An interesting story about the Siberian Tatar people. How to distinguish Kazan Tatars from Siberian ones. Beliefs of representatives of this nationality

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

Tobol-Irtysh (includes swamp (Yaskolbinsky), Tobol-Babasan, Kurdak-Sargat, Tara, Tobolsk and Tyumen-Turin Yaskolbinsky Tatars);
Barabinskaya (includes Barabinsk-Turazh, Lyubey-Tunus and Terenin-Choy Tatars);
Tomsk (includes Kalmaks, Chats and Eushtins).

Territory of residence and number

Siberian Tatars historically lived on the vast plains east of the Ural Mountains to the Yenisei River in steppe, forest-steppe and forest zones. The original villages of the Siberian Tatars are located interspersed with villages of other ethnic groups, mainly in the Aromashevsky, Zavodoukovsky, Vagaisky, Isetsky, Nizhnetavdinsky, Tobolsk, Tyumensky, Uvatsky, Yalutorovsky, Yarkovsky districts of the Tyumen region; Bolsherechensky, Znamensky, Kolosovsky, Muromtsevo, Tarsky, Tevrizsky, Ust-Ishimsky districts of the Omsk region; Chanovsky district (auls Tebiss, Koshkul, Maly Tebiss, Tarmakul, Belechta), 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 Konya province).

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. In the charter of Ivan the Terrible regarding their tribute, the figure of 40,000 people is given: 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 place taking into account the number of Tatar migrants from other regions of Russia. It should also be mentioned that many Siberian Tatars avoided the census in every possible way, believing that this was another attempt by the tsarist government to force them to pay yasak (tax). However, 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 (of which were born in Tyumen region 125,000 people). In total, according to the results of the All-Russian Population Census, in 2002, 358,949 Tatars lived in the above-mentioned regions (their territory corresponds to the main territory of the historical Siberian Khanate), of which 9,289 identified themselves as Siberian Tatars. Largest number respondents identified themselves as Siberian Tatars in the Tyumen and Kurgan regions - 7890 and 1081 people, respectively. In total, according to the 2002 census, 9,611 Siberian Tatars lived in Russia. At the same time, a number of publications estimate the number of indigenous Siberian Tatars 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 debate 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 to be an eastern dialect of literary Tatar, others consider themselves representatives of a separate people with an original language and culture.

Ethnogenesis and ethnic history

Some of the Siberian Tatars came from medieval backgrounds Kipchaks who took part in the formation of many Turkic peoples. In the process of their long and complex ethnic development, the Siberian Tatars came into contact with groups of Ugric origin, Samoyeds, Kets, peoples of Sayan-Altai, Central Asia and Kazakhstan.

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

Relatively reliable data on ethnogenesis, as is believed in science, can be obtained from the Neolithic era (6-4 thousand years BC), when tribes began to take shape. This era is characterized by the presence of tribes of Ugric-Ural origin in the territory of Western Siberia, 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 into Siberia. The turn and beginning of a new era are characterized by the formation of the ancient Turkic ethnos in Siberia. The Turkic Xiongnu tribes lived in Western Siberia already in the 3rd century. n. e. B - centuries The Western Siberian forest-steppe is inhabited by significant masses of Turks who came from the regions of Altai and Central Kazakhstan. In the 13th 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 began, part of which remained and joined the Turkic population. All this time, contacts between the local Siberian-Turkic population and the ethnic groups of Central Asia were not interrupted, since the borders of the possessions of Central Asian state associations reached the territory of the Irtysh region. So by the 16th century. the ethnic core of the Siberian Tatars is taking shape. In the 13th century. The territory inhabited by the Siberian Tatars was part of the Golden Horde. In the XIV century. The Tyumen Khanate arises with its capital Chimgi-Tura (modern Tyumen), at the end of the 16th centuries. - Siberian Khanate with its capital in Iskera (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 intensification of the process of cultural consolidation of all subgroups of the Tatars. Books, films, newspapers published in Tatarstan and available throughout Russia, concerts of creative groups from Tatarstan in the Tatar diaspora inevitably led to the leveling of local differences. However, among the Siberian Tatars there is a strong feeling 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 a mullah) - naming rite (pala atatiu), marriage (nege), funeral (kumeu), memorial rite (katym), pledge (teleu) - carried out on significant life events with the slaughter of a sacrificial animal , Islamic calendar holidays - the fast of Ramadan (Uras), Kurban (Kormannyk), etc. All religious rituals are carried out practically according to the same scenario - the only difference is in the mullah’s reading of various prayers. A table is set with a traditional set of dishes (noodles, pies, flatbreads, baursaks, apricots, raisins, tea), respected people and relatives gather, the mullah reads the necessary prayers, alms (keyer) are distributed to everyone, and a meal is served.

Folk holidays and customs include elements of the pre-Islamic beliefs of the Siberian Turks. National holidays include Amal (eastern New Year on the day of the vernal equinox). A collective meal is held in the village, gifts are distributed (items are thrown from a high building), and participants play games. Today, the ancient holiday of hag putka (“crow (rook) porridge”) is almost forgotten. Among the Siberian Tatars in the pre-Islamic period, the crow was considered a sacred bird. It was carried out during the arrival of the rooks, that is, before the start of sowing. Village residents collected cereals and other products from their farmsteads, cooked porridge in a large cauldron for all participants, had fun, and left the remains of the meal in the field.

Also traditionally, in dry summers, Siberian Tatars perform the Muslim ritual “Prayer for the sending of rain”, where villagers led by the Muslim clergy perform this ritual 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 making).

Due to the fact that Islam came to the Siberian Tatars through the Bukhara Sufi sheikhs, a respectful attitude towards these sheikhs remained among the Siberian Tatars. The so-called “Astana” - burial places of sheikhs, are revered by the Siberian Tatars, and moreover, each “Astana” has its own “guardian” who monitors the condition of “Astana”, and the local population, driving near “Astana”, will always stop at the grave of the sheikh and read prayer conveys the reward from what was read to the Prophet Muhammad (peace and blessings be upon him), his family, companions, auliya (friends of Allah), all sheikhs, Muslims and himself.

The spiritual heritage of the Siberian Tatars includes folklore. In terms of genre, it is diverse. Among the lyric-epic works, dastans (folk poems) (“Idegei”) are known, and prose works include fairy tales (yomak), proverbs (lagap), and sayings (eytem). Music (except dance music) is based on pentatonic scale, so Siberian Tatars sing songs (yyr) that are common to Tatar and Bashkir ones. Music accompanies such genres of folklore as baits (payet) - poems dedicated to tragic incidents of life, munajats (monachat) - religious chants, ditties (takmak). Folk dances are characterized by loud foot tapping (like Spanish flamenco). Among the traditional musical instruments, the following are known: kurai (more precisely kourai) (a type of pipe), kubyz (more precisely komyz) (a reed musical instrument), tumra (a type of dombra), tum (drum).

Material culture

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

The cuisine of the Siberian Tatars is varied and is based on flour, fish, meat and dairy dishes. They ate the meat of all domestic animals and birds, except pork, and wild animals - hare and elk. Sausages (kazy), including smoked ones, were made from horse meat. In addition, the meat was dried. Favorite first courses are soups and broths: meat soup - ash, meat broth - shurba, ukha - palyk shurba, different types of noodles - onash, salma, soups with dumplings - umats and yore, millet - taryk ure, pearl barley - kutse ure, rice - korets ure. As second courses, people eat pishparmak - 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 - palets (from various types of meat), a large closed fish pie - ertnek. A large number of baked goods are known: unleavened flatbreads - 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 (tseya pelets), pies with various fillings - kapshyrma, 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 ate porridge, talkan - a dish of ground barley and oats, diluted in water or milk.

Since the territory of residence of the Siberian Tatars is swampy and lake areas, one of the 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 frying pan either separately in oil or 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: may - 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, and the use of kumis and ayran is known.

Pastille was prepared from wild berries for sweets (how)

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

Traditional farming, crafts

It is known that the Siberian Tatars were engaged in hoe farming even before Siberia became part of Russia. Traditional crops - barley, oats, millet, later - wheat, rye, buckwheat, flax (yeten) was grown; gardening was not typical until the beginning of the twentieth 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, and camels were bred on rare farms for trade in southern countries. After spring field work, herds of horses were released to free grazing. Sheep were sheared 2 times a year. Hay is harvested in the summer in individual and community hay fields. Fishing and hunting are still popular. The main fish is crucian carp (herd), and waterfowl, elk, roe deer, and fur-bearing animals are shot. It is known to catch medicinal leeches.

Trade had and still has a certain importance, and in the past, carriage - transportation of merchant goods on their horses, latrine trades (hired work 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 cereals in windmills (yel tirmen), as well as with the help of hand tools (kul tirmen). The butter was churned in a special butter churn - a kobo. It is known about squeezing hemp oil.

Crafts were mainly related to domestic consumption. Livestock and game skins were tanned by hand. The skins were used to make sheepskin coats and shoes. Pillows and feather beds were stuffed from bird feathers. They spun goat down and sheep wool, knitted shawls from the down for themselves and for sale, and mostly socks from wool. Flax was processed for making clothes. Craftsmen (osta) knitted nets (au), seines (yylym) and produced other devices for catching fish, as well as traps for animals. There is information about the manufacture of ropes from linden bast, the weaving of boxes from willow twigs, the manufacture of birch bark and wooden utensils, boats, carts, sleighs, and skis. In the northern regions, pine cones were collected.

Modern Siberian Tatars living in cities work in all spheres of production, service and education, and in the countryside they retain traditional activities such as animal husbandry (with the production of dairy products for domestic consumption and for sale, processing of down and wool), hunting, fishing, collecting wild plants (berries, mushrooms, pine 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. The Siberian Tatars had two forms of community: community-volost and community-village. The functions of the community-volost were reduced mainly to fiscal ones and represented an ethnic and class community. The community-settlement 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 community tradition is the custom of mutual assistance.

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

Famous 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 2002 All-Russian Population Census - List of options for self-determination of nationality with numbers
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 Tatarstan 2002, 2002
D.M. Iskhakov. Tatars. 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 (bib. on p. 1002);
Boyarshinova Z. Ya., Population of Western Siberia before the beginning of Russian colonization, Tomsk, 1960.
Bagashev A.I. 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 the 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 reviving 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 West Siberian Tatars. Author's abstract. dis. for the job application scientist Doctoral degrees philologist. Sci. Tashkent, 1965.
Tomilov N. A. Ethnic history of the Turkic-speaking population of the West Siberian Plain at the end of the 16th - beginning of the 20th centuries. 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 centuries). Tyumen-Moscow, 2003.

Literature

Akhatov G. Kh. Some issues of methods of teaching the native language in the conditions of the eastern dialect of the Tatar language. - Tobolsk, 1958.
Akhatov G. Kh. Language of the Siberian Tatars. Phonetics. - Ufa, 1960.
Akhatov G. Kh. Dialect of West Siberian Tatars. - Ufa, 1963.
Akhatov G. Kh. Dialects of West Siberian Tatars. Author's abstract. dis. for the job application scientist Doctoral degrees philologist. Sci. Tashkent, 1965.
Akhatov G. Kh. Tatar dialectology. Dialect of West Siberian Tatars. - Ufa, 1977.
Akhatov G. Kh. Tatar dialectology (textbook for higher education students 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 (published by IPOS SB RAS), 2009, No. 9. - P. 130-140.
Bakieva G. T.

We have all probably heard that the Tatars - Siberian, Kazan or Crimean - are a people who have inhabited the territories of our vast homeland for quite a long time. Today, some of them have assimilated, and now it is quite difficult to distinguish them from the Slavs, but there are also those who, in spite of everything, continue to honor the traditions and culture of their ancestors.

This article is aimed at giving the most accurate possible description of such a representative of the multinational Russian people as the Russian Tatar. The reader learns a lot of new and sometimes even unique information about these people. The article will be very interesting and educational. It is not for nothing that today the customs of the Tatars are considered one of the most ancient and unusual on the planet.

General information about the people

Tatars in Russia are a nationality that densely inhabits the central European part of our state, as well as the Urals, Volga region, Siberia and Far East. Outside the country, they are found in Kazakhstan and Central Asia.

According to ethnographic scientists, their approximate number at the moment is 5523 thousand people. If we talk about this people in general, the Tatars, it is worth noting, can be divided according to their ethno-territorial characteristics into three main categories: Volga-Ural, Astrakhan and Siberian.

The latter, in turn, as a rule, call themselves Sibirtatarlars, or Sibirthars. Approximately 190 thousand people live in Russia alone, and about 20 thousand more can be found in some countries of Central Asia and Kazakhstan.

Siberian Tatars. Ethnic groups

Among this nationality the following are distinguished:

Tobol-Irtysh, which includes the Kurdak-Sargat, Tyumen, Tara and Yaskolbinsk Tatars;
Barabinskaya, which includes the Barabinsk-Turazh, Terenin-Choy and Lyubey-Tunus Tatars;
Tomsk, consisting of Kalmaks, Eushtins and Chats.

Anthropology and language

Contrary to popular belief, in anthropological terms the Tatars are considered extremely heterogeneous.

The whole point is that, say, the Siberian Tatars in their physical appearance are very close to the so-called South Siberian type, belonging to the huge Tatars, permanently residing in Siberia, as well as those who inhabit the Urals and Volga region, speak their own Tatar language , which belongs to the Kipchak subgroup of the very widespread Turkic group (Altaic language family).

Their literary language was once formed on the basis of the so-called middle dialect. According to experts, the writing system, called the Turkic runic, can be considered one of the most ancient on the planet.

Culture of the Siberian Tatars and national wardrobe items

Not everyone knows that at the very beginning of the last century local residents Tatar settlements did not wear underwear. In their views on this matter, Russians and Tatars differed significantly from each other. The latter's underwear consisted of fairly loose trousers and shirts. Both men and women wore national beshmets, which were very large caftans with long sleeves.

Camisoles, which were made both with and without sleeves, were also considered very popular. Special preference for a long time were given to special local chapan robes. Tatar women sewed them from durable homespun fabric. Such outfits, of course, did not protect against the winter cold, so during the cold season, warm coats and fur coats, called tones or tunas in the local language, respectively, were taken out of the chests.

Somewhere at the turn of the century, Russian dokhas, short fur coats, sheepskin coats and army jackets came into fashion. This is how men dressed. But women preferred to dress up in dresses lavishly decorated with folk patterns. By the way, it is believed that the Kazan Tatars assimilated more quickly than the Siberian ones. At least now, in terms of clothing, the former are practically no different from the indigenous Slavs, while the latter remain very isolated, and those who adhere to national traditions are still considered fashionable among them.

How is the traditional home of this people arranged?

Surprisingly, Russians and Tatars, who have lived side by side for a long time, have completely different ideas about the construction of the so-called hearth. For many centuries, the latter called their settlements yurts and auls. Such villages in most cases were located along the banks of lakes and rivers.

It should be noted that local mayors ordered and carefully ensured that all streets, whether in a city or a modest village, were located in a straight line, intersecting strictly at right angles. The Kazan Tatars, by the way, never adhered to this principle. They have a center settlement It was an almost even circle with ray-like streets diverging in all directions.

The houses of the Tatars living in Siberia are still located on both sides of the road, and only in some cases, for example near a reservoir, is one-sided development observed. The huts were made of wood, but mosques, as a rule, were built of brick.

On general background Postal stations, schools, numerous shops and shops, as well as forges always stood out.

Tatar dwellings are rarely decorated with any patterns. Only sometimes can you find them applied to window frames, the eaves of houses, or the gates of an entire estate. And this is far from accidental. Depicting animals, birds, or especially humans, was prohibited by Islam.

As for the interior decoration, even now modern Tatars of Moscow, St. Petersburg and other large cities of our country very often decorate their houses and apartments with tables on low legs and intricate shelves for dishes.

Economic activity

At all times, the traditional occupation of this group of Tatars was agriculture. It existed in the tradition of the people even before the arrival of the Russians. Its features are still determined by the geography of the place of residence. For example, in the southernmost part of Siberia, millet, wheat, oats and rye were predominantly grown. In the northern territories, lake and river fishing was and continues to be in high esteem.

Cattle breeding can be practiced in forest-steppe areas or on steppe salt licks, which at all times were famous for their variety of herbs. If the territory allowed, and the vegetation of the region was relatively lush, the Siberian Tatars, unlike the same Tatars, always bred horses and cattle.

When talking about crafts, one cannot fail to mention leatherworking, the production of especially strong ropes made from special linden bast, weaving boxes, knitting nets and almost mass production, both for one’s own needs and for exchange, of birch bark dishes, boats, carts, skis and sleighs.

Beliefs of representatives of this nationality

Since the 18th century in Russian Siberia, the majority of Tatars have been Sunni Muslims, and today their religious center is in the city of Ufa. The most important and widely celebrated holidays are Eid al-Adha and Eid al-Adha.

Almost immediately after the arrival of the Russians, a significant part of the Tatars adopted Christianity and began to profess Orthodoxy. However, it should be noted that such representatives of a given nationality, as a rule, broke away from their historical ethnic group and continued to assimilate with the Russian population.

Until approximately the second half of the 19th century, ministers of various ancient pagan cults existed en masse in villages, shamanism flourished, and local healers treated the sick. There were also sacrifices during which a tambourine and a special beater in the form of a spatula were used.

By the way, it should be noted that both men and women could be shamans.

Beliefs, myths and legends

The Siberian Tatars considered kudaia and tangri to be their supreme deities. They also believed in the existence of the evil underground spirit Ain, who brought trouble, illness and even death.

Myths also testify to special spirit-idols. According to legend, they had to be made from birch bark and branches, and then left in a special place in the forest, most often in tree hollows. It was believed that they could protect an entire village from harm.

It often happened that such wooden gods had to be nailed to the roofs of houses. They had to protect all household members.

It was believed that the spirits of the dead could attack the village, so local residents from time to time made special kurchak dolls from fabric. They had to be kept in wicker baskets under spreading trees not far from the cemetery.

Features of national cuisine

It should be noted that even today the Tatars of Moscow, St. Petersburg, Kazan and Ufa boast with great pride of the delicacies and delights of their cuisine. What's so special about it? Yes, strictly speaking, nothing special, except, perhaps, for the fact that literally everything here is actually very tasty.

In their food, Siberian Tatars prefer to use mainly meat (pork, elk, rabbit and poultry) and dairy (airan, cream, butter, cheeses and cottage cheese) products.

Soups are very popular. Nowadays, visitors to fashionable Tatar restaurants are happy to order shurpa or a very unique flour soup, as well as national first courses made from millet, rice or fish.

Traditional milk or water based porridges are prepared with the addition of barley or oats.

Tatars are famous lovers of flour. At the first opportunity, you should try their flatbreads, pies and dishes that are vaguely reminiscent of our pancakes.

Social organization of Siberian Tatars

During the reign of this people, there were so-called tribal relations with the elements of the territorial community present in them. Initially there were two such communities: a village and a volost. Society was governed through democratic meetings. By the way, mutual assistance among these people is far from uncommon, but the usual order of things.

It is impossible not to mention the existence of the tugum, which was a whole group of families with established between them. This administrative body, as a rule, was used to regulate both family and economic relations, and also supervised the performance of various kinds of folk and religious rituals.

System of modern Tatar education

Overall today this question considered one of the most pressing. It is not surprising that Siberian Tatars make a lot of efforts to introduce their children to national traditions and centuries-old culture.

Despite this, assimilation is still in full swing. Only a small part of the Tatars have the opportunity to send their children to live with their grandparents in the villages for the summer, thereby giving them a chance to take part in folk celebrations or practice their language. A huge proportion of teenagers remain in cities, speak only Russian for a long time and have very vague ideas about the culture of their ancestors.

In places of mass settlements of Tatars, as a rule, newspapers are published in their native language, several times a week; A series of programs in Tatar is broadcast both on radio and television. In some schools, although mostly rural, specialized lessons are held.

Unfortunately, it is impossible to obtain higher education in Russia. True, since last year a new specialty “Tatar language and literature” was introduced at universities. It is believed that future teachers, having graduated from this faculty, will be able to teach the language in a Tatar school.

Tobol-Irtysh (includes swamp (Yaskolbinsky), Tobol-Babasan, Kurdak-Sargat, Tara, Tobolsk and Tyumen-Turin Yaskolbinsky Tatars);
Barabinskaya (includes Barabinsk-Turazh, Lyubey-Tunus and Terenin-Choy Tatars);
Tomsk (includes Kalmaks, Chats and Eushtins).

Territory of residence and number

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. In the charter of Ivan the Terrible regarding their tribute, the figure of 40,000 people is given: 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 place taking into account the number of Tatar migrants from other regions of Russia. It should also be mentioned that many Siberian Tatars avoided the census in every possible way, believing that this was another attempt by the tsarist government to force them to pay yasak (tax). However, 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 (of which 125,000 people were born in the Tyumen region). In total, according to the results of the All-Russian Population Census, in 2002, 358,949 Tatars lived in the above-mentioned regions (their territory corresponds to the main territory of the historical Siberian Khanate), 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, 9,611 Siberian Tatars lived in Russia. At the same time, a number of publications estimate the number of indigenous Siberian Tatars 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 debate 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 to be an eastern dialect of literary Tatar, others consider themselves representatives of a separate people with an original language and culture.

Ethnogenesis and ethnic history

Language and writing

Siberian Tatar literature

Religion

Spiritual culture

Folk holidays and customs include elements of the pre-Islamic beliefs of the Siberian Turks. National holidays include Amal (Eastern New Year on the day of the spring equinox). A collective meal is held in the village, gifts are distributed (items are thrown from a high building), and participants play games. Today, the ancient holiday of hag putka (“crow (rook) porridge”) is almost forgotten. Among the Siberian Tatars in the pre-Islamic period, the crow was considered a sacred bird. It was carried out during the arrival of the rooks, that is, before the start of sowing. Village residents collected cereals and other products from their farmsteads, cooked porridge in a large cauldron for all participants, had fun, and left the remains of the meal in the field.

Material culture

Pastille was prepared from wild berries for sweets (how)

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

Traditional farming, crafts

Trade had and still has a certain importance, and in the past, carriage - the transportation of merchant goods on their horses, waste trades (hired work 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 cereals in windmills (yel tirmen), as well as with the help of hand tools (kul tirmen). The butter was churned in a special butter churn - a kobo. It is known about squeezing hemp oil.

Social organization

Famous 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 2002 All-Russian Population Census - List of options for self-determination of nationality with numbers
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 Tatarstan 2002, 2002
D.M. Iskhakov. Tatars. 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 (bib. on p. 1002);
Boyarshinova Z. Ya., Population of Western Siberia before the beginning of Russian colonization, Tomsk, 1960.
Bagashev A.I. 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 the 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 reviving 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 West Siberian Tatars. Author's abstract. dis. for the job application scientist Doctoral degrees philologist. Sci. Tashkent, 1965.
Tomilov N. A. Ethnic history of the Turkic-speaking population of the West Siberian Plain at the end of the 16th - beginning of the 20th centuries. 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 centuries). Tyumen-Moscow, 2003.

Literature

Akhatov G. Kh. Some issues of methods of teaching the native language in the conditions of the eastern dialect of the Tatar language. - Tobolsk, 1958.
Akhatov G. Kh. Language of the Siberian Tatars. Phonetics. - Ufa, 1960.
Akhatov G. Kh. Dialect of West Siberian Tatars. - Ufa, 1963.
Akhatov G. Kh. Dialects of West Siberian Tatars. Author's abstract. dis. for the job application scientist Doctoral degrees philologist. Sci. 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 (published by IPOS SB RAS), 2009, No. 9. - P. 130-140.
Bakieva G. T.

Siberian Tatars (self-name - sibtat, sibirtar, sybyrtar, seber tatarlar, tatarlar, seber tatar, tatar) are the indigenous people of Western and Southern Siberia. Subethnos of the Tatars. A number of non-Muslim peoples of Siberia (Chulims, Khakass, Shors, Teleuts) use “Tatars” or “Tadar” as a self-name, although they do not consider themselves as part of the Tatar nation as such.

By racial characteristics, 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, and Bashkirs. Dermatoglyphic material allows us to classify the Siberian Tatars as a group of mixed-breed Caucasoid-Mongoloid forms with a significant predominance of the Mongoloid component.

According to the results of the First All-Russian Census in the Tobolsk province in 1897, there were 56,957 Siberian Tatars. This is the latest news about the true number of Siberian Tatars, since further censuses took place taking into account the number of Tatar migrants from other regions of Russia. It is impossible not to mention that many Siberian Tatars avoided the census in every possible way, believing that this was another attempt by the tsarist government to force them to pay yasak (tax). According to the results of the All-Russian Population Census, in 2002, 358,949 Tatars lived in Siberia, of which only 9,289 identified themselves as Siberian Tatars; in total, according to the census, 9,611 Siberian Tatars lived in Russia. Such a big difference is perhaps explained by the fact that many do not make a distinction between “Tatars” and “Siberian Tatars”, classifying themselves as part of a broader ethnic group.

Most Siberian Tatars are concentrated in places of historical residence. The original villages of the Siberian Tatars are located mainly in the Aromashevsky, Zavodoukovsky, Vagaisky, Isetsky, Nizhnetavdinsky, Tobolsk, Tyumensky, Uvatsky, Yalutorovsky, Yarkovsky districts of the Tyumen region, Bolsherechensky, Znamensky, Kolosovsky, Muromtsevo, Tarsky, Tevrizsky, Ust-Ishimsky districts of the Omsk region, Chanovsky district, Kyshtovsky, Vengerovsky, Kuibyshevsky and Kolyvansky districts of the Novosibirsk region, Tomsk district of the Tomsk region.

Origin

Relatively reliable data on the ethnogenesis of the Siberian Tatars can be obtained from the Neolithic era (6-4 thousand years BC). At that time, on the territory of Siberia in the area between the lower Ob and the Ural mountains lived tribes of Ugric-Ural origin: the Samoyeds (Nenets), the closest relatives of the Selkups, Khanty and Mansi. In anthropological terms, the Nenets are characterized by a combination of characteristics inherent in both Caucasoids and Mongoloids, with a tendency for the proportion of Mongoloidity to increase from west to east.

At the end of the 1st millennium BC, after defeat from China, part of the Turkic Xiongnu tribes migrated west to the south of Western Siberia, Central Asia and Kazakhstan, mixing with the aboriginal population. For the most part, the Nenets were forced to retreat to the coast of the Northern Arctic Ocean. In the 6th-9th centuries, the West Siberian forest-steppe became part of the Turkic Kaganate. Around the 13th century, migration began to Western Siberia from the central regions of Kazakhstan and from Altai of ancient Turkic tribes, primarily Kipchaks (in European and Byzantine sources - Cumans, in Russian sources - Cumans), living from the Irtysh to the Volga ("Dasht-i -Kypchak"). And again, part of the peoples living here was forced to move to the north, the rest mixed with the Turkic tribes.

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

The ethnonym “Tatar” itself is far from being of Eastern European origin, as official Soviet historiography claims. As V.P. Vasiliev writes with reference to a Chinese source: “Emerging from Manchuria under the pressure of the Khitan - warlike semi-nomads - one separate tribe that settled near Yinshan was nicknamed the Datans (Tatars), this name became famous in China during the Tang dynasty" (beginning VII century). During the reign of the Khitans, history finds them to the north-west of the Danxiangs, Tuguhuns and Tukues - from the Yinshan Mountains towards Altai and Dzungaria.

In 870, chroniclers noted the military actions of the ancient Tatars against the Chinese, jointly with the Shato Turks. V.P. Vasilyev explains that the Turkic tribes that lived in the Shato steppe (Dzungaria, the territory of the modern Xinjiang province in northwestern China) migrated east in the 8th-9th centuries, “to the northern side of the Inshan ridge.” The same tribes are described by L.N. Gumilyov; he calls the Shatos people “Shato Turks, the last descendants of the Central Asian Huns.” History dates the appearance of the Tatans in this area to the same time. In the 9th century, history no longer mentions the Shatos people in these places. On the contrary, during the Khitan dynasty the Dadans (Tatars) appeared here. Consequently, both clans mixed with each other, and were pushed back by the onslaught of the Khitans and Tanguts of the Xia kingdom, further to the north and west, and already under Genghis Khan, having completed, in the words of V.P. Vasilyev, a “circular rotation” of their migration, the Tatars of Genghis Khan came from the west (from the direction of Chateau-Dzungaria) again to the east of Eurasia, where “the generation of Tatars under Genghis Khan became royal.”

Thus, around the 7th-8th century, in the spaces of Central Eurasia from Inshan to Dzungaria and further to Altai, the Urals and the Volga and beyond, there was a “mixing” and settlement of Turkic clans. The main role in the formation of the new ethnic group was played by the ancient Tatars, who had earlier emerged from Manchuria, the Shato Turks and partly the Uyghurs.

It should also be noted that Chingiz Khan’s fellow tribesmen, as follows from the works of V.P. Vasilyev and L.N. Gumilyov, were still “called Tatars in the 11th-12th centuries.”

Language

The Siberian Tatar language, according to most phonetic and grammatical indicators, belongs to the language of the Kipchak-Nogai subgroup of the Kipchak group of the Western Hunnic branch of the Turkic languages. The vocabulary and grammar contain elements of the languages of the Karluk group, Kypchak-Bulgar and Kyrgyz-Kypchak subgroups. Such interpenetration of elements of languages different groups and subgroups within the Turkic languages is characteristic of almost all Turkic languages. In phonetics, the phenomena of total deafening of voiced consonants associated with the Ugric substrate can be traced. The tongue is characterized by clicking and yocking 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). Professor G. Kh. Akhatov believes that the “tsoking” of the Siberian Tatars was preserved from the Polovtsians.

The Siberian Tatar language has a number of dialects and dialects: the Tobol-Irtysh dialect with Tyumen, Tobolsk, Zabolotny, Tevriz, Tar dialects, the Barabinsk dialect, the Tomsk dialect with Eushta-Chat and Orsky dialects. This is where the names “Baraba Tatars”, “Ory chats” and others come from.

From the time of the penetration of Islam into Siberia until the 20s of the 20th century, the Siberian Tatars, like all Muslim peoples, used a writing system based on the Arabic script, which was replaced by the Latin alphabet in 1928, and the Cyrillic alphabet in 1939. Written language for the Siberian Tatars is the Tatar literary language, based on the grammatical laws of the language of the Kazan Tatars. The native language of the Siberian Tatars is a stable phenomenon. It is widely used by them in the communicative sphere and does not have a tendency to actively level with other languages. At the same time, the urban Siberian-Tatar population switches to the Russian language, which relates only to language, but not to identity.

Religion

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

Material culture

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

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

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

In the interior decoration of the house, the dominant position was occupied by bunks - uryn, covered with woven lint-free rugs - kelem. A low round table was installed on the bunks for eating; they slept on the bunks, covering them with feather beds (tushek) made from bird feathers. Blankets (yurgan), pillows (yastyk), and chests were placed in stacks along the edge of the bunks. The bunks replaced all the necessary furniture. The houses also had tables with very low legs and shelves for dishes. Only the rich Siberian Tatars had other furniture, such as cabinets and chairs. Residential buildings were heated with stoves (meyets) - Russian ones with a firebox, stove and oven for cooking, and only heating stoves with a firebox. The second floor of the two-story house was not heated. Clothes were hung on a wooden pole under the ceiling (mauyl). The windows were small and covered with curtains (teres perte). The farmstead was divided into a courtyard (kura, ishegalt) and a farm-livestock part (mal kura). There was a cellar with ice, which was prepared in winter for storing meat products.

Modern Siberian Tatar villages have a block layout. Many have mosques of various architectural designs. Modern villages do not have any ethnic flavor, except for the presence of a mosque, a cemetery with crescents on the graves, which have wooden, iron fences and monuments made of iron or stone.

Everyday clothing for men and women consisted of trousers and a shirt. Over the shirt they wore a chekmen (tsikmen) or a camisole (kamsul), which was a fitted, quilted, below-the-knee type of jacket made of woolen fabric with long sleeves and pockets. The women's checkmen differed from the men's by a larger extension towards the hem. Festive dresses of Siberian Tatar women were made with frills (porme) and breast decorations (iseu). Festive men's clothing was a robe (yekte, tsapan). For footwear, leather boots (atyu, tsaryk), leather shoes (tsaryk pash), galoshes, and felt boots in winter are known. Men's headdresses are skullcaps (kebets), fur-lined hats (takiya). Women wore a headband (sarautz), and over it a shawl or scarf. Mandatory attribute of women's jewelry were bracelets (tsulbs) and bracelets (peleklek), mainly made of silver. Winter clothing consisted of quilted coats (korte), sheepskin sheepskin coats (tun), and fur coats.

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 pork, and wild animals - hare and elk. Sausages (kazy), including smoked ones, were made from horse meat. In addition, the meat was dried. Favorite first courses are soups and broths: meat soup - ash, meat broth - shurba, ukha - palyk shurba, different types of noodles - onash, salma, soups with dumplings - umats and yore, millet - taryk ure, pearl barley - kutse ure, rice - korets ure. As second courses, people eat pishparmak - 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 - palets (from various types of meat), a large closed fish pie - ertnek. A large number of baked goods are known: unleavened flatbreads - 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 (tsya palets), pies with various fillings - kapshyrma, 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 ate porridge, talkan - a dish of ground barley and oats, diluted in water or milk.

Household and life West Siberian Tatars to October revolution

Before the revolution, the Siberian Tatars had the main sectors of the economy were quite diverse.Lumen Tatars living in forest-steppeareas, were mainly farmers; those living along the shores of the lakes were engaged in fishing; immigrants from Bukhara living in the same area, who seized rich pastures, were engaged in horse breeding and carried out caravan trade with Central Asia. In their hands until the construction of the Siberian railway there was transportation of goods. Some 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. They sowed barley, rye, and oats. Since the beginning of the 20th century. wheat crops spread. They stung with sickles. They threshed with wooden flails.

Periodically, the high rise of the spring waters of the Irtysh and its tributaries prevented the cultivation of arable land in time; spilled spring waters destroyed winter crops, as, for example, among the swamp 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 Barabinsk Tatars, whose plots in the swampy Barabinsk steppe are located on elongated ridges, closed by lakes and swampy depressions that required reclamation. Farming techniques, which make it possible to cultivate large areas of land, were learned from Russian settlers, who played a major progressive role in further development agriculture among the Tatars. The 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 into the lands of rich Tatars and Russian peasants. Scattered in separate small plots among the forests, swamps and meadows, they were sometimes located tens of kilometers from villages. The incoming Tatar population, for example, settlers from Kazan, were completely deprived of rights to land and rented it from rich 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 that was not systematically cultivated was transferred to “society.” According to the law, only those Tatars who regularly paid taxes and performed various duties could use the allotments. In fact, the best and most significant lands were in the hands of the rich, who concentrated the best plots in a variety of ways, as well as in the hands of service people, monasteries (Znamensky, Uspensky) and the clergy. The poor got the worst and farthest plots, which they either rented out to the same rich people, or refused them, since the cultivation of such plots was beyond their power due to the lack of agricultural implements, seeds, etc. With the birth of a child in the family - the boy was allocated an allotment to his share (as well as a share in fishing and hunting), girls were not entitled to anything. At the beginning of the 20th century. Agricultural machines (reapers, threshers, seeders) appeared in small quantities on kulak farms. The rich used hired labor.

Fishing was common among the marsh Tatars; they also engaged in hunting. On lakes and large rivers, fishing gear was nets (au) and seines (el'p). In winter, the seine was pulled through a series of special ice holes by horses using a gate. We used harnesses with purchased hooks on hair leashes. From a boat we caught lures, “tracks”, and in the fall we caught pike with a sharp spear.

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

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

Among basket traps, the Tatars know vershi (cheta). They placed them at the mouths of rivers, lowering them to the bottom with the help of poles and goats. Wicks, one-winged and two-winged, were placed in channels and reeds. Fish were caught all year round. The land was formally in communal use. The catch was divided equally among all fishing participants. The caught fish was mainly used for consumption; part of the catch was sold to buyers and traders.

Hunting for fur-bearing animals was widespread mainly among the Tatars living in the taiga and, to a lesser extent, in the steppe zone. In swampy areas they hunted waterfowl. The Tyumen Tatars hunted the Iletsk squirrel, which was highly valued. The Tatars hunted, in addition to squirrels, moles, martens, sables, weasels, otter, foxes, hare, ermine (Barabinsk Tatars), wolverine, and large animals: bear, elk, roe deer, wolf (Barabinsk Tatars); from birds - to various species of ducks, huge flocks of which are found in swamp thickets and on the remote lakes of Zabolotye and the Barabinskaya steppe, to black grouse (slashing grouse); They also caught hazel grouse, partridges, geese and other birds that live in abundance in the Ob-Irtysh basin.

The hunting season began with the first snow. We hunted on foot and on skis in winter; The exception was the hunters of the Barabinsk steppe, among whom horse hunting was common, especially for wolves. They went fishing for several weeks. The main hunting weapon was the gun. Almost all hunters had dogs - Siberian huskies, trained to hunt animals and birds. Various homemade traps were used for fur-bearing animals. Large animals (elk, deer) were killed with crossbows (aya), which were mounted on three stakes or stumps. The swamp Tatars on the elk trail strengthened a sharp knife or spear into the splits of an inclined tree at a certain height, masking it with grass. The elk ran into a knife. Swamp hunters hunted bears with a spear, raising them from their dens in the winter; in the spring they caught live cubs and raised them at home. When hunting birds, a center-fire rifle was already used everywhere, although among the Zabolotny Tatars in some places they shot ducks with a bow.

The skins of fur-bearing animals were sold to buyers. They consumed the meat of waterfowl themselves, and made pillows and feather beds from feathers, which were widespread among the Tatars. The meat of bears and moose was also used for food, and elk skin was bought by traders.

Baraba Tatars until the very beginning of the 20th century. in the summer they wandered. Rich farms 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 off at the beginning of sowing (May) and opened after the fields were harvested (late September). The flock was guarded by shepherds. In villages of mixed ethnic composition, the Tatars used a separate pasture.

Harvesting hay from the meadows of the West Siberian Lowland and the Barabinsk steppe provided full winter feed for livestock. Meadows were formally distributed, like arable land, according to the available population, dividing into plots according to the quality of the meadows (meadow, oak, swamp) and remoteness from the village. In fact, the best crops were concentrated among large livestock owners.

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

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

The milk was sold to creameries. Their owners collected milk from the Tatars through buyers, who often delayed payments. This caused discontent among the Tatars, which sometimes took the form of open action against the factory owners. One such performance - in Ulenkul in 1915 - ended with the removal of the plant's equipment. Cattle breeding suffered great damage from frequent epizootics ( anthrax etc.), which were not fought.

The auxiliary occupations of the Tatars included the production of sacks in areas of linden forests, for example, among the swamp 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.

having pressed it down with a weight, then the top cover was removed, transported by boat to the village, dried and received bast. Dividing it into fibers, they wove matting (on a Russian-type loom), from which they made coolies. There were two people working on the machine, usually an adult and a teenager. They made up to 15 bags a day. They were sold to visiting merchants. Ropes were also woven from bast.

Among the forestry industries, the Tatars (Tobolsk) have long had a cedar industry, which served as a great help in the economy in productive years. The cedar forests were distributed among plots: nuts were collected in August-September by families of 3-4 people.

Some Tatar farms in the Tomsk province were engaged in apiary beekeeping.

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

In areas where Tatars settled, a major role was played as a means of communication! played by natural waterways. Dirt roads in the spring, when rivers were flooding, and in the fall, during rains, were impassable. The population had the responsibility to fix bridges on the roads, make roads, and maintain transportation. In winter, the roads were better, and with the Zabolotny Tatars, for example, living 65 km from Tobolsk, communication was only possible in winter over a frozen swamp; in the summer they were completely cut off.

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

Tatar villages were located at great distances from each other. They were called yurts (Tobolsk, Tyumen), auls (Baraba) and were usually located on the banks of rivers or lakes. Characteristic features of ancient Tatar villages are the lack of a specific layout, crooked narrow streets, the presence of dead ends, scattered areas, etc. The villages were usually small. Each village had a mosque with a minaret, a cemetery-grove where trees were strictly guarded. In the villages of later times, a linear plan can be traced; The influence of Russian peasants, who brought with them their village planning skills, was felt here. There were almost no trees in the villages and there were no front gardens.

The dwellings were log cabins covered with planks, and among the Barabino Tatars, huts were covered with turf. The rich also had stone houses, mainly in the villages of Bukharians near the cities of Tyumen and Tobolsk. The dwellings of the Baraba residents were sharply different: they had wicker houses, coated with clay, reminiscent of Ukrainian huts, but with a flat roof made of turf. Ancient Tatar houses had a large, high, open porch, which was entered by stairs or along a log with notches. Two-story old houses have survived until recently. The lower floor in these houses served as a winter room, and the upper floor served as a summer room. There is no internal communication between the floors: an external steep, sometimes without railing, staircase leading to the second floor, ending with a landing, also without railings. On rare occasions, the house had a canopy. Along one of the walls of the living space there were bunks, on which a low round or rectangular table was placed during meals. On the bunks there were usually chests with property, feather beds were folded on them, and pillows were placed. The bunks were covered with rugs or mats of our own production. They dined, slept, and worked here. Guests were received on bunks in the front corner. In some houses, the bunks were closed with a curtain at night. Above the bunks, on a horizontal crossbar, folded clothes were hung. In the room at the door there was a copper jug and a basin for ablution before meals.

Previously, houses were heated by 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 fire pit and it was heated all day. At the end of the 19th century. They began to attach a hearth to the chuval with a built-in cast-iron cauldron for cooking food. To bake bread, they set up special outdoor ovens made of mud bricks.

The outbuildings included: a cattle pen made of poles (in the winter the pen was covered with a roof, in the summer it stood open), a wooden barn for storing food, nets, equipment, a bathhouse built 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, huts were made in the field from twigs, covered with hay and turf. The huts were domed and gable. In Tatar clothing at the end of the 19th century. Some national characteristics still remained, to a greater extent among rural residents, and to a lesser extent among urban residents. A characteristic men's costume was beshmet (bishmyat) - a caftan, below the knees, with a large stand-up collar, ruffles and a short waist. It was decorated with buttons sewn in pairs on short laces. The beshmet was worn over a calico 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 they wore sheepskin coats, without a collar, covered with cloth, nanka or daba. Over the fur coat they wore a leather belt decorated with metal plaques and a buckle, or colorful woolen belts.

Men usually shaved their heads and wore a round skull cap (arakchin) with a flat band. She wore a cloth or felt hat in the summer and a fur hat in the winter. Tatars who visited Mecca (hajis) had the right to wear green turbans. Mullahs wore white turbans.

Men's shoes consisted of woolen stockings and leather boots, over which were worn leather galoshes with a tongue at the instep. In winter, felt boots were usually worn. Due to the conditions of the terrain, the Marsh Tatars wore brodni - high soft leather boots with soft soles, attached to the belt with leather straps. Abundantly lubricated several times with tar, such boots do not allow water to pass through.

Women wore a wide shirt with a slit in the middle in the front and a low, soft stand-up collar. Festive clothes for the most the wealthy were made of striped and variegated silk fabrics brought from Central Asia. The collar of the shirt was trimmed with red cloth, embroidered with gold and silver and decorated with buttons, sparkles, and coins. An ordinary shirt was made from chintz. Under the outer one they also wore a canvas or calico shirt, over which they put on a sleeveless vest - a kamzul. The women's jacket was trimmed around with braid, ribbon or factory-made cord. The kamzul was always lined with light material.

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

The girls combed their hair smoothly, braiding their hair in two braids. Married women wove ribbons with coins sewn into their braids. An ancient headdress was a cap (kolfak). It was worn directly on the hair and was a festive dress for girls and women. The cap looked like a bag, rounded at the end, often knitted, and was embroidered with wool, silver thread, beads, and pearls. When putting it on the head, the free end was thrown to the side or back. Since the middle of the 19th century. caps have disappeared from everyday life, and nowadays they can only be found stored in chests.

Usually women wore headscarves. On the wedding day, the bride wore a bandage (sarautz) on her forehead, tied at the back, and a silk scarf was put on top of it. Zarautz was made of velvet with embroidery and was worn by married women. They also wore small velvet hats covered with a scarf or tulle. Baraba Tatar women used to cover their faces with a scarf when going out, according to Muslim laws.

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

Women used whitewash and rouge. Painting nails yellow (with crumpled cloves) or red (with fresh balsam leaves) was borrowed from the Bukharans, and 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's clothes, shoes, and jewelry were more expensive and better.

Gradually, the Tatars borrowed more comfortable clothing from the Russian population, thereby losing the originality of their national clothing, of which only isolated elements were preserved.

The Siberian Tatars ate mainly plant products (cereals), fish, and to a lesser extent dairy and meat (horse meat, lamb, game). In the past, the main food of the Tatars who lived along the Irtysh, Tobol and their tributaries was fish and fish oil. The women prepared the food; in the summer it was windy and outside. Bread was also baked in outdoor ovens. The favorite national dish was noodles cooked in meat broth or water. Among other flour products, unleavened flatbreads, pancakes, and quadrangular-shaped pies with cottage cheese, meat, and later potatoes were common; dumplings, pancakes, as well as large pies with fish baked inside, were mandatory on national holidays. Alyuwa was often prepared from wheat flour, steeped with milk and seasoned with ghee. Another flour dish - zaturan - was prepared from flour fried in oil, boiled in tea broth and served with milk. A common treat on holidays 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 in a wooden mortar with a wooden pestle. It was used to cook porridge in a cast iron cauldron embedded in the stove. A favorite dish was fish soup (shurba), especially common in areas where fishing is developed. The fish was consumed boiled. The sterlet was eaten raw, with a little salt. Chebaks were fried without oil in a frying pan, adding water.

The favorite meat dish was lamb, consumed at holidays and when treating guests. Pork was forbidden by religion. In hunting areas, various game was widely used: ducks, partridges, hazel grouse, wood grouse, quail, geese. Soup was made from the game. The geese were fried on forks and over fire, with the rendered fat draining into a cup. Of the large animals, boiled meat of elk and bear was consumed.

In addition to tea, they drank fermented milk (katyk) and kumys (Baraba Tatars). Cucumbers were sometimes marinated in kumiss (instead of vinegar).

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

The bulk of the Tatars were yasak peasants, subject to heavy taxes. By the beginning of the 20th century, under the conditions of developing capitalism, the number of homeless and landless poor people who did not have their own arable land and livestock increased significantly. The basis of this process was the uneven distribution of both land plots among the Tatars, who were engaged in agriculture, and livestock among herders, and the loss of the working population of their small plots and livestock.

Typically, a peasant Tatar family consisted of 5-7 people. Family members obeyed the head of the family, the father, in everything.

Rich Tatars had, according to Muslim custom, up to four wives who lived in different houses. The wife was subordinate to her husband in everything. She was not only limited in her rights, but also bound by a number of religious prohibitions. During funerals, only men went to the cemetery; women were prohibited from visiting mosques and cemeteries. They had to walk with their faces covered and not show themselves to strangers. On national holidays and in domestic life, women were separated from men. Women were not sent to schools (myaktyabe); they studied only basic literacy in schools at mosques (madrassas), taught by the mullah's wife. The path to further education for women was closed. Women's testimony in court had to be corroborated by a man.

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

After the deceased, the estate was divided into equal parts between the sons; daughters were given half of the sons' share. 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 clergyman - Akhun - lived in the village. Embaevo (Tyumen district), where he owned large plots of land. However, the Siberian Tatars also retained pre-Islamic beliefs. Belief in spirits - “masters” was widespread. The main ones were: “households” of the house, “masters” of the water, “master” of the forest. “Many Tatars had a cult of trees (birch or pine). Sacrifices were preserved. In times of drought, all residents of the village went out into the field and slaughtered a horse or cow or a calf, and sometimes a sheep, asking God to send rain. Then they positioned themselves opposite the sun, boiled the killed animal and treated all those gathered, ^VyodeniBS > "the bones were thrown into the water. On days of remembrance of the dead, roosters were sacrificed. To protect against lightning, thunder, evil spirits, and diseases, amulets were worn around the neck: bear fangs and claws. Amulets were also hung from children's cradles.

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

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

Fine art of the Tatars existed mainly in the form of embroidery on clothing. Embroidery, as well as sewing clothes, was done by women. They embroidered geometric designs on towels and clothes. The embroidery on women's velvet headbands and caps was particularly artistic. The front part of these headdresses was embroidered with silk, silver, gold, beads, pearls, and colored wool. Embroidery subjects - flowers, plants.

Public education among the Siberian Tatars was limited to rural theological schools at mosques - mekteb. The tsarist government was not interested in educating “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.

Mektab were built with the private funds of the rich or at the expense of “society”; the teachers were also supported with the specified funds. Pupils studied for 4-5 years and did not always learn to read and write. The teaching was conducted by a mullah, was of a purely religious nature and was limited to memorizing the Arabic text of the Koran. Boys and girls studied separately. Students paid for their studies with bread and money. The children of the poor were forced to serve the rich. Corporal punishment with canes was practiced

Territory of residence and number

Ethnogenesis and ethnic history

Language and writing

Siberian Tatar literature

Religion

Spiritual culture

Material culture

Traditional farming, crafts

Social organization

Famous Siberian Tatars

see also

Notes

Literature

General information about the people

Siberian Tatars. Ethnic groups

Anthropology and language

Culture of the Siberian Tatars and national wardrobe items

How is the traditional home of this people arranged?

Economic activity

Beliefs of representatives of this nationality

Beliefs, myths and legends

Features of national cuisine

Social organization of Siberian Tatars

System of modern Tatar education

Territory of residence and number

Ethnogenesis and ethnic history

Language and writing

Siberian Tatar literature

Religion

Spiritual culture

Material culture

Traditional farming, crafts

Social organization

Famous Siberian Tatars

see also

Notes

Literature

Origin

Language

Religion

Material culture