Summary of educational activities on local history with children of the preparatory group “Peoples of the Middle Urals. Traditions of the peoples of the Urals

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 national identity, activation of social movements and political struggle. These processes are based on 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 one or another 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 language; 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.
NAGAIBAKI (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.
Nagaybaks, called “Ufa newly-baptized” people, have been known since the beginning of the 18th 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.
Nagaybaki 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 (vog?ly, vogulichi, mendsi, moans) - small people V 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. Inside your language group he and 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 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-Poluy, 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, by the end of the 19th century. 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. Among archaeological finds, silver jewelry of southern origin (from Central Asia, the Caucasus) is quite common. 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, occupied leading place in the households of the Perm population. At the turn of the new era, a number of local cultures of the Kama region grew on the basis of the Ananino culture. Among them, the most important for the ethnogenesis of the Udmurts was the Pyanoborskaya (III century BC - II century AD), from which material culture Udmurts reveal an inextricable genetic connection. 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 of 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 recent years, a number of researchers have been inclined to believe 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 and began to join 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. There is a further development of education, culture, and a rise in national self-awareness.
About the origin of Nagaibaks there are various hypotheses. 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 the process of historical development in the Urals, a mixture of many nationalities took place, 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 Urals are known as a multinational region with a rich culture based on ancient traditions. Not only Russians live here (who began to actively populate the Urals since the 17th century), but also Bashkirs, Tatars, Komi, Mansi, Nenets, Mari, Chuvash, Mordovians and others.

The appearance of man in the Urals

The first man appeared in the Urals approximately 100 thousand years ago. It is possible that this happened before, but there are no finds associated with more early period, scientists do not yet have at their disposal. The oldest Paleolithic site primitive man was discovered in the area of ​​Lake Karabalykty, near the village of Tashbulatovo, Abzelilovsky district, Republic of Bashkortostan.

Archaeologists O.N. Bader and V.A. Oborin, famous researchers of the Urals, claim that the Proto-Urals were ordinary Neanderthals. It has been established that people moved to this territory from Central Asia. For example, in Uzbekistan, a whole skeleton of a Neanderthal boy was found, whose life span coincided with the first exploration of the Urals. Anthropologists recreated the appearance of a Neanderthal, which was taken as the appearance of the Urals during the settlement of this territory.

Ancient people were not able to survive alone. Danger awaited them at every step, and the capricious nature of the Urals every now and then showed its obstinate disposition. Only mutual assistance and caring for each other helped primitive man to survive. The main activity of the tribes was the search for food, so absolutely everyone was involved, including children. Hunting, fishing, and gathering are the main ways to obtain food.

A successful hunt meant a lot to the entire tribe, so people sought to appease nature with the help of complex rituals. Rituals were performed before the image of certain animals. Evidence of this is the preserved rock paintings, including a unique monument - the Shulgan-tash cave, located on the banks of the Belaya (Agidel) River in the Burzyansky region of Bashkortostan.

Inside, the cave looks like an amazing palace with huge halls connected by wide corridors. The total length of the first floor is 290 m. The second floor is 20 m above the first and stretches 500 m in length. The corridors lead to a mountain lake.

It is on the walls of the second floor that unique drawings of primitive man, created using ocher, have been preserved. Figures of mammoths, horses and rhinoceroses are depicted here. The pictures indicate that the artist saw all this fauna in close proximity.

The drawings of the Shulgan-tash cave were created about 12-14 thousand years ago. There are similar images in Spain and France.

Indigenous peoples of the Urals

Voguls - Russian Hungarians

The original Uralian - who is he? For example, the Bashkirs, Tatars and Mari have lived in this region for only a few centuries. However, even before the arrival of these peoples, this land was inhabited. The indigenous people were the Mansi, called Voguls before the revolution. On the map of the Urals you can now find rivers and settlements called “Vogulka”.

Mansi belong to the people of the Finno-Ugric language group. Their dialect is related to the Khanty (Ostyaks) and Hungarians. In ancient times, these people inhabited the territory north of the Yaik River (Ural), but later they were forced out by warlike nomadic tribes. Vogulov was even mentioned by Nestor in his “Tale of Bygone Years”, where they are called “Yugra”.

The Voguls actively resisted Russian expansion. Foci of active resistance were suppressed in the 17th century. At the same time, the Christianization of the Voguls took place. The first baptism occurred in 1714, the second in 1732, and later in 1751.

After the conquest of the indigenous inhabitants of the Urals, the Mansi were obliged to pay taxes - yasak - subordinate to the Cabinet of His Imperial Majesty. They had to pay the treasury one tribute in two foxes, for which they were allowed to use arable and hay lands, as well as forests. They were exempted from conscription until 1874. From 1835 they had to pay a poll tax, and later perform zemstvo duties.

The Voguls were divided into nomadic and sedentary tribes. The first had canonical plagues in the summer, and spent the winter either in huts or in yurts with a fireplace equipped there. The sedentary people built rectangular huts from logs with an earthen floor and a flat roof covered with chopped logs and birch bark.

The main activity of the Mansi was hunting. They lived mainly on what they got with bows and arrows. The most desirable prey was considered to be elk, from whose skin national clothing was made. The Voguls tried their hand at cattle breeding, but practically did not recognize arable farming. When the factory owners became the new owners of the Urals, the indigenous population had to engage in logging and burning coal.

A hunting dog played an important role in the life of any Vogul, without which, like without an ax, not a single man would leave the house. Forced conversion to Christianity did not force this people to abandon ancient pagan rituals. Idols were installed in secluded places, and sacrifices were still made to them.

The Mansi are a small people, which includes 5 groups isolated from each other according to their habitat: Verkhoturye (Lozvinskaya), Cherdynskaya (Visherskaya), Kungurskaya (Chusovskaya), Krasnoufimskaya (Klenovsko-Bisertskaya), Irbitskaya.

With the arrival of the Russians, the Voguls largely adopted their orders and customs. Mixed marriages began to form. Living together in villages with Russians did not prevent the Voguls from preserving ancient activities, such as hunting.

Today there are fewer and fewer Mansi left. At the same time, only a couple of dozen people live according to old traditions. Youth is looking for better life and doesn't even know the language. In search of income, young Mansi tend to go to Khanty-Mansiysk District for education and to earn money.

Komi (Zyryans)

This people lived in the taiga zone. The main occupation was hunting fur-bearing animals and fishing. The first mention of the Zyryans is found in a scroll dating back to the 11th century. Starting from the 13th century, tribes were obliged to pay tribute to Novgorod. In 1478, the Komi territory became part of Russia. The capital of the Komi Republic, Syktyvkar, was founded in 1586 as the Ust-Sysolsk churchyard.

The Komi-Permyaks living in the Perm region appeared towards the end of the first millennium. Since the 12th century, Novgorodians entered this territory, engaged in the exchange and trade of furs. In the 15th century, the Permians formed their own principality, which was soon annexed to Moscow.

Bashkirs

Mentions of the Bashkirs are found in chronicles starting from the 10th century. They were engaged in nomadic cattle breeding, fishing, hunting, and beekeeping. In the 10th century they were annexed to the Volga Bulgaria and during the same period Islam penetrated there. In 1229, Bashkiria was attacked by the Mongol-Tatars.

In 1236, this territory became the inheritance of Khan Batu’s brother. When the Golden Horde disintegrated, one part of Bashkiria went to the Nogai Horde, the other to the Kazan Khanate, and the third to the Siberian Khanate. In 1557, Bashkiria became part of Russia after the Russians captured Kazan.

In the 17th century, Russians began to actively come to Bashkiria, among whom were peasants, artisans, and traders. The Bashkirs began to lead a sedentary lifestyle. The annexation of the Bashkir lands to Russia caused repeated uprisings of the indigenous inhabitants. Each time, pockets of resistance were brutally suppressed by the tsarist troops. The Bashkirs took an active part in the Pugachev uprising (1773-1775). During this period, the national hero of Bashkiria Salavat Yulaev became famous. As punishment for the Yaik Cossacks who took part in the riot, the Yaik River received the name Ural.

The development of these places accelerated significantly with the advent of the Samara-Zlatoust railway, which was built from 1885 to 1890 and passed through the central regions of Russia. An important moment in the history of Bashkiria was the discovery of the first oil well, thanks to which the republic became one of the major oil regions of Russia. Bashkiria received powerful economic potential in 1941, when more than 90 large enterprises were relocated here from the west of Russia. The capital of Bashkiria is Ufa.

The Mari or Cheremis are a Finno-Ugric people. Settled in Bashkiria, Tatarstan, Udmurtia. There are Mari villages in the Sverdlovsk region. They were first mentioned in the 6th century by the Gothic historian Jordan. The Tatars called these people “cheremysh,” which meant “obstacle.” Before the revolution began in 1917, the Mari were usually called Cheremis or Cheremis, but then this word was considered offensive and was removed from use. Now this name is returning again, especially in the scientific world.

Nagaibaki

There are several versions of the origin of this nation. According to one of them, they may be descendants of Naiman warriors, Turks who were Christians. The Nagaibaks are representatives of the ethnographic group of baptized Tatars of the Volga-Ural region. These are the indigenous people of the Russian Federation. Nagaibak Cossacks took part in all large-scale battles of the 18th century. They live in the Chelyabinsk region.

Tatars

The Tatars are the second largest people in the Urals (after the Russians). Most Tatars live in Bashkiria (about 1 million). There are many completely Tatar villages in the Urals.

The Agafurovs were in the past one of the most famous merchants of the Urals among the Tatars

Culture of the peoples of the Urals

The culture of the peoples of the Urals is quite unique and original. Until the Urals ceded to Russia, many local peoples did not have their own written language. However, over time, these same peoples knew not only their own language, but also Russian.

The amazing legends of the peoples of the Urals are full of bright, mysterious plots. As a rule, the action is associated with caves and mountains, various treasures.

It is impossible not to mention the unsurpassed skill and imagination of folk craftsmen. The products of craftsmen made from Ural minerals are widely known. They can be seen in leading museums in Russia.

The region is also famous for wood and bone carvings. The wooden roofs of traditional houses, laid without the use of nails, are decorated with carved “ridges” or “hens”. Among the Komi, it is customary to place wooden figures of birds on separate poles near the house. There is such a thing as “Perm animal style”. Just look at the ancient figurines of mythical creatures cast in bronze, found during excavations.

Kasli casting is also famous. These are amazing in their sophistication creations made of cast iron. Masters created the most beautiful candelabra, figurines, sculptures and jewelry. This direction has gained authority in the European market.

A strong tradition is the desire to have your own family and love for children. For example, the Bashkirs, like other peoples of the Urals, revere their elders, so the main members of families are grandparents. Descendants know by heart the names of the ancestors of seven generations.

The history of the Southern Urals is the history of all the peoples who have inhabited its territory since ancient times. Ethnographers note the ethnic complexity and heterogeneity of the population of the South Ural region. This is due to the fact that the Southern Urals from ancient times served as a kind of corridor along which in the distant past the “great migration of peoples” took place, and subsequently waves of migration rolled forward. Historically, three powerful layers formed, coexisted and developed on this vast territory - Slavic, Turkic-speaking and Finno-Ugric. Since time immemorial, its territory has been an arena of interaction between two branches of civilizations - sedentary farmers and nomadic pastoralists. The consequence of their interaction over thousands of years was the heterogeneous ethnographic and anthropological composition of the local population. There is one important aspect of the population problem. In strict accordance with the definition of the concept “aboriginal” (“indigenous people”), there is no reason to consider any people in the region as indigenous. All peoples currently living in the Southern Urals are newcomers. The peoples who settled here at very different times chose the Urals as their place of permanent residence. Today it is impossible to divide peoples into indigenous and non-indigenous.

The first written information about the peoples of the Southern Urals dates back to ancient times. Many ancient human sites have been discovered in the Southern Urals. Only near 15 lakes, about 100 of them were discovered. And there are more than three thousand lakes in our region. This is a parking lot at Lake Elovoe in the Chebarkul district, parking at Lake Itkul in the Kaslinsky district, at Lake Smolino near Chelyabinsk and many others.

People settled in the Urals gradually. They most likely came from the south, moving along river banks following the animals they hunted.

Around 15-12 millennia BC. e. the ice age is over. The Quaternary glacier gradually retreated, local Ural ice melted. The climate became warmer, the flora and fauna acquired a more or less modern appearance. The number of primitive people increased. More or less significant groups of them wandered, moving along rivers and lakes in search of hunting prey. The Mesolithic (Middle Stone Age) came.

Around the fourth millennium BC, copper came to serve man. The Southern Urals is one of those places in our country where man first began to use metal. The presence of native pieces of pure copper and fairly large deposits of tin created favorable conditions for the production of bronze. Bronze tools, being stronger and sharper, quickly replaced stone ones. In the II-I millennium BC. The ancient inhabitants of the Urals not only mined copper and tin and made tools, but also exchanged these tools and bronze with other tribes. Thus, the products of ancient Ural craftsmen found distribution in the Lower Volga region and Western Siberia.

During the Copper-Bronze Age, several tribes lived in the Southern Urals, which differed significantly in culture and origin. Historians N.A. talk about them. Mazhitov and A.I. Alexandrov.

The largest group consisted of tribes that went down in history under the name “Andronovo”. They are named after the place where the remains of their life were first found in the Krasnoyarsk Territory back in the 19th century.

The forests at that time were inhabited by the “Cherkaskul people,” who are called so because the remains of their culture were first found on Lake Cherkaskul in the north of the Chelyabinsk region.

In the Southern Urals, an idea of ​​the time of the Bronze Age is given by mounds and settlements related to the Andronovo culture (Salnikov K-V. Bronze Age of the Southern Trans-Urals. Andronovo Culture, MIA, No. 21, 1951, pp. 94-151). This culture, which existed on a vast territory from the Yenisei to the Ural ridge and the western borders of Kazakhstan, in the XIV-X centuries. BC e. extended to the territory of the Orenburg and Chelyabinsk regions. Its characteristic features are burial mounds in wooden frames and stone boxes with crumpled bones laid on their sides and the head facing west.

The development of the Early Iron Age in the Southern Urals covers the time from the 6th century. BC e. according to the 5th century n. e. Savromatian, Sarmatian and Alanian burial mounds and settlements give an idea of ​​it. The Sauromatians and Sarmatians lived in the Southern Urals at a time when the Scythians dominated the Black Sea region. Sarmatian culture is the culture of the period of decomposition of the primitive communal system and the formation of a class society, developed nomadic cattle breeding, agriculture and crafts. All finds indicate that the Sarmatians had metalworking, ceramics, weaving and other industries. (Salnikov K.V. Sarmatian burials in the Magnitogorsk region: Brief messages Institute of Material Culture, XXXIV, M.-L., 1950)

The Late Iron Age of the Urals coincides in time with the Early Middle Ages of Europe. During the Iron Age, in the vast steppe expanses of the Southern Urals, the ancient sedentary pastoral and agricultural population began to switch to nomadic cattle breeding, and for more than two thousand years this territory became a place of nomadic tribes.

It was the time of the “great migration of peoples.” The formation of Bashkir people and the spread of the Turkic language in the region.

Anticipating the upcoming narrative about the history of peoples, I will make a reservation in advance. I'll start it with the history of the Bashkir people. And that's why. Among the modern peoples living in the Southern Urals, the first inhabitants of the region were the Bashkirs. Therefore, the beginning of the story with the Bashkirs in no way distorts the historical truth or diminishes the role of other peoples. At the same time, the historicism of the presentation of the material is observed.

First historical information about the Bashkirs date back to the 10th century. The traveler Ibn Fadlan reported that he visited the country of the Turkish people, called al-Bash-tird (Ibn Fadlan's Travel to the Volga. M.-L., 1939, p. 66).

Another Arab writer Abu-Zand-al-Balkhi (who visited Bulgaria and Bashkiria in the first half of the 10th century) wrote: “From the internal Bashjars to Burgaria there are 25 days of travel... The Bashjars are divided into two tribes, one tribe lives on the border of Georgia (the country of Kuman) near the Bulgars. They say that it consists of 2000 people who are so well protected by their forests that no one can conquer them. They are subject to the Bulgars. Other Bashjars border on the Pechenegs. They and the Pechenegs are Turks” (Abu-Zand-al-Balkhi. Book of Land Views, 1870, p. 176).

Since ancient times, the Bashkirs lived on the lands of modern Bashkiria, occupying territory on both sides of the Ural ridge, between the Volga and Kama rivers and the upper reaches of the Ural River. They were nomadic pastoralists; They also engaged in hunting, fishing, and beekeeping. In the western part of Bashkiria, agriculture developed, destroyed by the Tatar-Mongol conquerors and restored with the appearance of the Russian population in Bashkiria.

The craft of the Bashkirs was poorly developed. But still, as written sources testify, already in the 10th century. The Bashkirs knew how to extract iron and copper ores using artisanal methods and process them. They tanned leather, made pikes and arrowheads from iron, and decorated horse harnesses from copper.

Western part of Bashkiria in the 9th-13th centuries. was subordinated to the Bulgar kingdom, to which the Bashkirs paid tribute in furs, wax, honey and horses. According to Ibn Rust (around 912), each of the subjects who married the Bulgar khan had to give a riding horse.

In the pre-Mongol period, the population of Bashkiria traded with neighboring peoples and with Russian merchants in wax and honey. Bashkiria was divided into clans and tribes, headed by ancestors and collectors.

The most powerful of the bays subjugated other clan associations and sometimes became khans. However, the power of such khans was fragile, and not one of them managed to subjugate all the Bashkir tribes. Especially important questions were decided at public meetings and at the council of elders (kurultai). People's meetings of the Bashkirs ended with festivities at which competitions were held in wrestling, horse racing, horse riding, and archery.

The decomposition of the clan system and the transition of the Bashkirs to a class society falls in the X-XII centuries, and the end of the XII and XIII centuries. characterized by the emergence of feudal relations. In the XII-XVI centuries. The Bashkir people formed. Big role The tribes of Alans, Huns, Hungarians and especially Bulgars played a role in the formation of the Bashkir people. In 1236, the Tatar-Mongols conquered the Bulgarian kingdom and with it the southwestern part of Bashkiria. Following this, all of Bashkiria was conquered, becoming part of the Golden Horde formed in the Volga region. The Golden Horde khans imposed a tribute on the Bashkirs in the form of expensive furs, and possibly a tax in the form of one tenth of their herds.

The intensification of the struggle of the peoples conquered by the Tatar-Mongols for their liberation and, especially, the remarkable victory of the Russian united army on the Kulikovo field in 1380 weakened the Golden Horde. In the 15th century she began to fall apart.

With the collapse of the Golden Horde, a significant part of the population of Bashkiria fell under the rule of the Nogai Horde, which wandered between the middle and lower reaches of the Volga in the west and the river. Yaik in the east. The Trans-Ural Bashkirs recognized their dependence on the Siberian Khanate, and the western regions of Bashkiria - on the Kazan Khanate. Bashkiria was dismembered.

In addition to the Bashkirs, the territory of the Southern Urals was inhabited by Tatars, Mari, Udmurts, Kazakhs, Kalmyks and other peoples. They, like the Bashkirs, were initially subordinate to the khans of the Golden Horde, and with the collapse of the latter - to the Kazan, Siberian and Nogai khans.

The severity of the Tatar-Mongol oppression was aggravated by the fact that the Bashkirs, being part of different khanates, were divided and used by khans and other feudal lords in the fight against each other. Civil strife was detrimental to the working masses. Often the khan or murza himself, when defeated, fled from the enemy, leaving his subjects to the mercy of fate. The latter were subjugated by another khan or Murza and established an even more cruel regime for them.

The Bashkirs waged a long and persistent struggle against the Tatar-Mongol yoke. In Bashkir folklore and genealogies, echoes of the actions of the Bashkir people against their oppressors have been preserved. In the 16th century, the struggle in the Nogai part of Bashkiria between the Nogai Murzas and the Bashkir elders, who sought to free themselves from foreign rule, especially intensified. But the Bashkirs could not do this on their own.

The only correct way out of the extremely difficult situation in which the Bashkirs were under the rule of the Tatar-Mongols was to join the then strengthened Russian state. However, the lack of an organization uniting all Bashkirs and the fragmentation of the tribes did not allow them to join the Russian state at the same time.

Ethnographers managed to restore the tribal composition of the Bashkirs in the 17th-19th centuries. They identified the most ancient Bashkir ethnic formations, which consisted of a number of independent tribal groups - the Burzyans, Usegans, Tangaurs, Tamyans, etc. All of them were carriers of the Bashkir ethnic group, but had their own names, which had large areas of distribution among the Turkic peoples.

Previously, the Bashkirs lived in the steppes and led a nomadic lifestyle. Subsequently, pressed from the south by other nomads, primarily the Kyrgyz, they left the steppes and moved to the mountainous and wooded areas of the Southern Urals. At the end of the 19th century, the Bashkirs lived, in addition to Bashkiria, on a large territory of the Chelyabinsk, Troitsky, Verkhneuralsky, Orsk and Orenburg districts. They switched to a semi-nomadic lifestyle - in the winter they stayed in the villages, and in the spring they went with their family and livestock to the mountains and stayed there until winter, when they returned to the village again.

Over many centuries of fixed history, the Bashkir people have created a unique, inimitable and rich culture, which includes all types of human creativity: fine arts, architecture, language, music, dance, folklore, jewelry, original clothing, etc. Knowledge of the basics and stages of development various spheres of culture helps to study the history of the people, a better understanding of the specifics and ways of further development of the national culture of the Bashkir people.

Ethnically close to the Bashkirs are the Tatars, and their long life in the neighborhood has led to a significant erasure of many national differences. It is interesting to note that a significant part of the Bashkir population of the Urals speaks Tatar and considers the Tatar language to be their native language. In most areas of the modern Southern Urals, Russians, Tatars, Bashkirs, and other peoples live interspersed. They work together at enterprises, organizations and institutions of the region, live in peace and harmony.

There is an opinion among historians that the Tatars do not exist as a separate people; the word “Tatars” is a collective name for a whole family of peoples of Mongolian, and mainly Turkic origin, speaking the Turkic language and professing the Koran. In the 5th century, the name Tata or Tatan (where, apparently, the word “Tatars” comes from) meant a Mongolian tribe.

Where did this name come from anyway? Some authors believe that the word “Tatar” does not at all mean the “name” of some nationality, but rather it is a nickname, the same as the word “German”, that is, a dumb person who cannot speak our language.

Tatars began to appear in the region with the founding of the city of Orenburg in 1743 and the construction of fortified settlements along the Yaik, Samara and Sakmara rivers. This opened up broad prospects for the vigorous settlement and development of sparsely populated and uninhabited lands. The bulk of people arrived here from the Middle Volga region. The settlers were distinguished by complex ethnic composition population, a significant proportion of which were Tatars - immigrants mainly from the Kazan Khanate.

The main reasons that prompted the Tatars, like the peasant masses of other peoples, to move to new places of residence were land shortage, extreme need, and the natural desire of people to improve their material well-being by obtaining land in the Southern Urals, where it could easily be purchased.

For the Muslim world, moving from a previous location to another, more distant one, was also associated with the fear of being converted to a different faith. This was a kind of protest against the policy of the tsarist authorities to forcibly impose Christianity on people of other faiths. In turn, tsarism, interested in the development of free lands, not only did not prohibit, but also promoted the resettlement of the population to the Southern Urals. This made it possible to bring new agricultural areas into economic circulation. And finally, the authorities sought to attract people of Tatar nationality to establish trade relations with the Muslim peoples of Kazakhstan, Central Asia and even distant India. After all, the Tatars were considered good traders.

Arriving from different districts of the Middle Volga region to the lands of the Southern Urals, the Tatars settled near coachman stations. They got a variety of jobs: they sold horses, camels, sheep, became coachmen, artisans, saddlers, shoemakers, tanners, herders, shepherds, and buyers.

After the fall of the Kazan Khanate in the 16th century, a significant part of the Tatar population first settled in the Southern Urals, on the territory of modern Bashkortostan, and then they settled throughout the Urals. A large number of Tatars settled in the Orenburg region. By the end of the 19th century, Tatars lived everywhere - in cities and villages. In cities they were mainly engaged in petty trade, and in villages - farming and cattle breeding. The Tatars, as I. S. Khokhlov testifies, are a sober, hardworking people, capable of hard work. They were engaged in farming, carting, and cattle breeding, but their favorite craft was still trade.

Along with the Tatars, the Teptyars also moved to the Southern Urals in the 16th century. Some researchers, until the end of the 19th century, accepted the Teptya as a separate nationality, an independent group of the population. However, most of them came to the conclusion that there is no reason to consider them as such. Rather, the Teptyars are an estate. It was formed from a mixture of different foreign tribes - Cheremis (since 1918, Mari), Chuvash, Votyaks (Udmurts), Tatars, who fled to the Urals after the conquest of Kazan. Subsequently, the Teptyars also mixed with the Bashkirs, adopted their morals and customs, so that it became even difficult to distinguish them from each other. Most of them spoke the middle dialect of the Tatar language. Separate groups of Teptyars, living in a dense environment of the Bashkirs, were strongly influenced by the Bashkir language. This is how the Zlatoust dialect appeared. The Chalin Teptyars completely switched to the Bashkir spoken language. According to religion they were divided into separate groups. Some of them were Sunni Muslims, others were pagans (from the Finno-Ugric peoples), and others were Christians.

The Teptyars existed until 1855, when they were included in the “Bashkir army”. At the same time, a second name for the Teptyars appeared - “new Bashkirs,” although it was not possible to completely displace the previous name. At the same time, the Teptyars formed a special community of ethnic character with their own ethnonym and ethnic identity.

Until the second half of the 16th century. There was no Russian population in the Southern Urals. Russian people appeared here with the conquest of the Kazan Khanate. The conquest of the Kazan Khanate had great importance both for the peoples of the Volga region and for the Bashkirs, who began the struggle for liberation from the power of the Nogai Horde and the Siberian Khanate.
Immediately after the defeat of the Kazan Khanate, in 1552, an embassy was sent to Moscow offering citizenship from the Bashkirs of the Minsk aimaks. Following the Mints in the winter of 1556-1557, two more embassies from the Bashkir tribes went to Moscow with a request to join. Both embassies reached Moscow on skis.

After 1557 only a small eastern and northeastern part of Bashkiria remained subject to the Siberian Khanate. They submitted to Moscow at the end of the 16th and beginning of the 17th centuries, after the fall of the Siberian Khanate (1598).

Voluntary accession to the Russian state was a deeply progressive event in the history of Bashkiria. It put an end to the cruel rule of the Nogai, Kazan and Siberian khans. Bashkiria, having become part of the strong Russian state, received protection from attacks from neighboring nomadic tribes. The separated Bashkir tribes began to come closer together, forming the Bashkir nation. The trade ties of the Bashkirs also strengthened. They sold cattle, leather, furs of fur-bearing animals, honey, wax, and hops to the peoples of the Volga region and Russian merchants.

Close communication with the Volga tribes and peoples and, mainly, with the more developed and culturally advanced Russian people was very fruitful for the Bashkirs. Russian peasants brought with them a relatively high agricultural culture and had a positive impact on the economic and cultural development of the Bashkir people. A significant part of the Bashkir population, who had almost no knowledge of agriculture in the past, during the 17th-18th centuries. transitions to settled life and farming.

Settlement mainly occurred from below. Fugitive serfs, schismatics fleeing persecution, and later state peasants, to whom the government allocated free lands in Bashkiria, known as “wild fields,” arrived here from the center of Russia.

Settlement also took place “from above,” by order of the tsarist government. With the construction of military fortresses in the region, a Russian military service class was formed - governors, officials, archers. For their service, they began to receive Bashkir lands as allotments and settle peasants on them (especially many near the city of Ufa). Russian landowners also began to acquire Bashkir lands and resettle their peasants from the central provinces to them. Among the colonizers were, as everywhere else, Russian monasteries, which appeared here quite early, but were then mostly destroyed by the Bashkirs.

In addition to the Russians, settlers from the non-Russian population were sent from the north-west to the Southern Urals: Tatars who did not want to submit to Russian power, Meshcheryaks, Chuvashs, Maris, Teptyars, Mordovians, etc. All of them rented Bashkir lands as “attendants”. The Russian government initially viewed them as almost serf Bashkirs. Among these new settlers there were many people from Kazakhstan, Central Asia, Uzbekistan, Bukhara, Khiva, Turkmenistan - Karakalpaks, Kazakhs, Turkmens, Persians, etc.
In the 17th century colonization began to move south towards our Chelyabinsk region, then known as Isetsky. The Iset region abounded in many small rivers, tributaries of the Miass and Techa, convenient for settlement and rich in fish. Famous traveler and scientist of the 18th century. Peter Simon Pallas, who lived for quite a long time in the Iset province, was delighted with the abundance of its nature. Rich black soil made it possible to engage in farming here. The nature of the region was suitable for gardening, sheep and horse breeding. The region abounded in fish and animals. The indigenous population of the Iset region were mainly Bashkirs, followed by Meshcheryaks, Tatars, Kalmyks and other peoples.

The first Russian settlers here were black-growing peasants and townspeople from various districts of Pomerania, palace peasants Sarapulsky district, peasants and salt workers of the Stroganov estate and people from other places who were looking for salvation from increasing feudal exploitation.

First they settle at the mouth of the Iset River, then move up the river and its large tributaries: Miass, Barnev and Techa. From 1646 to 1651 the Chinese fort was built. In 1650, the Isetsky and Kolchedansky forts were built on the Iset River. The mounted Cossack from Verkhoturye, David Andreev, who gathered hunters in various places of the Kazan province, took an active part in the construction of the Isetsky fort. In 1660, the Mekhonsky fort was built, in 1662 - Shadrinsky, in 1685 - Krutikhinsky, on the right bank of the Iset, downstream of the Krutikha tributary.

There were few settlers, and in order to withstand the raids of nomads, some of them went to Rus', where they recruited peasants, luring them to a distant land with promises of various benefits and natural resources. The peasants of Ukraine, the Don and inner Russia responded to their call. The government at this time provided assistance to the settlers with plots of land and the issuance of money.

The settlement of the Iset region was greatly facilitated by the early emergence of monasteries. The monasteries served as a reliable refuge for the surrounding Russian residents when they were attacked by the neighboring Bashkirs and Kazakhs. They attracted many Russian peasants who had a hard time living in the center of Russia.

The government gave the monasteries land with the right to settle peasants on them, awarded letters of grant, according to which the trial of the monastery peasants was presented to the abbot and the brethren, and in the case of a “local” (joint) trial, the abbot had to judge with the governors and clerks. Due to the fact that the monastic courts were more lenient compared to the courts of the voivodes, peasants willingly settled on the monastic lands. Under the cover of forts and monasteries, the settlement of the region by Russian peasants began. The Iset region attracted them not only for its land wealth, but also because the peasants settled here as free people. They had to bear only a number of duties in favor of the state, among which the sovereign's tithe arable land was very common.

From Iset, Russian colonization moves to the lower reaches of the Sinara, Techa and Miass. The first Russian settlement on these rivers is the Techenskoe monastery settlement (1667), extended far to the west. Following this, the activities of peasant settlements intensified. In 1670, in the lower reaches of the Miass, the Ust-Miassskaya Sloboda was built, then in 1676, the settlement owner Vasily Kachusov founded the Middle Miass or Okunevskaya Sloboda. In 1682, the Beloyarskaya Sloboda (Russkaya Techa) was founded by the settlement dweller Ivashko Sinitsyn. In 1684, Vasily Sokolov built the Upper Miass, or Chumlyak, settlement at the confluence of the Chumlyak and Miass rivers, and in 1687, settlement owner Kirill Suturmin founded the Novopeshchanskaya settlement (on Lake Peschanom in the area between the Techa and Miass rivers). The semicircle of Russian settlements thus formed created the preconditions for the further advance of the Russian peasantry to the west, to the eastern slopes of the South Ural mountains. In 1710, along the lower reaches of the Miass there were already 632 households, in which 3,955 people lived. Most of the households belonged to state peasants (524 households). But there were also farmsteads of peasants (108) that belonged to the Tobolsk bishop's house.

All settlements were located on the left bank of the river. Miass. This is explained by the dangerous proximity of nomadic tribes. The settlers used the Miass River, which flowed from west to east, as a barrier protecting them from sudden attacks by nomads from the south.

As can be seen from the census books of L.M. Poskotin, the population who arrived in the 17th century. to the Isetsky region, came directly from the Verkhoturye and Tobolsk districts, from the Kama region, from the northern Russian Pomeranian districts, the Upper and Middle Volga regions. A small part of this population also came from central Russia.

But in the 17th century. Peasant colonization of the Southern Trans-Urals has not yet developed sufficiently. It was held back by the danger of constant raids by steppe nomads. Intervention from the Russian government was required in order to protect the lives of peasant settlers and create favorable conditions for the development of agriculture, crafts and trade throughout this rich region.

As a result of a powerful migration flow that captured a significant territory of the Southern Urals, by the last quarter of the 17th century this vast region found itself in a dense ring of Russian and Cossack settlements. Populating and developing uninhabited lands, Slavic, Turkic and Finno-Ugric peoples settled nearby. For many decades, Russians, Tatars, Bashkirs, Kazakhs, Ukrainians, Belarusians, Chuvash, Mordovians, Germans and other peoples lived next door and collaborated with each other.

In 1734, the Orenburg expedition began working in the Southern Urals under the leadership of I.K. Kirilov. She lays down the Orenburg fortified line to cover the south-eastern borders of the Russian state from raids by the Kazakhs and Dzungarian Kalmyks. Strongholds - fortresses - are placed along the Ural (Yaik) and Uy rivers. The first of the fortresses created then was the Verkhneyaitskaya pier, which later became the city of Verkhneuralsk.

On the Orenburg fortified line there were fortresses, redoubts, which much later turned into villages and villages on the territory of the Chelyabinsk region: Spassky, Uvelsky, Gryaznushensky, Kizilsky and others. Stanitsa Magnitnaya became one of the most famous cities in the country - Magnitogorsk. A continuation of the Verkhneyaitskaya line in the east was the Uyskaya fortified line, the key fortress of which was Troitskaya.

The first inhabitants of the newly built fortresses were soldiers and officers, as well as Cossacks. Most of them were Russians; later Ukrainians and Tatars, Mordovians, Germans and Poles appeared among them, as well as representatives of other nationalities who served in the Russian army.

Soldiers, as well as free settlers who became Cossacks, populated the Chelyabinsk, Chebarkul and Miass fortresses, built in 1736 north of the Uyskaya line, on the way from the inhabited Trans-Urals to the Yaik-Urals.
In the second quarter of the XIX century, the border of Russia, which passed through the modern territory of the Chelyabinsk region, was moved east by 100-150 km. The newly formed Novolineiny district was also limited on the east by fortresses, two of which - Nikolaevskaya and Naslednitskaya - were located on the territory of the current region. Brick fences were built around the fortresses, which have survived to this day.

The settlement of the western and northwestern mountainous parts of the region began somewhat later than the southern regions, only in the 50s of the 18th century. Then, in the Southern Urals, the richest iron and copper ores, often lying on the surface, began to be developed, and metallurgical plants were built. Such industrial settlements - now cities - as Sim, Minyar, Katav-Ivanovsk, Ust-Katav, Yuryuzan, Satka, Zlatoust, Kusa, Kyshtym, Kasli, Verkhniy Ufaley and Nyazepetrovsk were founded.

Land for factory dachas was bought from the Bashkirs. Serfs from different provinces of Russia moved to the purchased lands, becoming “working people” of mining factories.

Foreign specialists, mostly Germans, were then invited to the Urals to build factories and debug smelting technologies. Some of them did not want to return to their homeland. Places of their compact residence arose - streets, settlements, and later villages; most of them remained in Zlatoust.

It is worth noting that the Germans were well known in Rus' since ancient times. And, above all, because German and Slavic tribes lived next door.

In the 18th century, the Russian government adopted a Decree authorizing German settlements on the territory of the Russian state. But foreigners, including Germans, also settled in Russian cities in the 16th-17th centuries. But the Germans at that time meant not only people of German nationality, but also the Dutch, Austrians, Swiss, and Frisians. In the 18th - early 20th century, German colonies appeared on empty lands in the Volga River region, in Ukraine, and the Urals.

Huge plots of land, the richest Natural resources attracted immigrants here. The indigenous population of Kalmyks, Bashkirs, Russians, Chuvashs, Tatars and others greeted the newcomers friendly, without preventing German settlements from settling here. Moreover, many of the local peoples led a nomadic or semi-nomadic lifestyle.

In the 19th century, entrepreneurial farms based on the use of hired labor and selling their goods on the market gradually developed in Russia. The first of them began to appear, first of all, in those areas where there was no landownership or where it was poorly developed. Free and fertile land attracted settlers. And not only Germans. In the Urals, the German population was a small percentage compared to other nationalities. And only by the time of the First World War the number of German colonists increased to 8.5 thousand people. Where did the Germans move to the territory of the Orenburg region from? Since the First World War, repressions against German settlers began: evictions, arrests and detention of suspicious people of German nationality, restrictions on economic and political activities. In addition, according to the laws of war, a significant part of the German and Austrian population ended up in Orenburg and other cities of the province, evicted by the Russian government from settlements and cities in the western provinces of Russia, where fierce battles took place between Russian and German-Austrian troops. The Orenburg governor was obliged to check numerous inquiries about the political reliability of individuals who, even at this Time of Troubles wanted to accept Russian citizenship. The German population adhered to the Protestant religion. This is basically Baptistism. The population strives to preserve national customs, culture, and language. The main occupation is agriculture. But at the same time, the Germans were also willing to engage in handicraft production: they produced various painted and carved objects, pottery, and were fond of artistic metalworking, weaving and embroidery. The originality and national traits in the planning of farmsteads, residential and commercial premises, roads. For example, German homes are characterized by the so-called Saxon house, where various living and utility rooms are located together under one roof. Subsequent decades Soviet period life dramatically affected the life of the German population, as well as the entire country as a whole: there were repressions and dispossession. Many German residents in the Urals were arrested, evicted, and ended up in Siberia, Altai, and Northern Kazakhstan. Part of the population moved to the cities of Orenburg, Orsk, Chelyabinsk, and Perm. Even in some cities, entire districts populated by Germans appeared.

The composition of the population of the region, as well as the entire Urals, was greatly influenced by the First World War and the revolution that followed it. Large masses of people moved from east to west and vice versa. Some of these people remained in the Urals. The economic difficulties associated with the war were not so severe here.
For example, there are quite a few representatives of Belarusian nationality in the Southern Urals.

The appearance of the first Belarusians in the Southern Urals (as well as in the Trans-Urals and Siberia) is associated with the fact that they arrived here as exiled prisoners of war in the 17th century, during the reign of Alexei Mikhailovich, when the Russians conquered Ukraine and pushed back the Lithuanians. Then people who were called Litvins were captured and sent away from the western borders of Russia. These are the Belarusians, they spoke their own language, they were Orthodox. The name “Litvinov” came from the name of these prisoners. At that time, the territory inhabited by Belarusians was part of the Grand Duchy of Lithuania. Nowadays, few people know that its state language until the end of the 17th century was Belarusian, since the bulk of the population of this state are Slavs. In the 17th century, captured soldiers of the Lithuanian state were called both “Litvins” and “Lithuanians”. Moreover, these names had nothing to do with nationality. A Ukrainian, a Belarusian, or a Lithuanian himself could be called a Lithuanian (and later a Pole).

In the cities of the Urals and Siberia in the 17th century there were special groups of service people, the so-called “Lithuanian list”. Subsequently, the main part of them settled in Siberia, and soon nothing except their surname reminded them of their “Lithuanian” or “Polish” origin. In the 18th – early 19th centuries, Belarusians also came to our region more often as exiles; unfortunately, we do not know the statistics of that time.

The beginning of the active resettlement of Belarusians to the east is associated with the abolition of serfdom. Like the population of the central regions of Great Russia, residents of Belarus began to gradually go to the Urals and Siberia in search of a better life.

A sharp intensification of the resettlement movement occurred at the beginning of the 20th century, in connection with the Stolypin agrarian reform. Then the great-grandmothers and great-grandfathers of many of our Belarusians arrived in the Southern Urals, and very often they came with whole families. Belarusians live everywhere in the Urals; according to the census, their number is slightly more than 20 thousand people.

The population of the modern Southern Urals (Chelyabinsk region) represents more than 130 nationalities.

The Russian population is still the largest and makes up 82.3 percent of the total population of the region. This predominance is typical for both urban and rural areas.
In the process of historical development in the Urals, a mixture of many nationalities took place, 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.

Introduction

1. General information about the Ural peoples
2. Origin of the peoples of the Uralic language family
3. Contribution of the Urals to Russian culture

Conclusion

Bibliography

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 occur in conditions of diverse manifestations of national identity, 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 1345.3 thousand people. (1989). 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.

NAGAIBAKI, Nagaibakler (self-name), ethnographic group (subethnos) of baptized Tatars of the Volga-Ural region, in the past - part of the Orenburg Cossacks (according to some researchers, Nagaibak can be considered, although close to the Tatars, but an independent ethnic group); live in the Nagaibaksky and Chebarkulsky districts of the Chelyabinsk region. According to the 1989 census, Nagaibaks were included in the Tatars, but from primary materials it is clear that 11.2 thousand people called themselves Nagaibaks (not Tatars).

Representatives of the Uralic language family:

MANSI (self-name - “man”), Voguls. The number of people in the Russian Federation is 8.3 thousand. Mansi are the indigenous population of the Khanty-Mansi Autonomous Okrug, a small group also lives in the north-east. Sverdlovsk region They unite with the Khanty under the name. Ob Ugrians. Language - Mansi.

NENETS (self-name - Khasova - “man”), Samoyeds. The number in the Russian Federation is 34.2 thousand people. The Nenets are the indigenous population of Europe. North and North West. Siberia. They live in the Nenets Autonomous Okrug, the Arkhangelsk Region, the northern region of the Komi Republic, the Yamalo-Nenets and Khanty-Mansi Autonomous Okrug, the Tyumen Region, the Taimyr Autonomous Okrug, and the Krasnoyarsk Territory.

UDMURTS (Votyaks - an outdated Russian name). The number of people in the Russian Federation is 714.8 thousand people. Udmurts are the indigenous population of Udmurtia. In addition, they live in Tatarstan, Bashkiria, the Mari Republic, in the Perm, Tyumen and Sverdlovsk regions. They speak the Udmurt language; dialects: northern, southern, Besermyansky and middle dialects. Writing based on Russian graphics.

KHANTY, (self-name - Kantek). The number in the Russian Federation is 22.3 thousand people. Indigenous population of the Northern Urals and West. Siberia, concentrated in the Khanty-Mansiysk and Yamalo-Nenets Autonomous Okrug. Among the Khanty there are three ethnographic groups - northern, southern, eastern. They differ in dialects, self-names, economic and cultural characteristics, and endogamy (marriage within their own troupe). Until the beginning of the twentieth century. The Russians called the Khanty “Ostyaks” (possibly from “Asyakh”, “people of the big river”), even earlier (before the 14th century) - Ugra, Yugrich (the name of an ancient ethnonym, cf. “Ugrians”). They speak the Khanty language.

2. 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-Poluy, 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, by the end of the 19th century. 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 cattle breeders) 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 Samoyed-Kulai people 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. Among archaeological finds, silver jewelry of southern origin (from Central Asia, the Caucasus) is quite common. 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. At the turn of the new era, a number of local cultures of the Kama region grew on the basis of the Ananino culture. Among them, the most important for the ethnogenesis of the Udmurts was Pyanobor (III century BC - II century AD), with which an inextricable genetic connection is found in the material culture of the Udmurts. In the 2nd half. 1st millennium AD e. On the basis of the late Pianoborsk variants, the ancient Udmurt one is formed. ethno-linguistic community, which was probably located in the basin of the lower and middle reaches of the river. Vyatka and its tributaries. The top line of Udmurt archeology is the Chepetsk culture (IX-XV centuries).

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 of 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 recent years, a number of researchers have been inclined to believe that the ethnonym is based on the name of a military leader of the first half of the 9th century, known from written sources, 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 - 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 and began to join 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. There is a further development of education, culture, and a rise in national self-awareness.

There are various hypotheses about the origin of Nagaibaks. Some researchers associate them with baptized Nogais, others with 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. Nagaibaks are identified as a special ethnic group of baptized Tatars, and during the censuses of 1920 and 1926 - as an independent “nationality”.

3. Contribution of the Urals to Russian culture

The richness and diversity of Russian artistic culture are truly limitless. Formed in the process of formation and development of the self-awareness of the Russian people, the formation of the Russian nation, Russian artistic culture was created by the labor of the people - talented folk craftsmen, outstanding artists who expressed the interests and thoughts of the broad masses.

Various regions of Russia poured their gifts into the mighty stream of Russian art. There is no need to list here everything that the Russian people contributed to their artistic treasury. But no matter how amazing the richness of Russian artistic culture is, it cannot be imagined without the Ural contribution. The contribution of the Urals to the artistic culture of Russia was not only great, but also remarkably original. The solid foundation on which the decorative and applied arts of the Urals flourished was industry, its main centers being factories. The importance of industry in the development of the region and its culture was well understood by contemporaries themselves. In one of the official documents we read: “Ekaterinburg owes both its existence and its flourishing state only to factories.” 1

All this was a qualitatively new and unique phenomenon in the history of Russian art. The development of the Ural industry gave birth to a working class, its own working intelligentsia, and awakened creative and social thought. It was a favorable atmosphere for the development of art.

In the 18th century, Ural factories grew thousands of miles away from populated areas, sometimes in deep forests. And already in this fact lies their enormous role in the development of the entire Russian artistic culture: along with the factories, the art they gave birth to grew here. Bearish corners have turned into hotbeds of labor and creative activity of the Russian people, despite the terrible oppression and social lawlessness in which it took place. All this now forces us to imagine in a new way the picture of the development of artistic culture in Russia, which can no longer be limited in the East by the blue border of the Volga. The Urals becomes an outpost of Russian artistic culture, an important stage in its further advancement into the depths of Siberia and Asia, to the East. And this is its considerable historical significance.

The Urals are the birthplace of a number of types of Russian decorative and applied art. It is here that the art of painting and varnishing metal products, which have gained so much popularity in the country, originates. The invention of transparent varnish in N. Tagil was of great importance. He imparted extraordinary durability to painted products and further contributed to their fame. Under the undoubted influence of Ural lacquered metal products, combining them with the traditions of local painting, the production of painted trays in Zhestov, which arose at the beginning of the 19th century, was born and grew. The painted chests in Makarievo (now Gorky region) also experienced the influence of painted Ural products.

WITH with good reason we can also consider the Urals the birthplace of Russian industrial marble processing, subordinated to the needs of domestic architecture and the creation of monumental and decorative works. It was these features that from the very first steps determined the characteristics of the Ural marble production, in contrast to other regions of Russian stone-cutting art. Academician A.E. Fersman pointed out, for example, that at the Peterhof lapidary factory in the second half of the 18th century, the least amount of marble was polished. 2 The production of vases, fireplaces, and architectural details from marble did not become widespread in the Olonets region; in Altai they processed mainly jasper and porphyry. It is important to note that the Ural masters were the first to attempt to use Ural marble to create easel works of sculpture, in particular portraits.

Ural stone artists were the creators of “Russian” mosaics, which enriched ancient mosaic art.” The method of covering products with stone tiles, known in Italy, was applied to small-sized works. The invention of “Russian mosaic” made the production of monumental decorative works from malachite, lapis lazuli, and some types of picturesque, colorful jasper more economical and opened the way for their even wider development. It was first used by the Urals in architecture, as we saw in the example of columns lined with variegated, red-green Kushkulda jasper.

The industrial Urals raised a number of artistic productions that previously existed in other regions of Russia to new heights and infused them with fresh vitality. He developed and improved the ancient traditions of Russian art. This is what happened with Russian artistic weapons. In Ancient Rus' we know its magnificent examples, perfectly forged and skillfully “stuffed” with gold patterns. 4

Zlatoust steel engraving and precious gilding of blades carried out by Ural craftsmen continued the wonderful traditions of the past. But this was not a mechanical repetition of them, but the development of the very essence of this art, expressing in new historical conditions the ancient love of the people for patterned weapons, glorifying the courage and fortitude of the Russian warrior, his love for the Motherland.

The skill of Russian blacksmiths, minters, and foundries, who created magnificent decorative works, was widely known. The famous researcher of Russian artistic metal N. R. Levinson writes about ancient Russian decorative art: “Various metals, ferrous and non-ferrous, have long been used not only for utilitarian purposes, but also for artistic creativity. Cold and hot forging, embossing, casting - all these types of processing and finishing of the surface of metals or their alloys created diverse opportunities for the artistic and technical perfection of objects." 5

The ancient Russian art of artistic metal processing in the conditions of developed, technically improving Ural metallurgy is rising to a qualitatively new level of its development. Copper dishes decorated with ornaments, the origin and development of Ural bronze, monumental and decorative and chamber cast iron casting, steel engraving - all this is a further continuation of national Russian traditions. The stone-cutting and lapidary art of the Urals also continued the ancient craving for colored stones inherent in the Russian people. Passing the thorny path of development, each type of Ural art enriched the artistic treasure of Russia.

Ural artistic cast iron casting organically merged into Russian architecture when it was permeated with high patriotic ideas. It, expressing the plans of outstanding architects, emphasized the beauty of the buildings, giving it a solemn majesty. Bridges and gratings, cast by the Urals, confidently entered into architectural ensembles and into the everyday bustling life of cities. Cast iron casting in the Urals was associated with the problem of citizenship, which lay at the heart of Russian architecture of the 18th century - the first half of the 19th century.

Artistic stone processing in the Urals has enriched Russian art with magnificent stone-cutting works, mostly classical in form and created from domestic materials by the hands of folk craftsmen. Craftsmen with a deep artistic sense were able to penetrate into the essence of the design of a particular product. The wealth of their imagination both in choosing a natural pattern and in creating a new pattern from malachite or lapis lazuli is truly inexhaustible. Works of Ural stone-cutting art were associated with life. They cannot be viewed as something completely divorced from reality. With all the specificity of artistic forms, they reflected the beauty of the Russian land, the greenery of its forests and fields, the blue expanse of lakes, the depth of the sky, the bright colors of the sunset hours.

All this gave the products of the Ural craftsmen national character, which is one of the distinctive features of the development of artistic stone processing in the Urals. These products contain human feelings, experiences and impressions, giving the products spontaneity and human warmth. Works of stone-cutting art from the Urals express optimistic, life-affirming content.

In powerful stone vases, in floor lamps and candelabra, one can see not only technically perfect craftsmanship and a unique reflection of the mighty Russian nature, but also a sense of pride of the artistic people, who highly value the inexhaustible riches of their Motherland. This is the patriotic meaning of stone cutting art. Artistic products made from colored Ural stone have become truly Russian classical products, corresponding to the nature of the development of Russian art.

The art of the industrial Urals is a branch of Russian artistic culture. But it also developed in close contact with Western European art. The strength of the Urals and its culture was not in isolation, but in connection with the entire world culture. Many foreign masters of varying degrees of knowledge and creative talent worked in the Urals.

The Italians, the Tortori brothers, who had a good knowledge of marble processing technology, the Germans, the Shafs, who mastered the technique of engraving on steel and gilding, and others, brought some benefit. But no visiting masters could give anything if the seeds of their knowledge did not fall on fertile soil. The industrial Urals were such soil.

Here in a number of areas, even before the arrival of foreign masters, there were their own artistic traditions. As, for example, this was the case in Zlatoust, where at the end of the 18th - beginning of the 19th century a lot of people worked talented artists, whose creativity contributed to the successful development of Zlatoust engraving and the growth of local artistic culture. That is why V. Bokov was completely wrong when he claimed that it was the Germans who “brought culture to Zlatoust a hundred years ago in a remote and remote place.” 7 They brought knowledge of weapons technology, but not culture in the broad sense of the word. It is impossible to unfoundedly deny the study by the Urals of foreign culture, its experience and achievements, as was done in the past, but the gravest mistake would be to underestimate the creative powers of the people.

The patriotic meaning of the art of the Ural masters was manifested in the fact that they created such works of stone, cast iron, steel, etc., which previously seemed unattainable for Russia. And thanks to the skill of the Urals, as well as the art of masters from St. Petersburg, Tula, Altai, Peterhof, Olonets factories and others, such examples of industrial art were created that brought Russia to one of the first places in Europe.

Even contemporaries understood the patriotic significance of Ural art. They sensitively grasped the deepest meaning of the development of artistic culture in the distant Urals, rightly assessing it as a manifestation of the powerful creative forces of Russia. The observer of the first exhibition of Russian manufactured goods in 1829, looking at the Ural painted metal products, directly comes to the conclusion: “According to this article, we can completely do without foreigners.”

With a feeling of deep patriotic pride, the magazine “Domestic Notes” noted the high qualities of Zlatoust’s artistic weapons: “The forging of blades, polishing, drawing, etching, gilding and in general all the finishing of weapons of this production were carried out by their own Russian gunsmiths and are not inferior in perfection to the best Versailles works of this kind.” .

The famous Russian landscape painter Andrei Martynov, having visited the Urals and become acquainted with the artistic processing of stone, admiring the skill and talent of artists from the people, wrote about Ural products, “which in many ways are not inferior to ancient antiques, all this is done by Russian peasants.” The artist also highly appreciated the painted Tagil trays, on which, as he noted, “even masterful painting was visible.”

As if summarizing the opinion of the most advanced representatives of Russian society, the “Mining Journal” wrote in 1826 about the Urals: “From simple boiler Beloretsk plant to the beautiful blade of the Zlatoust factory, everything testifies to the success in our fatherland of industrial arts, which have since taken a new flight towards their improvement.”

But the works of the Ural masters gained fame not only in their own country, causing enthusiastic reviews from their contemporaries. Having gone abroad, they did not lose their beauty and impressive strength. For everyone international exhibitions stone-cutting products, iron castings, artistic weapons of the Urals were invariably awarded with awards, acquiring world recognition and meaning. For example, the works of Ural stone-cutters at the 1851 World Exhibition in London deserved high praise: “The amazing capitals and vases produced there (Ekaterinburg Lapidary Factory - B.P.) from the heaviest materials, one might say, surpassed any similar works of ancient art ...".

Artwork from the distant Urals spread unusually widely throughout the world: they could be found not only in Europe, but even in distant Australia. They popularized the diversity of Russian art, the work of talented artists from the people.

The art of the industrial Urals marks one of the significant achievements of Russian artistic culture. It reflected creative initiative, the inquisitive mind of a working person, and undying skill. Without it, it is impossible to imagine the entire true scope of Russian decorative and applied art.

Conclusion

Thus, we can draw the following conclusions.

1. 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.
2. In the process of historical development in the Urals, a mixture of many nationalities took place, 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.