and ladles. The share of hunting in the structure of traditional crafts by the end of the 19th century. It decreased significantly and was no longer the main trade for all Siberian Tatars. In some villages, they no longer hunted at all, in some villages there were several hunters - traders. In the taiga, they hunted fox, Siberian weasel, ermine, squirrel, and hare. They also hunted wolves, elks, roe deer, lynxes and bears. Moles were hunted in the summer. The abundance of game contributed to the preservation of hunting for wild geese, ducks, partridges, hazel grouses, wood grouses.

When hunting, rifles and purchased iron traps and decoys were used. When hunting for wolves, the Tatars used chekmers - clubs made of wood with a thickened end upholstered with an iron plate. Wolves were also caught with traps. Sometimes hunters used long knives (blades). There is information that in some groups of Siberian Tatars bows with blunt arrows were used to hunt waterfowl and small fur-bearing animals. Home-made wooden traps (kulemki) were placed on the column, ermine and wood grouse, in which fish, meat, etc., pressure traps (pasmak) served as bait. Cherkans (chirkans) and crossbows were also used for hunting, they put various hair loops and snares (tozok, tosok, kyl). Setting traps in winter, the hunter covered his tracks with a broom. They hunted on foot (in winter they used skis), while checking traps and traps in some places they rode horses. Almost all hunters had dogs. Hunters - traders lived during the hunting season in hunting huts or dugouts, the skin of the hunted animal was dried by stretching it on the walls of dwellings or outbuildings.

3. Traditionsand beliefs

The cycle of rituals of the Siberian Tatars associated with birth and death has retained its ancient features to this day. Before the beginning, and in some places until the middle of the twentieth century. Tatar women gave birth at home, usually on a bunk or on the floor. An experienced elderly woman or midwife (kentek ine) took delivery and cut the baby's umbilical cord. According to the custom of the Siberian Tatars, the umbilical cord was cut and placed on a silver coin. This custom, according to the Siberians, provided the newborn with strong, like metal, health and wealth. The umbilical cord, together with the placenta, was usually wrapped in a clean rag and buried in the ground, choosing a clean place in the yard for this. In some places, it was the custom to preserve the umbilical cord of a newborn. The umbilical cord was wrapped in a rag or leather and stored in the gap between the mat and the ceiling boards. According to this belief, the umbilical cord protected the life and health of the child.

Up to 40 days, the child lay on a pillow next to the mother, and after 40 days he was placed in a cradle (zenckelcek). The most common form of the cradle is a light wooden frame on which the canvas was stretched, belts were fastened at the four corners of the frame, their upper ends came together (sometimes intertwined) around an iron ring. For this ring, the cradle was suspended from a strong iron hook driven into the mat. The festive cycle associated with the birth of a child and with certain phenomena in his life includes the following rituals: inviting a midwife, performing a sacred ablution, smearing the child's lips with food made from a mixture of honey and butter (fell avyslantiru), throwing his father's shirt on him, celebrating the premises in the cradle (bala tuye), the first shaving of hair (karyn tsats), naming, circumcision.

The birth of a child was usually viewed as significant event... The birth of a son was especially great joy for parents, and the birth of twins was considered a good omen.

Siberian Tatars regard death as an inevitable event that ends life path a person, it is also widely believed that the death of a person is punishment for his sins during his lifetime. In the XVI-XVII centuries. Siberian Tatars, before the arrival of the Kazan Tatars and Bukharians, buried the dead in birch bark covers or hollowed-out tree trunks. Ground burials such as mounds were also widespread, burials in peculiar crypts - log cabins with roofs, there is evidence that in some groups of Siberian Tatars there were methods of burying the dead right on the ground or in a natural pit.

In the XIX-XX centuries. for burial the Siberian Tatars allotted places near their settlements. A feature of the ground graves of the Muslim Tatars was a side niche (lyakot, lyakhet), where the body of the deceased was laid. A sloping canopy was built over the deceased from boards, poles, small logs, the lower ends of which rested against the bottom of the grave, and the upper ends against the opposite wall.

Sometimes the washed dead without clothes was immediately wrapped in a piece of canvas or calico, but more often they sewed special clothes, which consisted of several layers. On the deceased, they also wore trousers and slippers, sewn from white fabric, tied his head with a scarf, sometimes wrapped it with another piece of fabric, put on caps. From above, the body was wrapped in a white cloth (savan-kafen): a man in three, and a woman in five layers. Usually 4-6 people would lower the body on ropes into the grave, and put it on the bottom of the grave in a niche. In most cases, the bottom of the grave was not covered with anything, but information has been collected in various places that the bottom of the grave could have been covered with shavings, straw, birch branches or boards.

In the last century and earlier, it was common for all groups of Siberian Tatars to leave food and various items (utensils, jewelry, tools) to the deceased. After the funeral, relatives distributed money (hair) to those present, and sometimes even the clothes of the deceased. Trees were planted on the grave hills, birch stakes were erected. Characteristic feature The grave structures of the Tomsk and Baraba Tatars were steles of stone and wood, some of them were made in the form of a human figure or were decorated with inscriptions in Arabic. For groups of Kurdak-Sargat, Tobolsk, swamp Tatars, a characteristic detail of the grave structures is high wooden pillars (bagan), ornamented with notches in the form of a staircase, tops in the form of a spear (song), a ridge (thorak), and a ball.

At present, the Siberian Tatars have three main types of grave structures made of wood and metal: wooden log cabins and fences - picket fences and metal fences. In modern Siberian studies, the generally accepted point of view is that the most ancient and traditional form of such structures are wooden log cabins. They can be in the form of a truncated prism with straight ends of the logs, with hewn ends, such log cabins can be decorated with columns with inscriptions. Another detail of such structures is that they are covered with matrices, the number of which varies from one to two, three. log houses are also found in the form of rectangles. Children's grave structures of this type differ in size. In some cases, the custom has survived to this day to leave various items on the grave that were used by the deceased.

The Siberian Tatars have log fences made of planks imitating the shape of log cabins or rectangular log cabins, very similar to dwellings. Wooden fences - picket fences are very diverse in shape, among them there is a group of anthropomorphic and zoomorphic ones. The most modern type of grave structures is metal fences. The appearance of crescents on the grave structures of the Siberian Tatars is associated with the influence of Islam. In addition to the structures described, the cemeteries of the Siberian Tatars usually contain sheds for storing inventory, boxes (tabut) for carrying the dead.

The Siberian Tatars organized a memorial service for the deceased on the 3rd, 7th, 40th, 100th day and a year later. In some groups of Siberian Tatars, funerals were organized, in addition, on the 14th, 52nd day, six months. All Siberian Tatars in the 19th and early 20th centuries. in the funeral rites, features were noted that were incompatible with Muslim dogmas. Often, commemorations were held on the day of the funeral, alcohol was consumed at them, roosters were sacrificed, on the days of commemoration they visited the grave and arranged refreshments with drinks there. The Baraba Tatars immediately after the funeral slaughtered a ram or a bull in the cemetery (in the 17th century - a horse); the commemoration lasted for several days. And now the funeral rite of the Siberian Tatars largely retains the features that developed in the 17th-18th centuries. on the basis of a synthesis of local pre-Muslim and funeral elements brought in through the Bukharians and the Volga Tatars, associated with the influence of Islam.

From the cycle of family rituals, along with rituals associated with birth and death, elements of wedding rituals are still very steadfastly preserved. In the past, the forms of marriage among the Siberian Tatars were marriage through matchmaking, through voluntary departure and forced abduction of the bride. The main stages of the first form of marriage were matchmaking (kys suratu), conspiracy, advice (kingash), the wedding itself (tuy), greeting the parents by the groom (salom), transporting the young to the husband's house (kuch), visiting the newlyweds at the young parents' house (turgen) ... As a rule, the parents themselves from the circle of families equal to them were looking for a bride for their son. economic situation... There were restrictions on marriages with relatives: such marriages were considered possible only in the third generation.

Another form of marriage was the departure of the girl secretly from her parents to the house of her beloved. This happened when the parents did not agree to the marriage.

Marriages through bride kidnapping were much more common. The reasons for this could be different. Most often they were associated with the property difference of families. Usually, the inability to pay kalym for the bride caused her abduction, which was carried out both with the consent of the bride and by force. Sometimes the parents of the bride and groom agreed to stage a kidnapping so as not to pay kalym, not prepare a large dowry, and replace an expensive wedding with a small party for close relatives. Often in such cases, a specially decorated horse was dispatched for the bride.

Of the holidays related to calendar rituals, Siberian Tatars celebrate religious holidays (Kurban Bayram, Uraza Bayram, Maulet, etc.), All-Russian holidays, as well as such holidays of rural workers as the day of the first furrow, the day of animal husbandry, and the harvest festival. The holding of the Tatar folk holiday Sabantuy is also very widespread. Along with traditional types of competitions and amusements such as wrestling, climbing a smooth pole for a prize, fighting on a log with tightly packed straw bags, pulling each other by a stick, new sports games and attractions have appeared (motorcycle and bicycle races, throwing grenades, lifting kettlebells, volleyball, football, etc.) in everyday life for leisure, along with such international instruments as the accordion, some groups of Siberian Tatars also had original musical instruments, such as the komys. Playing the komys demanded a certain skill.

The religious beliefs of the Siberian Tatars are characterized by a combination of Islamic and pre-Muslim (pagan) phenomena. According to the modern religion, Siberian Tatars are Muslims - Sunnis of the Hanafi madhhab, the adoption of Islam took place from the XIV - to the middle of the XVIII century. (in certain groups of the Baraba Tatars). A mosque was built in almost every more or less large settlement of the Tatars. A devout Muslim is obliged to perform daily prayer (namaz) on a special rug, while turning his face to the shrines of Islam.

In everyday life, to this day, Islamic canons of life coexist with the belief in the need to be protected from various evil forces. Most groups of Siberian Tatars have a belief that a horseshoe nailed at the entrance protects the dwelling from various adversities, inside the dwelling are protected by juniper twigs, hot red peppers, outbuildings and vegetable gardens in some groups of Siberian Tatars are guarded by a specific amulet - the carcass of a killed magpie (sauskan).

Pre-Islamic vestiges in the religious worldview of the Tatars in some regions of Siberia find their expression in beliefs about the magical power of various objects - trees, stones, etc. Until now, the most diverse groups of Siberian Tatars have revered trees, usually birch or pine, which, as a rule, have conspicuous features. The same can be said for sacred stones. The Tatars held prayers near such trees and stones. There was a belief that good spirits live around these places, contributing to a successful hunt, getting rid of diseases, etc. On the branches of such sacred trees, the Tatars left pieces of multi-colored fabrics, coins, and sometimes even jewelry.

4. Clothing and jewelry

Ethno-cultural ties of the Siberian Tatars with other peoples are clearly traced in their clothes and jewelry. Thus, the Bukhara component is clearly expressed in the presence of robes and turbans in men's clothing. Among the Siberian Tatars, such robes of Central Asian origin were called chapan. Sheep coats and fur hats, as well as sheepskin coats were used as winter men's clothing. Siberian Tatars girded their outerwear with woven pilbau belts and cloth belts "chickens". The main type of men's headwear was various skullcaps. such skullcaps were decorated with chain stitch embroidery, gold embroidery, or were made of fabrics with a pattern.

The complex of women's clothing of the Siberian Tatars consisted of dresses of various cuts, over which sleeveless jackets were worn - camisoles, decorated with sewn coins, jewelry plates, braid - a braid in various combinations. Camisoles were made of silk and velvet with a lining of printed fabrics. Beshmet, also decorated with coins and various badges, were used as warm women's clothing. Sewn-on decorations on outerwear were located mainly along the sides and armholes, but could also be located in the belt area on the back. In winter, Siberian Tatars wore covered fur coats. As headdresses, Siberian Tatars used round caps like skullcaps borrowed from Kalvaks from the Volga Tatars, as well as a frame headdress in the form of a Sarauts headband. All these headdresses were made of silk and velvet combined with embroidery with gold threads, beads and beads. Fragments of such hats could be purchased ready-made and used to make them at home.

Decorations of Siberian Tatars in the period under review were basically the same as those of Kazan Tatars. The materials for jewelry were metal, stone, fabric. Siberian - Tatar jewelry bore the generalized name "shai", derived from the Arabic - Persian word "shay" (thing, object). Bracelets and earrings belonged to metal jewelry, while tushlek bracelets and breast ornaments belonged to metal jewelry in combination with fabric.

Shoes of the Siberian Tatars were divided into leather and felt. Leather shoes include home-made soft boots "charyk", as well as leather boots decorated with leather mosaics, which are a large number were brought from the Volga region or were made in Siberia by Tatar shoemakers of Volga - Ural origin.

The traditional utensils of the Siberian Tatars were quite varied. It was made of wood, birch bark, metal. Wooden utensils included "kobe" churns, "kul tirmen" hand mills, scoops, mortars, sieves, flour troughs, bread shovels, various tubs and barrels, buckets, decks for chopping meat, flyers for drying dishes. Household items made of birch bark (ace, tus) were containers for berries, storage of butter, sour cream, etc., boxes for various purposes. Among the household utensils of the Siberian Tatars were metal items. These include frying pans, chops, pokers and tongs for coal, as well as tall copper and bronze jugs of Central Asian origin for making tea - tankan and washing - kumgan, copper basins, etc. With the development of capitalism, the utensils of the Russian peasant population of Siberia penetrate into the life of the Siberian Tatars and modern factory utensils - samovars, teapots, milk jugs, pepper pots, etc.

5. Food

In the 19th and early 20th centuries, Siberian Tatars ate dairy, meat products, fish, cereals, bread and other flour foods, to a lesser extent - vegetables and fruits. A large place in the diet of Siberian Tatars, especially in winter, was occupied by cattle meat (lamb, beef, horse meat), which was consumed both fresh and harvested for future use.

Dried lamb meat "chilga" was used as travel food, hunting, during field work. Medium-sized fish harvested for the future, for example, crucian carp, also dried in the sun, strung through the gills on a ring of willow twigs. There was a great variety of flour dishes - they were made from both unleavened and sour dough. Baursaks were widespread - round pieces of butter dough fried in oil. Since the end of the 19th century, some dishes of Kazan Tatars and Tatars-Mishars began to penetrate into the diet of flour products of the Siberian Tatars, for example, chakchak - a sweet pie made from pieces of butter dough, fried in oil and poured with honey.

6. Tatar settlements

Tatar villages in Western Siberia can be divided into the following types:

1. Coastal or riverside.

2. Priraktovy.

3. Lakeside.

Settlements of the coastal or riverine type were located along the banks of the Irtysh, Tobol, Tura and other rivers. They usually consisted of two parallel streets with lanes. Coastal villages often had an arc shape, bending around the bend of the river. Such are the villages of Rechapovo, Ebargul, Saurgachi, Seitova, Kirgap in the Omsk region, Yurt-Ory, Laitamak in the Tyumen region in the Novosibirsk region. The coastal type sometimes had only one one-way street. Nearby villages had a linear shape. Usually they consisted of a two-sided street and were stretched along the road or stood perpendicular to it, near a potable reservoir. This is how the Kaskarinsky and Iskinsky yurts are located in the Tyumen region. The third type of Tatar villages included villages located near large and small lakes. In this type, elements of linear, radial, quarterly, and most of all cumulus layouts were traced, as in the village of Tarmakul.

During the period under review, dugouts and semi-dugouts were quite widespread in the villages of the Siberian Tatars. The roofs of such dwellings were made earthen, the walls were mostly adobe or wicker and plastered with clay. The source of light in such dwellings was a drag window, into which a frame was inserted, tightened with a specially treated bull bubble.

Siberian Tatars built adobe houses and houses made of raw bricks even before the fall of the Siberian Khanate, and the construction technology remained practically unchanged until the middle of the 19th century. The roofs of such houses were covered with layers of turf and were most often gable. From the second half of the 19th century, the old traditional dwellings of the Siberian Tatars began to be replaced by dwellings that arose under the influence of the Russian population, i.e. greased log houses.

Since the 1880s, the most widespread is the four-walled hut, which, however, retained the features of the traditional dwelling of the Siberian Tatars. Greased log houses with earthen roofs, both gable and four-pitched, have become a transitional form from adobe dwellings to log houses. Later, the roofs of such houses were covered with planks, and subsequently covered with slate and roofing felt.

Pine and cedar were used as building materials for log houses. Tatars of the forest-steppe, steppe and marshy regions usually bought log cabins in neighboring villages for transport. Building timber was bought less often. The Tatars had a way of felling a log house, like the Russians, "into a corner", "into a round bowl". Log houses met with earthen, plank and slate roofs, and in either case the roof could be either gable or hipped. Quite often in the villages of the Siberian Tatars, there were two-story houses.

The space of the estate by the Siberian Tatars was surrounded by a fence made of various materials, depending on the degree of prosperity of the family. The gate was an indispensable attribute, and often the design was very simple and consisted of two vertically placed logs and a crossbar. The upper part of the gate was sometimes planked and decorated with overhead saw-cut carvings. The upper part of the gates was decorated in the same way. Ornamentation of gates and gates with overhead saw-cut carvings in Tatar villages appeared only at the end of the 19th century, mainly under the influence of the Russian population. The ornament on such gates was most often of a solar nature. Fences were made of both poles and wicker and planks. The gates were locked with latches of various designs.

The oldest residential buildings in the settlements of the Siberian Tatars are characterized by an almost complete absence of ornamentation of the platbands and pediments of the houses. From the end of the 19th century, platbands, decorated with carvings, but without shutters, appeared. The emergence of shutters dates back to a later period, and most of the shutters were paneled, practically without carved decorations.

For a long time, ovens, both bakery and heating, were an indispensable attribute of the dwellings of the Siberian Tatars. Recently, the most common heating ovens combined with a stove for cooking. Sometimes a temporary oven is folded next to such an oven for cooking in the summer. The chimney of such a stove is led out into the chimney of the main stove. Low round and quadrangular dining tables were an integral part of the interior of Siberian dwellings. Such tables are still found in the houses of the Siberian Tatars of the older generation. Various benches and chairs were used for seating. Some of the clothes were kept in chests, small items in boxes. Bedding, including blankets in the daytime, was packed rolled up on the chests in the front corner. The walls were decorated with carpets, the floors were covered with rugs.

The origins of the material culture of the Siberian Tatars, and the planning of estates in particular, have not yet been sufficiently studied. But, nevertheless, it should be noted that in the Middle Ages - the new time of the estate in its modern form among the Siberian Tatars, apparently, did not exist. The manor house of European planning appeared among the natives of Siberia in the 19th - early 20th centuries. At present, the courtyard of the Siberian Tatars consists of a group of economic structures concentrated around the dwelling, the entire territory of the courtyard is surrounded by a fence made of boards, poles or wickerwork, and a vegetable garden where various agricultural crops are grown. Among such buildings, one can name various kinds of barns, sheds, baths, toilets, summer stoves, sheds, corrals, wells, dugouts and semi-dugouts, etc.

Sheds on the farms of the Siberian Tatars were built for various purposes - as barns (for storing food, hay, etc.), barns (oran, chicken) for winter keeping small and large livestock, chickens, etc. The Siberian Tatars are characterized by the construction of such structures from clay wattle, poles and logs.

Sheds and corrals in the estates of the Siberian Tatars were used to keep cattle and small livestock in the summer in spring and autumn, under the sheds, in addition, various utensils and vehicles (carts and sledges) were kept. Usually pens are located at the very back of the estate, and sheds can be located near the dwelling.

One of the specific elements of the estate of the Siberian Tatars is farm buildings wholly or partially submerged in the ground - kupka. Now the prevailing point of view in the scientific literature is that such buildings repeat the shape of residential buildings used by the population of Siberia in the Middle Ages - modern times. Currently, some of these structures are used as a barn for winter keeping small or small number of cattle, or as chicken coops.

The appearance of baths (munts, munts) among the Siberian Tatars is directly related to immigrants from the European part of Russia. The earliest type of such structures, apparently, can be considered a black bath. Based on the material used in the construction, it should be noted the greased baths and baths made of logs.

The appearance of a toilet, as well as a bath, on the estate is possibly associated with the adoption of Islam, one of the guidelines of which is the requirement for cleanliness, both during prayer and in everyday life. By the nature of the material used for their construction, one can distinguish toilets made of wattle and logs.

Summer ovens were also built. The purpose of summer ovens is to cook food in warm weather and / or bake bread. The traditional design of such a furnace is poles placed vertically in the form of a square or circle, coated with clay. Modern summer stoves are usually entirely made of raw, or ordinary factory bricks, have an adobe firebox, above which there is a metal plate for installing dishes, while previously a cast-iron boiler was installed directly into the furnace. Such a furnace was called kazanlak (kasanlak). Often the stove was installed on a wooden base, earlier it could be a wooden frame of 2-3 crowns covered with boards, now the most diverse platforms are made.

The Siberian Tatars have different methods of building economic and residential structures for adobe, smeared, wicker, structures made of poles and logs. For example, the construction of a barn from wicker walls with an earthen roof provides for the preparation of turf for the roof, preparation of knots for the walls. During construction, the support pillars are first braided and then covered with a roof. For the manufacture of adobe structures, a clay hammer was used. The construction of structures from poles required completely different techniques.

7. Means of transport

The Tatars' means of transportation included sledges, carts, horse harness, skis, boats.

In the foreground in the 19th - early 20th centuries. In the system of movement of the Siberian Tatars, there was a sled and cart transport (sledges - sleds, koshevye, four-wheeled carts and two-wheeled taratais), in addition, sleds (tsanak, chaganak) and small sleds were widely used to move small loads on the personal farm and for hunting in winter. Sleds and carts of the modern type were borrowed from the Russians, although a wheeled cart such as a cart was known to Siberian Tatars for a long time. Traditionally, horse harness is subdivided into horse harness and cargo harness. Cargo horse harness is similar to that used by the Russian population and consists of shafts, an arc, a collar with a harness, a reins, a saddle with a girth, and a bridle. Horse harness is undoubtedly more ancient, consists of a bridle (sometimes with a rein - a chymbur), a saddle and stirrups, etc. Until now, Siberian Tatars are excellent riders.

The traditional means of transportation of the Siberian Tatars is skis. Earlier (up to the second half of the 18th century) they made skiing and military campaigns. The sliding skis of the Siberian Tatars (tsanga, changa) were divided into pillows (lined with fur) - for moving in the winter through deep loose snow and the golits - for walking in the spring on hard crust. Hemmed skis were made most often from aspen and birch, as well as from pine, spruce, cedar and bird cherry trunk. The material for covering the sliding part was moose, horse and deer kamuses; sometimes skis were hemmed with dog skins. In the past, the Tomsk and Barabinsk Tatars used wide hemmed skis with a bend under the foot pad, a sharp toe and a less sharp heel. A distinctive feature of such skis was a snow bag (often fabric) at the site of the foot pad, into which a leg was inserted, and the bag was tied around it at the top. The Siberian Tatars had golitsy of different types - straight ones with bumpers along the edges of the foot, skis with a raised foot, etc. They helped themselves when skiing with special sticks.

Among all groups of Siberian Tatars, dugout boats (kama, keme, kima) of the pointed type, made from aspen, less often from poplar, were widespread. Often, to increase the carrying capacity, heels (side boards) were attached to the dugout. Many Tatar farms had Russian-type plank boats. Such boats are actively used in the farms of the Siberian Tatars at the present time. For movement on boats, poles (in shallow water) and oars (at depth) are used.

Conclusion

Completing the work on the abstract, we can come to the conclusion that at the present time, in the most general form, the ethnogenesis of the Siberian Tatars is presented as a process of mixing Ugric, Samoyed, Turkic and partly Mongolian tribes and nationalities that were part of different groups of this ethnic community. However, the main core was made up of the Turkic tribes.

For the first time the ethnonym "Tatars" appeared among the Mongol and Turkic tribes that roamed in the 6th-9th centuries. southeast of Lake Baikal. In the XIII-XIV centuries, it was extended to some peoples that were part of the Golden Horde. As a self-name, the ethnonym was established not earlier than the second half of the 19th - early 20th centuries, during the formation of the nation.

Siberian Tatars are settled mainly in the middle and southern parts of Western Siberia from the Urals and almost to the Yenisei. Their settlements are scattered among the Russian villages, part of the Russians live in the Tatar villages themselves and sometimes make up 15-30% of the total population in them. Significant groups of Tatars live in the cities of Tyumen, Tobolsk, Omsk, Tara, Novosibirsk, Tomsk, etc. The former compactness of their placement in the Tatar settlements has disappeared.

Bibliography

1. Alekseev N.A. Traditional beliefs of the Turkic-speaking peoples of Siberia. - N., 1992.

2. Valeev F. T. Siberian Tatars / problems of ethnocultural development in the second half of the XIX - early XX centuries / // Author's abstract. diss. for a job. learned. degree doct. ist. sciences. - M., 1987.

3. Valeev F. T. Siberian Tatars: culture and life. - Kazan, 1992.

4. Zakharova I.V., Sergeeva N.A. History of the Omsk region. - Omsk: West Siberian Book Publishing House, 1976.

5. Iskhakov D. M. Settlement and number of Tatars in the Middle Volga and Urals in the XVIII-XIX centuries. / Ethno-statistical research /. // Autoref. diss. Cand. ist. sciences. - M., 1980.

6. Lindenau Ya.I. Description of the peoples of Siberia. - Magadan, 1983.

7. Patkanov SK Statistical data showing the tribal composition of the population, language and clans of foreigners. v. 1, Tobolsk, Tomsk and Yenisei provinces. - SPb., 1911.

8. Petrov I.F. My lord. - Omsk, 1988.

9. Skrytnikov R.G. Expedition to Siberia of Ermak's detachment. - Leningrad, 1982.

10. Tomilov N.A. From the Urals to the Yenisei (peoples of Western and Central Siberia). - Tomsk: Publishing house Tomsk University, 1995.

11. Tumasheva DG Dialects of Siberian Tatars in relation to the Tatar and other Turkic languages. // Author's abstract, dissertation. for the degree of doct. philologist, sciences. - M., 1969.

12. Shneider A. R. Dobrova-Yadrintseva L. N. Population of Siberia. - Sibkrayizdat, 1928.

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