Volga Tatars. Tatars. Origin of the nation
, Finno-Ugrians
Story [ | ]
Early history [ | ]
Funeral rite[ | ]
Many facts about the funeral rites of the Kazan Tatars show complete continuity from the Bulgars; today, most of the rites of the Kazan Tatars are associated with their Muslim religion.
Location. The city necropolises of the Golden Horde were located within the city, as were the burial grounds of the Kazan Khanate period. Cemeteries of Kazan Tatars of the 18th-19th centuries. were located outside the villages, not far from the villages, if possible - across the river.
Grave buildings. From the descriptions of ethnographers it follows that the Kazan Tatars had the custom of planting one or more trees on the grave. The graves were almost always surrounded by a fence, sometimes a stone was placed on the grave, small log houses were made without a roof, in which birch trees were planted and stones were placed, and sometimes monuments were erected in the form of pillars.
Burial method. The Bulgars of all periods are characterized by the ritual of inhumation (deposition of a corpse). The pagan Bulgars were buried with their heads to the west, on their backs, with their arms along the body. Distinctive feature burial grounds of the X-XI centuries. is the period of formation of a new ritual in Volga Bulgaria, hence the lack of strict uniformity in individual details of the ritual, in particular, in the position of the body, hands and face of the buried. Along with observing the qibla, in the vast majority of cases there are individual burials facing upward or even to the north. There are burials of the dead on the right side. The position of the hands is especially varied during this period. For necropolises of the XII-XIII centuries. the unification of the details of the ritual is characteristic: strict observance of the qibla, the orientation of the face towards Mecca, the uniform position of the deceased with a slight turn to the right side, with right hand, extended along the body, and the left, slightly bent and placed on the pelvis. On average, 90% of burials give this stable combination of features versus 40-50% in early burial grounds. During the Golden Horde period, all burials were performed according to the rite of inhumation, the body was stretched out on the back, sometimes with a turn on the right side, head to the west, face to the south. During the period of the Kazan Khanate, the funeral rite did not change. According to the descriptions of ethnographers, the deceased was lowered into the grave, then laid in the side lining, facing Mecca. The hole was filled with bricks or boards. The spread of Islam among the Volga Bulgars already in pre-Mongol times was very clearly manifested in the rite of the Bulgars of the 12th-13th centuries, during the period of the Golden Horde, and later in the funeral rite of the Kazan Tatars.
National clothes[ | ]
The clothing of men and women consisted of trousers with a wide step and a shirt (for women it was complemented by an embroidered bib), on which a sleeveless camisole was worn. Outerwear was a Cossack coat, and in winter a quilted beshmet or fur coat. The men's headdress is a skullcap, and on top of it is a hemispherical hat with fur or a felt hat; for women - an embroidered velvet cap (kalfak) and a scarf. Traditional shoes were leather ichigi with soft soles; outside the home they wore leather galoshes. Women's costumes were characterized by an abundance of metal decorations.
Anthropological types of Kazan Tatars[ | ]
The most significant in the field of anthropology of the Kazan Tatars are the studies of T. A. Trofimova, conducted in 1929-1932. In particular, in 1932, together with G.F. Debets, she conducted extensive research in Tatarstan. In the Arsky district, 160 Tatars were examined, in the Elabuga district - 146 Tatars, in the Chistopol district - 109 Tatars. Anthropological studies have revealed the presence of four main anthropological types among the Kazan Tatars: Pontic, light Caucasoid, sublaponoid, Mongoloid.
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These types have the following characteristics:
Pontic type- characterized by mesocephaly, dark or mixed pigmentation of hair and eyes, a high bridge of the nose, a convex bridge of the nose, with a drooping tip and base, and significant beard growth. Growth is average with an upward trend.
Light Caucasian type- characterized by subbrachycephaly, light pigmentation of hair and eyes, medium or high bridge of the nose with a straight bridge of the nose, a moderately developed beard, and average height. A number of morphological features - the structure of the nose, the size of the face, pigmentation and a number of others - bring this type closer to the Pontic.
Sublaponoid type(Volga-Kama) - characterized by meso-subbrachycephaly, mixed pigmentation of hair and eyes, wide and low nose bridge, weak beard growth and a low, medium-wide face with a tendency to flattening. Quite often there is a fold of the eyelid with weak development of the epicanthus.
Mongoloid type(South Siberian) - characterized by brachycephaly, dark shades of hair and eyes, a wide and flattened face and a low bridge of the nose, frequent epicanthus and poor beard development. Height, on a Caucasian scale, is average.
Theory of ethnogenesis of the Kazan Tatars[ | ]
There are several theories of the ethnogenesis of the Tatars. IN scientific literature Three of them are described in more detail:
- Bulgaro-Tatar theory
- Tatar-Mongol theory
- Turkic-Tatar theory.
See also [ | ]
Notes [ | ]
Literature [ | ]
- Akhatov G. Kh. Tatar dialectology. Middle dialect (textbook for students of higher educational institutions). - Ufa, 1979.
- Akhmarov G. N. (Tatar.). Wedding ceremonies of Kazan Tatars// Akhmarev G. N. (Tatar.) Tarihi-documentary Khyentyk. - Kazan: “Җyen-TatArt”, “Khater” nashriyati, 2000.
Posted Fri, 06/04/2012 - 08:15 by Cap
Tatars (self-name - Tat. Tatar, tatar, plural Tatarlar, tatarlar) - a Turkic people living in the central regions of the European part of Russia, in the Volga region, the Urals, Siberia, Kazakhstan, Central Asia, Xinjiang, Afghanistan and the Far East.
The population in Russia is 5310.6 thousand people (population census 2010) - 3.72% of the Russian population. They are the second largest people in the Russian Federation after the Russians. They are divided into three main ethno-territorial groups: Volga-Ural, Siberian and Astrakhan Tatars, sometimes Polish-Lithuanian Tatars are also distinguished. Tatars make up more than half of the population of the Republic of Tatarstan (53.15% according to the 2010 census). Tatar language belongs to the Kipchak subgroup Turkic group Altai family of languages and is divided into three dialects: Western (Mishar), Middle (Kazan-Tatar) and Eastern (Siberian-Tatar). Believing Tatars (with the exception of a small group of Kryashens who profess Orthodoxy) are Sunni Muslims.
LIST OF TOURIST OBJECTS, HISTORICAL MONUMENTS AND NOTABLE PLACES IN KAZAN AND AROUND THE CITY FOR EXCURSIONS AND VISITS, AS WELL AS ARTICLES ABOUT THE TATAR PEOPLE:
Bulgar warrior 
Hero of the Soviet Union and Tatar poet - Musa Jalil 
History of the ethnonym
For the first time the ethnonym “Tatars” appeared among the Turkic tribes that wandered in the 6th-9th centuries to the southeast of Lake Baikal. In the 13th century, with the Mongol-Tatar invasion, the name “Tatars” became known in Europe. In the XIII-XIV centuries it was extended to some peoples of Eurasia that were part of the Golden Horde.
TUKAY MUSEUM IN THE VILLAGE OF KOSHLAUCH - IN THE HOMELAND OF THE GREAT POET 
Early history
The beginning of the penetration of Turkic-speaking tribes into the Urals and Volga region dates back to the 3rd-4th centuries AD. e. and is associated with the era of the invasion of Eastern Europe by the Huns and other nomadic tribes. Settled in the Urals and Volga region, they perceived elements of the culture of the local Finno-Ugric peoples, and partially mixed with them. In the 5th-7th centuries, there was a second wave of advance of Turkic-speaking tribes into the forest and forest-steppe regions of Western Siberia, the Urals and the Volga region, associated with the expansion of the Turkic Kaganate. In the 7th-8th centuries, Bulgar tribes came to the Volga region from the Azov region, who conquered the Finno-Ugric-speaking and Turkic-speaking tribes that were there (including, possibly, the ancestors of the Bashkirs) and in the 9th-10th centuries they created the state - Volga-Kama Bulgaria. After the defeat of the Volga Bulgaria in 1236, and a series of uprisings (the uprising of Bayan and Dzhiku, the Bachman uprising), the Volga Bulgaria was finally captured by the Mongols. The Bulgarian population was forced out to the north (modern Tatarstan), replaced and partially assimilated. 
In the XIII-XV centuries, when the majority of Turkic-speaking tribes were part of the Golden Horde, some transformation of the language and culture of the Bulgars took place.
Formation
In the XV-XVI centuries, the formation of separate groups of Tatars took place - the Middle Volga region and the Urals (Kazan Tatars, Mishars, Kasimov Tatars, as well as the sub-confessional community of Kryashens (baptized Tatars), Astrakhan, Siberian, Crimean and others). The Tatars of the Middle Volga and Urals, the most numerous and having a more developed economy and culture, by the end of the 19th century had developed into a bourgeois nation. The bulk of the Tatars were engaged in agriculture; in the economy of the Astrakhan Tatars, cattle breeding and fishing played a major role. A significant part of the Tatars were employed in various handicraft industries. Material culture The Tatar culture, which was formed for a long time from elements of the culture of a number of Turkic and local tribes, was also influenced by the cultures of the peoples of Central Asia and other regions, and from the end of the 16th century - by Russian culture.
Gayaz Ishaki 
Ethnogenesis of the Tatars
There are several theories of the ethnogenesis of the Tatars. Three of them are described in the most detail in the scientific literature:
Bulgaro-Tatar theory
Tatar-Mongol theory
Turkic-Tatar theory.
For a long time, the Bulgaro-Tatar theory was considered the most recognized.
Currently, the Turkic-Tatar theory is gaining greater recognition.
PRESIDENT OF THE RF MEDVEDEV AND PRESIDENT OF THE RT MINNIKHANOV 
I. SHARIPOVA - REPRESENTED RUSSIA AT MISS WORLD - 2010 
Subethnic groups
The Tatars consist of several subethnic groups - the largest of them are:
Kazan Tatars (Tat. Kazanly) are one of the main groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Kazan Khanate. They speak a middle dialect Tatar language.
(GENERAL ARTICLE ABOUT KAZAN - HERE).
Mishari Tatars (Tat. Mishar) are one of the main groups of Tatars, whose ethnogenesis took place in the territory of the Middle Volga, Wild Field and the Urals. They speak the Western dialect of the Tatar language.
Kasimov Tatars (tat. Kәchim) are one of the groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Kasimov Khanate. They speak the middle dialect of the Tatar language.
Siberian Tatars (Tat. Seber) are one of the groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Siberian Khanate. They speak the eastern dialect of the Tatar language.
Astrakhan Tatars (tat. Әsterkhan) are an ethno-territorial group of Tatars, whose ethnogenesis is inextricably linked with the territory of the Astrakhan Khanate.
Teptyari Tatars (Tat. Tiptar) are an ethnic class group of Tatars, known in Bashkortostan.
clothes of Bulgarian girls 
Culture and life
Tatars speak the Tatar language of the Kipchak subgroup of the Turkic group of the Altai family. The languages (dialects) of the Siberian Tatars show a certain closeness to the language of the Tatars of the Volga region and the Urals. The literary language of the Tatars was formed on the basis of the middle (Kazan-Tatar) dialect. The most ancient writing is the Turkic runic. From the 10th century to 1927, writing based on Arabic script existed; from 1928 to 1936, Latin script (Yanalif) was used; from 1936 to the present, writing on a Cyrillic graphic basis was used, although there are already plans to transfer Tatar writing to Latin.
The traditional dwelling of the Tatars of the Middle Volga and Urals was a log hut, separated from the street by a fence. The external façade was decorated with multicolor paintings. The Astrakhan Tatars, who retained some of their steppe cattle-breeding traditions, used a yurt as a summer home.
Every nation has its own national holidays. Tatar folk holidays They delight in people’s sense of gratitude and respect for nature, for the customs of their ancestors, and for each other.
Religious Muslim holidays are called the word gaet (ayet) (Uraza gaete is a holiday of fasting and Korban gaete is a holiday of sacrifice). And all folk, non-religious holidays are called beyram in Tatar. Scientists believe that this word means “spring beauty”, “spring celebration”. 
Religious holidays are called by the word Gayt or Bayram (Eid al-Fitr (Ramazan) - a holiday of fasting and Korban Bayram - a holiday of sacrifice). Muslim holidays among Tatars - Muslims include collective morning prayer, in which all men and boys participate. Then you are supposed to go to the cemetery and pray near the graves of your loved ones. And the women and the girls helping them at this time prepare treats at home. On holidays (and each religious holiday used to last for several days), people went around the houses of relatives and neighbors with congratulations. Particularly important was a visit to my parents' home. During the days of Korban Bayram - the holiday of sacrifice, they tried to treat as many people as possible with meat, the tables remained set for two or three days in a row and everyone entering the house, no matter who he was, had the right to treat himself.
Tatar holidays 
Boz karau
According to the old, old tradition, Tatar villages were located on the banks of rivers. Therefore, the first beyram - “spring celebration” for the Tatars is associated with ice drift. This holiday is called boz karau, boz bagu - “watch the ice”, boz ozatma - seeing off the ice, zin kitu - ice drift.
All residents, from old people to children, came to the river bank to watch the ice drift. The youth walked dressed up, with accordion players. Straw was laid out and lit on floating ice floes. In the blue spring twilight these floating torches were visible far away, and songs followed them.
Younger yau
One day in early spring, the children went home to collect cereals, butter, and eggs. With their calls, they expressed good wishes to the owners and... demanded refreshments!
From the collected products on the street or indoors, with the help of one or two elderly women, the children cooked porridge in a huge cauldron. Everyone brought a plate and spoon with them. And after such a feast, the children played and doused themselves with water.
Kyzyl yomorka
After some time, the day came to collect colored eggs. Village residents were warned about such a day in advance and housewives painted eggs in the evening - most often in a decoction of onion skins. The eggs turned out to be multi-colored - from golden yellow to dark brown, and in a decoction of birch leaves - various shades of green. In addition, in each house they baked special dough balls - small buns, pretzels, and also bought candy.
The children were especially looking forward to this day. Mothers sewed bags for them from towels to collect eggs. Some guys went to bed dressed and with shoes on, so as not to waste time getting ready in the morning; they put a log under their pillow so as not to oversleep. Early in the morning, boys and girls began to walk around the houses. The one who came in was the first to bring in wood chips and scatter them on the floor - so that “the yard would not be empty,” that is, so that there would be a lot of living creatures on it.
The children's humorous wishes to the owners are expressed in ancient times - as in the times of great-grandmothers and great-grandfathers. For example, this: “Kyt-kytyk, kyt-kytyk, are grandparents at home? Will they give me an egg? Let you have a lot of chickens, let the roosters trample them. If you don’t give me an egg, there’s a lake in front of your house, and you’ll drown there!” The egg collection lasted two to three hours and was a lot of fun. And then the children gathered in one place on the street and played different games with collected eggs.
But the spring holiday of the Tatars, Sabantuy, is once again becoming widespread and beloved. This is a very beautiful, kind and wise holiday. It includes various rituals and games.
Literally, “Sabantuy” means “Plow Festival” (saban - plow and tui - holiday). Previously, it was celebrated before the start of spring field work, in April, but now Sabantuy is celebrated in June - after the end of sowing. 
IN old times They prepared for Sabantuy for a long time and carefully - the girls wove, sewed, embroidered scarves, towels, and shirts with national patterns; everyone wanted her creation to become a reward for the strongest horseman - the winner in national wrestling or horse racing. And young people went from house to house and collected gifts, sang songs, and joked. Gifts were tied to a long pole; sometimes horsemen tied the collected towels around themselves and did not remove them until the end of the ceremony.
During the Sabantuy, a council of respected elders was elected - all power in the village passed to them, they appointed a jury to award the winners, and kept order during the competitions.
Socio-political movements of the 1980-1990s
The late 80s of the 20th century saw a period of intensification of socio-political movements in Tatarstan. One can note the creation of the All-Tatar Public Center (VTOC), the first president M. Mulyukov, the branch of the Ittifak party - the first non-communist party in Tatarstan, headed by F. Bayramova.
V.V. PUTIN ALSO CLAIMES THAT THERE WERE TATARS IN HIS FAMILY!!! 
SOURCE OF INFORMATION AND PHOTO:
http://www.photosight.ru/photos/
http://www.ethnomuseum.ru/glossary/
http://www.liveinternet.ru/
http://i48.servimg.com/
Wikipedia.
Zakiev M.Z. Part two, Chapter one. History of the study of the ethnogenesis of the Tatars // Origin of the Turks and Tatars. - M.: Insan, 2002.
Tatar Encyclopedia
R.K. Urazmanova. Rituals and holidays of the Tatars of the Volga region and the Urals. Historical and ethnographic atlas Tatar people. Kazan, House of Printing 2001
Trofimova T. A. Ethnogenesis of the Volga Tatars in the light of anthropological data. - M., Leningrad: Publishing House of the USSR Academy of Sciences, 1949, P.145.
Tatars (Series “Peoples and Cultures” of the Russian Academy of Sciences). M.: Nauka, 2001. - P.36.
http://firo04.firo.ru/
http://img-fotki.yandex.ru/
http://www.ljplus.ru/img4/s/a/safiullin/
http://volga.lentaregion.ru/wp-content/
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Tatars are the second largest people in Russia.
Photo by ITAR-TASS
On the European ethnopolitical scene, the Bulgar Turks appeared as a special ethnic community in the second half of the 5th century, after the collapse of the Hunnic state. In the 5th–6th centuries, in the Azov region and the Northern Black Sea region, an alliance of many tribes led by the Bulgars formed. In the literature they are called both Bulgars and Bulgarians; so that there is no confusion with Slavic people in the Balkans, I use the ethnonym “Bulgars” in this essay.
Bulgaria – possible options
At the end of the 7th century, part of the Bulgars moved to the Balkans. Around 680, their leader Khan Asparukh conquered lands near the Danube Delta from Byzantium, simultaneously concluding an agreement with the Yugoslav tribal association of the Seven Clans. In 681, the First Bulgar (Bulgarian) Kingdom arose. In subsequent centuries, the Danube Bulgars were assimilated both linguistically and culturally by the Slavic population. A new people appeared, which, however, retained the same Turkic ethnonym– “Bulgarians” (self-name – Българ, Български).
The Bulgars, who remained in the steppes of the Eastern Black Sea region, created a state entity that went down in history under the great name “Great Bulgaria”. But after a brutal defeat from the Khazar Kaganate, they moved (in the 7th–8th centuries) to the Middle Volga region, where at the end of the 9th – beginning of the 10th century their new state was formed, which historians call Bulgaria/Volga-Kama Bulgaria.
The lands to which the Bulgars came (the territory mainly on the left bank of the Volga, bounded by the Kama River in the north and the Samara Luka in the south) were inhabited by Finno-Ugric tribes and Turks who had come here earlier. All this multi-ethnic population - both old-timers and new settlers - actively interacted; By the time of the Mongol conquest, a new ethnic community had emerged - the Volga Bulgars.
The state of the Volga Bulgars fell under the blows of the Turko-Mongols in 1236. Cities were destroyed, part of the population died, many were taken captive. Those who remained fled to the right bank regions of the Volga region, to the forests north of the lower reaches of the Kama.
The Volga Bulgars were destined to play an important role in the ethnic history of all three Turkic-speaking peoples of the Middle Volga region - Tatars, Bashkirs and Chuvash.
Talented Chuvash people
Chuvash, Chavash (self-name) are the main population of Chuvashia; they also live in the neighboring republics of the region, in different regions and regions of Russia. In total there are about 1,436 thousand people in the country (2010). The ethnic basis of the Chuvash was the Bulgars and related Suvars, who settled on the right bank of the Volga. Here they mixed with the local Finno-Ugric population, Turkifying it linguistically. The Chuvash language has retained many features of the Bulgarian; in linguistic classification it forms the Bulgar subgroup of the Turkic group of the Altaic family.
During the Golden Horde period, the “second wave” of Bulgar tribes moved from the left bank of the Volga to the area between the Tsivil and Sviyaga rivers. It laid the foundation for the subethnic group of lower Chuvash (Anatri), who largely retain the Bulgar component not only in the language, but also in many components of material culture. Among the riding (northern) Chuvash (Viryals), along with the Bulgars, elements of the traditional culture of the mountain Mari are very noticeable, with whom the Bulgars intensively mixed, migrating to the north. This was also reflected in the vocabulary of the Chuvash-Viryals.
The self-name “Chavash” is most likely associated with the name of the tribal group of Suvars/Suvaz (Suas) close to the Bulgars. There are mentions of suvazs in Arab sources of the 10th century. The ethnonym Chavash first appears in Russian documents in 1508. In 1551, the Chuvash became part of Russia.
The predominant religion among the Chuvash (since the mid-18th century) is Orthodoxy; However, among the rural population, pre-Christian traditions, cults and rituals have survived to this day. There are also Chuvash Muslims (mostly those who have been living in Tatarstan and Bashkiria for several generations). Since the 18th century, writing has been based on Russian graphics (it was preceded by Arabic writing - from the time of Volga Bulgaria).
The talented Chuvash people gave Russia many wonderful people, I will name only three names: P.E. Egorov (1728–1798), architect, creator of the Summer Garden fence, participant in the construction of the Marble, Winter Palaces, Smolny Monastery in St. Petersburg; N.Ya. Bichurin (in monasticism Iakinth) (1777–1853), who headed the Russian spiritual mission in Beijing for 14 years, an outstanding sinologist, corresponding member of the St. Petersburg Academy of Sciences; A.G. Nikolaev (1929–2004), pilot-cosmonaut of the USSR (No. 3), twice Hero of the Soviet Union, Major General of Aviation.
Bashkir - leader wolf
Bashkirs are the indigenous population of Bashkiria. According to the 2010 census, there are 1,584.5 thousand of them in Russia. They also live in other regions, in the states of Central Asia, in Ukraine.
The ethnonym adopted as the main self-name of the Bashkirs - “Bashkort” - has been known since the 9th century (basqyrt - basqurt). It is etymologized as “chief”, “leader”, “head” (bash-) plus “wolf” (kort in Oghuz-Turkic languages), that is, “wolf-leader”. Thus, it is believed that the ethnic name of the Bashkirs comes from the totemic hero-ancestor.
Previously, the ancestors of the Bashkirs (Turkic nomads of Central Asian origin) roamed the Aral Sea and Syr Darya regions (VII–VIII). From there they migrated to the Caspian and North Caucasian steppes in the 8th century; at the end of the 9th - beginning of the 10th centuries they moved northwards, into the steppe and forest-steppe lands between the Volga and the Urals.
Linguistic analysis shows that the vocalism (system of vowel sounds) of the Bashkir language (as well as Tatar) is very close to the vowel system of the Chuvash language (a direct descendant of Bulgar).
In the 10th – early 13th centuries, the Bashkirs were in the zone of political dominance of the Volga-Kama Bulgaria. Together with the Bulgars and other peoples of the region, they fiercely resisted the invasion of the Turko-Mongols led by Batu Khan, but were defeated, their lands were annexed to the Golden Horde. During the Golden Horde period (40s of the 13th century - 40s of the 15th century), the influence of the Kipchaks on all aspects of the life of the Bashkirs was very strong. Bashkir language formed under the powerful influence of the Kipchak language; he is included in the Kipchak subgroup of the Turkic group of the Altai family.
After the collapse of the Golden Horde, the Bashkirs found themselves under the rule of the Nogai khans, who ousted the Bashkirs from their best nomadic lands. This forced them to go north, where there was partial mixing of the Bashkirs with the Finno-Ugric peoples. Separate groups of Nogais also joined the Bashkir ethnic group.
In 1552–1557, the Bashkirs accepted Russian citizenship. This important event, which determined the further historical fate of the people, was formalized as an act of voluntary accession. Under new conditions and circumstances, the process of ethnic consolidation of the Bashkirs significantly accelerated, despite the long-term preservation of the tribal division (there were about 40 tribes and tribal groups). It should be especially noted that in the 17th–18th centuries the Bashkir ethnos continued to absorb people from other peoples of the Volga and Urals regions - the Mari, Mordovians, Udmurts and especially the Tatars, with whom they were united by linguistic kinship.
When the allied armies led by Emperor Alexander I entered Paris on March 31, 1814, the Russian troops also included Bashkir cavalry regiments. It is appropriate to remember this this year, when the 200th anniversary of the Patriotic War of 1812 is celebrated.
Adventures of the ethnonym, or Why “Tatars”
Tatars (Tatars, self-name) are the second largest people in Russia (5310.6 thousand people, 2010), the largest Turkic-speaking people in the country, the main population of Tatarstan. They also live in many Russian regions and other countries. Among the Tatars, there are three main ethno-territorial groups: Volga-Ural (Tatars of the Middle Volga and Urals, the largest community); Siberian Tatars and Astrakhan Tatars.
Supporters of the Bulgaro-Tatar concept of the origin of the Tatar people believe that its ethnic basis was the Bulgars of Volga Bulgaria, in which the basic ethnocultural traditions and characteristics of the modern Tatar (Bulgaro-Tatar) people were formed. Other scientists develop the Turkic-Tatar theory of the origin of the Tatar ethnic group - that is, they talk about broader ethnocultural roots of the Tatar people than the Ural-Volga region.
The influence of the Mongols who invaded the region in the 13th century was very insignificant anthropologically. According to some estimates, under Batu, 4–5 thousand of them settled in the Middle Volga. In the subsequent period, they completely “dissolved” in the surrounding population. In physical types Volga Tatars Central Asian Mongoloid features are practically absent, most of them are Caucasian.
Islam appeared in the Middle Volga region in the 10th century. Both the ancestors of the Tatars and the modern Tatar believers are Muslims (Sunnis). The exception is a small group of the so-called Kryashens, who converted to Orthodoxy in the 16th–18th centuries.
For the first time, the ethnonym “Tatars” appeared among the Mongolian and Turkic tribes that roamed in the 6th–9th centuries in Central Asia, as the name of one of their groups. In the XIII-XIV centuries it spread to the entire Turkic-speaking population of the huge power created by Genghis Khan and the Genghisids. This ethnonym was also adopted by the Kipchaks of the Golden Horde and the khanates that were formed after its collapse, apparently because representatives of the nobility, military servicemen and bureaucrats called themselves Tatars.
However, among the broad masses, especially in the Middle Volga region - the Urals, the ethnonym “Tatars” even in the second half of the 16th century, after the annexation of the region to Russia, took root with difficulty, very gradually, largely under the influence of the Russians, who called the entire population of the Horde Tatars and khanates The famous Italian traveler of the 13th century Plano Carpini, who visited the residence of Batu Khan (in Sarai on the Volga) and at the court of the Great Khan Guyuk in Karakorum (Mongolia) on behalf of Pope Innocent IV, called his work “The History of the Mongols, whom we call Tatars.”
After the unexpected and crushing Turkic-Mongol invasion of Europe, some historians and philosophers of that time (Matthew of Paris, Roger Bacon, etc.) reinterpreted the word “Tatars” as “people from Tartarus” (that is, the underworld)... And six and a half centuries later, the author The article “Tatars” in the famous encyclopedic dictionary of Brockhaus and Efron reports that “in the 5th century. the name ta-ta or tatan (from which, in all likelihood, the word Tatars comes) refers to a Mongol tribe that lived in northeastern Mongolia and partly in Manchuria. We have almost no information about this tribe.” In general, he summarizes, “the word “Tatars” is a collective name for a number of peoples of Mongolian and, mainly, Turkic origin, speaking the Turkic language...”.
Such a generalized ethnic naming of many peoples and tribes by the name of one is not uncommon. Let us remember that in Russia just a century ago Tatars were called not only the Kazan, Astrakhan, Siberian and Crimean Tatars, but also some Turkic-speaking peoples of the North Caucasus (“Mountain Tatars” - Karachais and Balkars), Transcaucasia (“Transcaucasian Tatars” - Azerbaijanis), Siberia (Shors, Khakass, Tofalars, etc.).
In 1787, the outstanding French navigator La Perouse (Comte de La Perouse) named the strait between the island of Sakhalin and the mainland Tatar - because even in that already very enlightened time, almost all the peoples who lived east of the Russians and north of the Chinese were called Tatars. This hydronym, the Tatar Strait, is truly a monument to the inscrutability and mystery of migrations ethnic names, their ability to “stick” unknown to other peoples, as well as territories and other geographical objects.
In search of ethnohistorical unity
The ethnicity of the Volga-Ural Tatars took shape in the 15th–18th centuries in the process of migrations and rapprochement, unification of different Tatar groups: Kazan, Kasimov Tatars, Mishars (the latter researchers consider the descendants of the Turkified Finno-Ugric tribes, known as Meshchers). In the second half of the 19th – early 20th centuries, the growth of all-Tatar national self-awareness and awareness of the ethnohistorical unity of all territorial groups of Tatars intensified in broad layers of Tatar society and especially in intellectual circles.
At the same time, the literary Tatar language was formed, mainly on the basis of the Kazan-Tatar dialect, replacing the Old Tatar language, which was based on the language of the Volga Turks. Writing from the 10th century to 1927 was based on Arabic (until the 10th century, the so-called Turkic runic was occasionally used); from 1928 to 1939 - based on the Latin alphabet (Yanalif); from 1939–1940 – Russian graphics. In the 1990s, a discussion intensified in Tatarstan about the transfer of Tatar writing to a modernized version of the Latin script (Yanalif-2).
The described process naturally led to the abandonment of local self-names and to the approval of the most common ethnonym, which united all groups. In the 1926 census, 88% of the Tatar population of the European part of the USSR called themselves Tatars.
In 1920, the Tatar ASSR was formed (as part of the RSFSR); in 1991 it was transformed into the Republic of Tatarstan.
A special and very interesting topic, which in this essay I can only touch on, is the relationship between the Russian and Tatar populations. As Lev Gumilev wrote, “our ancestors, the Great Russians, in the 15th–16th–17th centuries mixed easily and quite quickly with the Tatars of the Volga, Don, and Ob...”. He liked to repeat: “scratch a Russian and you will find a Tatar, scratch a Tatar and you will find a Russian.”
Many Russian noble families had Tatar roots: the Godunovs, Yusupovs, Beklemishevs, Saburovs, Sheremetevs, Korsakovs, Buturlins, Basmanovs, Karamzins, Aksakovs, Turgenevs... The Tatar “origins” of Fyodor Mikhailovich Dostoevsky were traced in detail in most interesting book“Born in Russia” by literary critic and poet, professor Igor Volgin.
It was not by chance that I started this short list of surnames with the Godunovs: known to everyone from history textbooks and even more from the great Pushkin tragedy, Boris Godunov, the Russian Tsar in 1598–1605, was a descendant of the Tatar Murza Chet, who left the Golden Horde for Russian service during Ivan Kalite (in the 30s of the 14th century), was baptized and received the name Zacharias. He founded the Ipatiev Monastery and became the founder of the Russian noble family of the Godunovs.
I want to complete this almost endless topic with the name of one of the most talented Russian poets of the twentieth century - Bella Akhatovna Akhmadulina, whose rare talent has different genetic origins, the Tatar one being one of the main ones: “The immemorial spirit of Asia / Still roams within me.” But her native language, the language of her creativity, was Russian: “And Pushkin looks tenderly, / And the night has passed, and the candles are going out, / And the tender taste of her native speech / So cleanly her lips are cold.”
Russians, Tatars, Bashkirs, Chuvash, all the peoples of multi-ethnic Russia, which is celebrating the 1150th anniversary of its statehood this year, have had a common, common, inseparable history and destiny for a very long time, for many centuries.
Population of Privolzhsky federal district has over 32 million people, of which more than 20 million, or 67%, are Russians.
Relevance of the topic course work The ethno-demographic feature of the district is that it is one of the most populous in the Russian Federation (ranks second after the Central District, which has 38 million people), and at the same time it has the lowest share of Russians in Russia. In the North Caucasus, which forms the basis Southern District, this share is the same or slightly higher, which is explained by the “transfer” to this district of two Volga regions - the Volgograd and Astrakhan regions, predominantly Russian in composition.
The total Russian population of the district grew slowly throughout the 1990s. due to the excess of the migration influx from neighboring countries, primarily from Kazakhstan, over natural decline, and then gave way to zero growth.
More than 13% of the district's population are Tatars, numbering more than 4 million people. The Volga District is home to the largest number of Tatars in the Russian Federation.
Russians and Tatars together make up 80% of the entire population of the Volga region. The remaining 20% includes representatives of almost all ethnic groups living in Russia. Among the ethnic groups, however, there are only 9, which, together with Russians and Tatars, make up 97-98% of the population in the district.
There are about 6 million Tatars in Russia. Abroad, 1 million Tatars live in states that were previously part of the USSR (especially many in Uzbekistan and Kazakhstan). The ethnonym “Tatars” unites large and small ethnic communities.
Among them, the most numerous are the Kazan Tatars. It is impossible to determine the exact number of Kazan Tatars using population census data, since all groups, except the Crimean Tatars, were designated by the same name until the 1994 microcensus. It can be assumed that out of 5.8 million Tatars in the Russian Federation, at least 4.3 million people are Kazan Tatars. The question of the relationship between the ethnonym “Tatars” and the term “Tatar people” is to a certain extent politicized. Some scholars insist that the ethnonym "Tatars" designates all groups of Tatars as an expression of a single, consolidated Tatar people (Tatar nation). On this basis there even arose special term in relation to groups of Tatars living outside the Republic of Tatarstan - “intra-Russian Tatar diaspora”.
The purpose of this course work is to consider the features of settlement and residence of Tatars in the Volga region.
To achieve the goal of the course work, consider the following tasks:
In the Volga region, the number of Tatars in the 2000s. slowly increased, primarily due to natural growth (an average of 0.8% per year).
Most of the Tatars are settled in the Middle Volga region, primarily in the Republic of Tatarstan. Over a third of all Tatars are concentrated there - about 2 million people. The densely populated Tatar area extends into the neighboring Republic of Bashkortostan (where the Tatars outnumber the Bashkirs) and further into the Chelyabinsk region. Large groups are settled in the Lower Volga region (Astrakhan Tatars), as well as in the Nizhny Novgorod region, Moscow and the Moscow region. The range of the Tatars extends into Siberia.
According to population censuses, 32% of the Tatar population of Russia live in the Republic of Tatarstan. If we take only the Kazan Tatars, then this share will be much higher: most likely it is 60%. In the republic itself, Tatars make up about 50% of all residents.
The basis of the literary Tatar language is the language of the Kazan Tatars, while at the everyday level regional dialects and dialects are preserved. There are three main dialects - Western, or Mishar; medium, or Kazan; Eastern, or Siberian.
The Kazan Tatars and Mishars (or Mishars) are settled in the Volga-Ural region, as well as a small group - the Kryashens. These groups are divided into smaller territorial communities.
The Mishars, the second major division of the Volga-Ural Tatars, are somewhat different from the Kazan Tatars in language and culture (it is believed, for example, that the Mishars, in their traditions and everyday characteristics, are similar to the neighboring Mordovians). Their range, coinciding with the range of the Kazan Tatars, is shifted to the southwest and south. Characteristic feature Mishars - erased differences between territorial groups.
Kryashen Tatars (or baptized Tatars) stand out among the Volga-Ural Tatars on the basis of their religious affiliation. They were converted to Orthodoxy and their cultural, everyday and economic characteristics are connected with this (for example, unlike other Tatars, the Kryashens have long been engaged in pig breeding). The Kryashen Tatars are believed to be a group of Kazan Tatars who were baptized after the Russian state conquered the Khanate of Kazan. This group is numerically small and concentrated mainly in Tatarstan. Experts distinguish the following groups of Kryashens: Molkeevskaya (on the border with Chuvashia), Predkamskaya (Laishevsky, Pestrechensky districts), Elabuga, Chistopolsky.
In Orenburg and Chelyabinsk regions There is a small group (about 10-15 thousand people) of Orthodox Tatars who call themselves “Nagaibaks”. It is believed that the Nagaibaks are descendants of either baptized Nogais or baptized Kazan Tatars.
Neither among researchers nor among the population itself there is a consensus on whether all groups of Tatars bearing this name form a single people. We can only say that the greatest consolidation is characteristic of the Volga-Ural, or Volga, Tatars, the vast majority of which are Kazan Tatars. In addition to them, the Volga Tatars usually include groups of Kasimov Tatars living in the Ryazan region, Mishars of the Nizhny Novgorod region, as well as Kryashens (although there are different opinions about the Kryashens).
The Republic of Tatarstan has one of the highest percentages of locals in rural areas in Russia (72%), while migrants predominate in cities (55%). Since 1991, cities have experienced a powerful migration influx of the rural Tatar population. Even 20-30 years ago, the Volga Tatars had a high level of natural growth, which remains positive now; however, it is not so large as to create demographic overload. Tatars are in one of the first places (after Russians, Ukrainians, Belarusians) in terms of the share of the urban population. Although among the Tatars there is a significant number of interethnic marriages (about 25%), this does not lead to widespread assimilation. Interethnic marriages are concluded mainly by Tatars living dispersedly, while in Tatarstan and in areas where Tatars live compactly, especially in rural areas, a high level of intra-ethnic marriage remains.
When writing this course work, the works of such authors as Vedernikova T.I., Kirsanov R., Makhmudov F., Shakirov R. and others were used.
The structure of the course work: the work consists of an introduction, five chapters, a conclusion, and a list of references.
Anthropology of the Tatars of the Volga and Urals region gives interesting material for judgments about the origin of this people. Anthropological data show that all studied groups of Tatars (Kazan, Mishars, Kryashens) are quite close to each other and have a complex of characteristics inherent to them. According to a number of characteristics - by pronounced Caucasianity, by the presence of sublapoidity, the Tatars are closer to the peoples of the Volga region and the Urals than to other Turkic peoples.
The Siberian Tatars, who have a pronounced sublaponoid (Ural) character with a certain admixture of the South Siberian Mongoloid type, as well as the Astrakhan Tatars - Karagash, Dagestan Nogai, Khorezm Karakalpaks, Crimean Tatars, whose origin is generally linked to the population of the Golden Horde, are distinguished by their greater Mongoloidity from the Tatars of the Volga region and the Urals.
In terms of external physical type, the Tatars of the Volga region and the Urals show a long-standing crossbreeding of Caucasian and Mongoloid characteristics. The last signs among the Tatars are much weaker than among many other Turkic peoples: Kazakhs, Karagash, Nogais, etc. Here are some examples. For Mongoloids, one of the characteristic features is the peculiar structure of the upper eyelid, the so-called. epicanthus. Among the Turks, the highest percentage of epicanthus (60-65%) is among the Yakuts, Kyrgyz, Altaians, and Tomsk Tatars. Among the Tatars of the Volga region and the Urals, this trait is weakly expressed (from 0% among the Kryashens and Mishars of the Chistopol region to 4% among the Ar and 7% of the Kasimov Tatars). Other groups of Tatars, not related by their origin to the Volga region, have a significantly higher percentage of epicanthus: 12% - Crimean Tatars, 13% - Astrakhan Karagash, 20-28% - Nogai, 38% - Tobolsk Tatars.
The development of a beard is also one of the important characteristics that distinguishes the Caucasian and Mongoloid populations. The Tatars of the Middle Volga region have beard growth below the average level, but still more than that of the Nogais, Karagash, Kazakhs and even the Mari and Chuvash. Considering that weak beard growth is characteristic of Mongoloids, including sublaponoids of Eurasia, and also that the Tatars, located in the north, have significantly greater hair growth than the more southern Kazakhs and Kyrgyz, we can assume that this was reflected in the impact of the so-called Pontic population groups with fairly intensive beard growth. In terms of beard growth, Tatars are close to Uzbeks, Uyghurs and Turkmens. Its greatest growth is observed among the Mishars and Kryashens, the smallest among the Tatars of Zakazanya.
Tatars generally have dark hair pigmentation, especially among the Tatars of Zakazanya and the Narovchatov Mishars. Along with this, up to 5-10% there are also lighter shades of hair, especially among the Chistopol and Kasimov Tatars and almost all groups of Mishars. In this regard, the Tatars of the Volga region gravitate towards the local peoples of the Volga region - the Mari, Mordovians, Chuvash, as well as the Karachais and north-eastern Bulgarians of the Danube region.
In general, the Tatars of the Middle Volga region and the Urals have a mainly Caucasoid appearance with a certain inclusion of Mongoloid features, and with signs of long-standing crossbreeding or mixing. The following anthropological types are distinguished: Pontic; light Caucasian; sublapanoid; Mongoloid.
The Pontic type is characterized by a relatively long head, dark or mixed pigmentation of hair and eyes, a high bridge of the nose, a convex bridge of the nose with a drooping tip and base of the nose, and significant beard growth. Growth is average with an upward trend. On average, this type is represented by more than a third of the Tatars - 28% among the Kryashens of the Chistopol region to 61% among the Mishars of the Narovchatov and Chistopol regions. Among the Tatars of Zakazan and the Chistopol region, it fluctuates between 40-45%. This type is not known among the Siberian Tatars. In paleoanthropological material it is well expressed among the pre-Mongol Bulgars, in modern - among the Karachais, Western Circassians and in eastern Bulgaria among the local Bulgarian population, as well as among some Hungarians. Historically, it should be linked to the main population of Volga Bulgaria.
Light Caucasian type with an oval head shape, light pigmentation of hair and eyes, a medium or high bridge of the nose, a straight bridge of the nose, and a moderately developed beard. Average height. On average, 17.5% of all studied Tatars are represented, from 16-17% among the Tatars of the Elabuga and Chistopol regions to 52% of the Kryashens of the Elabuga region. In a number of features (morphology of the nose, absolute size of the face, pigmentation) he is close to the Pontic type. It is possible that this type penetrated into the Volga region along with the so-called. saklabs (fair-haired according to Sh. Marjani), about whom Arab sources wrote in the 8th - 9th centuries, placing them in the Lower Volga region, and later (Ibn Fadlan) in the Middle Volga region. But we should not forget that among the Kipchak-Polovtsians there were also light-pigmented Caucasians; it is not without reason that the ethnonym “Polovtsian” itself is linked to the word “Polovtsy”, i.e. light, red. It is possible that this type, so characteristic of the northern Finns and Russians, could have penetrated to the ancestors of the Tatars from there.
The sublapanoid (Ural or Volga-Kama) type is also characterized by an oval head shape and has mixed pigmentation of hair and eyes, a wide nose with a low bridge, a poorly developed beard and a low, medium-wide face. In some features (a significantly developed fold of the eyelids, a rare epicanthus, weak beard growth, some flattening of the face) this type is similar to the Mongoloid type, but has strongly smoothed out features of the latter. Anthropologists consider this type as formed in ancient times in the territory Eastern Europe from a mixture of Euro-Asian Mongoloids and the local Caucasian population. Among the Tatars of the Volga region and the Urals it is represented by 24.5%, least among the Mishars (8-10%) and more among the Kryashens (35-40%). It is most characteristic of the local Finno-Ugric peoples of the Volga-Kama region - the Mari, Udmurts, Komi, partly Mordvins and Chuvash. It obviously penetrated to the Tatars as a result of the Turkization of the Finno-Ugric people back in the pre-Bulgar and Bulgar times, for sublapanoid types are already found in the Bulgar materials of the pre-Mongol period.
The Mongoloid type, characteristic of the Tatars of the Golden Horde and preserved among their descendants - the Nogais, Astrakhan Karagash, as well as among the Eastern Bashkirs, partly Kazakhs, Kyrgyz, etc., is not found in its pure form among the Tatars of the Middle Volga and Urals regions. In a state mixed with Caucasoid components (Pontic type), it is found on average in 14.5% (from 7-8% among the Kryashens to 21% among the Tatars of the Trans-Zazan region). This type, which includes characteristics of both South Siberian and Central Asian Mongoloids, begins to be noted in anthropological materials of the Volga and Urals region since the Hun-Turkic time, i.e. from the middle of the 1st millennium AD, it is also known in the early Bulgarian Bolshe-Tarkhan burial ground. Therefore, its inclusion in the anthropological composition of the Tatars of the Volga region and the Urals cannot be linked only to the time of the Mongol invasion and the Golden Horde, although at that time it intensified.
Anthropological materials show that the physical type of the Tatar people was formed in the difficult conditions of cross-breeding of a mainly Caucasian population with Mongoloid components of ancient times. In terms of the relative degree of expression of Caucasoid and Mongoloid characteristics, the Tatars of the Volga region and the Urals (average score - 34.9) are among the Uzbeks (34.7), Azerbaijanis (39.1), Kumyks (39.2), Russians (39.4), Karachais (39.9), Gagauz (34.0) and Turkmens (30.2).
The ethnonym has historically been assigned to Turkic-speaking population Ural-Volga historical and ethnographic region, Crimea, Western Siberia and the Tatar population of Lithuania, which was Turkic in origin but had lost its native language. There is no doubt that the Volga-Ural and Crimean Tatars are independent ethnic groups.
Long-term contacts between the Siberian and Astrakhan Tatars and the Volga-Ural Tatars, which especially intensified in the second half of the 19th century, had important ethnic consequences. In the second half of the 19th - early 20th centuries. There was an active process of consolidation of the Middle Volga-Ural, Astrakhan and Siberian Tatars into a new ethnic community - the Tatar nation. Due to their large numbers and socio-economic, as well as cultural advancement, the Tatars of the Volga-Ural region became the core of the nation. Complex ethnic structure This nation is illustrated by the following data (at the end of the 19th century): Volga-Ural Tatars made up 95.4% of it, Siberian Tatars -2.9%, Astrakhan Tatars -1.7%.
On modern stage It is impossible to talk about Tatars without the Republic of Tatarstan, which is the epicenter of the Tatar nation. However Tatar ethnicity is by no means limited to Tatarstan. And not only because of dispersed settlement. The Tatar people, having deep history and thousand-year-old cultural traditions, including writing, are associated with all of Eurasia. Moreover, being the northernmost outpost of Islam, the Tatars and Tatarstan act as part of the Islamic world and the great civilization of the East.
The Tatars are one of the largest Turkic-speaking ethnic groups. Total number 6,648.7 thousand people. (1989). Tatars are the main population of the Republic of Tatarstan (1,765.4 thousand people), 1,120.7 thousand people live in Bashkortostan, 110.5 thousand people live in Udmurtia, 47.3 thousand people live in Mordovia, in the Republic Mari El - 43.8 thousand, Chuvashia - 35.7 thousand people. In general, the bulk of the Tatar population - more than 4/5 - lives in the Russian Federation (5.522 thousand people), ranking second in number. In addition, a significant number of Tatars live in the CIS countries: in Kazakhstan - 327.9 thousand people, Uzbekistan - 467.8 thousand people, Tajikistan - 72.2 thousand people, Kyrgyzstan - 70.5 thousand people ., Turkmenistan - 39.2 thousand people. Azerbaijan - 28 thousand people, in Ukraine - 86.9 thousand people, in the Baltic countries (Lithuania, Latvia and Estonia) about 14 thousand people. There is also a significant diaspora throughout the rest of the world (Finland, Türkiye, USA, China, Germany, Australia, etc.). Due to the fact that separate records of the number of Tatars in other countries have never been kept, it is difficult to determine the total number of the Tatar population abroad (according to various estimates, from 100 to 200 thousand people).
The Tatars of the Volga region include two large ethnic groups (sub-ethnic groups): Kazan Tatars and Mishars.
The intermediate group between the Kazan Tatars and the Mishars are the Kasimov Tatars (the area of their formation in the city of Kasimov, Ryazan region and its environs). The ethno-confessional community is made up of baptized Kryashen Tatars. Due to territorial disunity and under the influence of neighboring peoples, each of these groups in turn formed ethnographic groups with some peculiarities in language, culture and way of life. Thus, among the Kazan Tatars, researchers identify the Nukrat (Chepetsk), Perm, ethnic group of Teptyars, etc. The Kryashens also have local features (Nagaibaks, Molkeevites, Elabuga, Chistopol, etc.). The Mishari are divided into two main groups - the northern, Sergach, “clinking” in their language, and the southern, Temnikov, “clinking” in their language.
In addition, as a result of repeated resettlement, several territorial subgroups also formed among the Mishars: right bank, left bank or Trans-Volga, Ural.
The ethnonym Tatars is a national name, as well as the main self-name of all groups that form the nation. In the past, the Tatars had other local ethnonyms - Moselman, Kazanly, Bulgarian, Misher, Tipter, Kereshen, Nagaibek, Kechim, etc. In the conditions of the formation of the nation (second half of the 19th century), the process of growth of national self-awareness and awareness of its unity began . The objective processes taking place among the people were recognized by the national intelligentsia, which contributed to the abandonment of local self-names in the name of acquiring one common ethnonym. At the same time, the most common ethnonym that unites all groups of Tatars was chosen. By the time of the 1926 census, the majority of Tatars considered themselves Tatars.
The ethnic history of the Volga Tatars has not yet been fully elucidated. The formation of their main groups - the Mishars, Kasimov and Kazan Tatars - had its own characteristics. The early stages of the ethnogenesis of the Kazan Tatars are usually associated with the Volga Bulgars, ethnic composition which was heterogeneous, and their different groups went through a long path of development. Except Turkic tribe, the Bulgars themselves, such tribes as the Bersils, Esegels, Savirs (Suvars), etc. are known. The origins of some of these tribes go back to the Hunnic environment, and were later mentioned among the Khazars. Finno-Ugric groups played a significant role in the formation of the Bulgars. As part of the Volga-Kama Bulgaria), from many tribes and post-tribal formations, the Bulgar nation emerged, which in pre-Mongol times experienced a process of consolidation.
Established during the 8th - early 13th centuries. ethnic ties are broken in 1236 Mongol invasion. The conquerors destroyed cities and villages, especially those located in the center of the country. Part of the Bulgars moved to the north (to the areas of the Kama region) and to the west (to the Volga region). As a result of these migrations, the northern border of the settlement of the Volga Bulgars moves to the Ashit River basin. Separate small groups of Bulgars penetrated to the Cheptsa River, thereby laying the ethnic foundation of the Chepetsk or Nukrat Tatars.
After the Mongol conquest, Volga Bulgaria became part of the Golden Horde. The Golden Horde period in the ethnic history of the Bulgars and their descendants, including the Volga Tatars, is characterized by increased contacts with the Turkic-speaking world. Epigraphic monuments of the XIII-XIV centuries. indicate that the Bulgar language experienced certain changes in the direction of strengthening the elements of the Kipchak language, characteristic of the population of the Golden Horde. This is explained not only by the interaction of cultures, but also by the process of consolidation of the Kipchak and other Turkic-speaking tribes. Starting from the second half of the 14th century, especially after the new defeat of Bulgaria by Timur (1361), there was a mass migration of Bulgars from Trans-Kama to Pre-Kama (to the area of modern Kazan). In the middle of the 15th century. a feudal state was formed here - the Kazan Khanate. Russian chronicles call its population new Bulgars or Bulgars, verb Kazanians, later Kazan Tatars. The ethnic development of the Bulgars in this area was influenced by the close proximity to the Finno-Ugric population.
The ethnic formation of the Mishars took place in the Oka-Sur interfluve as a result of a complex mixture of Turkic, Turkicized Ugric and Finnish population groups during the era of the Volga Bulgaria and the Golden Horde. During the collapse of the Golden Horde, they found themselves on the territory of the Golden Horde prince Bekhan, later the Narovchatov principality. This territory early entered the sphere of economic and political influence of the Moscow State.
The formation of the Kasimov Tatars as an independent group took place within the framework of the Kasimov Khanate (1452-1681), which was a buffer principality between Moscow and Kazan, completely dependent on the Russian state. The population already in the 15th century. was ethnically heterogeneous and consisted of the newcomer Golden Horde population (the dominant layer), Mishars, Mordovians, and a little later Russians, who had a certain impact on their culture.
From the middle of the 16th century. The ethnic history of the Tatars was determined by diverse connections with ethnic processes occurring within the framework of the Russian multinational state, into which, after the defeat and capture of Kazan, the Kazan Tatars were included in 1552.
In the Middle Ages, the ethnic territories of the Tatars occupied a vast area: Crimea, the Lower and Middle Volga region (with part of the Urals), Western Siberia. Almost in the same area the Tatars lived in the 16th - early centuries. XX centuries However, during this period, intensive migration processes were also observed among the Tatars. They were especially intense among the Volga-Ural Tatars. Active resettlement of Tatars from the Middle Volga region to the Urals began after the liquidation of the Kazan Khanate, although Tatars and their ancestors lived in some areas of the Urals before. The peak of Tatar resettlement in the Urals occurred in the first half XVIII V. Its causes are associated with increased socio-economic oppression, brutal persecution on religious grounds with forced Christianization, etc. Thanks to this, the number of Tatars in the Urals in the middle of the 18th century. made up 1/3 of the Tatars of the Ural-Volga region.
In the post-reform period, Tatar migrants from the Middle Volga and Urals regions moved through northern and northeastern Kazakhstan to Western Siberia and Central Asia. Another direction of Tatar migration from the zone under consideration was resettlement to the industrial areas of the European part of Russia and the Transcaucasus. Volga-Ural Tatars in the XVIII - early. XX centuries became a noticeable part of the Tatar population of the Astrakhan region and Western Siberia. In the Astrakhan region their share was at the end of the 18th century. amounted to 13.2%, in the 30s. XIX century -17.4%, and at the beginning of the 20th century. - exceeded 1/3 total number Tatar population of the Lower Volga region. In Western Siberia, a similar picture was observed: by the end of the 19th century. migrant Tatars made up 17% of all Tatars in Western Siberia.
Historically, all groups of Tatars had a noticeable layer of urban residents, especially during the period of the existence of independent khanates. However, after the annexation of the Kazan, Astrakhan and Siberian khanates to the Moscow state, the urban layer of Tatars sharply decreased.
As a result of socio-economic transformations of the 18th-19th centuries. urbanization processes among the Tatars began to develop quite intensively. However, urbanization remained quite low - 4.9% of the total number of Volga-Ural Tatars at the beginning. XX century Most of the urban Tatars lived in large cities of the region - in Kazan, Ufa, Orenburg, Samara, Simbirsk, Saratov, Nizhny Novgorod, Kostroma, Penza, Yekaterinburg, Perm, Chelyabinsk, Troitsk, etc. In addition, people from the Middle Volga and Urals regions lived in a number of cities in the European part of Russia (Moscow, St. Petersburg, Kyiv, etc.), Transcaucasia (in Baku), Central Asia and Western Siberia. Very significant changes in the distribution of the Tatar population occurred in the 20th century. As a result of urbanization processes, which took place especially intensively during the 1950-1960s, more than half of the country's Tatar population became urban residents. In 1979-09 the share of urban Tatars increased from 63 to 69%. Now the Tatars are one of the most urbanized peoples of the former Soviet Union.
The traditional religion of the Tatars is Sunni Islam, with the exception of a small group of Kryashen Christians who were converted to Orthodoxy in the 16th-18th centuries. As evidenced historical sources and archaeological excavations, the ancestors of modern Tatars - the Bulgars - began to join Islam already in the first decades of the 9th century, and this process ended in 922 with the proclamation of Islam as the official religion of Volga Bulgaria.
The adoption of Islam opened up the possibility of familiarization with the advanced Arab-Muslim culture and the widespread penetration of scientific, philosophical, literary and artistic ideas common in the East into the Volga-Kama region. And this, in turn, played a very significant role in the development of culture, scientific and philosophical thought among the Bulgars themselves. The foundations for education were laid, and the education system was being established. The Muslim school was the most important factor in national consolidation and self-preservation.
Dire trials befell the Tatars after the conquest of the Kazan Khanate by the Russians in 1552. From that time on, a systematic offensive by the state and church against Islam began, especially intensified from the beginning of the 18th century, from the reign of Emperor Peter I. The process of converting the “non-believers” was carried out with intense economic pressure on those who did not want to be baptized: the lands of non-religious landowners were assigned to the sovereign, while the newly baptized were given tax breaks for 3 years, and all taxes on them were transferred to the shoulders of the Muslim Tatars who remained in “unbelief.” Missionaries desecrated Muslim cemeteries, tombstones were placed in the foundations of construction sites. Orthodox churches. By decree of 1742, the destruction of mosques began: literally in two months in the Kazan district, out of 536 existing mosques, 418 were broken, in the Simbirsk province out of 130 - 98, in Astrakhan out of 40 - 29.
The Tatars could not stand it: on the one hand, their flight to those areas where life was easier became widespread. The most accessible of these areas was the Urals, Trans-Volga region; on the other hand, they took an active part in a number of uprisings, including the peasant war led by E. Pugachev (1773-75), which shook all the foundations of feudal Russia. In this confrontation between the Tatars, the unifying influence of Islam and the Muslim clergy increased even more. Even in the pre-Russian period of Tatar history, when Islam occupied the dominant ideological positions, it did not play such a significant role in the spiritual life of the people as during the period of persecution and oppression of the second half XVI- mid-18th centuries Islam began to play a huge role in the development of not only culture, but even ethnic identity. Apparently it is no coincidence that in the 18th-19th centuries. many of the Tatars of the Volga region and the Urals, defining their ethnicity, preferred to call themselves Muslims.
The Tatar people defended their historical figure, but this struggle for survival delayed the natural course of development of secular culture and social thought for at least two centuries. It resumes in the last quarter of the 18th century, when the autocracy, frightened by the growth of the national liberation movement among the Muslims of the Volga region and the Urals, changes tactics. The reforms of Catherine II legalize the Muslim clergy - the Orenburg Spiritual Assembly opens, create the preconditions for the development of the Tatar bourgeoisie, the secularization of social thought. Forces are gradually maturing, feeling the need for social change and a departure from the dogmas of medieval ideology and traditions, a reformist-renovation movement is being formed, called Jadidism: religious, cultural and, finally, political reformation (late 18th - early 20th centuries).
In Tatar society until the beginning of the 20th century. Three generations of Islamic reformers have passed. Their first generation includes G. Utyz-Imani and Abu-Nasr al Kursavi. The main and most prominent representative of the second generation of religious reformers was Shigabuddin Marjani. The essence of religious reformation was the rejection of Islamic scholasticism and the search for new ways of understanding Islam.
The activities of Muslim reformers of the last generation occurred during the period of cultural reformation in Tatar society and at the stage of drawing the Jadids into politics. Hence the two main features of Muslim reformism among the Tatars of the late 19th - first decades of the 20th centuries: the desire to consider Islam within the framework of culture and active participation in politics. It was this generation of reformers through the radical reformism of the early 20th century. ensured the movement of the Tatar-Muslim ummah towards secularization. The most prominent representatives of this generation of Muslim reformers were Rizautdin Fakhrutdinov, Musa Yarulla Bigi, Gabdulla Bubi, Ziyauddin Kamali and others.
The main result of the activities of Muslim reformers was the transition of Tatar society to a purified Islam that met the requirements of the time. These ideas penetrated deeply into the masses of the people, primarily through the educational system: Jadidist mektebe and madrasah, through printed materials. As a result of the activities of Muslim reformers, the Tatars by the beginning of the 20th century. faith was largely separated from culture, and politics became an independent sphere, where religion already occupied a subordinate position.
The overwhelming majority of Tatar believers in the Saratov region are Sunni Muslims of the Hanafi movement. The policy of mass Christianization of the Volga peoples, actively pursued by the tsarist government in XVIII-XIX centuries, was not successful.
In pre-revolutionary times, mosques functioned in all Tatar villages of the province.
IN Soviet period, especially in the 30s, most of the mosques were destroyed, some of them were converted into schools, clubs, shops, first-aid posts and warehouses. Only in some villages did mosques continue to function, although most of the official clergy were repressed, and their functions were performed by local elders.
Today, there are 20 mosques and 2 madrassas in the Saratov region. The Spiritual Administration of Muslims of the Saratov Region (DUMSO) was created.
In architectural terms, newly built mosques in rural areas completely copy the old makhalla mosques, while their size, number and size of windows have been increased, and some of them are built of brick.
The Tatar language is part of the so-called Kipchak-Bulgar subgroup of the Kipchak group of Turkic languages. In lexical terms, it shows the greatest similarity to the Bashkir, then Karakalpak, Kazakh, Nogai, Balkar, Uzbek and Kumyk languages.
According to UNESCO, the Tatar language is one of the 14 most communicative languages in the world. It was formed together with the native people of this language in the Volga and Urals regions in close communication with other both related and unrelated languages. Experienced a certain influence of Finno-Ugric (Mari, Mordovian, Udmurt, Old Hungarian), Arabic, Persian, Slavic languages. Thus, linguists believe that those features in the field of phonetics (changes in the vowel scale, etc.), which, on the one hand, unite the Volga-Turkic languages with each other, and on the other hand, contrast them with other Turkic languages, are the result of their complex relationship with the Finno-Turkic languages. Ugric languages.
The colloquial language of the Tatars is divided into 3 dialects: western (Mishar), middle (Kazan-Tatar) and eastern (Siberian-Tatar). Until the middle of the 19th century, the Old Tatar literary language. Earliest surviving literary monuments- poem by Kyis and Yosyf. This language is close to the Chagatai (Old Uzbek) literary language, but has also experienced a certain influence of the Ottoman language. It contained a large number of borrowings from Arabic and Persian. All this made the Old Tatar literary language incomprehensible to the masses, and it was used, like other literary languages of the pre-national period, by a thin layer of scientists, writers, religious and government (diplomats) figures.
From the second half of the 19th century. Based on the Kazan-Tatar dialect, but with the noticeable participation of Mishar, the formation of the modern Tatar national language begins, which was completed at the beginning of the 20th century. In reforming the Tatar language, two stages can be distinguished - the second half of XIX- beginning of the 20th century (until 1905) and 1905-1917 At the first stage, the main role in the creation of the national language belonged to Kayum Nasyri. It was he who sought to ensure that the literary language became more Tatar. After the revolution of 1905-1907. the situation in the field of reforming the Tatar language has changed dramatically: there is a rapprochement between the literary language and the colloquial language, and a terminological apparatus in it is being developed.
Reforming the alphabet and spelling was also of no small importance. The Arabic alphabet, on which the Tatar writing was based since the Middle Ages (before this period there was a Turkic runic), was not sufficiently adapted to the peculiarities of the Tatar language. Legislative consolidation of the writing reform occurred at the end of 1920 with the adoption of the decree “On the Alphabet and Spelling”, accompanied by a decree of the People's Commissar of Education on the obligatory nature of the Tatar written language for all schools and all publications noted in the decree. At the same time, work began (completed in 1926) to improve the writing of Arabic letters, important for printing, publishing newspapers, magazines and writing. However, already in 1929, the Latin alphabet was introduced, by the way, more adapted to the phonetics of the Tatar language, and since 1939, the Russian alphabet. Since the 1990s, the question of introducing Latin script has been raised again.
Until the end of the 19th century. The Volga-Ural Tatars were dominated by two types of confessional (Muslim) school: primary - mektebe and secondary - madrasah, maintained at the expense of parishioners. Their network was extremely wide. They functioned not only in large cities and towns, but also in the most remote villages. Thus, in 1912, in the Kazan province alone there were 232 madrassas and 1067 mektebs, in which about 84 thousand people studied. And throughout Russia there were 779 madrassas and 8117 mektebs, where about 270 thousand students received Muslim education.
Since the end of the 19th century. New method (Jadidist) schools appeared and became widespread, the curriculum of which included a wide range of secular subjects. Literacy among the Tatars was mainly native language- in 1897, 87.1% were literate in the Tatar language, in 1926 - 89%.
This in turn contributed to the widespread printed products among the population. By 1913, the Tatars ranked second in the Russian Empire in terms of circulation of national books, second only to the Russians and third in the number of books published ( larger number books, except Russian, were published only in Latvian). The main place, along with religious literature, was occupied by the publication of works of folklore, fiction, textbooks, various calendars, books on history, philosophy, pedagogy, etc. All these book products, published not only in Kazan, but also in many cities of the Volga region, the Urals, St. Petersburg, etc., were distributed throughout the territory of the Tatars. Almost every large Tatar village had booksellers. This noble work was carried out by mullahs and shakirds.
At the beginning of the 20th century. the Tatars created an extensive network periodicals. Newspapers and magazines were published in almost all major cities of the Volga-Ural region (Astrakhan, Kazan, Samara, Ufa, Orenburg, Troitsk, Saratov, Simbirsk, etc.), in capital cities. By the way, published in the beginning. XX century The newspaper of the Samara Tatars was called "New Power" - "Yana Kech".
IN Soviet era In connection with the transfer of control over the content of education to the state, which is totally subordinate to communist ideology, the Tatar school is gradually losing its position. Even in rural areas, education is being translated into Russian (most actively since the early 1960s), pedagogical schools and institutes that train teachers in their native language are being closed. The vast majority of periodicals in the Tatar language are also closing, especially outside Tatarstan.
According to linguists, a single Tatar dialect with specific features has not been formed on the territory of the Saratov region. Since the overwhelming majority of the settlers were from among the Tsoking Mishars, the peculiarities of the language of this particular group are observed in the dialect of the Tatars in the north-west of the Saratov region. At the same time, close contacts with the Mishars, who moved from areas with a clinking dialect, as well as with the dialects of the middle (Kazan-Tatar) dialect and other neighboring peoples, contributed to the emergence of local specifics. Linguists called this dialect the Melekes dialect of the Mishar dialect. At the same time, in eastern regions areas have been preserved settlements with a clinking voice.
Livestock farming - pasture and stalls - played a subordinate role. They kept large and small livestock. In the steppe zone, the herds were significant. Tatars are characterized by a special love for horses. Poultry farming was common, especially chickens and geese. Vegetable gardening and horticulture were poorly developed. Beekeeping was traditional: first on-board, in the 19th-20th centuries. - apiary.
Along with agriculture, trades and crafts were also important: migrating to areas of entrepreneurial farming for the harvest, etc. and to factories, factories, mines, and cities (the Mishars and Kasimov Tatars most often resorted to the latter). The Tatars were famous for their skill in processing leather “Kazan morocco” and “Bulgarian yuft”. Their origins were trade and trade and intermediary activities. They practically monopolized petty trade in the region; Most of the prasol-procurers were also Tatars.
At the end of the 20th century. Tatars, having become one of the most urbanized peoples of Russia, both in the republic and abroad, are mainly engaged in industrial production: in oil production, in the production of petrochemical products, mechanical engineering, instrument making, etc. Tatarstan is a republic of highly developed agriculture, an important producer of grain and livestock products.
The traditional economic activity of the Saratov Tatars was arable farming and livestock farming. Since the 16th century, farming was carried out on a three-field basis using characteristic arable tools: a heavy wheeled plow - “saban”, a double-share plow with a club, a wicker harrow, and later a frame harrow - “tyrma”. The range of grain crops, as well as the method of processing them, was the same as that of other peoples of the Volga region. Vegetable gardening and horticulture were poorly developed.
Cattle breeding (livestock farming) was of a stable nature, with large and small cattle predominating in the herd. Horse meat was a favorite food among the Tatars. Poultry rearing was widely practiced. In accordance with religious prohibitions, pork was not eaten, which is why pigs were practically not kept.
The Tatars also developed crafts: jewelry, leather, and felt.
Tatars are the most numerous ethnic group Volga Federal District from among the peoples traditionally professing Islam. According to the 2002 population census, 4 million 063 thousand Tatars live in the Volga Federal District, of which more than 2 million live in the Republic of Tatarstan.
Before 1917, the list of ethnic communities called Tatars was much wider than it is now. In Russian sources, the Turkic-speaking peoples of the Caucasus and Central Asia were sometimes called Tatars, as were the Azerbaijanis, Balkars, Shors, and Yakuts.
Currently, the various ethnic groups referred to in official statistics and scientific research Tatars are united primarily by the similarity of languages: almost all of them speak the languages of the Kipchak subgroup of Turkic languages.
The Tatar language has one of the most ancient writing traditions in Russia. Even the Bulgars, the predecessors of the current Volga Tatars, had runic writing. As Islamization progressed, runic writing was replaced by Arabic script. The Old Tatar literary language was formed on the basis of Arabic script in the 16th-19th centuries. In 1927, the Tatar letter was translated into Latin script, and in 1939 - into Cyrillic with the addition of six letters to convey sounds not found in the Russian language. The grammar of the Tatar language has been developed since the end of the 19th century.
The basis of the literary Tatar language is the language of the Kazan Tatars; regional dialects and dialects are preserved at the everyday level. There are three main dialects: Western (Mishar), (Kazan), Eastern (Siberian).
The everyday culture of the Kazan Tatars was formed on the basis of agriculture; Islam had a significant influence on everyday culture.
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2. Vorobiev N.I. Material culture of the Volga Tatars. (Ethnographic research experience). – Kazan, 2008.
3. Gaziz G History of the Tatars. M., 1994.
4. Zakiev M.Z. Problems of language and origin of the Volga Tatars. – Kazan: Tatar, book. publishing house, 1986.
5. Zakiev M.Z. Tatars: problems of history and language (Collected articles on problems of linguistic history, revival and development of the Tatar nation). Kazan, 1995.
6. Karimullin A.G. Tatars: ethnos and ethnonym. Kazan, 2009.
7. Kirsanov R., Makhmudov F., Shakirov R. Tatars // Ethnicities of the Saratov region. Historical and ethnographic essays. Saratov, 2009.
8. Kuzeev R.G. Peoples of the Middle Volga region and Southern Urals. Ethnogenetic view of history. M., 2002.
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10. Peoples of the Volga and Urals regions. Historical and ethnographic essays. M., 2005.
11. Peoples of Russia on the territory of the Saratov region. Tatars, (http:// www.uic.ssu.saratov.ru/povolzje/tatari)
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15. Trofimova T.A. Ethnogenesis of the Volga Tatars in the light of anthropological data // Proceedings of the Institute of Ethnography of the USSR Academy of Sciences. New gray T.7 .M.-L., 1999.
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Gaziz G History of the Tatars. M., 1994. P. 144.
Kirsanov R., Makhmudov F., Shakirov R. Tatars // Ethnicities of the Saratov region. Historical and ethnographic essays. Saratov, 2009. P. 88.
Valeev F. T. Volga Tatars: culture and life. - Kazan, 1992. P. 76.
The population of the Volga Federal District numbers over 32 million people, of which more than 20 million, or 67%, are Russians.
The relevance of the topic of the course work lies in the fact that the ethno-demographic feature of the district is that in the Russian Federation it is one of the most populous (ranks second after the Central District, which has 38 million people), and at the same time it has the lowest population in Russia. share of Russians. In the North Caucasus, which forms the basis of the Southern District, this share is the same or slightly higher, which is explained by the “transfer” to this district of two Volga regions - the Volgograd and Astrakhan regions, predominantly Russian in composition.
The total Russian population of the district grew slowly throughout the 1990s. due to the excess of the migration influx from neighboring countries, primarily from Kazakhstan, over the natural decline, and then gave way to zero growth.
More than 13% of the district's population are Tatars, numbering more than 4 million people. The Volga District is home to the largest number of Tatars in the Russian Federation.
Russians and Tatars together make up 80% of the entire population of the Volga region. The remaining 20% includes representatives of almost all ethnic groups living in Russia. Among the ethnic groups, however, there are only 9, which, together with Russians and Tatars, make up 97-98% of the population in the district.
There are about 6 million Tatars in Russia. Abroad, 1 million Tatars live in states that were previously part of the USSR (especially many in Uzbekistan and Kazakhstan). The ethnonym “Tatars” unites large and small ethnic communities.
Among them, the most numerous are the Kazan Tatars. It is impossible to determine the exact number of Kazan Tatars using population census data, since all groups, except the Crimean Tatars, were designated by the same name until the 1994 microcensus. It can be assumed that out of 5.8 million Tatars in the Russian Federation, at least 4.3 million people are Kazan Tatars. The question of the relationship between the ethnonym “Tatars” and the term “Tatar people” is to a certain extent politicized. Some scholars insist that the ethnonym "Tatars" designates all groups of Tatars as an expression of a single, consolidated Tatar people (Tatar nation). On this basis, even a special term arose in relation to groups of Tatars living outside the Republic of Tatarstan - “intra-Russian Tatar diaspora.”
The purpose of this course work is to consider the features of settlement and residence of Tatars in the Volga region.
To achieve the goal of the course work, consider the following tasks:
In the Volga region, the number of Tatars in the 2000s. slowly increased, primarily due to natural growth (an average of 0.8% per year).
Most of the Tatars are settled in the Middle Volga region, primarily in the Republic of Tatarstan. Over a third of all Tatars are concentrated there - about 2 million people. The densely populated Tatar area extends into the neighboring Republic of Bashkortostan (where the Tatars outnumber the Bashkirs) and further into the Chelyabinsk region. Large groups are settled in the Lower Volga region (Astrakhan Tatars), as well as in the Nizhny Novgorod region, Moscow and the Moscow region. The range of the Tatars extends into Siberia.
According to population censuses, 32% of the Tatar population of Russia live in the Republic of Tatarstan. If we take only the Kazan Tatars, then this share will be much higher: most likely it is 60%. In the republic itself, Tatars make up about 50% of all residents.
The basis of the literary Tatar language is the language of the Kazan Tatars, while at the everyday level regional dialects and dialects are preserved. There are three main dialects - Western, or Mishar; medium, or Kazan; Eastern, or Siberian.
The Kazan Tatars and Mishars (or Mishars) are settled in the Volga-Ural region, as well as a small group - the Kryashens. These groups are divided into smaller territorial communities.
The Mishars, the second major division of the Volga-Ural Tatars, are somewhat different from the Kazan Tatars in language and culture (it is believed, for example, that the Mishars, in their traditions and everyday characteristics, are similar to the neighboring Mordovians). Their range, coinciding with the range of the Kazan Tatars, is shifted to the southwest and south. A characteristic feature of the Mishars is the erased differences between territorial groups.
Kryashen Tatars (or baptized Tatars) stand out among the Volga-Ural Tatars on the basis of their religious affiliation. They were converted to Orthodoxy and their cultural, everyday and economic characteristics are connected with this (for example, unlike other Tatars, the Kryashens have long been engaged in pig breeding). The Kryashen Tatars are believed to be a group of Kazan Tatars who were baptized after the Russian state conquered the Khanate of Kazan. This group is numerically small and concentrated mainly in Tatarstan. Experts distinguish the following groups of Kryashens: Molkeevskaya (on the border with Chuvashia), Predkamskaya (Laishevsky, Pestrechensky districts), Elabuga, Chistopolsky.
In the Orenburg and Chelyabinsk regions live a small group (about 10-15 thousand people) of Orthodox Tatars who call themselves “Nagaibaks”. It is believed that the Nagaibaks are descendants of either baptized Nogais or baptized Kazan Tatars.
Neither among researchers nor among the population itself there is a consensus on whether all groups of Tatars bearing this name form a single people. We can only say that the greatest consolidation is characteristic of the Volga-Ural, or Volga, Tatars, the vast majority of which are Kazan Tatars. In addition to them, the Volga Tatars usually include groups of Kasimov Tatars living in the Ryazan region, Mishars of the Nizhny Novgorod region, as well as Kryashens (although there are different opinions about the Kryashens).
The Republic of Tatarstan has one of the highest percentages of locals in rural areas in Russia (72%), while migrants predominate in cities (55%). Since 1991, cities have experienced a powerful migration influx of the rural Tatar population. Even 20-30 years ago, the Volga Tatars had a high level of natural growth, which remains positive now; however, it is not so large as to create demographic overload. Tatars are in one of the first places (after Russians, Ukrainians, Belarusians) in terms of the share of the urban population. Although among the Tatars there is a significant number of interethnic marriages (about 25%), this does not lead to widespread assimilation. Interethnic marriages are concluded mainly by Tatars living dispersedly, while in Tatarstan and in areas where Tatars live compactly, especially in rural areas, a high level of intra-ethnic marriage remains.
When writing this course work, the works of such authors as Vedernikova T.I., Kirsanov R., Makhmudov F., Shakirov R. and others were used.
The structure of the course work: the work consists of an introduction, five chapters, a conclusion, and a list of references.
The anthropology of the Tatars of the Volga region and the Urals provides interesting material for judgments about the origin of this people. Anthropological data show that all studied groups of Tatars (Kazan, Mishars, Kryashens) are quite close to each other and have a complex of characteristics inherent to them. According to a number of characteristics - by pronounced Caucasianity, by the presence of sublapoidity, the Tatars are closer to the peoples of the Volga region and the Urals than to other Turkic peoples.
The Siberian Tatars, who have a pronounced sublaponoid (Ural) character with a certain admixture of the South Siberian Mongoloid type, as well as the Astrakhan Tatars - Karagash, Dagestan Nogai, Khorezm Karakalpaks, Crimean Tatars, whose origin is generally linked to the population of the Golden Horde, are distinguished by their greater Mongoloidity from the Tatars of the Volga region and the Urals.
In terms of external physical type, the Tatars of the Volga region and the Urals show a long-standing crossbreeding of Caucasian and Mongoloid characteristics. The last signs among the Tatars are much weaker than among many other Turkic peoples: Kazakhs, Karagash, Nogais, etc. Here are some examples. For Mongoloids, one of the characteristic features is the peculiar structure of the upper eyelid, the so-called. epicanthus. Among the Turks, the highest percentage of epicanthus (60-65%) is among the Yakuts, Kyrgyz, Altaians, and Tomsk Tatars. Among the Tatars of the Volga region and the Urals, this trait is weakly expressed (from 0% among the Kryashens and Mishars of the Chistopol region to 4% among the Ar and 7% of the Kasimov Tatars). Other groups of Tatars, not related by their origin to the Volga region, have a significantly higher percentage of epicanthus: 12% - Crimean Tatars, 13% - Astrakhan Karagash, 20-28% - Nogai, 38% - Tobolsk Tatars.
The development of a beard is also one of the important characteristics that distinguishes the Caucasian and Mongoloid populations. The Tatars of the Middle Volga region have beard growth below the average level, but still more than that of the Nogais, Karagash, Kazakhs and even the Mari and Chuvash. Considering that weak beard growth is characteristic of Mongoloids, including sublaponoids of Eurasia, and also that the Tatars, located in the north, have significantly greater hair growth than the more southern Kazakhs and Kyrgyz, we can assume that this was reflected in the impact of the so-called Pontic population groups with fairly intensive beard growth. In terms of beard growth, Tatars are close to Uzbeks, Uyghurs and Turkmens. Its greatest growth is observed among the Mishars and Kryashens, the smallest among the Tatars of Zakazanya.
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