Siberian Tatars. Siberian Tatars

A number of non-Muslim peoples of Siberia (Khakas, Shors, Teleuts) to this day use the term "Tadar" as a self-name, although they are not considered as part of the Tatar nation and do not recognize themselves as such.

Tobol-Irtysh (includes Zabolotny (Yaskolba), Tobol-Babasan, Kurdak-Sargat, Tara, Tobolsk and Tyumen-Turin Yaskolba Tatars);
Baraba (includes Baraba-Turazh, Lubey-Tunus and Tereninsky-Choi Tatars);
Tomskaya (includes Kalmaks, Chats and Eushtins).

Territory of residence and population

Siberian Tatars historically lived on the vast plains east of the Ural Mountains to the Yenisei River in the steppe, forest-steppe and forest zones. The original villages of the Siberian Tatars are located interspersed with the villages of other ethnic groups mainly in Aromashevsky, Zavodoukovsky, Vagaysky, Isetsky, Nizhnetavdinsky, Tobolsky, Tyumensky, Uvatsky, Yalutorovsky, Yarkovsky districts of the Tyumen region; Bolsherechensky, Znamensky, Kolosovsky, Muromtsevsky, Tarsky, Tevrizsky, Ust-Ishimsky districts of the Omsk region; Chanovsky district (villages Tebiss, Koshkul, Maly Tebiss, Tarmakul, Belekhta), Kyshtovsky, Vengerovsky, Kuibyshevsky Kolyvansky district of the Novosibirsk region, Tomsk district of the Tomsk region, there are several villages in the Sverdlovsk, Kurgan and Kemerovo regions. There is a significant Siberian Tatar population in the cities of these regions, and outside the Russian Federation there are communities of Siberian Tatars in Central Asia and Turkey (the village of Bogrudelik in the province of Konya).

According to the ambassadors of the Siberian Khan Yediger, who arrived in Moscow in 1555, the number of "black people" without nobility in the Khanate was 30,700 people. In the letter of Ivan the Terrible on imposing tribute on them, the figure is 40,000 people: 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 true number of Siberian Tatars, since further censuses took into account the number of Tatar migrants from other regions of Russia. It is impossible not to mention the fact 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). Nevertheless, in 1926 there were 70,000 Tatars in the territory of the present Tyumen region, in 1959 - 72,306, in 1970 - 102,859, in 1979 - 136,749, in 1989 - 227,423 , in 2002 - 242,325 (125,000 of them were born in the Tyumen region). In total, according to the results of the All-Russian Population Census, in 2002 in the above regions (their territory corresponds to the main territory of the historical Siberian Khanate), 358,949 Tatars lived, of which 9,289 identified themselves as Siberian Tatars. The largest number of respondents identified themselves as Siberian Tatars in the Tyumen and Kurgan regions - 7890 and 1081 people, respectively. In total, according to the 2002 census, 9611 Siberian Tatars lived in Russia. At the same time, in a number of publications, the number of indigenous Siberian Tatars is estimated from 190 to 210 thousand people. Such a significant discrepancy in the data can be explained by the fact that the issue of self-identification is a subject of discussion among Siberian Tatars. Some of them share the official point of view that they are part of a single Tatar nation and consider their native language an eastern dialect of the literary Tatar, others consider themselves representatives of a separate people with a distinctive language and culture.

Ethnogenesis and ethnic history

Part of the Siberian Tatars came out of the medieval Kypchaks who took part in the formation of many Turkic peoples. In the course of their long and complex ethnic development, the Siberian Tatars came into contact with groups of Ugric origin, the Samoyeds, the Kets, the peoples of the Sayano-Altai, Central Asia, and Kazakhstan.

The closest ethnogenetically to the Siberian Tatars are the Kazakhs and Bashkirs, the Turks of the Sayano-Altai. This is due to the close ethnogenetic contacts of these ethnic groups in the foreseeable past.

Relatively reliable data on ethnogenesis, as is considered in science, can be obtained from the Neolithic era (6-4 thousand years BC), when tribes begin to form. This era is characterized by the habitation in the territory of Western Siberia of the tribes of Ugric-Ural origin, who were in contact with the tribes of the Caspian Central Asia. In the middle of the 2nd millennium BC. e. Iranian-speaking tribes penetrate Siberia. The turn and the beginning of a new era are characterized by the formation of the ancient Turkic ethnos in Siberia. The Turkic tribes of the Xiongnu lived in Western Siberia as early as the 3rd century. n. e. B - cc. the West Siberian forest-steppe is inhabited by significant masses of Turks who came from the regions of Altai and Central Kazakhstan. In the XIII century. Kipchaks appear in the Irtysh region, forced out of the southern steppes by the troops of Genghis Khan. During this period, the active departure of the Ugric population to the north begins, part of which remains and joins the Turkic population. All this time, contacts of the local Siberian-Turkic population with the ethnic groups of Central Asia have not been interrupted, since the borders of the possessions of the Central Asian state associations reached the territory of the Irtysh region. So by the -XVI centuries. the ethnic core of the Siberian Tatars is formed. In the XIII century. the territory of residence of the Siberian Tatars was part of the Golden Horde. In the XIV century. the Tyumen Khanate arises with the capital Chimgi-Tura (modern Tyumen), at the end of the 16th centuries. - Siberian Khanate with its capital in Isker (near modern Tobolsk).

Despite many common cultural similarities between the Siberian, Volga-Ural and Astrakhan Tatars, anthropologists still distinguish the Siberian type as a separate ethnic group. Since Tatarstan became the center and focus of Tatar culture, the influence of the Volga Tatars on all other groups of Tatars has led to the fact that the process of cultural consolidation of all subgroups of Tatars has intensified. Books, films, newspapers published in Tatarstan and available throughout Russia, concerts of creative teams from Tatarstan in the Tatar diaspora, inevitably led to the leveling of local differences. Nevertheless, among the Siberian Tatars, there is a strong sense of closeness with the Kazakhs and difference from the (Astrakhan and Volga) Tatars. They, however, have mostly friendly relations with other Tatars.

Language and writing

Siberian Tatar literature

Religion

spiritual culture

The value orientations of the Siberian Tatars are based on religious (Islamic) canons, non-religious ideas and their manifestations in customs and rituals. Religious rites include the following (carried out with the participation of the mullah) - the rite of naming (pala atatyu), marriage (nege), funeral (kumeu), funeral rite (katym), vow (teleu) - performed on significant life events with the slaughter of a sacrificial animal , Islamic calendar holidays - the post of Ramadan (uras), kurban (kormannyk), etc. All religious rites are carried out in almost the same scenario - the only difference is in the reading of various prayers by the mullah. A table is laid with a traditional set of dishes (noodles, pies, flat cakes, baursaks, apricots, raisins, tea), respected people, relatives, the mullah reads the necessary prayers, alms (keyer) are distributed to everyone, a meal.

Folk holidays and customs include elements of pre-Islamic beliefs of the Siberian Turks. TO public holidays refers to Amal (Eastern New Year on the vernal equinox). A collective meal is held in the village, gifts are distributed (items are scattered from a high building), participants play games. Today, the ancient holiday karga putka ("crow's (rook's) porridge") is almost forgotten. Among the Siberian Tatars in the pre-Islamic period, the crow was considered a sacred bird. It was held during the arrival of the rooks, that is, before the start of sowing. The villagers collected cereals and other products from the courtyards, cooked porridge in a large cauldron for all participants, had fun, and left the remnants of the meal in the field.

Also traditionally, Siberian Tatars in a dry summer conduct the Muslim rite "Prayer for sending down rain", where the villagers, led by the Muslim clergy, perform this rite of slaughtering a sacrificial animal in dry weather with a request to the Almighty for rain, or, conversely, in rainy weather for the cessation of precipitation for the possibility of continuing agricultural work (mainly hay harvesting).

In view of the fact that Islam came to the Siberian Tatars through the Bukhara Sufi sheikhs, among the Siberian Tatars a respectful attitude towards these sheikhs has been preserved. The so-called "Astana" - the burial places of sheikhs, are revered by the Siberian Tatars, and moreover, each "Astana" has its own "keeper" who monitors the state of "Astana", and the local population, passing next to "Astana", will always stop at the grave of the sheikh and read prayers conveys the reward from what is read to the prophet Muhammad (peace and blessings be upon him), his family, companions, awliya (friends of Allah), all sheikhs, Muslims and himself.

Folklore belongs to the spiritual heritage of the Siberian Tatars. In terms of genre, it is diverse. Of the lyrical-epic works, dastans (folk poems) (“Idegey”) are known, prose - fairy tales (yomak), proverbs (lagap), sayings (atem). Music (except for dance music) is based on the pentatonic scale, so Siberian Tatars sing songs (yyr) that are common with Tatar and Bashkir ones. Music is accompanied by such genres of folklore as baits (payet) - poems dedicated to the tragic events of life, munajats (monachat) - religious chants, ditties (takmak). Folk dances are distinguished by loud beating of feet (as in Spanish flamenco). Of the traditional musical instruments known are kurai (more precisely kourai) (kind of flute), kubyz (more precisely komyz) (reed musical instrument), tumra (kind of dombra), tum (drum).

material culture

In terms of cut and coloring, ancient 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 from the beginning of the 20th century and later are subject to Tatar influence.

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

Since the territory of the Siberian Tatars is marshy, lake 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 boiled in the form of fish soup, baked in the oven, fried in a pan both separately in oil and in broth with potatoes, and also dried, dried, and salted. In addition, waterfowl meat is popular. A large amount of onion is used as a seasoning 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: mai - butter, (eremtsek, etsegey) - cottage cheese, katyk - a special type of curdled milk (kefir), kaymak - sour cream, cream, kurt - cheese. The most common drinks were tea, some types of sherbet, the use of koumiss and ayran is known.

Marshmallow was prepared from wild berries for sweets (how)

From the second half of the twentieth century. vegetables began to appear in the diet of Siberian Tatars.

Traditional economy, crafts

It is known about the occupation of the Siberian Tatars by hoe agriculture even before the entry of Siberia into Russia. Traditional crops - barley, oats, millet, later - wheat, rye, buckwheat, flax (Yeten) was grown, horticulture was not typical until the beginning of the 20th century. Vegetables were bought.

Cattle breeding is the main occupation of the Siberian Tatars in the past, in the countryside and now. Horses, large and small cattle were raised on the farm, camels were bred on rare farms for trade in southern countries. After the spring field work, the herds of horses were released for free grazing. The sheep were sheared twice a year. Hay is harvested in the summer at individual and community mowing. Fishing and hunting are still popular. The main fish is crucian carp (taban), and waterfowl, elk, roe deer, and fur-bearing animals are shot back. It is known about catching medicinal leeches.

Trade had and still has a certain importance, and in the past, transportation - the transportation of merchant goods on their horses, seasonal trades (work for hire in agriculture, at state-owned forest dachas, sawmills and other factories). Livestock and agricultural products were processed both for domestic consumption and for trade. Grain was ground into flour and groats in windmills (yel tirmen), as well as with the help of hand tools (kul tirmen). Butter was churned in a special churn - kobo. It is known about squeezing hemp oil.

Handicrafts were mainly connected with domestic consumption. The skins of livestock and game were dressed by hand. Sheepskin coats and shoes were sewn from the skins. Pillows and feather beds were stuffed from bird feathers. They spun goat down and sheep wool, knitted shawls from down for themselves and for sale, and mostly socks from wool. Linen was processed for tailoring. Masters (osta) knitted nets (au), nets (yylym) and produced other devices for catching fish, as well as traps for animals. There are data on the manufacture of ropes from linden bast, weaving of boxes from wicker rods, the manufacture of birch bark and wooden utensils, boats, carts, sledges, and skis. In the northern regions, cedar cones were collected.

Modern Siberian Tatars living in cities work in all spheres of production, service and education, while in the countryside traditional occupations such as animal husbandry (with the production of dairy products for domestic consumption and for sale, processing of fluff and wool), hunting, fishing, collecting wild plants (berries, mushrooms, cedar cones for sale).

social organization

During the period of the Siberian Khanate and earlier, the Siberian Tatars had tribal relations with elements of the territorial community. In the XVIII - early XX centuries. Siberian Tatars had 2 forms of community: community-volost and community-village. The functions of the community-volost were reduced mainly to fiscal and represented an ethnic and class community. The village community was a land unit with its inherent regulation of land use, economic functions, and management functions. Management was carried out by democratic gatherings. A manifestation of the communal tradition is the custom of mutual assistance.

The role of the tugum was important for the Siberian Tatars. Tugum is a group of related families originating from one ancestor. The role of the tugum was to regulate family, household relations, and perform religious and folk rituals. The role of the religious community was also important, regulating certain relations in the community as a whole.

Notable Siberian Tatars

Notes

http://www.perepis-2010.ru/results_of_the_census/results-inform.php Census 2010
Official website of the 2002 All-Russian Population Census - National composition of the population
Official website of the All-Russian Population Census of 2002 - List of options for self-determination of nationality with the number
Soviet historical encyclopedia. - M.: Soviet Encyclopedia. Ed. E. M. Zhukova. 1973-1982.
Siberian Tatars Institute of History of the Academy of Sciences of the Republic of Tajikistan 2002, 2002
D.M. Iskhakov. Tatars. A Brief Ethnic History of Kazan: Magarif, 2002.
Tomilov N.A. Modern ethnic processes among the Siberian Tatars. Tomsk, 1978; Peoples of Siberia, M.-L., 1956 (bibl. on p. 1002);
Boyarshinova Z. Ya., The population of Western Siberia before the beginning of Russian colonization, Tomsk, 1960.
Bagashev AI Taxonomic position of the Tobol-Irtysh Tatars in the system of racial types of Western Siberia // Problems of Anthropology and Historical Ethnography of Western Siberia. Omsk, 1991.
Khit G.L., Tomilov N.A. Formation of the Tatars of Siberia according to anthropology and ethnography//Methodological aspects of archaeological research in Western Siberia. Tomsk, 1981
Valeev F. T. Siberian Tatars. Kazan, 1993.
National composition of the population by constituent entities of the Russian Federation
SIBERIAN TATARS Historical background
http://www.islam.ru/pressclub/vslux/narodedin/
Writers of Siberian Tatars decided to become a separate ethnic group | In Russia and the CIS | News | Islam and Muslims in Russia and in the world
Iskhakova, Valeev - Problems of the revival of the national language of the Siberian Tatars
Sagidullin M.A. Turkic ethnotoponymy of the territory of residence of the Siberian Tatars. M., 2006.
Tumasheva D. G. Dialects of the Siberian Tatars: Experience of Comparative Research. Kazan, 1977.
Akhatov G. Kh. Dialects of the Western Siberian Tatars. Abstract dis. for the competition scientist doctorate degrees. philologist. Sciences. Tashkent, 1965.
Tomilov N. A. Ethnic history of the Turkic-speaking population West Siberian Plain v late XVI- the beginning of the twentieth century. Novosibirsk, 1992.
Creativity of the peoples of the Tyumen region. M., 1999.
Bakieva G. T. Rural community of the Tobol-Irtysh Tatars (XVIII - early XX century). Tyumen-Moscow, 2003.

Literature

Akhatov G. Kh. Some questions of teaching methods mother tongue in the conditions of the eastern dialect of the Tatar language. - Tobolsk, 1958.
Akhatov G. Kh. The language of the Siberian Tatars. Phonetics. - Ufa, 1960.
Akhatov G. Kh. Dialect of West Siberian Tatars. - Ufa, 1963.
Akhatov G. Kh. Dialects of the Western Siberian Tatars. Abstract dis. for the competition scientist doctorate degrees. philologist. Sciences. Tashkent, 1965.
Akhatov G. Kh. Tatar dialectology. Dialect of West Siberian Tatars. - Ufa, 1977.
Akhatov G. Kh. Tatar dialectology (textbook for students of higher educational institutions). - Kazan, 1984.
Bakieva G. T. Features of the development of the judicial system among the Siberian Tatars in the 18th - early 20th centuries // Bulletin of Archeology, Anthropology and Ethnography (IPOS SB RAS edition), 2009, No. 9. - P. 130-140.
Bakieva G. T.

Siberian Tatars appeared in the Russian Federation quite a long time ago. They occupied part of the territory of Siberia even before the arrival of the Slavic tribes and were divided into groups that are now called Tomsk, Tobol-Irtysh and Baraba.

Story

Historians disagree about when the Siberian Tatars appeared and who are the progenitors. A number of scientists believe that ancient Turks or Kypchaks can be such. Evidence of the 9th century has survived to this day, which indicates that the Kimak people lived on the territory of the Tomsk region, whose descendants were the Kypchaks. Then there was a rather complex formation of different ethnic groups, among which were the Bashkirs, Mishars, Bukhara-Uzbeks, Turkmens and others.
The Siberian Tatars managed to create a khanate, the center of which was Chingi-Tura. It was located on the territory of the Tyumen region. Presumably, the formation of the khanate took place in the 14th century. Before him, Batu Khan ruled here. By the beginning of the 16th century, the Siberian Khanate was formed, and the result was the formation of the Siberian Tatars in the 16th century. The formation took place in conditions of disunity, the constant threat of war with neighbors, in difficult climatic conditions, which affected the way of life of the people.

Character

Siberian Tatars believe that the Tatar ethnic group is one. Mosaic only decorates the culture and makes it more diverse. Note that the word "Siberia" appeared in the 5th century AD. With this word, the Tatars denoted a blizzard. A noteworthy fact is the use of the name purely in relation to the ethnic group. Only after the 13th century they began to call the territory of residence. Surprisingly, the Iranians were among the first to use the word "Siberia".
Russians arrived here as conquerors sent by Ivan the Third. By the end of the 16th century, the Cossacks were here. All this, together with the formation of places for regular exile, forms the Russian-Siberian gene pool. However, according to the marks of the Siberian Tatars themselves, history not only did not change, but only strengthened their character. They remain persistent, patient, enduring.
The most important feature of the Siberian Tatars, as well as Siberians in general, is independence. From childhood, they are taught to run a household, men from a young age master the craft, including hunting. The Siberian Tatar should be sincere, tolerant, complacent. Negative attitude towards stinginess, infantilism and laziness. If the Siberian Tatar has done all the work, but the evening has not yet come, then it's time to help neighbors and friends.
From here, another quality is formed - the desire to come to the rescue.
Siberian Tatars are considered more hospitable than Russian Siberians, who are not often ready to receive guests. Tatars as an ethnic group are characterized by commitment to the family. Divorces are rare, people are friends with families and often spend time together. By nature, the Siberian Tatars consider themselves excellent merchants.
Their disposition is quite peaceful, but even if such a person gets angry, he will still think about what he wants to say before he starts talking.

culture

The culture of the Siberian Tatars was influenced by Islam and the beliefs of the Siberian Turks. Therefore, the people borrowed many names and material culture from outside. Siberian-Tatar villages are named after rivers and founders.

Funeral rites are of particular importance for the Tatars. The best dresses are prepared for the dead, and coffins are made from a log. Be sure to put tobacco, favorite things of a person during his lifetime and wine in the grave. The coffin cannot be carried, it is prescribed to put it on a sled and tie it tightly, then you need to take the deceased to the burial place. The preparation of the grave begins only after the coffin is in the cemetery itself. At the end of the funeral, a funeral ceremony is held.

At the birth of children, it is customary to shoot into the air, which promises the baby to become an excellent shooter. The name can be given differently, for example, associated with any objects or animals;
Due to their adherence to Islam, the Siberian Tatars use mosques for worship. They are built from a wooden frame. The traditional building for commercial and residential purposes is the hut. Interestingly, the Siberian Tatars have always held in high esteem wooden construction;
Even around the graves, log fences were erected, and directly at the burial place, a pillar with a crescent moon was placed on the male grave, and two pillars on the female grave;
Until the beginning of the influence of the Islamic faith, houses were richly decorated with ornaments depicting birds and animals. The interior decoration was not rich;
People slept on bunks, covering them with feather beds, which are called carcasses. This is a rather warm type of feather bed, which is made from bird feathers. It is comfortable to sleep under them in winter and summer;
The Siberian Tatars have always had a chest where you can store utensils and belongings;
Cabinets, chairs, and other furniture could only be owned by the rich. Ordinary people allowed themselves bunks and small tables. Now material culture has undergone many changes due to the possibility of acquiring goods. modern civilization and well-established transport links, so more and more furniture began to appear in the houses of the Tatars.

And the Siberian Tatars themselves can live in apartment buildings thanks to construction in the region. In traditional houses, Meietz stoves have been preserved, which are used for cooking and heating the room. There is also a cellar that allows you to store meat, as the temperature in this part of the room is always negative.
Despite the influence of civilization, the Siberian Tatars still tend to build wooden structures, but the ethnic flavor is gradually becoming a thing of the past.

A life

Siberian Tatars are mainly engaged in cattle breeding. Since ancient times, they have raised horses, various types of cattle, and in rare cases raised camels. Sheep were bred a lot, which made it possible to obtain a large amount of wool for their own needs and sale. Fishing and hunting are developed, as is haymaking. From fish, carp is mainly mined, and elk and roe deer are shot during hunting.
Siberian Tatars sewed sheepskin coats by hand and made shoes from the wool of livestock. Pillows and feather beds were made from fluff and feathers. Goat down has always been valued, which served as the basis for the manufacture of shawls. People are engaged in the processing of flax, from which they sew nets intended for catching fish. Boats, sledges, skis, and various types of dishes are made from willow.

Traditions

The traditions of the Siberian Tatars have changed a lot due to the influence of Islam. However, some festivals are still celebrated.

For example, the Eastern New Year Amal, which came from the Turks, is still celebrated during the spring equinox. It is partly related to Islam, but not directly related to it. During the holiday, people eat as a group, give gifts and play games.
The Karga Butka holiday is no longer celebrated, although it was previously considered sacred. He was associated with ravens and rooks, which were considered sacred birds. Upon the arrival of the rooks, people collected cereals and began to cook porridge, which they then ate with the whole village.
If the summer is dry, the Siberian Tatars resort to praying for rain. This rite is similar to many associated with prayers for the sending of the harvest.
Among the traditions of the Siberian Tatars, the veneration of Sufi sheikhs has been preserved. It is believed that it was they who brought Islam to the people. Sheikhs are buried in special graves, which are called "astana". A guardian is assigned to each such grave to guard it and monitor its proper condition. Passing by Astana is obliged to stop and read prayers, then hand over the award. The reward is shared not only with the dead, but also with the relatives of the Sheikh.
Very important role for the Tatars, a tugum played, which is a community with several families, which was like a clan, because for the formation of a tugum there must be one ancestor. Tugum regulated household relations, supervised the observance of rituals, and occupied an important position in religious life. Also, earlier there were communities-volosts, communities-villages, dealing with relevant matters regarding the use of the economy and fiscal policy.

The ethnos of the Siberian Tatars requires close study. So far, scientists do not exactly know the detailed history of the origin. Therefore, there is little information on this subject. However, we know for sure that the Siberian Tatars have signs of a mature people, including literature, language, a special way of life and adherence to traditions.

The characteristics of the Siberian Tatars belong to the South Siberian, West Siberian and Central Asian racial types. The ethnogenetic processes of the Middle Ages and later periods anthropologically bring the Siberian Tatars closer to the inhabitants of Central Asia (Sarts), Kazakhs, Bashkirs. The dermatoglyphic material makes it possible to attribute the Siberian Tatars to the circle of mestizo Mongoloid-Caucasoid forms with a significant predominance of the Mongoloid component. Zabolotnye Tatars are extremely close to the Berezovskiy Khanty.

Groups and subgroups

Also, as part of the Siberian Tatars, the ethnic group of Siberian Bukharians assimilated by them stands out.

Territory of residence and population

According to the 2010 census, more than 520 thousand Tatars lived in the regions of Western Siberia. Study of ethnic composition Tatars of Western Siberia showed that here the Siberian Tatars today number about 190 thousand people. And the rest of the Tatars come from the regions of the Volga and Ural regions and their descendants. These are, first of all, Kazan Tatars, Mishars, Kryashens and other groups of European Tatars. As for the Astrakhan and Crimean Tatars, then few of them live in the Siberian region. Nowadays, part of the Volga-Ural Tatars also began to call themselves sebertatarlars, that is, Siberian Tatars. Some of them call themselves that because they mixed with the Siberian Tatars. Others have long lived in Siberia and, like Russians, consider themselves Siberians.

Siberian Tatars historically lived on the vast plains east of the Ural Mountains to the Tom River in the steppe, forest-steppe and forest zones. The original villages of the Siberian Tatars are located interspersed with the villages of other ethnic groups mainly in Aromashevsky, Zavodoukovsky, Vagaysky, Isetsky, Nizhnetavdinsky, Tobolsky, Tyumensky, Uvatsky, Yalutorovsky, Yarkovsky districts of the Tyumen region; Bolsherechensky, Znamensky, Kolosovsky, Muromtsevsky, Tarsky, Tevrizsky, Ust-Ishimsky districts of the Omsk region; Chanovsky, Kyshtovsky, Vengerovsky, Kuibyshevsky, Kolyvansky districts of the Novosibirsk region; Krivosheinsky, Tomsk districts of the Tomsk region, there are several villages in the Sverdlovsk, Kurgan and Kemerovo regions. There is a significant Siberian Tatar population in the cities of these regions, and outside the Russian Federation there are communities of Siberian Tatars in Central Asia and Turkey (the village of Bogrudelik in the province of Konya).

According to the ambassadors of the Siberian Khan Ediger, who arrived in Moscow in 1555, the number of "black people" without nobility in the Khanate was 30,700 people. The letter of Ivan the Terrible on imposing tribute on them gives the figure of 40,000 people: 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 true number of Siberian Tatars, since further censuses took into account the number of Tatar migrants from other regions of Russia. It is impossible not to mention the fact that many Siberian Tatars evaded the census in every possible way, believing that it was another attempt by the tsarist government to force them to pay yasak (tax).

According to the 1926 census, 90,000 Siberian Tatars and 28,000 Volga-Ural Tatars lived in Western Siberia.

In addition, a number of non-Muslim peoples of Western Siberia (Chulyms, Khakasses, Shors, Teleuts) still use the term "Tatar" or "Tadar" as a self-name to this day.

Ethnogenesis and ethnic history

Relatively reliable data on ethnogenesis, as is considered in science, can be obtained from the Neolithic era (6-4 thousand years BC), when tribes begin to form. This era is characterized by the habitation in the territory of Western Siberia of the tribes of Ugric-Ural origin, who were in contact with the tribes of the Caspian Central Asia. In the middle of the 2nd millennium BC. e. Iranian-speaking tribes penetrate Siberia. The turn and the beginning of a new era are characterized by the formation of the ancient Turkic ethnos in Siberia. The Turkic tribes of the Xiongnu lived in Western Siberia already in the II-III centuries. n. e. In the VI-IX centuries. the West Siberian forest-steppe is inhabited by significant masses of Turks who came from the regions of Altai and Central Kazakhstan. In the XIII century. Kipchaks appear in the Irtysh region, driven out of the southern steppes by the troops of Genghis Khan. During this period, the active departure of the Ugric population to the north begins, part of which remains and joins the Turkic population. All this time, the contacts of the local Siberian-Turkic population with the ethnic groups of Central Asia have not been interrupted, since the borders of the possessions of the Central Asian state associations reached the territory of the Irtysh region. So by the XV-XVI centuries. the ethnic core of the Siberian Tatars is formed. In the XIII century. the territory of residence of the Siberian Tatars was part of the Golden Horde. In the XIV century. the Tyumen Khanate arises with the capital Chimgi-Tura (modern Tyumen), at the end of the 15th-16th centuries. - Siberian Khanate with its capital in Isker (near modern Tobolsk).

Language and writing

The written and native language for most Siberian Tatars is Tatar literary language. However, among some Siberian Tatars, a separate Siberian-Tatar language is distinguished, which, according to most phonetic and grammatical indicators, belongs to the language of the Kypchak-Nogai subgroup of the Kypchak group of the Western Xiongnu branch of the Turkic languages. It is also considered by some researchers as an eastern dialect of the standard Tatar language. In vocabulary and grammar there are elements of the languages of the Karluk group, the Kypchak-Bulgar and Kirghiz-Kypchak subgroups. Such interpenetration of elements of languages of different groups and subgroups within the framework of the Turkic languages is typical for almost all Turkic languages. In phonetics, phenomena of total stunning of voiced consonants associated with the Ugric substrate are traced. 9 vowels make up the vocalism system, there are ascending and descending diphthongs. There are 17 native consonants. The specific ones include noisy fricative (fricative) labial semi-voiced [bv], back-lingual noisy fricative semi-voiced [g], noisy fricative uvular voiced [ғ], noisy stop uvular voiceless қ stop uvular [ң], fricative labial-labial [ w]. The language is characterized by clatter and yokan in all positions of the word. At the morphological level, there is a widespread use of participles and gerunds, the use of the ancient Turkic lexeme bak (look) in the meaning of the modal particle pak (karap pak - look, utyryp pak - sit down). Professor G. Kh. Akhatov believes that the “clatter” of the Siberian Tatars was preserved from the Polovtsy.

The Siberian-Tatar language has a number of dialects and dialects: Tobol-Irtysh dialect with Tyumen, Tobol, Zabolotny, Tevriz, Tara dialects, Baraba dialect, Tomsk dialect with Eushta-Chat and Orsk dialects.

Siberian-Tatar literature

spiritual culture

Folk holidays and customs include elements of pre-Islamic beliefs of the Siberian Turks. Amal (eastern new year on the day of the spring equinox) belongs to the national holidays. A collective meal is held in the village, gifts are distributed (items are scattered from a high building), participants play games. Today, the ancient holiday karga putka ("crow's (rook's) porridge") is almost forgotten. Among the Siberian Tatars in the pre-Islamic period, the crow was considered a sacred bird. It was held during the arrival of the rooks, that is, before the start of sowing. The villagers collected cereals and other products from the courtyards, cooked porridge in a large cauldron for all participants, had fun, and left the remnants of the meal in the field.

Also, traditionally, Siberian Tatars in a dry summer conduct the Muslim rite "Prayer for sending down rain", where the villagers, led by the Muslim clergy, perform this rite of slaughtering a sacrificial animal in dry weather with a request to the Almighty for rain, or, conversely, in rainy weather for the cessation of precipitation for the possibility of continuing agricultural work (mainly hay harvesting).

In view of the fact that Islam among the Siberian Tatars came through the Bukhara Sufi sheikhs, among the Siberian Tatars a respectful attitude towards these sheikhs has been preserved. The so-called "Astana", the burial places of sheikhs, are revered by the Siberian Tatars, and moreover, each "Astana" has its own "keeper" who monitors the state of "Astana", and the local population, passing next to "Astana", always stops at graves of the sheikh and, having read the prayers, transfers the reward from the reading to the prophet Muhammad, his family, companions, awliya (friends of Allah), all sheikhs, Muslims and himself. .

material culture

Traditional economy, crafts

social organization

Notes

On the way to the census Valery Alexandrovich Tishkov, Institute of Ethnology and Anthropology named after V.I. N. N. Miklukho-Maklaya, Brovn Universities, EAVARN (Organization) Aviaizdat, 2003
"Problems of archeology and ethnography: interuniversity collection", Volume 1 Mikhail Illarionovich Artamonov, Rudolf Ferdinandovich Its. Leningrad University Press, 1977
Modern ethnic processes among the Siberian Tatars Nikolai Arkadyevich Tomilov Publishing House of Tomsk University, 1978
Census 2010
Russian Ethnographic Museum.
Official website of the All-Russian population census 2002 - National population composition
Official website of the All-Russian census 2002 year - List options self-determination nationality with number
Soviet historical encyclopedia. - M.: Soviet Encyclopedia. Ed. E. M. Zhukova. 1973-1982.
Siberian Tatars. Institute of History of the Academy of Sciences of the Republic of Tajikistan, 2002
D. M. Iskhakov. Tatars. Brief ethnic history.
Soviet ethnography Publishing House of the Academy of Sciences of the USSR, 1980
Bagashev AI Taxonomic position of the Tobol-Irtysh Tatars in the system of racial types of Western Siberia // Problems of Anthropology and Historical Ethnography of Western Siberia. Omsk, 1991.
Khit G.L., Tomilov N.A. Formation of the Tatars of Siberia according to anthropology and ethnography//Methodological aspects of archaeological research in Western Siberia. Tomsk, 1981
ON THE. Tomilov. Siberian Tatars (indefinite) . Museum of Archeology and Ethnography of Omsk State University. Department of Ethnography and Museum Studies of Omsk state university (2003).
Informational materials on final results All-Russian census 2010 year (indefinite) . Official website of the Federal State Statistics Service. Federal State Statistics Service.
Department of Ethnology, Anthropology, Archeology and Museology OmGU-Siberian Tatars
Valeev F. T. Siberian Tatars. Kazan, 1993.
Zakiev M. Z. Tatar language // Languages of the World. Turkic languages/ E. R. Tenishev. - M.: Indrik, 1997. - S. 371. - ISBN 5-85759-061-2.
From the archive of the All-Russian population census of 2002: "Tatar problem" // Ab imperio, 2002. No. 4. P. 258.
National composition of the population by subjects of Russian Federation
SIBERIAN TATARS Historical reference
(unavailable link - story , copy)
The writers of the Siberian Tatars decided to become a separate ethnic group| In Russia and CIS | News | Islam and Muslims in Russia and in the world
Iskhakova, Valeev - Problems revival national language Siberian Tatars
Sagidullin M.A. Turkic ethnotoponymy of the territory of residence of the Siberian Tatars. M., 2006.
Tumasheva D. G. Dialects of the Siberian Tatars: Experience of Comparative Research. Kazan, 1977.
Akhatov G. Kh. Dialects of the Western Siberian Tatars. Abstract dis. for the competition scientist doctorate degrees. philologist. Sciences. Tashkent, 1965.
Abramova A.A. Peculiarities of the rite of making rain among the Tara group of Siberian Tatars // Space of culture in the archaeological and ethnographic dimension. Western Siberia and adjacent territories. - Tomsk, 2001. - S. 93 - 94.

In the VIII century, a state arose on the Middle Volga and in the Kama region, the inhabitants of which called themselves Bulgars. For a long time this country peacefully coexisted with Russia. Tatarstan - this is the name of the republic, located now on the site of the Volga Bulgaria.

But not all residents of Kazan and neighboring cities agree with the ethnonym "Tatars". Many people, remembering their historical heritage, consider themselves Bulgars - the descendants of an ancient people who founded more than one state.

Who are the Bulgars?

The origin of the Bulgars (Bulgars - depends on the pronunciation) is still being debated among scientists. Some ethnographers and historians rank these people among the descendants of the Turkic-speaking tribes of Central Asia. Other experts do not doubt that the Bulgars were an Iranian-speaking people and lived in the historical region, which the Greeks called Bactria. And the inhabitants of these places, located to the west mountain system Hindu Kush, called their country Balkhara, so some scientists explain the emergence of the ethnonym.

The era of the great migration of peoples set in motion many tribes, including the Bulgars. In search of better lands, they went west. In the 4th century, this people settled in the steppes of the Northern Black Sea region, also occupying the lands of the North Caucasus up to the Caspian Sea. The life of the Bulgars was restless, they were periodically attacked by the Huns, then the Avars, then various Turkic-speaking tribes.

Like many other peoples whose lands bordered on the superpower of that time - the Byzantine Empire - the Bulgars were forced to build diplomatic relations with their powerful neighbor. Even their legendary ruler Khan Kubrat (605-665) was brought up in Constantinople. The Byzantines often forced the heads of neighboring states to give them their heirs in order to keep them under imperial court as hostages, and at the same time to instill in future rulers their own spiritual values.

In the history of every nation there is a person whose decisions determine the fate of the whole country. For the Bulgars, Khan Kubrat was such a person. In 632, he founded the state, which the Byzantines called Great Bulgaria. According to some researchers, its territories covered the Eastern Sea of Azov and the Kuban, other experts believe that the lands of the Bulgars extended from the Southern Bug to the Stavropol Upland.

However, after the death of the legendary founder, the state fell apart, divided by his sons. The eldest of them, whose name was Batbayan, remained in the Sea of \u200b\u200bAzov with part of the people. His Brother Kotrag took his people to the Don steppes. Another group of Bulgars, led by Alcek, after long wanderings, settled in the region of Italian Ravenna.

Under the leadership of the third son of Khan Kubrat, whose name was Asparuh, part of the people moved to the Danube. They founded modern Bulgaria, subsequently experiencing a strong influence of local Slavic tribes. Like many allies of Byzantium, the Bulgarians adopted Christianity. It happened in 865.

Volga Bulgaria

The Bulgars who remained in the Sea of Azov faced frequent raids by the warlike Khazars. In search of a new haven, they moved to the territory of modern Tatarstan. Volga Bulgaria was founded in the second half of the 8th century.

For its time it was an advanced state. The Bulgars became the first of European nations who mastered the technology of steel production and iron smelting. And the fame of local leather craftsmen spread to Iran and Central Asia. Already in the 9th century, having fortified themselves in new lands, these people began to build stone palaces.

Thanks to their favorable location, the Bulgars established trade with Russia, Scandinavia, the Baltic states, and Byzantium. Goods were transported mainly along the Volga. The Bulgars established economic ties with eastern neighbors. Caravans from China, India and Persia regularly arrived here.

In 922, Islam became the official religion of the Volga Bulgaria, spreading to these lands along with preachers from the Baghdad Caliphate. It so happened that the Danube Bulgars declared themselves Christians, and the Volga - Muslims. The once united people were divided by religion.

The first capital of the state was the city of Bulgar, and in the XII century Bilyar became the official center of the country. Kazan, founded in 1005, did not yet have the status of a capital.

In the XIII century, the Volga Bulgaria was captured by the Mongols. The once powerful and independent state turned into one of the provinces of the Golden Horde. From that moment, the gradual displacement of the ethnonym "Bulgars" began.

Kazan Khanate

After the collapse of the Golden Horde, the Bulgars had a hope to regain statehood. In 1438, on the territory of modern Tatarstan, the Bulgar Vilayat was formed, which in Russia was called the Kazan Khanate. But the head of this state was no longer the Bulgars, but the descendants of the legendary conqueror Genghis Khan. One of the Horde khans, whose name was Ulug-Mukhammed (Ulu-Mukhammed), together with his army captured Kazan and founded a ruling dynasty there.

In the second half of the 15th century, the Kazan Khanate occupied the entire Middle Volga and the Kama River basin, including the lands of the Bashkirs, Chuvashs, Mordovians, Cheremis and Votyaks. In addition to Kazan, there were many major cities: Bulgar, Alat, Kashan, Archa, Dzhuketau, Zyuri, Iske-Kazan, Tetyushi and Laesh. And the total population exceeded 400 thousand people.

The ethnonym "Bulgars" began to be gradually forgotten, people more often called themselves "Kazanly" (Kazan) or simply on a religious basis - Muslims. Perhaps the aristocratic elite of the khanate, who did not belong to the Bulgars, was interested in their subjects forgetting about their nationality, customs and traditions as soon as possible.

In the 16th century, Kazan began to feel the growing influence of Moscow. Russian princes have repeatedly tried to put a person loyal to them on the throne of a neighboring state. After numerous strife, military skirmishes and political intrigues in 1552, the khanate was captured by the troops of Tsar John IV Vasilyevich the Terrible. Kazan officially became part of Russia. From that moment on, the ethnonym "Bulgars" was finally lost.

Who are the Tatars?

Tatars are a Turkic-speaking people living mainly in Russia, Kazakhstan and Central Asia. For the first time, representatives of some Manchurian-Mongolian tribes who roamed the Baikal region in the 6th-9th centuries began to call themselves that. It is clear that these people had absolutely nothing to do with the Bulgars. They joined the conquests of Genghis Khan. That is why the Russians called the Horde Mongols-Tatars.

Subsequently, the ethnonym "Tatars" spread to many peoples, often having nothing in common with each other. So they began to call some ethnic groups that were previously part of the Golden Horde. Therefore, a historical paradox arose: the descendants of the Bulgars, conquered by the Mongols in the 13th century, are now called the name of their invaders.

As genetic studies have shown, Kazan, Crimean, Astrakhan and Siberian Tatars are representatives of different nationalities. They do not have common ancestors, and their ethnogenesis occurred independently of each other. This fact may explain why the languages of, for example, the Kazan and Astrakhan Tatars differ so much from each other that people simply do not understand each other.

When examining the Kazan Tatars, geneticists discovered their undoubted relationship with the inhabitants of Eastern Europe and the Mediterranean. And the contribution of people from Central Asia to the ethnogenesis of the population of modern Tatarstan is only 1-6% (depending on the region). Still, among the Bulgars there were mixed marriages with the Horde, although quite rarely.

Many indigenous people of modern Kazan do not agree that they are called Tatars. Not surprising. After all, this is almost the same if the Russians were confused with the Germans.

Household and life West Siberian Tatars October revolution

Before the revolution, the Siberian Tatars had the main branches of the economy were quite diverse.Lumen Tatars living in the forest-steppeareas were mostly farmers; those who lived along 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. In their hands until the construction of the Siberian railway was transporting goods. Part of the Tyumen Tatars went to the cities, where they became artisans and hired workers.

The most common 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. Pity with sickles. They threshed with wooden flails.

The periodically high rise of the spring waters of the Irtysh and its tributaries prevented the cultivation of arable land in time; overflowing spring waters destroyed winter crops, as, for example, among the swampy Tatars living on small dry islands. Without 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 Baraba steppe are located on elongated manes, closed by lake and swampy depressions that required land reclamation. The agricultural technique, which made it possible to cultivate large tracts of land, was learned from the Russian settlers, who played a major progressive role in the further development of agriculture among the Tatars. Arable lands of the bulk of the working Tatars by the end of the 19th - beginning of the 20th century. were interspersed in small plots in the lands of wealthy Tatars and Russian peasants. Scattered in separate small allotments among the forests, swamps and meadows, they were sometimes tens of kilometers from the villages. The newcomer Tatar population, for example, settlers 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 (chernozem, sandy, swampy) and remoteness from the village (homestead, middle, distant). Allotments were determined for several years. Land not systematically cultivated was transferred to the "society". According to the law, only those Tatars who regularly paid taxes and performed various duties could use allotments. In fact, the best and most significant lands were in the hands of the rich, who concentrated the best allotments in a variety of ways, as well as service people, monasteries (Znamensky, Assumption) and the clergy. The poor people got the worst and distant allotments, which they either rented out to the same rich people, or refused them, since the cultivation of such allotments was beyond their power due to the lack of agricultural equipment, seeds, etc. With the birth of a child in the family - the boy was allocated a plot for his share (as well as a share in fishing and hunting), the girls were not supposed to do anything. At the beginning of the XX century. agricultural machines (harvesters, threshers, seeders) appeared in small numbers on kulak farms. The rich used wage labor.

Fishing was widespread among the swampy Tatars, they were also engaged in hunting. On lakes and large rivers, nets (au), nets (el'p) were fishing gear. In winter, the seine was pulled through a series of special holes by horses through the gate. Used bait with purchased hooks on hair leashes. From a boat they caught on a lure, a “path”, in the fall they beat a sharp pike.

On small rivers, “locks” were placed across the channel from thin rods intertwined with a wash rope; on one side, cats were made near the shore, at the open end of which fish entered and remained in the labyrinth; it was scooped from there with primitive nets (salba) from a cut branch with a fork and a piece of an old net stretched over it.

They made the so-called diggers - ditches coming from the lake, long 1 km or more. They installed a fence with a free entrance only on one side. In search of fresh water, the fish rushed into the kopanets, from where it was scooped up with nets.

Of the basket traps, the Tatars know tops (couples). They put them at the mouths of the rivers, lowering them to the bottom with the help of poles and a goat. Wicks, one-winged and two-winged, were placed in channels and reeds. Fish were caught all year round. The lands were formally in communal use. The catch was divided equally between all participants in the catch. The caught fish was mainly for consumption, partly the catch was sold to merchants.

Hunting for fur-bearing animals was widespread mainly among the Tatars living in the taiga and, to a lesser extent, in the steppe zone. In swampy areas, waterfowl were hunted. The Tyumen Tatars hunted the Iletsk squirrel, which was highly valued. Apart from squirrels, Tatars hunted mole, marten, sable, column, otter, fox, hare, ermine (Baraba Tatars), wolverine, large animals: bear, elk, roe deer, wolf (Baraba Tatars); from birds - to various types of ducks, huge flocks of which are found in marsh thickets and on the deaf lakes of Zabolotya and the Baraba steppe, to black grouse (kosach); they also caught hazel grouses, partridges, geese and other birds that live in abundance in the Ob-Irtysh basin.

The hunting season began with the first snow. They hunted on foot in winter on skis; the exception was the hunters of the Baraba steppe, who had horseback hunting, especially for wolves. They went fishing for a few weeks. The main hunting tool was a gun. Almost all hunters had dogs - Siberian huskies, trained to walk on animals and birds. Various improvised traps were used on fur-bearing animals. Large animals (moose, deer) were killed with crossbows (aya), which were mounted on three stakes or stumps. Zabolotnye Tatars on an elk path into the clefts of an inclined tree at a certain height strengthened a sharp knife or spear, masking it with grass. The elk ran into a knife. Swamp hunters went to bear with a horn, raising it from a den in winter, in spring they hunted live bear cubs and raised them at home. When hunting birds, a center-fire rifle was already used everywhere, although ducks were beaten from a bow in places among the Zabolotny Tatars.

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 elks was also used as food, and traders bought up elk skin.

Baraba Tatars until the very beginning of the 20th century. roamed in the summer. Wealthy households had hundreds of heads of cattle (horses, cows, sheep), which were serviced by hired workers. Poor farms had little or no livestock. On this basis, the exploitation of the poor by the rich took place. Each village had its own pasture lands. The pasture was usually fenced with the beginning of sowing (May) and opened after harvesting the fields (end of September). The herds were guarded by shepherds. In ethnically mixed villages, the Tatars used a separate pasture.

Harvesting hay from the meadows of the West Siberian lowland and the Baraba steppe provided complete winter fodder for livestock. Mowing was formally distributed, like arable land, according to available souls, dividing into plots according to the quality of meadows (meadow, oak, marsh) and remoteness from the village. In fact, the best mowing was concentrated among large cattle owners.

The grass was mowed with Lithuanian scythes, the dried hay was brought into piles on drags; it stood in piles until the winter, and, as needed, it was brought up on a sleigh. The poor rented out their mowings. 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 Bukhara merchants and exported by horse-drawn vehicles to fairs. The convoys of some Bukhara merchants were up to 500 carts. They exported millions of skins. Annual fairs were organized in different places (Embayevo-Tyumensky district, Tobolsk, Tarmakul-Barabinskaya steppe), where local products of the Tatars were sold.

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

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

crushing it with a load, then they removed the top cover, transported it by boat to the village, dried it and received a washcloth. Dividing it into fibers, weaved matting (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 sacks were made per day. They were sold to visiting merchants. Ropes were also woven from bast.

Of the forest trades among the Tatars (Tobolsk), there has long been a cedar trade, which served as a great help in the economy in good years. The cedar forests were distributed over the plots: the nuts were collected in August-September by families of 3-4 people.

Separate Tatar farms of the Tomsk province were engaged in apiary beekeeping.

A significant role in the economy of some groups of Siberian Tatars was played by carting. In addition to the Bukharians already mentioned, the Tatars living near the large highways (Moscow-Irkutsk) were engaged in carting. They carried various goods to fairs, from Tyumen to Tara, Tobolsk, Omsk, Ishim, etc. They transported livestock products: leather, wool, meat, butter. In winter, firewood was transported from cutting areas to the marinas. The Baraba Tatars worked with horses in logging in the upper reaches of the Ob, and the Tobolsk Tatars from the Lower Arimzyan were also involved in the transportation of timber. V late XIX in., in connection with the construction of the Siberian railway, the carriage was reduced. Part of the Tatars, who previously worked as a cart, became loaders (Tyumen, Tara).

In the areas of settlement of the Tatars, an important role as a means of communication! played natural waterways. Dirt roads in the spring, when the rivers flooded, and in the autumn, during the rains, were impassable. It was the duty of the population to fix bridges on the roads, to make gati, to keep transportation. In winter, the roads were better, and with the Zabolotny Tatars, for example, living 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 marsh Tatars, they learned 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 operated by a single-bladed oar and can accommodate no more than two people. It is still common among the marsh Tatars. For long distances, sometimes very significant, they traveled in nutcrackers - large capacious boats with 2 pairs of oars. By land, goods were transported in the summer on carts, where possible, and in the winter on sledges or firewood.

Tatar villages were located on long 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 ancient villages of the Tatars are the lack of a specific layout, crooked narrow streets, the presence of dead ends, scattered, 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 later times, a linear plan can be traced; here the influence of Russian peasants, who brought with them their village planning skills, affected. There were almost no trees in the villages, there were no front gardens.

The dwellings were log-houses, covered with boards, and among the Baraba Tatars with turf* huts. The rich also had stone houses, mainly in the villages of the Bukharians near the cities of Tyumen and Tobolsk. The dwellings of the Baraba people differed sharply: they had wicker houses, smeared with clay, reminiscent of Ukrainian huts, but with a flat turf roof. The old Tatar houses had a large high open porch, which was entered by stairs or logs with notches. Until recently, two-story old houses have been preserved. The lower floor in these houses served as a winter room, the upper one - for summer. There is no internal communication between the floors: an external steep, sometimes without railing, staircase led to the second floor, ending in a platform, also without a railing. In rare cases, the house had a vestibule. Along one of the walls of the dwelling, bunks were arranged, on which, during meals, they placed a low round or quadrangular table. Chests with property usually stood on the bunks, featherbeds were folded on them, pillows were laid. The bunk beds were covered with rugs or mats of their own production. Here they ate, slept, worked. Guests were received in the front corner on the bunks. In some houses, the bunks were twitched at night with a curtain. Above the bunks, on a horizontal bar, folded clothes were hung. In the room at the door there was a copper jug and a basin for ablution before eating.

Previously, houses were heated with a chuval made of vertically standing thin poles coated with clay, with a straight, wide pipe that barely protruded above the flat roof. Firewood was placed vertically in the chuval, it was heated all day. At the end of the XIX century. they began to attach a hearth with a cast-iron cauldron for cooking food to the chuval. For baking bread, special open-air ovens made of raw bricks were arranged.

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

During the period of field work and haymaking, tents were made in the field from twigs, covered with hay and turf. The huts were domed and gable. In the clothes of the Tatars at the end of the XIX century. some national features were still preserved, in more in rural areas, to a lesser extent in urban areas. A characteristic men's costume was beshmet (bishmyat) - a caftan, below the knee length, with a large standing collar, ruffles and a short waist. Its decoration was buttons, sewn in pairs on short laces. Beshmet was worn on a chintz colored undershirt. They wore wide and short trousers tucked into boots; in addition to the beshmet, a shorter camisole served as summer clothing. In winter, sheepskin coats were worn, without a collar, covered with cloth, nanke or duba. Over a fur coat they wore a leather belt, decorated with metal plaques and a buckle, or colorful woolen belts.

The head of a man was usually shaved and wore a round cap-skull-cap (arakchin) with a flat band. They put on a cloth or felt hat in summer and fur in winter. Tatars who visited Mecca (hajji) had the right to wear green turbans. The mullahs wore a white turban.

Men's shoes consisted of woolen stockings and leather boots, which were worn with leather galoshes with a tongue at the instep. In winter, felt boots were usually worn. Zabolotnye Tatars, according to the conditions of the area, wore brodni - high soft leather boots with soft soles, attached to the belt with leather straps. Richly smeared several times with tar, these boots do not let water through.

Women wore a wide shirt with a slit in the middle of the front and a low, soft, standing collar. Festive clothing at the most wealthy was made of silk striped and variegated fabrics brought from Central Asia. The collar of the shirt was trimmed with red cloth, embroidered with gold and silver and decorated with buttons, sequins, and coins. A regular shirt was made from chintz. Under the top they also wore a linen or calico shirt, over which they put on a sleeveless jacket - a camisole. Women's camisole was trimmed around with a braid, ribbon or factory-made cord. Kamzul was always made on a lining of light matter.

Women wore bloomers wider than men's, tying them under the knees. When going outside, they put on a coat with a low collar, semi-adjacent to the waist. The winter dressing gown was quilted with cotton wool and was trimmed with fur, most often beaver or cat. Women's shoes - multi-colored morocco boots - were borrowed from the Kazan Tatars. Ichigi was always worn with galoshes.

The girls combed their hair smoothly, braiding their hair in two braids. Married women wove a ribbon with coins sewn onto it into their braids. The cap (cap) served as an ancient headdress. 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 embroidered with wool, silver thread, beads, 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 disappeared from everyday life, and at present they can only be found stored in chests.

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

Wealthy Tatar women wore heavy, tubular, silver and gold pectorals of fine jewelry work, which were considered at the same time amulets. On the reverse side the plates were written with Arabic sayings supposedly protecting from evil spirits. They wore earrings in their ears, bracelets, rings on their hands, beads around their necks, ribbons with coins were woven into their hair. Coins, buttons, plaques were sewn on clothes for children.

Women used white and rouge. Coloring of nails yellow (with crumpled cloves) or red (with fresh balsam leaves) was borrowed from Bukharians, blackening of teeth was common.

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

Gradually, the Tatars borrowed more comfortable clothes from the Russian population, thereby losing the originality of their national clothes, from which only separate elements have been preserved.

Siberian Tatars ate mainly vegetable 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 was fish and fish oil. The food was prepared by women, in the summer it blows and on the street. Bread was also baked in outdoor ovens. The favorite national dish was noodles boiled in meat broth or water. From other flour products, unleavened cakes, pancakes, square-shaped pies with cottage cheese, meat, and later with potatoes were common; dumplings, pancakes, as well as large pies with fish baked inside, were indispensable on national holidays. Aluva was often prepared from wheat flour boiled 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 served, they were smeared with honey and sprinkled with sugar. The listed dishes were most often prepared in rich and prosperous houses, while the poor ate simpler and more monotonous.

The groats were peeled off in a wooden mortar with a wooden pestle. Porridge was cooked from it in a cast-iron cauldron, smeared into the stove. A favorite dish was ear (shurba), which is especially common in areas where fishing is developed. The fish was consumed boiled. Sterlet was eaten raw, slightly salted. Chebakov was fried without oil in a frying pan, adding water.

Of the meat dishes, the favorite was lamb, used on holidays and when treating guests. Pork was forbidden by religion. In hunting areas, various game was widely used: ducks, partridges, hazel grouses, wood grouses, quails, geese. Soup was made from game. Geese were fried on forks with fire, and the rendered fat flowed into a cup. From large animals, they consumed boiled meat of an elk, a bear.

From drinks, except for tea, they drank sour milk (katyk) and koumiss (Baraba Tatars). Cucumbers were sometimes pickled in koumiss (instead of vinegar).

Women used to eat separately from men, most often after them. At weddings and holidays, men and women were treated separately in different houses.

The bulk of the Tatars were yasak peasants, heavily taxed. 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, increased significantly. At the heart of this process was the uneven distribution of both land plots among the Tatars engaged in agriculture, and livestock among pastoralists and the loss working population their small plots and livestock.

Usually a peasant Tatar family consisted of 5-7 people. Family members obeyed in everything 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 rights, but also bound by a number of religious prohibitions. During the funeral, only men went to the cemetery, women were forbidden to visit mosques and cemeteries. They had to walk with their faces covered, not to show themselves to strangers. On national holidays, in domestic life, women were separated from men. Women were not sent to schools (myaktyabe), they were only taught basic literacy in schools attached to mosques (madrassas), taught by their mullahs' wife. The path to further education for women was closed. The testimony of women in courts had to be confirmed by a man.

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

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

By religion, the Siberian Tatars were Muslims (Sunnis). Their main spiritual person - akhun - lived in the village. Embaevo (Tyumen region), 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: the “owner” of the house, the “owner” of the water, the “owner” of the forest. “Many Tatars had a cult of trees (birch or pine). Sacrifices were preserved. or a calf, and sometimes a sheep, asking God to send down rain. Then they settled down against the sun, boiled the killed animal and treated all those gathered 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 children's cradles.

The folk art of 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), lyrical songs, dance songs (patter; takmak) usually of a humorous nature, proverbs and riddles, heroic songs and tales 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 acquired an oral form, changed, supplemented and already existed as folklore works. The development of folklore was negatively influenced by Islam, which supplanted the original folk art and distributed instead of him common Muslim legends and songs.

Despite the fact that music and dancing were condemned by the Muslim religion, the Tobolsk and Tyumen Tatars retained 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 immediate family members, but not in the presence of strangers.

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

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

Mektebs were built at the private expense of the rich or at the expense of "society"; teachers were also kept on the said funds. Pupils studied for 4-5 years and did not always learn to read and write. Teaching was conducted by a mullah, was purely religious in nature and was reduced to memorizing the Arabic text of the Koran. Boys and girls studied separately. Pupils paid for education with bread and money. The children of the poor were forced to serve the rich. Corporal punishment practiced

Siberian Tatars. Siberian Tatars

Territory of residence and population

Ethnogenesis and ethnic history

Language and writing

Siberian Tatar literature

Religion

spiritual culture

material culture

Traditional economy, crafts

social organization

Notable Siberian Tatars

see also

Notes

Literature

Story

Character

culture

A life

Traditions

Groups and subgroups

Territory of residence and population

Ethnogenesis and ethnic history

Language and writing

Siberian-Tatar literature

spiritual culture

material culture

Traditional economy, crafts

social organization

Notes

Who are the Bulgars?

Volga Bulgaria

Kazan Khanate

Who are the Tatars?