What peoples inhabit the Urals and the surrounding world. The Urals in ancient times (short description)

From the series “About our “small” homeland”

Middle Urals, especially its southwestern regions, are interesting from an ethnographic point of view because they are multinational. The Mari occupy a special place: firstly, they represent the Finno-Ugric people here; secondly, they were the second, after the Bashkirs and Tatars, (and in some cases the first), to settle several centuries ago on the vast expanses of the ancient Ufa plateau.

The Finno-Ugric group unites 16 peoples, more than 26 million in total; Among them, the Mari occupy sixth place.

The very name of this people is “Mari”, which means “man; man", of global significance: this word has the same meaning in Indian, French, Latin, Persian.

In ancient times, Finno-Ugric tribes lived from the Trans-Urals to the Baltic, as evidenced by numerous geographical names.

The ancient homeland of the Mari - the Middle Volga region - is the banks of the Volga, between the Vetluga and Vyatka rivers: they lived here more than 1,500 years ago, and the burials say: their distant ancestors chose this region 6,000 years ago.

The Mari belong to the Caucasian race, but they exhibit some signs of Mongoloidity; they are classified as the Subural anthropological type. The core of what was formed in the 1st. thousand AD in the Volga-Vyatka interfluve of the ancient Mari ethnic group there were Finno-Ugric tribes. In the 10th. century, the Mari were first mentioned in a Khazar document as “ts-r-mis”. Ugric scholars believe that among the ancient Mari tribes there was a tribe “Chere”, which paid tribute to the Khazar Khagan (king) Joseph tribute, and based on the two tribes “Merya” and “ Chere" (mis) the Mari people arose, although until 1918 this people bore the colonial name "Cheremis".

In one of the first Russian chronicles, “The Tale of Bygone Years” (12th century), Nestor wrote: “On Beloozero they sit all, and on Lake Rostov they measure, and on Lake Kleshchina they measure. And along Otse Rets, where the Murom flows into the Volga, and the Cheremis its tongue...”

“Then there were about 200 clans, united in 16 tribes, which were governed by councils of elders. Once every 10 years, a council of all tribes met. The remaining tribes created alliances” - from the book. "Urals and Mari"; auto S. Nikitin p. 19

There are different points of view regarding the translation of the name of the Cheremis tribe: it is warlike, and eastern, and forest, and swamp, and from the Cher(e), Sar tribe.

“May your Lord send His mercy upon you and arrange your affairs for you with His blessing.” (From the Koran)

There is a group of peoples called Finno-Ugric. They once occupied a vast territory from the Baltic to Western Siberia", from the North to most of Central Russia, also covering the Volga region and the Urals. There are 25 million Finno-Ugric people in the world, among them the Mari occupy sixth place - about 750 thousand, of which about 25-27 thousand are in our region.

In unenlightened circles it is generally accepted that the Mari before 1917 were a dark and ignorant people. There is some truth in this: before Soviet power Out of 100 Mari, 18 men and 2 women knew a basic literacy, but this was not the fault of the people, but its misfortune, the source of which was the policy of the Moscow government, which brought the Finno-Ugric Volga region to a shameful state - in bast shoes and with trachoma.

The Mari, as an oppressed nation, and in these conditions preserved their culture, traditions, their literacy: they had their own tamgas, which had been preserved since time immemorial, they knew the counting and value of money, they had unique symbolism, especially in embroidery (Mari embroidery is an ancient pictographic letter! ), in wood carving, many knew the language of the neighboring people; by those standards, they were literate people from among the village elders and volost clerks.

It cannot be said that in the matter of education Mari people and before 1917, a lot was done, and all this thanks to the reforms after 1861 during the reign of Alexander I. In those years, important fundamental and substantive documents were issued: Regulations “On Primary Public Schools”, which provided for the opening of one-class schools with a 3-year term education, as of 1910, 4-year schools began to open; Regulations “On Primary Public Schools” of 1874, allowing the opening of 2-year schools with a 3-year period of study, i.e. in the 1st and 2nd grades we studied for a total of 6 years; in addition, since 1867 it was allowed to teach children in their native language.

In 1913, the All-Russian Congress of Public Education Workers was held; There was also a Mari delegation that supported the idea of ​​​​creating national schools.

Along with secular schools, she actively participated in educational matters. Orthodox Church: Thus, in Krasnoufimsky district, parochial schools began to open in 1884 (under this regime, we observe, contrary to the Yeltsin Constitution, a merger state power and church hierarchy - fraternization of top officials, active construction of new parishes with a shortage of places in preschool institutions and reduction of schools and teacher personnel, the introduction of a religious subject in school curriculum, the omnipresence of the church - it is in military units and prisons, the Academy of Sciences and the space agency, in schools and even... in Antarctica).

We often hear “original Uralians”, “native Krasnoufimets”, etc., although we know that the same Tatars, Russians, Maris, Udmurts have been living in the southwest of the region for several hundred years. Were these lands inhabited before the arrival of these peoples? There were - and these indigenous people were the Voguls, as the Mansi were called during the period Russian Empire when along with titular nation- Great Russians - were the peoples of the second plan, the so-called “foreigners”.

On geographical map In the Urals, the names of rivers and settlements with the same name “Vogulka” are still preserved: from the Efron-Brockhaus encyclopedia “Vogulka” - several rivers in Krasnoufimsky district, the left tributary of the Sylva River; in Cherdynsky district - the left tributary of the Elovka River; in the Yekaterinburg district at the dacha of the Verkhne-Tagil plant; in Verkhoturye district - flows down from the tops of the Denezhkin Stone.

Mansi (Voguls) are a people of the Finno-Ugric group of languages; their language is close to the Khanty (Ostyaks) and Hungarians. No other nation has acquired such fame in science due to their close relationship with the Hungarians. Once in ancient times they inhabited the territory to the north of the Yaik River (Ural), and were later forced out by warlike nomadic tribes.

Nestor wrote about the Voguls in “The Tale of Bygone Years”: “Yugra is a people who speak incomprehensibly and live next to the Samoyeds in the northern countries.” The ancestors of the Mansi (Voguls) were then called Yugra, and the Nenets were called Samoyed.

The second mention of the Mansi in written sources dates back to 1396, when the Novgorodians began to make military campaigns in Perm the Great.

Russian expansion met active resistance: in 1465, the Vogul princes Asyka and his son Yumshan made a campaign to the banks of the Vychegda; in the same year, the punitive expedition of Ustyuzhanin Vasily Skryaba was organized by Tsar Ivan III; in 1483, the same devastation came with the regiments of the governor Feodor of Kursk - Cherny and Saltyk Travin; in 1499 under the leadership of Semyon Kurbsky, Pyotr Ushakov, Vasily Zabolotsky-Brazhnik. In 1581, the Voguls attacked the Stroganov cities, and in 1582 they approached Cherdyn; active pockets of resistance were suppressed in the 17th century.

At the same time, the Christianization of the Voguls was going on; they were first baptized in 1714, again in 1732, and later even in 1751.

Since the time of the “pacification” of the indigenous inhabitants of the Urals - the Mansi, they were brought into a state of yasak and were subordinate to the Cabinet of His Imperial Majesty: “they paid one yasak to the treasury in foxes (2 pieces), in return for which they were allowed to use arable and hay lands, as well as forests, they they hunted without any special payment to the treasury; exempted from conscription duty."

About the origin of the Bashkirs

The Turkic-speaking group unites several dozen languages. The region of their distribution is vast - from Yakutia to the banks of the Volga, from the Caucasus to the Pamirs.

In the Urals this language group represented by the Bashkirs and Tatars, who have their own state entities, although in reality there are hundreds of thousands of their fellow tribesmen outside the borders of these republics (which will become a “sore spot” in the event of aggravation of interethnic relations).

Let's talk about the Bashkirs. The word “Bashkirs” in Arab-Persian sources is given in the form “bashkard, bashgard, bajgard.” The Bashkirs themselves call themselves “Bashkorts”.

There are two points of view on the origin of the ethnonym “Bashkirs”. “Bash” is a head, “kurt” is a lot of insects (for example, bees). Perhaps this interpretation originated in ancient times, when people were engaged in beekeeping. “Bashka-Yurt” is a separate tribe that united disparate Bashkir tribes.

The Bashkirs are not the indigenous inhabitants of the Urals, their ancient fellow tribesmen came here from the distant East. According to legend, this happened over 16-17 generations (note, reader, taken from sources of 1888-91), that is, 1100 years ago from today. Arab sources say that in the 8th century, seven tribes (Magyar, Nyek, Kurt-Dyarmat, Eney, Kese, Kir, Tarya) entered into an alliance in the country of Etelgaze, and then moved to the West. Many researchers consider Altai to be the ancient homeland of the Bashkirs. A. Masudi, a writer of the early 10th century, speaking about the European Bashkirs, mentions a tribe of this people living in Asia, that is, remaining in their homeland. Researchers say that numerous Bashkir tribes mixed during their advance to the Urals with other tribes: with the Kyrgyz-Kaisaks, Volga Bulgars, Nogais, Huns, Ugro-Finns, Voguls and Ostyaks.

Bashkirs are usually divided into mountain and steppe tribes, who in turn were divided into even smaller tribes. The Bashkirs adopted Islam relatively recently: this happened under Uzbek Khan in 1313-1326.

The territory of the Middle and Southern Urals has never been a “quiet corner” where forest dwellers hunted animals in the endless mountain taiga: Ostyaks, Voguls, Samoyeds and others. On the contrary, as historical materials show us, life has always been in full swing here everywhere and always.

It is generally accepted that 3-4 thousand years BC, not only the entire south and east of present-day Russia, but also the Urals were occupied by Scythian tribes, and then by Sarmatians and Sauromatians. The northern border of this strip ran along the Perm-Nizhny Tagil-Tobolsk line.

Naturally, the question immediately arises about the ethnicity of the Scythians, Sarmatians, etc. In official historical science, it is generally accepted that all these ancient tribal unions consisted mainly of Iranian-speaking tribes. This view began to emerge in the mid-19th century and continues to this day. However, before this there was another point of view, and this theory was supported by many venerable scientists. Now she has been reborn. According to it, although the Scythians, Sarmatians and Sauromatians consisted of many tribes, the Turks played a dominant role in them.

The ancient tribes that inhabited the Southern and Middle Urals were Turkic-speaking; in the northern part of the Middle Urals they were also the ancestors of the Finno-Ugric people. This is evidenced by numerous place names in Tatar and Bashkir languages. There are practically no geographical names of Iranian origin, and Finno-Ugric ones begin to appear only beyond the Perm-Nizhny Tagil-Tobolsk line.

After the capture of Kazan, it was the turn of the Nogais, who were weakened through diplomatic, military and other actions by the Russian administration, and then the Horde disintegrated. The Kalmyks, who became allies of Russia, also had a hand in this. The Nogai Tatars, as well as the Kazan Tatars, were forced to submit and live as subjects of the Russian state. The nomadic part of the Nogais migrated to the Ciscaucasia. Russians, Chuvashs, Meshcheryaks and Kazan Tatars moved to the lands of the Nogais: the fortress of Ufa (1586) and Orenburg were built, which later became the center of the province.

In the north, along the road leading to Tyumen, fortresses and towns were built:

• Lezvinsky (1593),


• Verkhoturye (1598),


• Turinsk (1600), etc.

• Nevyanskaya (1701),


• Kamensky (1701),


• Alapaevskaya (1704),


• Uktussky (1704),


• Polevskoy (1727),


• Nizhne Tagil (1725), etc.

To overcome the resistance of the Tatars, the imperial administration used various methods: direct physical destruction, pitting one against another, i.e. “divide and conquer” policy. For this purpose, various classes of local nationalities were created, the largest of which was the Bashkir. For this purpose, the Ufa province was renamed Bashkiria (unofficially). Although there were no more than 35 thousand Bashkirs in it, this class gradually included a lot of Tatars, Chuvash, Mari, and even a certain number of Russians. This class received significant benefits and, thus, a layer of the population was created that was considered trustworthy. According to the Kazan governorVolynsky A.P. , the number of Bashkirs in 20 years (1710-1730) at the expense of other peoples increased to one hundred thousand. Thus, many Ural Tatars then registered as Bashkirs.

Archaeological research OH. Khalikova, I.V. Salnikova allowed us to conclude that 3-4 thousand years ago (and even earlier, during the Isolite era) in the Southern and Middle Urals (as well as in the Cis-Urals) as a result of the mixing of tribes Abashevskaya, Srubnaya, Andronovskaya, Imenkovskaya and other ancient cultures that bore signs of a Caucasian and Mongoloid anthropological character, a mestizo type was formed, called Ural (sublaponoid ), which became characteristic of m Ari, Udmurtov, Komi , and is also noted in one quarter of the Tatars, which is not in others Turkic peoples. This is also indicative that the Tatars are descendants of the indigenous Urals.

These considerations are confirmed by the opinion of linguists who note the strong influence Tatar language into Finno-Ugric languages: Mari, Udmurt and Komi, in which there are a lot of Tatar words. All the above conclusions and provisions of historians, archaeologists, and linguists allow us to come to the conclusion that:

1. For several millennia, the Southern and Middle Urals were inhabited by tribal unions of Scythians, Sarmatians, and Sauromatians, dominated by Turkic-speaking tribes (Scythians in Turkic translation are people with knives; Sarmatians and Sauromatians are people with a leather bag - sarma). In the first millennium AD, their ancestors were part of the state Biarmia , and then in Volga-Kama Bulgaria .


2. In the area formed after the invasion Khan Batu state, all Turkic tribes on the territory of the Western Scythians formed into a single ethnic group and received the name "Tatars".


3. After the collapse of the Golden Horde, the Tatars living in the Urals and the Bashkirs became part of Nogai Horde , the rest of the Tatars are in five more Tatar state entities.


4. The statement of official historical science that the Tatars came from the east along with the Mongols is a bluff, since in order to populate such a huge territory as Golden Horde, newcomers, or in order to staticize the entire local population in this territory, creating a state equivalent to the then Russian one, it would have been necessary to resettle millions of people from the east.


5. The Tatars are the indigenous inhabitants of the Southern and Middle Urals, this is proven by numerous toponomic, archaeological, linguistic and other materials. And the word “Ural” itself is of Turkic origin. If the Tatars came from the east, then their language would be identical to the language of the Altai, Baikal Turks, but it is very different from them, having elements in vocabulary, phonetics, and grammar that clearly prove thousand-year contacts with the Ural languages.

The author of this article is not a historical scientist, but he has at his disposal enough works by recognized ethnographers, linguists, archaeologists and other specialists that allows him to make the above conclusions.

Ildus Khuzin

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This lesson was developed within the framework of the “Educational and Methodological Complex” in the discipline “Artistic Culture of the Urals”, for students of specialty 072601 Decorative and applied arts and folk crafts (by type) - wood carving and painting. Enlarged group 070000 Culture and art. The discipline “Artistic Culture of the Urals” belongs to the variable part of the BOP cycles.

Lesson topic No. 1.3.:“Peoples inhabiting the Urals” - 2 hours (1 study pair).

Lesson objectives:

• To promote the consolidation of students’ knowledge in the field of folk traditions of artistic and material culture peoples inhabiting the Urals (Komi, Khanty, Mansi, Mari, Russians, Tatars, Bashkirs, Ukrainians, etc.).
• To familiarize students with the features of traditional costume, housing, and rituals of various peoples of the Ural region.
• Contribute to the formation of aesthetic consciousness of students (the concept of national traditions, artistic value of objects folk art; syncretism in folk art).
• To promote students’ interest in their future specialty, in the ancient roots of folk and decorative arts; love for the native land.

Lesson Plan

Control questions:

1. Which peoples inhabiting the Urals are indigenous, and which ones moved to the Urals from other places?
2. What do they call “Ostyaks” and “Voguls” nowadays?
3. Which peoples' music was dominated by wind instruments, which by plucked instruments, and which by strings?
4. Which peoples had permanent dwellings, and which had portable ones (temporary, for nomadic conditions)?
5. What do all the peoples inhabiting the Urals have in common?

Practical task:

Exercise:

1. Using the appliqué method, create a Bashkir striped ornament using the above elements (ram horns, heart, rhombus, wave, fence).
2. Make the elements of the ornament using the technique of cutting out colored paper, contrasting with the background of the ornament.
3. The size of the base for the applique is a sheet of A8 paper (15x20 cm).

• The above elements of the ornament are all mirror symmetrical.
• When cutting each of them you need to fold colored paper double (A), quadruple (B) or accordion (C).

As a result of mastering the academic discipline, the student should be able to:

• Recognize the studied objects and phenomena of the artistic culture of the Urals and correlate them with a certain era, style, direction;
• Establish stylistic and plot connections in works of folk and academic art of the Ural region;
• Use various sources of information about world artistic culture, incl. artistic culture of the Urals;
• Complete educational creative tasks (reports, messages);
• Use acquired knowledge and skills in practical activities And Everyday life for: choosing your paths cultural development; organizing personal and collective leisure; expressing one's own judgment about the works of classics and contemporary art Ural; independent artistic creativity.

As a result of mastering the academic discipline, the student should know:

• The main types and genres of folk and academic art presented in the Urals;
• The main monuments of artistic culture of the Urals;
• Features of the figurative language of various types of art presented in the Urals.

At the end of this course, an in-class test is carried out. The form of the in-class test is: independent work with sources of information, development of a creative essay on a chosen topic.

List of topics to be tested (classroom test)
in the discipline: Artistic culture of the Urals”
For the study group_________

1. The Urals are the border of Europe and Asia.
2. Ural crafts (including artistic ones).
3. Primitive culture of the Urals.
4. Arkaim – ancient city Ural.
5. Culture of the peoples inhabiting the Urals (Khanty, Mansi, Udmurts, Komi, Russians, Tatars, Bashkirs, Ukrainians, etc.).
6. Development of the Urals by Ermak.
7. Wooden architecture of the Urals.
8. My small homeland(Aramil, Sysert, Yekaterinburg, etc.).
9. Artistic crafts of the Urals.
10. Architecture of the mining Urals.
11. Verkhoturye is the spiritual center of the Urals.
12. Literary heritage Urals (writers, poets).
13. Artists and sculptors of the Urals.

Sample outline for an essay on the above topics.

1. Introduction (goals, objectives, introduction).
2. Main part.
   1. History of the phenomenon (object, person).
   2. Artistic and cultural signs of a phenomenon (object, person).
   3. Interesting Facts.
   4. Dictionary on the topic.
   5. Personal attitude towards a phenomenon (object, person).
3. Conclusion (formation of conclusions).

Literature for the course “Artistic culture of the Urals”.

1. Murzina I.Ya. Artistic culture of the Urals. Ekaterinburg. Teacher's House Publishing House. 1999 + CD “Artistic culture of the Urals. Murzina I.Ya.”
2. Borodulin V.A. Ural folk painting. Sverdlovsk Middle Ural book publishing house. 1982
3. Voroshilin S.I. Temples of Yekaterinburg. Ekaterinburg. 1995.
4. Zakharov S. It was recently... Notes of an old Sverdlovsk resident. Sverdlovsk Middle Ural book publishing house. 1985
5. Ivanova V.V. and others. Faces and secrets of the “foggy land”. Chronicle of the city of Sysert. Ekaterinburg. 2006.
6. Kopylova V.I. Sverdlovsk Museum of History and Local Lore. Ekaterinburg. Middle Ural book publishing house. 1992
7. Koretskaya T.L. The past should not be forgotten. Chelyabinsk. Publishing house ChSPI “Fakel”. 1994
8. Korepanov N.S. Essays on the history of Yekaterinburg 1781–1831. Ekaterinburg. “Basco Publishing House”. 2004
9. Kruglyashova V.P. Traditions and legends of the Urals: Folklore stories. Sverdlovsk Middle Ural book publishing house. 1991
10. Lushnikova N.M. Stories about Ural history. Sverdlovsk Middle Ural book publishing house. 1990
11. Safronova A.M. Rural school in the Urals in the 18th–19th centuries. Ekaterinburg. Independent Institute of the History of Material Culture. 2002
12. Chumanov A.N. Malachite Province: Cultural and historical essays. Ekaterinburg. Publishing house “Socrates”. 2001

Essay
in the discipline "History of the Urals"
on the topic : "ORIGIN OF THE PEOPLES OF THE URAL"

Content

Introduction……………………………………………………………………………………………….....3
1. General information about the Ural peoples……………………………………………………...4
2. Origin of the peoples of the Urals…………………………….................... .................... ..8
Conclusion…………………………………………………………… ……………………………...15
References……………………………………………………………..16

Introduction
The ethnogenesis of modern peoples of the Urals is one of the pressing problems of historical science, ethnology and archeology. However, this question is not purely scientific, because In the conditions of modern Russia, the problem of nationalism arises acutely, the justification for which is often sought in the past. The radical social transformations taking place in Russia have a huge impact on the life and culture of the peoples inhabiting it. The formation of Russian democracy and economic reforms are taking place in conditions of diverse manifestations of national identity, the intensification of social movements and political struggle. At the heart of these processes is the desire of Russians to eliminate the negative legacy of past regimes, improve the conditions of their social existence, and defend the rights and interests associated with a citizen’s sense of belonging to a particular ethnic community and culture. That is why the genesis of the ethnic groups of the Urals should be studied extremely carefully, and historical facts should be assessed as carefully as possible.
Currently, representatives of three language families live in the Urals: Slavic, Turkic and Uralic (Finno-Ugric and Somadian). The first includes representatives of Russian nationality, the second - Bashkirs, Tatars and Nagaibaks, and finally, the third - Khanty, Mansi, Nenets, Udmurts and some other small nationalities of the Northern Urals.
This work is devoted to the consideration of the genesis of modern ethnic groups who lived in the Urals before its inclusion in the Russian Empire and settlement by Russians. The ethnic groups under consideration include representatives of the Uralic and Turkic language families.

1. General information about the Ural peoples
Representatives of the Turkic language family
BASHKIRS (self-name - Bashkort - “wolf head” or “wolf leader”), the indigenous population of Bashkiria. The number in the Russian Federation is 1673.3 thousand people. In terms of population, Bashkirs occupy fourth place in the Russian Federation after Russians, Tatars and Ukrainians. They also live in the Chelyabinsk, Orenburg, Perm, and Sverdlovsk regions. They speak Bashkir; dialects: southern, eastern, the northwestern group of dialects stands out. The Tatar language is widespread. Writing based on the Russian alphabet. Believing Bashkirs are Sunni Muslims.
The main occupation of the Bashkirs in the past was nomadic (jailaun) cattle breeding; were distributed hunting, beekeeping , beekeeping, poultry farming, fishing, gathering. From crafts - weaving, felt making, production of lint-free carpets , shawls, embroidery, leather working (leatherworking), wood working.
In the 17th-19th centuries, the Bashkirs switched to agriculture and settled life. Among the Eastern Bashkirs, a semi-nomadic way of life was still partially preserved. The last, single trips of villages to summer camps (summer nomadic camps) were noted in the 20s of the 20th century. The types of dwellings among the Bashkirs are varied; log houses (wooden), wattle and adobe (adobe) predominate; among the eastern Bashkirs in the past there was a felt yurt ( head “tirm?”), plague-like stances (kyush)
The traditional clothing of the Bashkirs is very variable, depending on the age and specific region. Clothing was made from sheepskin, homespun and purchased fabrics; Various women's jewelry made of corals, beads, shells, and coins were widespread. These are bibs (yaga, hakal), cross-shoulder decorations-belts (emeyzek, daguat), backrests (inhalek), various pendants, bracelets, bracelets, earrings. Women's headdresses in the past were very diverse, including the cap-shaped "kashmau", the girl's cap "takiya", the fur "kama burek", the multi-part "kalyabash", the towel-shaped "tastar", often richly decorated with embroidery. a very colorfully decorated head cover "kushyaulyk".. Among men's - fur "kolaksyn", "tyulke burek", "kyulyupara" made of white cloth, skullcaps, felt hats. The shoes of the Eastern Bashkirs "kata" and "saryk", leather heads and cloth shafts, ties with tassels are original. Kata and women's saryks were decorated with appliqué on the back. “Itek”, “Sitek” boots and “Sabata” bast shoes were widespread everywhere (with the exception of a number of southern and eastern regions). Pants with wide legs were a mandatory attribute of both men's and women's clothing. Women's outerwear is very elegant. it is often richly decorated with coins. sleeveless camisoles with braiding, appliqué and a little embroidery on “elyan” (robe) and “ak sakman” (which also often served as a head cover). decorated with bright embroidery and edged with coins. Men's Cossacks and chekmeni "sakman" half caftans "bishmet". The Bashkir men's shirt and women's dresses differed sharply in cut from those of the Russians. Although they were also decorated with embroidery and ribbons (dresses). It was also common among Eastern Bashkirs to decorate dresses along the hem with appliques. Belts were an exclusively male item of clothing. The belts were woven wool (up to 2.5 m in length), belted. cloth and sashes with copper or silver buckles.
NAGAYBAKI (Nogaibaki, tat. nagaib?kl?r) - ethnographic group Tatars , living mostly in Nagaibak and Chebarkul regions Chelyabinsk region. Language - Nagaybak. Believers - Orthodox . According to Russian legislation, they are officiallysmall people .
Number of 2002 census- 9.6 thousand people, of which 9.1 thousand are in the Chelyabinsk region.
In the Russian Empire, Nagaibaks were included in the classOrenburg Cossacks.
The regional center of the Nagaibaks is the village Ferchampenoise in the Chelyabinsk region.
The Nagaybaks, called “newly baptized Ufa people,” have been known since early XVIII century. According to various researchers, they are of either Nogai-Kypchak or Kazan-Tatar origin. By the end of the 18th century they lived in the Verkhneuralsk district: Nagaibak fortress (near the modern village Nagaibaksky in the Chelyabinsk region), village Bakaly and 12 villages. In addition to the Nagaibak Cossacks, Tatars lived in these villages. Teptyari , with whom the Cossacks had intensive marriage ties.
Some of the Nagaibaks lived in the Cossack settlements of the Orenburg district: Podgorny Giryal, Allabaital, Ilyinsky, Nezhensky. At the beginning of the 20th century they finally merged with the local Tatar population and moved into Islam.
Nagaibaki of the formerVerkhneufimskyThe districts retained their identity as a community separate from the Tatars. During the census 1920 - 1926 they were counted as an independent “nationality”. In subsequent years - like the Tatars. At 2002 census - separate from the Tatars.

Representatives of the Uralic language family:
MANSI (Voguly, Vogulich, Mendsi, Moans) - a small people in Russia , indigenous peopleKhanty-Mansiysk Autonomous Okrug - Ugra. Immediate family Khanty and original Hungarians (Magyars). They speakMansi language, but about 60% consider Russian their native language. Total number 11432 people. (By 2002 census ). About 100 people live in the north of the Sverdlovsk region.
Ethnonym “Mansi” (in Mansi - “person”) is a self-name, to which is usually added the name of the area where this group comes from (sakv mansit - Sagvinsky Mansi). In relation to other peoples, the Mansi call themselves “Mansi Makhum” - Mansi people.
NENETS (Samoyeds, Yuracs) -Samoyed people, inhabiting the Eurasian coastArctic Ocean from Kola Peninsula to Taimyr . In the 1st millennium AD e. migrated from the territory of the southern Siberia to the place of modern habitat.
Of the indigenous peoples of the Russian North, the Nenets are one of the most numerous. According to the results2002 census, 41,302 Nenets lived in Russia, of which about 27,000 lived in the Yamalo-Nenets Autonomous Okrug.
Traditional occupation - large herd olenev odstvo (used for toboggan movement). On the Yamal Peninsula, several thousand Nenets reindeer herders, keeping about 500,000 reindeer, lead a nomadic lifestyle.
Names of two autonomous okrugs of Russia ( Nenets, Yamalo-Nenets ) mention the Nenets as the titular people of the district.
The Nenets are divided into two groups: tundra and forest. Tundra Nenets are the majority. They live in two autonomous okrugs. Forest Nenets - 1500 people. They live in the basin of the Pur and Pelvis in the southeast of the Yamalo-Nenets Autonomous Okrug andKhanty-Mansiysk Autonomous Okrug. A sufficient number of Nenets also live in the Taimyr municipal district of the Krasnoyarsk Territory.
UDMURTS (formerly Votyaks?) - Finno-Ugric people living inUdmurt Republic, as well as in neighboring regions. They speak Russian language and Udmurt languageFinno-Ugric group Ural family ; Believers profess Orthodoxy and traditional cults. Within his language group, he, along with Komi-Permyak and Komi-Zyryan is Perm subgroup. By 2002 census637 thousand Udmurts lived in Russia. 497 thousand people live in Udmurtia itself. In addition, the Udmurts live in Kazakhstan, Belarus, Uzbekistan, Ukraine.
KHANTY (self-name - hunti, hande, kantek, outdated name - Ostyaks?) - a small indigenous Finno-Ugric people living in the north Western Siberia . In Russian their self-name Khanty translated as Human.
The number of Khanty is 28,678 people (according to the 2002 population census), of which 59.7% live inKhanty-Mansiysk Okrug, 30.5% - in Yamalo-Nenets District, 3.0% - in the Tomsk region, 0.3% - in the Komi Republic.
Khanty language together with Mansi, Hungarian and others constitute the Ugric group of the Ural-Yukaghir family of languages.
Traditional crafts - fishing, hunting and reindeer herding . Traditional religion - shamanism (until the 15th century), Orthodoxy (from the 15th century to the present).
2. Origin of the peoples of the Urals
Origin of the peoples of the Uralic language family
The latest archaeological and linguistic research suggests that the ethnogenesis of the peoples of the Ural language family dates back to the Neolithic and Chalcolithic eras, i.e. to the Stone Age (VIII-III millennium BC). At this time, the Urals were inhabited by tribes of hunters, fishermen and gatherers, who left behind a small number of monuments. These are mainly sites and workshops for the production of stone tools, however, on the territory of the Sverdlovsk region, uniquely preserved villages of this time have been identified in the Shigirsky and Gorbunovsky peat bogs. Structures on stilts, wooden idols and various household utensils, a boat and an oar were discovered here. These finds make it possible to reconstruct both the level of development of society and to trace the genetic relationship of the material culture of these monuments with the culture of modern Finno-Ugric and Somadian peoples.
The formation of the Khanty is based on the culture of the ancient aboriginal Ural tribes of the Urals and Western Siberia, who were engaged in hunting and fishing, and were influenced by the pastoral Andronovo tribes, with whom the arrival of the Ugrians is associated. It is to the Andronovo people that the characteristic Khanty ornaments—ribbon-geometric—are usually traced back. The formation of the Khanty ethnic group took place over a long period of time, from the middle. 1st millennium (Ust-Poluyskaya, Lower Ob cultures). Ethnic identification of the bearers of the archaeological cultures of Western Siberia during this period is difficult: some classify them as Ugric, others as Samoyed. Recent research suggests that in the 2nd half. 1st millennium AD e. The main groups of Khanty were formed - northern, based on the Orontur culture, southern - Potchevash, and eastern - Orontur and Kulai cultures.
The settlement of the Khanty in ancient times was very wide - from the lower reaches of the Ob in the north to the Baraba steppes in the south and from the Yenisei in the east to the Trans-Urals, including p. Northern Sosva and river Lyapin, as well as part of the river. Pelym and R. Conda in the west. Since the 19th century The Mansi began to move beyond the Urals from the Kama region and the Urals, being pressed by the Komi-Zyryans and Russians. From an earlier time, part of the southern Mansi also went north due to the creation in the XIV-XV centuries. Tyumen and Siberian Khanates - states of the Siberian Tatars, and later (XVI-XVII centuries) with the development of Siberia by the Russians. In the XVII-XVIII centuries. Mansi already lived on Pelym and Konda. Some Khanty also moved from the western regions. to the east and north (to the Ob from its left tributaries), this is recorded by statistical data from the archives. Their places were taken by the Mansi. So, to end of the 19th century V. on p. Northern Sosva and river Lyapin, there was no Ostyak population left, which either moved to the Ob or merged with the newcomers. A group of northern Mansi formed here.
Mansi as an ethnic group was formed as a result of the merger of tribes of the Ural Neolithic culture and Ugric and Indo-European (Indo-Iranian) tribes moving in the 2nd-1st millennium BC. e. from the south through the steppes and forest-steppes of Western Siberia and the Southern Trans-Urals (including tribes that left monuments to the Land of Cities). The two-component nature (a combination of the cultures of taiga hunters and fishermen and steppe nomadic herders) in the Mansi culture continues to this day, most clearly manifested in the cult of the horse and the heavenly rider - Mir susne khuma. Initially, the Mansi were settled in the Southern Urals and its western slopes, but under the influence of colonization by the Komi and Russians (XI-XIV centuries) they moved to the Trans-Urals. All Mansi groups are largely mixed. In their culture, one can identify elements that indicate contacts with the Nenets, Komi, Tatars, Bashkirs, etc. Contacts were especially close between the northern groups of the Khanty and Mansi.
The newest hypothesis of the origin of the Nenets and other peoples of the Samoyed group connects their formation with the so-called Kulai archaeological culture (5th century BC - 5th century AD, mainly in the territory of the Middle Ob region). From there in the III-II centuries. BC e. Due to a number of natural-geographical and historical factors, migration waves of Samoyeds-Kulai penetrate to the North - to the lower reaches of the Ob, to the West - to the Middle Irtysh region and to the South - to the Novosibirsk Ob region and the Sayan region. In the first centuries of the new era, under the onslaught of the Huns, part of the Samoyeds who lived along the Middle Irtysh retreated into the forest belt of the European North, giving rise to the European Nenets.
The territory of Udmurtia has been inhabited since the Mesolithic era. The ethnicity of the ancient population has not been established. The basis for the formation of the ancient Udmurts were the autochthonous tribes of the Volga-Kama region. In different historical periods, there were inclusions of other ethnicities (Indo-Iranian, Ugric, early Turkic, Slavic, late Turkic). The origins of ethnogenesis go back to the Ananyin archaeological culture (VIII-III centuries BC). Ethnically, it was a not yet disintegrated, mainly Finno-Perm community. The Ananyin tribes had various connections with distant and close neighbors. Quite common among archaeological finds silver jewelry southern origin (from Central Asia, from the Caucasus). Contacts with the Scythian-Sarmatian steppe world were of greatest importance for the Permians, as evidenced by numerous linguistic borrowings.
As a result of contacts with Indo-Iranian tribes, the Ananyin people adopted more developed forms of economic management from them. Cattle breeding and agriculture, together with hunting and fishing, took a leading place in the economy of the Perm population. On the edge new era On the basis of the Ananino culture, a number of local cultures of the Kama region grew. Among them highest value for the ethnogenesis of the Udmurts was Pyanoborskaya (III century BC - II century AD), with which an inextricable genetic connection is found in the material culture of the Udmurts. One of the earliest mentions of the southern Udmurts is found in Arab authors (Abu-Hamid al-Garnati, 12th century). In Russian sources, the Udmurts are called. Aryans and Ar people are mentioned only in the 14th century. Thus, “Perm” for some time apparently served as a common collective ethnonym for the Perm Finns, including the ancestors of the Udmurts. The self-name “Udmord” was first published by N.P. Rychkov in 1770. The Udmurts were gradually divided into northern and southern. The development of these groups took place in different ethnohistorical conditions, which predetermined their originality: the southern Udmurts have Turkic influence, the northern ones - Russian.

Origin of the Turkic peoples of the Urals
The Turkization of the Urals is inextricably linked with the era of the Great Migration of Peoples (2nd century BC – 5th century AD). The movement of the Huns tribes from Mongolia caused the movement of huge masses of people across Eurasia. The steppes of the Southern Urals became a kind of cauldron in which ethnogenesis took place - new nationalities were “cooked”. The tribes that previously inhabited these territories were partly shifted to the north and partly to the west, as a result of which the Great Migration of Peoples in Europe began. It, in turn, led to the fall of the Roman Empire and the formation of new states Western Europe- barbarian kingdoms. However, let's return to the Urals. At the beginning of the new era, the Indo-Iranian tribes finally cede the territory of the Southern Urals to the Turkic-speaking ones and the process of formation of modern ethnic groups - the Bashkirs and Tatars (including the Nagaibaks) begins.
In the formation of the Bashkirs, a decisive role was played by Turkic pastoral tribes of South Siberian and Central Asian origin, who, before coming to the Southern Urals, spent considerable time wandering in the Aral-Syr Darya steppes, coming into contact with the Pecheneg-Oguz and Kimak-Kypchak tribes; here they are in the 9th century. record written sources. From the end of the 9th – beginning of the 10th centuries. lived in the Southern Urals and adjacent steppe and forest-steppe areas. The self-name of the people “Bashkort” has been known since the 9th century; most researchers etymologize it as “chief” (bash-) + “wolf” (kort in Oguz-Turkic languages), “wolf-leader” (from the totemic hero-ancestor). IN last years a number of researchers are inclined to think that the ethnonym is based on the name of a military leader known from written sources in the first half of the 9th century, under whose leadership the Bashkirs united into a military-political union and began to develop modern settlement territories. Another name for the Bashkirs, ishtek/istek, was presumably also an anthroponym (the name of a person is Rona-Tash).
Even in Siberia, the Sayan-Altai Highlands and Central Asia, the ancient Bashkir tribes experienced some influence from the Tungus-Manchurians and Mongols, which was reflected in the language, in particular in the tribal nomenclature, and the anthropological type of the Bashkirs. Arriving in the Southern Urals, the Bashkirs partly ousted and partly assimilated the local Finno-Ugric and Iranian (Sarmatian-Alan) population. Here they apparently came into contact with some ancient Magyar tribes, which can explain their confusion in medieval Arab and European sources with the ancient Hungarians. By the end of the first third of the 13th century, at the time of the Mongol-Tatar invasion, the process of formation of the ethnic appearance of the Bashkirs was basically completed
In the X - early XIII centuries. The Bashkirs were under the political influence of Volga-Kama Bulgaria, neighboring the Kipchak-Cumans. In 1236, after stubborn resistance, the Bashkirs, simultaneously with the Bulgarians, were conquered by the Mongol-Tatars and annexed to the Golden Horde. In the 10th century Islam began to penetrate among the Bashkirs, which in the 14th century. became the dominant religion, as evidenced by Muslim mausoleums and grave epitaphs dating back to that time. Together with Islam, the Bashkirs adopted Arabic writing, began to familiarize themselves with Arabic, Persian (Farsi), and then Turkic-language written culture. During the period of Mongol-Tatar rule, some Bulgarian, Kipchak and Mongol tribes joined the Bashkirs.
After the fall of Kazan (1552), the Bashkirs accepted Russian citizenship (1552–1557), which was formalized as an act of voluntary accession. The Bashkirs stipulated the right to own their lands on a patrimonial basis and live according to their customs and religion. The Tsarist administration subjected the Bashkirs to various forms of exploitation. In the 17th and especially the 18th centuries. The Bashkirs repeatedly rebelled. In 1773–1775, the resistance of the Bashkirs was broken, but tsarism was forced to preserve their patrimonial rights to the lands; in 1789 the Spiritual Administration of Muslims of Russia was established in Ufa. The Religious Administration included the registration of marriages, births and deaths, regulation of issues of inheritance and division of family property, and religious schools at mosques. At the same time, tsarist officials were able to control the activities of the Muslim clergy. Throughout the 19th century, despite the theft of Bashkir lands and other acts of colonial policy, the economy of the Bashkirs was gradually established, restored, and then the number of people increased noticeably, exceeding 1 million people by 1897. In the end. XIX – early XX centuries. is happening further development education, culture, rise of national self-awareness.
There are various hypotheses about the origin of Nagaibaks. Some researchers associate them with the baptized Nogais, others with the Kazan Tatars, baptized after the fall of the Kazan Khanate. The most well-reasoned opinion is about the initial residence of the ancestors of the Nagaibaks in the central regions of the Kazan Khanate - in Zakazanye and the possibility of their ethnic affiliation with the Nogai-Kypchak groups. In addition, in the 18th century. a small group (62 males) of baptized “Asians” (Persians, Arabs, Bukharans, Karakalpaks) dissolved in their composition. The existence of a Finno-Ugric component among the Nagaibaks cannot be ruled out.
Historical sources find the “Nagaibaks” (under the name “newly baptized” and “Ufa newly baptized”) in the Eastern Trans-Kama region since 1729. According to some sources, they moved there in the second half of the 17th century. after the construction of the Zakamskaya Zasechnaya Line (1652–1656). In the first quarter of the 18th century. these “newly baptized” lived in 25 villages of the Ufa district. For loyalty to the tsarist administration during the Bashkir-Tatar uprisings of the 18th century, Nagaibaks were assigned to the “Cossack service” according to Menzelinsky and others then being built in the area of ​​the upper reaches of the river. Ik fortresses. In 1736, the village of Nagaibak, located 64 versts from the city of Menzelinsk and named, according to legend, after the Bashkir who roamed there, was renamed into a fortress, where the “newly baptized” of the Ufa district were gathered. In 1744 there were 1,359 people, they lived in the village. Bakalakh and 10 villages of the Nagaybatsky district. In 1795, this population was recorded in the Nagaybatsky fortress, the village of Bakaly and 12 villages. In a number of villages, together with the baptized Cossacks, lived newly baptized yasak Tatars, as well as newly baptized Teptyars, who were transferred to the department of the Nagaybatsky fortress as they converted to Christianity. Between representatives of all noted population groups at the end of the 18th century. There were quite intense marital ties. After administrative changes in the second half of the 18th century. all the villages of baptized Cossacks became part of the Belebeevsky district of the Orenburg province.
In 1842, the Nagaibaks from the area of ​​the Nagaibak fortress were transferred to the east - to the Verkhneuralsky and Orenburg districts of the Orenburg province, which was associated with the land reorganization of the Orenburg Cossack army. In Verkhneuralsky (modern districts of the Chelyabinsk region) district they founded the villages of Kassel, Ostrolenko, Ferchampenoise, Paris, Trebiy, Krasnokamensk, Astafievsky and others (a number of villages are named after the victories of Russian weapons over France and Germany). In some villages, Russian Cossacks, as well as baptized Kalmyks, lived together with the Nagaibaks. In the Orenburg district, the Nagaibaks settled in settlements where there was a Tatar Cossack population (Podgorny Giryal, Allabaytal, Ilyinskoye, Nezhenskoye). In the last district they found themselves in a dense environment of Muslim Tatars, with whom they began to quickly become close, and at the beginning of the 20th century. accepted Islam.
In general, the adoption by the people of a special ethnonym was associated with their Christianization (confessional isolation), long stay among the Cossacks (class separation), as well as the separation of the main part of the group of Kazan Tatars after 1842, who lived territorially compactly in the Urals. In the second half of the 19th century. Nagaybaki stand out as special ethnic group baptized Tatars, and during the censuses of 1920 and 1926 - as an independent “nationality”.

Conclusion

Thus, we can draw the following conclusions.
The settlement of the Urals began in ancient times, long before the formation of the main modern nationalities, including Russians. However, the foundation of the ethnogenesis of a number of ethnic groups inhabiting the Urals to this day was laid precisely then: in the Chalcolithic-Bronze Age and during the era of the Great Migration of Peoples. Therefore, it can be argued that the Finno-Ugric-Somadian and some Turkic peoples are the indigenous population of these places.
In progress historical development In the Urals there was a mixture of many nationalities, resulting in the formation of the modern population. Its mechanistic division along national or religious lines is unthinkable today (thanks to the huge number of mixed marriages) and therefore there is no place for chauvinism and interethnic enmity in the Urals.

Bibliography

1. History of the Urals from ancient times to 1861 / ed. A.A. Preobrazhensky - M.: Nauka, 1989. - 608 p.
2. History of the Urals: Textbook (regional component). – Chelyabinsk: ChSPU Publishing House, 2002. – 260 p.
3. Ethnography of Russia: electronic encyclopedia.
4. www.ru.wikipedia.org, etc.................

The traditions of the peoples of the Urals have interested me for a long time. Do you know what I suddenly thought? The entire Internet is flooded with blogs, posts and reports about travel and exploration of traditions European countries and peoples. And if not European, then still some fashionable, exotic ones. IN Lately a lot of bloggers got into the habit of educating us about life in Thailand, for example.

I myself am attracted by super popular places of unprecedented beauty (ah, my favorite!). But peoples inhabited every corner of our planet, sometimes even seemingly not entirely suitable for habitation. And everywhere they settled down, acquired their own rituals, holidays, and traditions. And surely this culture of some small nations is no less interesting? In general, I decided, in addition to my long-standing objects of interest, to slowly add new, unexplored traditions. And today I’ll take for consideration... well, at least this: the Urals, the border between Europe and Asia.

Peoples of the Urals and their traditions

The Urals is a multinational region. In addition to the main indigenous peoples (Komi, Udmurts, Nenets, Bashkirs, Tatars), it is also inhabited by Russians, Chuvashs, Ukrainians, and Mordovians. And that's it incomplete list. Of course, I will begin my research with some general culture of the peoples of the Urals, without dividing it into national fragments.

For European residents, this region is old times was inaccessible. The sea route to the Urals could only run through the northern, extremely harsh and dangerous seas. And it was not easy to get there by land - dense forests and the fragmentation of the territories of the Urals between different peoples, who were often not on very good neighborly terms.

Therefore, the cultural traditions of the peoples of the Urals developed for quite a long time in an atmosphere of originality. Imagine: until the Urals became part of the Russian state, most local peoples did not have their own written language. But later, with the intertwining of national languages ​​with Russian, many representatives of the indigenous population turned into polyglots who knew two or three languages.

The oral traditions of the peoples of the Urals, passed down from generation to generation, are full of colorful and mysterious stories. They are mainly associated with the cult of mountains and caves. After all, the Urals are, first of all, mountains. And the mountains are not ordinary, but representing - alas, in the past! – a treasury of various minerals and gems. As a Ural miner once said:

“Everything is in the Urals, and if something is missing, it means we haven’t dug it yet.”

Among the peoples of the Urals there was a belief that required special care and respect in relation to these countless treasures. People believed that caves and underground storerooms were protected by magical powers, which can bestow or destroy.

Ural gems

Peter the Great, having founded the lapidary and stone-cutting industry in the Urals, marked the beginning of an unprecedented boom in Ural minerals. Architectural structures decorated with natural stone, decorations in best traditions jewelry art have won not only Russian, but also international fame and love.

However, one should not think that the crafts of the Urals became famous only thanks to such rare luck with natural resources. The peoples of the Urals and their traditions are, first of all, a story about the magnificent skill and imagination of folk craftsmen. This region is famous for its wood and bone carving tradition. Wooden roofs look interesting, laid without the use of nails and decorated with carved “horses” and “hens”. And the Komi people also installed such wooden sculptures birds.

Previously, I had the opportunity to read and write about the Scythian “animal style”. It turns out that there is such a concept as “Perm animal style”. It is convincingly demonstrated by ancient bronze figurines of mythical winged creatures found by archaeologists in the Urals.

But I’m especially interested in telling you about such a traditional Ural craft as Kasli casting. And do you know why? Because not only did I already know about this tradition before, I even have my own copies of the craft! Kasli craftsmen cast creations of amazing grace from such a seemingly thankless material as cast iron. They made not only candelabra and figurines, but even jewelry, which had previously been made only from precious metals. The authority of these products on the world market is evidenced by the following fact: in Paris, a cast iron Kasli cigarette case had the same price as a silver one of equal weight.

Kasli casting from my collection

I cannot help but say about the famous cultural figures of the Urals:

• Pavel Bazhov. I don’t know if today’s children read Bazhov’s fairy tales, but my generation in childhood was in awe of these fascinating, breathtaking tales, which seemed to shimmer with all the colors of the Ural gems.
• Vladimir Ivanovich Dal. He is a native of Orenburg, and regarding his contribution to Russian literature, literature, history, and traditions of the peoples of the Urals, I think there is no need to explain anything.
• But about the next name - I would like to know more. The Stroganovs are a family of Russian merchants and industrialists, and from the 18th century - barons and counts of the Russian Empire. Back in the 16th century, Tsar Ivan the Terrible granted Grigory Stroganov vast land holdings in the Urals. Since then, several generations of this family have developed not only the industry of the region, but also its cultural traditions. Many Stroganovs were interested in literature and art, collecting priceless collections of paintings and libraries. And even - attention! - the surname left its noticeable mark in the traditional dishes of the Southern Urals. For the well-known dish “beef stroganoff” is the invention of Count Alexander Grigorievich Stroganov.

Various traditions of the peoples of the Southern Urals

The Ural Mountains are located almost along the meridian for many hundreds of kilometers. Therefore, this region in the north reaches the shores of the Arctic Ocean, and in the south it borders on the semi-desert territories of Kazakhstan. And isn’t it natural that northern Urals and the southern Urals can be considered as two very different regions. Not only the geography is different, but also the way of life of the population. Therefore, when I say “traditions of the peoples of the Urals,” I will still single out the most numerous people of the southern Urals as a separate item. We will talk about the Bashkirs.

In the first part of the post, I somehow became more interested in describing traditions of an applied nature. But now I want to focus on the spiritual component; it seemed to me that some traditions of the people of Bashkortostan are especially relevant in our time. At least these:

• Hospitality. Elevated to the rank of a national cult among the Bashkirs. A guest, no matter whether invited or unexpected, is always greeted with extraordinary cordiality, the best treats are put on the table, and upon parting, the following tradition is observed: giving a small gift. For a guest, there was only one essential rule of decency: to stay for no more than three days :).
• Love for children, desire to have a family- this is also a strong tradition of the Bashkir people.
• Honoring Elders. Grandfathers and grandmothers are considered the main members of the Bashkir family. Every representative of this people is obliged to know the names of relatives of seven generations!

What I was especially happy to learn was the origin of the word “Sabantuy”. Isn't it a common word? And somewhat frivolous, I thought it was slang. But it turned out that this is the name of the traditional national holiday about the end of spring field work. It is also celebrated by the Tatars, but the first written mention of Sabantuy was recorded by the Russian traveler I. I. Lepekhin among the Bashkir people.