The ethnonym "Tatars" is known from ancient times; the most probable etymology is from the Chinese name of one of the Xiongnu tribes (nomads north of China) - dada (or dadan). Later, when the Turks invaded Europe, this word was correlated with the Greek name of the underworld - "tartar". That is, bringing death and destruction eastern nomads in the minds of Europeans were associated with aliens from hell. AT late Middle Ages the ethnonym "Tatars" was assigned to a large number of Turkic peoples, who subsequently had a different political and ethnic history.
Ethnogenesis
Golden Horde in the maximum boundaries included, in addition to the Volga region, southern Ukraine, Crimea, northern Kazakhstan, and even part Western Siberia. In this territory, in addition to the Tatars, lived a large number of different peoples who participated in their ethnogenesis and, of course, influenced the formation of a national stereotype of behavior. In the first half of the 15th century, the Golden Horde broke up into several states, including the Kazan and Crimean khanates. Kazan Khanate in the middle of the 16th century, Ivan the Terrible conquered, and the Volga Tatars found themselves in the orbit of the policy of the Russian state. And the Crimean Tatars, having fallen into vassal dependence on their co-religious Turks, retained relative independence until the 80s of the 18th century.
The difference between the Crimean Tatars and the Kazan Tatars is that various ethnic groups participated in the ethnogenesis of these peoples. The modern Volga (Kazan) Tatars took the ethnonym from the newcomers from the east, and the gene pool - for the most part from Volga Bulgars(the ancient Turkic people who created their state back in the 9th century AD or even a little earlier - there is no exact data), as well as from the Finno-Ugric peoples of the Volga region (ancestors of the current Mari, Udmurts and Mordovians) and Slavs. Because of such a national “cocktail”, the anthropological type of the Kazan Tatars is quite rightly classified as Caucasoid with a small number of Mongoloid features. Suffice it to recall the appearance of the famous actor, the Volga Tatar Marat Basharov. He does not look at all like a stereotypical descendant of the Batu warriors: light blond hair, blue eyes. Whom he just did not play in the movie! Even Alexander Kerensky. But none of the representatives of the Eastern peoples, since his type is absolutely Russian.
The Crimean Tatars also belong mainly to the Caucasoid type, but other peoples participated in their ethnogenesis. Crimea has been a “passage yard” for many thousands of years of Eastern Europe, and it was successively settled and colonized by Cimmerians, Scythians, Hellenes, Sarmatians, Romans, Huns, Alans, Khazars, Goths, Slavs, Pechenegs, Italians. The descendants of these peoples, even after the ethnic groups that gave birth to them left historical arena, remained to live in the Crimea, forming the Crimean anthropological type. At the time of the conquest of the Crimea by Batu, the descendants of the Alans and Goths lived there, who had not yet completely lost their national identity, and there were colonies of Byzantine Greeks and Italian cities, especially Genoa. Later, all this population, having mixed with the Tatars, was assimilated by them and contributed to the formation of the Crimean Tatar anthropological type.
Linguistic features
The nomadic tribes that were part of the Golden Horde spoke different languages, although they were branches of the common Turkic linguistic tree. Later, when the Crimean and Kazan khanates became isolated, and especially after the conquests of Ivan the Terrible, the connection between these fragments of the Golden Horde became extremely difficult, therefore, the differences began to intensify. The absence of more or less meaningful communication between native speakers of these languages gradually widened the gap. Now the Crimean Tatar language and Tatar (which is understood as the language of the Volga Tatars) have separated themselves strongly enough to consider them not dialects, but independent, albeit closely related, linguistic systems.
Both Tatar and Crimean Tatar languages have several dialects. In Tatar it is:
- Western (Mishar) - the language of the Tatar ethnographic group"mishari";
- middle (Kazan), which became the basis for the Tatar literary language;
- Eastern (Siberian-Tatar).
In Crimean Tatar:
- south coast;
- northern (or steppe);
- middle, which became the basis for the literary language.
If all dialects of the Tatar language go back to a single ancestor - the Kipchak language (or Kuman, which is the same thing), then in Crimea, not everything is so obvious. For example, the South Coast dialect comes, according to most linguists, from another branch Turkic languages- Oghuz. The ancient Oghuz roamed in the Aral Sea region, in contrast to the Kipchaks, who are known in Russian chronicles as Polovtsy, and in Byzantine sources as Cumans. In addition, it was strongly influenced by the proximity to the coastal Greek and Italian cities - it has many borrowings from these languages. Although now the differences between dialects are gradually smoothed out due to the development of the literary language.
As for the mutual understanding of the Volga and Crimean Tatars, here the centuries of separation had their effect. The differences between these languages are about the same as between Russian and Ukrainian, or perhaps a little more. Russian and Ukrainian languages have much in common in the main grammatical structure, and to a large extent - in vocabulary. However, if a Ukrainian (especially living in countryside) begins to speak quickly, then the Russian is unlikely to understand him: a large number of purely Little Russian lexemes (although originating from the same roots as the Russians) and unusual intonations will greatly complicate the perception oral speech. Approximately the same ratio is between the Tatar and Crimean Tatar languages.
comparison table
The table below brings together information on what is the difference between Crimean Tatars and Kazan Tatars. Of course, it can be made much more voluminous, but various linguistic, religious and historical nuances ordinary person are unlikely to be of interest, so you can limit yourself to general information.
| Volga Tatars | Crimean Tatars | |
| population | More than 5 million 300 thousand | About 484 thousand |
| Religion | Sunni Islam, part (Kryashens, Nagaybaks and some other sub-ethnic groups) - Orthodoxy | Sunni Islam |
| Language | Turkic group, Kipchak subgroup | Turkic group, different dialects descended from the Kipchak and Oguz subgroups |
| Accommodation | The Republic of Tatarstan - about 2 million, the rest - in more or less compact groups in Russian Federation, countries former USSR, small groups - outside the CIS | The Republic of Crimea - about 230-270 thousand according to various sources, the rest - in the southern regions of Ukraine and Russia, as well as in Romania, Uzbekistan and some other countries |
Every nation has its distinctive features, which allow almost without errors to determine the nationality of a person. It is worth noting that the Asian peoples are very similar to each other, since all are descendants of the Mongoloid race. How can you define a Tatar? What is the difference between the appearance of the Tatars?
Uniqueness
Without a doubt, each person is unique, regardless of nationality. And yet there are some common features that unite representatives of a race or nationality. Tatars are usually attributed to the so-called Altai family. This is a Turkish group. The ancestors of the Tatars were known as farmers. Unlike other representatives of the Mongoloid race, the Tatars do not have pronounced facial features.
The appearance of the Tatars and the changes that are now manifesting in them are largely caused by assimilation with the Slavic peoples. Indeed, among the Tatars, fair-haired, sometimes even red-haired representatives are sometimes found. This, for example, cannot be said about Uzbeks, Mongols or Tajiks. Do the eyes of the Tatars have features? They do not necessarily have a narrow slit in the eyes and dark skin. Are there any common features of the appearance of the Tatars?
Description of the Tatars: a bit of history
Tatars are among the most ancient and populous ethnic groups. In the Middle Ages, mention of them excited everyone around: in the east of the coast Pacific Ocean and to the Atlantic coast. A variety of scientists included references to this people in their writings. The mood of these notes was clearly polar: some wrote with rapture and admiration, while other scientists showed fear. But one thing united everyone - no one remained indifferent. It is quite obvious that it was the Tatars who had a huge impact on the course of development of Eurasia. They managed to create a distinctive civilization that influenced a variety of cultures.
In the history of the Tatar people there were both ups and downs. Periods of peace gave way to cruel times of bloodshed. The ancestors of modern Tatars took part in the creation of several strong states at once. Despite all the vicissitudes of fate, they managed to preserve both their people and their identity.
ethnic groups
Thanks to the works of anthropologists, it became known that the ancestors of the Tatars were not only representatives of the Mongoloid race, but also Europeans. It was this factor that led to the diversity in appearance. Moreover, the Tatars themselves are usually divided into groups: Crimean, Ural, Volga-Siberian, South Kama. The Volga-Siberian Tatars, whose facial features have the greatest signs of the Mongoloid race, are distinguished by the following features: dark hair, pronounced cheekbones, Brown eyes, wide nose, crease above the upper eyelid. Representatives of this type are few.
The face of the Volga Tatars is oblong, the cheekbones are not too pronounced. The eyes are large and gray (or brown). Hump nose, oriental type. The physique is correct. In general, the men of this group are quite tall and hardy. Their skin is not dark. Such is the appearance of the Tatars from the Volga region.
Kazan Tatars: appearance and customs
The appearance of the Kazan Tatars is described as follows: strongly built strong man. From the Mongols, a wide oval of the face and a somewhat narrowed slit of the eyes are noticeable. The neck is short and strong. Men rarely wear a thick beard. Such features are explained by the fusion of Tatar blood with various Finnish peoples.
The marriage ceremony is not like a religious act. From religiosity - only reading the first chapter of the Koran and a special prayer. After marriage, a young girl does not immediately move to her husband's house: for another year she will live in her family. It is curious that her newly-made husband comes to her as a guest. Tatar girls are ready to wait for their lover.
Only a few have two wives. And in those cases when this happens, there are reasons: for example, when the first has already grown old, and the second - younger - now runs the household.
The most common Tatars of the European type - the owners of blond hair and bright eyes. The nose is narrow, aquiline or aquiline. Growth is not high - in women about 165 cm.
Peculiarities
In the character of a Tatar man, some features were noticed: diligence, cleanliness and hospitality border on stubbornness, pride and indifference. Respect for elders is what distinguishes the Tatars. It was noted that representatives of this people tend to be guided by reason, adapt to the situation, and are law-abiding. In general, the synthesis of all these qualities, especially diligence and perseverance, makes a Tatar man very purposeful. Such people are able to achieve success in their careers. The work is brought to the end, they have a habit of achieving their goal.
A purebred Tatar seeks to acquire new knowledge, showing enviable perseverance and responsibility. Crimean Tatars have special indifference and calmness in stressful situations. Tatars are very curious and talkative, but during work they are stubbornly silent, apparently so as not to lose concentration.
One of the characteristics is self-esteem. It manifests itself in the fact that the Tatar considers himself special. As a result, there is a certain arrogance and even arrogance.
Cleanliness distinguishes Tatars. In their homes, they do not tolerate disorder and dirt. Moreover, this does not depend on financial capabilities - both rich and poor Tatars zealously monitor cleanliness.
My home is your home
Tatars are very hospitable people. We are ready to host a person, regardless of his status, faith or nationality. Even with a modest income, they show cordial hospitality, ready to share a modest meal with a guest.
Tatar women stand out with great curiosity. They are attracted beautiful clothes, they watch with interest people of other nationalities, follow fashion. Tatar women are very attached to their home, they devote themselves to raising children.
Tatar women
What an amazing creature - a Tatar woman! In her heart is immeasurable, deepest love to your loved ones, to your children. Its purpose is to bring peace to people, to serve as a model of peacefulness and morality. A Tatar woman is distinguished by a sense of harmony and special musicality. She radiates a certain spirituality and nobility of the soul. Inner world Tatar women are full of riches!
Tatar girls from a young age are aimed at a strong, lasting marriage. After all, they want to love their husband and raise future children behind solid walls of reliability and trust. No wonder the Tatar proverb says: “A woman without a husband is like a horse without a bridle!” Her husband's word is law for her. Although witty Tatars complement - for any law, however, there is also an amendment! And yet these are devoted women who sacredly honor traditions and customs. However, do not expect to see a Tatar in a black veil - this is a stylish lady who has a sense of dignity.
The appearance of the Tatars is very well-groomed. Fashionistas in the wardrobe can see stylized things that emphasize her nationality. Here, for example, there are shoes that imitate chitek - national leather boots worn by Tatar girls. Another example is applications, where patterns convey the stunning beauty of the earth's flora.
And what's on the table?
A Tatar woman is a wonderful hostess, loving, hospitable. By the way, a little about the kitchen. The national cuisine of the Tatars is quite predictable in that the main dishes are often based on dough and fat. Even a lot of dough, a lot of fat! Of course, this is far from the healthiest food, although guests are usually offered exotic dishes: kazylyk (or dried horse meat), gubadiya (a layer cake with a wide variety of fillings, from cottage cheese to meat), talkysh-kaleva (an incredibly high-calorie dessert flour, butter and honey). You can drink all this rich treat with ayran (a mixture of katyk and water) or traditional tea.
Like Tatar men, women are distinguished by purposefulness and perseverance in achieving goals. Overcoming difficulties, they show ingenuity and resourcefulness. All this is complemented by great modesty, generosity and kindness. Truly, a Tatar woman is a wonderful gift from above!
I. Introduction.
There are a number of conflicting theories about the origin of our Kazan Tatars, none of which can claim to be reliable yet. According to one of them, and the most apparently old one, the Kazan Tatars are the descendants of the Tatar-Mongols, according to the other, their ancestors are the Volga-Kama Bulgars, according to the third, they are the descendants of the Kipchaks from the Golden Horde, who migrated to the Volga region, and according to the fourth, so far the most recent it seems that the Kazan Tatars are the descendants of the Turkic-speaking tribes that appeared in the Volga and Ural regions in the 7th-8th centuries and formed the people of Kazan Tatars within the Volga-Kama Bulgaria. The author of this last hypothesis, head. archaeological department. Kazan Institute. G. Ibragimova A. Khalikov, although he justifiably rejects the first three theories, nevertheless writes about his work that it is only an attempt to summarize new data on the origin of the Volga Tatars and initiate further research in this area. It seems to us that the reason for such difficulties in resolving the issue of the origin of the Kazan Tatars is that they are looking for their ancestors not where their descendants now live, i.e. not in the Tatar Republic, and besides, they attribute the emergence of the Kazan Tatars not to the era when this took place, but in all cases to more ancient times.
II. The theory of the Tatar-Mongolian origin of the Kazan Tatars
According to this theory, the Kazan Tatars are the descendants of the Tatar-Mongols, who conquered many countries in the first half of the 13th century and left the sad memory of the “Tatar yoke” among the Russian people. The Russian people were sure of this when Moscow army went on a campaign that ended with the annexation of Kazan to Moscow in 1552. Here is what we read in “The Tale of Prince Kurbsky about the Conquest of Kazan”:
“And Abie, for the help of God, with resistance, having matched the mighty Christian army. And against these adversaries, like the great and formidable Izmailtian language, the universe once trembled from the worthlessness, and not only trembled, but was also devastated, ie. The Christian army came out against the people, before whom the world trembled and not only trembled, but by whom it was also devastated.
This theory, based only on the identity of the name of the ancient people and the modern one, had its supporters, but its fallacy is fully proved by the results of versatile scientific research, which absolutely do not confirm any connection between the Kazan Tatars and the Tatar-Mongols.
This hypothesis is probably still preserved in some places, as a philistine point of view of people who know something from the literature about the “Tatars” of ancient times and who also know that, for example, Kazan Tatars still exist.
III. The theory of the Kipchak-Polovtsian origin of the Kazan Tatars
There is a group of Soviet scientists (M.N. Tikhomirov, M. Saforgaleev, Sh.F. Mukhamedyarov), who, based on the fact that the Tata language is included in the so-called Kipchak group of Turkic languages, consider the Kazan Tatars to be descendants of the Kipchak-Polovtsian tribes , which in the XIII and XIV centuries made up the bulk of the population of the Golden Horde. According to these scholars, the Kipchak tribes, after Mongol invasion, especially after the collapse of the Golden Horde, they moved to the banks of the Kama and the Volga, where, with the remnants of the Volga Bulgaria, they formed the basis of the Kazan Tatars.
This theory, based only on the commonality of the language, is refuted by archaeological and anthropological materials, which do not confirm any significant changes either in culture or in ethnic composition population of the Kazan Khanate in comparison with the population and culture of the local region of the Golden Horde period.
IV. The theory of the origin of the Kazan Tatars from the Volga-Kama Bulgars
Enough long time there was a controversy between supporters of the origin of the Volga-Kama Bulgars of the Kazan Tatars or Chuvash. The dispute was finally resolved in favor of the latter, and with regard to the Kazan Tatars, this issue has now finally disappeared. In solving this issue, the main role was played by the fact that the Tatar language is so different from the ancient Bulgarian that it is difficult to identify the ancestors of the Tatars with the Volga-Kama Bulgars. At the same time: “If we compare the language of the Bulgar tombstones with the current Chuvash dialect, then the difference between the two turns out to be very insignificant.”1)
Or: “Monuments of the language of the Bulgars of the 13th century are most closely explained from the modern Chuvash language.”2)
V. “Archaeological” theory of the origin of the Kazan Tatars
In a very solid work on the history of the Kazan Tatars we read: 3)
“The main ancestors of the Tatars of the Middle Volga and the Urals were numerous nomadic and semi-nomadic, mostly Turkic-speaking tribes, which from about the 4th century. AD began to penetrate from the southeast into the forest-steppe part from the Urals to the upper reaches of the Oka River.
According to the theory clarifying the given position, proposed by the head. the sector of archeology of the Kazan Institute of Language, Literature and History of the Academy of Sciences of the USSR, A. Khalikov, the ancestors of modern Kazan Tatars, as well as the Bashkirs, must be considered Turkic-speaking tribes that invaded VI-VIII centuries in the Volga and Ural regions, who spoke the language of the Oghuz-Kipchak type.4)
According to the author, even in the pre-Mongol period, the main population of the Volga Bulgaria probably spoke a language close to the Kipchak-Oguz group of Turkic languages, related language Volga Tatars and Bashkirs. According to the author, there is reason to believe that in the Volga Bulgaria, even in the pre-Mongol period, on the basis of the merger of Turkic-speaking tribes, their assimilation of part of the local Finno-Ugric population, there was a process of addition of ethno-cultural Volga Tatars. The author concludes that there will be no big mistake consider that during this period the foundations of the language, culture and anthropological appearance of the Kazan Tatars took shape, including their adoption of the Muslim religion in the 10th-11th centuries.
Fleeing from the Mongol invasion and raids from the Golden Horde, these ancestors of the Kazan Tatars allegedly moved from Zakamye and settled on the banks of the Kazanka and Mesha rivers. During the period of the Kazan Khanate, the main groups of the Volga Tatars, the Kazan Tatars and Mishars, were finally formed from them, and after the region was annexed to the Russian state, as a result of supposedly forced Christianization, part of the Tatars was allocated to the Kryashen group.
Consider weak spots this theory.
There is a point of view that Turkic-speaking tribes with “Tatar” and “Chuvash” languages have lived in the Volga region since time immemorial.
Acad. S.E.Malov, for example, says: “Currently, two Turkic peoples live on the territory of the Volga region: the Chuvash and the Tatars. Their languages are different, although they are of the same Turkic system. I think that these two linguistic elements were here a very long time ago, several centuries before new era and almost exactly the same as it is now. If the present-day Tatars had met the alleged “ancient Tatar”, a resident of the 5th century BC, they would have fully explained themselves to him. Similarly, the Chuvash.”
Thus, it is not necessary to refer only to the VI-VII centuries. the appearance in the Volga region of the Turkic tribes of the Kipchak (Tatar) language group.
We will consider the Bulgaro-Chuvash identity as indisputably established and agree with the opinion that the ancient Volga Bulgars were known under this name only among other peoples, but they themselves called themselves Chuvash. Thus, the Chuvash language was the language of the Bulgars, a language not only spoken, but also written, counting.5)
In support of this, there is also the following statement: 6)
“Chuvash language there is a purely Turkic dialect, with an admixture of Arabic, Persian and Russian, and almost without any admixture of Finnish words” ... “the influence of educated nations is visible in the language.”
So, in the ancient Volga Bulgaria, which existed for a historical period of time equal to about five centuries, the state language was Chuvash and the bulk of the population was most likely the ancestors of the modern Chuvash, and not the Turkic-speaking tribes of the Kipchak language group, as the author of the theory claims . There weren't any objective reasons and to the merger of these tribes into an original nationality with signs later characteristic of the Volga Tatars, i.e. to the appearance in those distant times, as if their ancestors.
Due to the multinationality of the Bulgar state and the equality of all tribes before the authorities, the Turkic-speaking tribes of both language groups in this case would have to be in very close relations with each other, given the very great similarity of languages, and hence the ease of communication. Most likely, under those conditions, the assimilation of the tribes of the Kipchak language group in the old Chuvash people should have taken place, and not their merger with each other and isolation, as a separate nationality with specific features, moreover, in a linguistic, cultural and anthropological sense, coinciding with the features of modern Volga Tatars .
Now a few words about the acceptance of the allegedly distant ancestors of the Kazan Tatars in the X-XI centuries of the Muslim religion.
One or the other new religion, as a rule, were accepted not by peoples, but by their rulers for political reasons. Sometimes it took a very long time to wean the people from the old customs and beliefs and make them a follower. new faith. So apparently it was in the Volga Bulgaria with Islam, which was the religion of the ruling elite, and the common people continued to live according to their old beliefs, perhaps until the time when the elements of the Mongol invasion, and subsequently the raids of the Golden Horde Tatars, did not force the survivors to flee from Zakamye to the northern bank of the river, regardless of the tribes and language.
The author of the theory only casually mentions such an important historical event for the Kazan Tatars as the emergence of the Kazan Khanate. He writes: “Here, in the 13th-14th centuries, the Kazan principality was formed, which grew into the Kazan Khanate in the 15th century.” As if the second is only a simple development of the first, without any qualitative changes. In reality, the Kazan principality was Bulgar with Bulgar princes, and the Kazan Khanate was Tatar, with Tatar Khan in charge of.
The Kazan Khanate was created by the former Khan of the Golden Horde, Ulu-Mohammed, who arrived on the left bank of the Volga in 1437-38. at the head of 3000 of his Tatar warriors and conquered local tribes.
In Russian chronicles there is for 1412, for example, the following entry:
“Daniil Borisovich, a year before, with a retinue of the princes of Bulgaria, defeated Vasiliev’s brother, Pyotr Dmitrievich, in Lyskovo, and Vsevolod Danilovich, with the Kazan prince Talych, robbed Vladimir.”7)
From 1445, the son of Ulu-Mohammed Mamutyak became Khan of Kazan, having villainously killed his father and brother, which in those days was a common occurrence during palace coups.
The chronicler writes: “The same autumn, King Mamutyak, Ulu-Mukhamedov’s son, took the city of Kazan and killed the patriarch of Kazan, Prince Lebey, and he himself sat down to reign in Kazan.” 8)
Also: “In 1446, 700 Tatars of the Mamutyakov squad besieged Ustyug and took furs from the city, but on returning they drowned in Vetluga.”9)
In the first case, the Bulgars, i.e. Chuvash princes and Bulgar, i.e. Chuvash Kazan prince, and in the second - 700 Tatars of the Mamutyakov squad. It was Bulgarian, i.e. the Chuvash Kazan principality became the Tatar Kazan Khanate.
What was the significance of this event for the population of the local region, how the historical process went on after that, what changes occurred in the ethnic and social composition of the region during the period of the Kazan Khanate, and also after the annexation of Kazan to Moscow - all these questions are not in the proposed theory response. It is also not clear how the Mishari Tatars ended up in their habitats, with a common origin with the Kazan Tatars. A very elementary explanation is given for the emergence of the Kryashen Tatars “as a result of forced Christianization”, without giving a single historical example. Why did the majority of Kazan Tatars, despite the violence, managed to keep themselves Muslims and a relatively small part succumbed to violence and converted to Christianity. To some extent, the reason for what has been said can also be sought in the fact that, as the author of the article himself points out, up to 52% of the Kryashens, according to anthropology, belong to their Caucasoid type, and only 25% of Kazan Tatars are like that. Maybe this is due to some difference in origin between the Kazan Tatars and the Kryashens, from which their different behavior also follows during “forced” Christianization, if this really happened in the 16th and 17th centuries, which is very doubtful. We must agree with the author of this theory, A. Khalikov, that his article is only an attempt to summarize new data that allows us to raise the question of the origin of the Kazan Tatars again, and, I must say, an unsuccessful attempt.
VI. "Chuvash" theory of the origin of the Kazan Tatars
Most historians and ethnographers, as well as the authors of the four theories discussed above, are looking for the ancestors of the Kazan Tatars not where this people currently lives, but in places far from there. In the same way, their emergence and formation as an original nationality are attributed not to the historical era when this took place, but to more ancient times. Therefore, the proposed theories of the origin of the Kazan Tatars turn out to be either erroneous or not very convincing. In reality there is full foundation consider that the cradle of the Kazan Tatars is their real homeland, i.e. region of the Tatar Republic on the left bank of the Volga between the Kazanka and Kama rivers.
There are also convincing arguments in favor of the fact that the Kazan Tatars arose, took shape as an original nationality and multiplied over a historical period, the duration of which covers the era from the founding of the Kazan Tatar kingdom of the former. Khan of the Golden Horde Ulu-Mohammed in 1437 and the flesh before the Revolution of 1917, and their ancestors were not alien “Tatars”, but local peoples: Chuvash (they are Volga Bulgars), Udmurts, Mari, and possibly also not preserved to the present time, but lived in those parts, representatives of other tribes, including those who spoke a language close to the language of the Kazan Tatars.
All these peoples and tribes apparently lived in those wooded lands from time immemorial, and partially possibly also moved from Zakamye, after the invasion of the Tatar-Mongol and the defeat of the Volga Bulgaria. By the nature and level of culture, as well as the way of life, this multi-tribal populace, before the emergence of the Kazan Khanate, in any case, differed little from each other. In the same way, their religions were similar and consisted in the veneration of various spirits and sacred groves - kiremetii - places of prayer with sacrifices. We are convinced of this by the fact that until the revolution of 1917, in the same Tatar Republic, for example, near the village of Kukmor, a settlement of Udmurts and Mari, who were not touched by either Christianity or Islam, was preserved, where until recently people lived according to ancient customs of his tribe. In addition, in the Apastovsky region of the Tatar Republic, at the junction with the Chuvash ASSR, there are nine Kryashen villages, including the villages of Surinskoye and the village of Star. Tyaberdino, where part of the inhabitants even before the Revolution of 1917 were “unbaptized” Kryashens, thus having lived until the Revolution outside both the Christian and Muslim religions. And the Chuvash, Mari, Udmurts and Kryashens who converted to Christianity were only formally listed in it, but continued to live according to ancient times until recently.
In passing, we note that the existence of “unbaptized” Kryashens almost in our time casts doubt on the very widespread point of view that the Kryashens arose as a result of the forced Christianization of Muslim Tatars.
The above considerations allow us to assume that in the Bulgar state, the Golden Horde and, to a large extent, the Kazan Khanate, Islam was the religion of the ruling classes and privileged estates, and the common people, or most of them: the Chuvash, Mari, Udmurts, etc., lived in ancient grandfather customs.
Now let's see how historical conditions the nationality of the Kazan Tatars, as we know them at the end of the 19th and beginning of the 20th centuries, could arise and multiply.
In the middle of the 15th century, as already mentioned, on the left bank of the Volga, Khan Ulu-Mohammed, deposed from the throne and fled from the Golden Horde, appeared on the left bank of the Volga with a relatively small detachment of his Tatars. He conquered and subjugated the local Chuvash tribe and created the feudal-serf Kazan Khanate, in which the winners, Muslim Tatars, were the privileged estate, and the conquered Chuvashs were the serfs of the common people.
In one pre-revolutionary historical work on the same subject, read this: 10)
“The aristocratic Kazan kingdom was formed, in which the military class consisted of Tatars, the trade class - from the Bulgars, and the agricultural class from the Chuvash-Suvar. The power of the tsar extended to the foreigners of the region, who began to convert to Mohammedanism, in other words, to tatar. This is very true and specific.
AT latest edition Large Owls. Encyclopedia in more detail about the internal structure of the state in its finalized period we read the following: 11)
"Kazan Khanate, feudal state in the Middle Volga (1438-1552), formed as a result of the collapse of the Golden Horde on the territory of the Volga-Kama Bulgaria. The founder of the dynasty of Kazan khans was Ulu-Muhammed (ruled from 1438-45)
Higher government belonged to the khan, but was directed by the council of large feudal lords (sofa). The top of the feudal nobility were Karachi, representatives of the four most noble families. Next came the sultans, emirs, below them - murzas, uhlans and warriors. Big role played by the Muslim clergy, who owned vast waqf lands. The bulk of the population consisted of “black people”: free peasants who paid yasak and other taxes to the state, feudal dependent peasants, serfs from prisoners of war and slaves.
Tatar nobles (emirs, beks, murzas, etc.) were hardly very merciful to their serfs, to the same foreign and infidel. Voluntarily or pursuing goals related to some kind of benefit, but over time, ordinary people began to adopt their religion from the privileged class, which was associated with the rejection of their national identity and with a complete change in life and way of life, according to the requirements new "Tatar" faith - Islam. This transition, the Chuvash to Mohammedanism, was the beginning of the formation of the Kazan Tatars.
The new state that arose on the Volga lasted only about a hundred years, during which raids on the outskirts of the Muscovite state almost did not stop. In the internal state life, frequent palace coups took place and proteges appeared on the khan's throne: either Turkey (Crimea), then Moscow, then the Nogai Horde, etc.
The process of formation of the Kazan Tatars in the way mentioned above from the Chuvash, and partly from other peoples of the Volga region took place throughout the entire period of the existence of the Kazan Khanate, did not stop after the annexation of Kazan to the Muscovite state and continued until the beginning of the 20th century, i.e. almost to our time. Kazan Tatars grew in number not so much as a result of natural increase, as a result of the Tatarization of other peoples of the region.
The Tatarization of the dark masses of the Volga peoples was the result of energetic and systematic activity among them of the Muslim clergy, who often received theological, and at the same time political training predominantly in Sultanist Turkey. Along with preaching the “true” faith, these “theologians” instilled in the Tatar people, who remained in darkness and ignorance, hostility and hostility towards the Russian people.
Ultimately, the Tatar people until the 20th century. continued to remain far from European culture, alienated from the Russian people and remained in complete ignorance and darkness.
On the other hand, all the Volga peoples (Chuvash, Mordovians, Mari, Udmurts and Kryashens) by the middle of the 19th century. turned out to be on the verge of complete disappearance from the historical scene as a result of the Tatarization and absorption of them by the very Arab-Muslim culture, frozen at the level of the Middle Ages.
Thus, the formation of the nationality of the Kazan Tatars began after the emergence of the Kazan Khanate and lasted for several centuries, namely, by Tatarizing mainly the Chuvash, they are also the Bulgars, who should be considered primarily the ancestors of the Kazan Tatars. The foregoing is confirmed by recent studies.
In the materials on the history of the Chuvash people we read: 12)
“A huge number of left-bank Suvars (Chuvash) in the 13th-14th centuries. and the beginning of the fifteenth century. moved to the northern regions of the left bank of the Volga in the Order.
Despite the Tatarization of a significant part of these Chuvash, there were many of them in the Kazan district, even in the 16th-18th centuries.
In the acts of the XVI early XVII c.c. in the Kazan district, I managed to record up to 100 Chuvash villages.
“The left-bank Chuvashs gradually fledged. Archival documents show that in the first half of the seventeenth century. in the Kazan district, many Chuvashs converted to Islam and began to call themselves Tatars. 13) “The rapid growth in the number of Kazan Tatars was due, first of all, to Tatarization, mainly the Chuvash, as well as the Mari, Udmurts, etc.”
Further in the same materials we find the following statements:14)
“In the sixteenth century. The Tatars were numerically smaller than the Chuvash. The number of Tatars further grew, largely due to the Muslimization, mainly of the Chuvash, as well as the Mari, Udmurts, etc.
Numerous Chuvash population Kazan district was absorbed by the Tatars.
Academician S.E.Malov says:15)
“... in some districts of the former Kazan province, according to anthropological measurements, the population consisted of Mari. But these anthropological Maris were at the same time completely Tatars in terms of language and life: in this case we have a Tatarization of the Mari”.
Here is another rather interesting argument in favor of the Chuvash origin of the Kazan Tatars.
It turns out that the Meadow Mari are now called the Tatars “suas” (S U A S).
From time immemorial, the Meadow Mari have been close neighbors with that part of the Chuvash people who lived on the left bank of the Volga and were the first to Tatar, so that not a single Chuvash village remained in those places for a long time, although historical information and there were many of them in the scribe records of the Muscovite state. The Mari did not notice, especially at the beginning, any changes in their neighbors as a result of the appearance of another god - Allah, and forever preserved their former name in their language. But for distant neighbors - Russians from the very beginning of the formation of the Kazan kingdom there was no doubt that the Kazan Tatars were the same Tatar-Mongols who left a sad memory of themselves among the Russians.
Throughout the comparative short story This “Khanate” continued continuous raids by “Tatars” on the outskirts of the Muscovite state, and the first Khan Ulu-Mohammed spent the rest of his life in these raids.
These raids were accompanied by the devastation of the region, the robberies of the civilian population and the hijacking of it “in full”, i.e. everything happened in the style of the Tatar-Mongols.
So, the modern Kazan Tatars originated mainly from the Chuvash people, and the Tatarization of the Chuvash occurred over a long historical period. First of all, the ancestors of the Tatars should be considered that part of the Chuvash people who lived on the left bank of the Volga and were the first to fall under the rule of the Tatars from the Golden Horde, whom Khan Ulu-Mohammed brought with him. Then the point of view of some Tatar historians about the origin of the Kazan Tatars from the Volga-Kama Bulgars, since it is the Chuvashs who are the descendants of this ancient people.
When trying to establish the ancestors of the Kazan Tatars, the researchers of the issue were always fundamentally mistaken the following reasons:
1. They searched in the distant past for ancestors with characteristic national features of modern Kazan Tatars.
2. They were not more deeply interested in the course of the Muslimization of the peoples of the Volga region during the previous several centuries.
3. They did not see the difference between assimilation, when any nationality or ethnic group gradually, sometimes over a number of generations, takes over completely characteristics another people and the Tatarization of the Volga peoples, when individual representatives or groups of the latter, together with Islam, immediately adopted the completely Tatar way of life, language, customs, etc., abandoning their nationality.
4. Didn't try to be interested archival documents and literature, confirming the transformation of large masses of the Volga peoples into Kazan Tatars in a relatively recent, from a historical point of view, time.
conclusions
1. All four theories considered here about the origin of the Kazan Tatars from the Tatar-Mongols, or from the Volga-Kama Bulgars, or from the Kipchak tribes, or, finally, from the people that arose back in the pre-Mongol period within the Volga-Kama Bulgaria, as a result of would be the merger of different Turkic tribes of the Kipchak language group, is untenable and does not stand up to criticism.
2. Kazan Tatars descended from common ancestors with other Volga peoples, mainly with the Chuvashs, and partly with the Mari, Udmurts, etc., as a result of the Muslimization of these peoples. The participation of Russian “Polonians” in the ethnogenesis of the Kazan Tatars is not excluded.
3. The spread of Islam with the Tatarization of the mentioned peoples took place in a relatively recent historical period of time, starting with the creation of the Kazan Khanate in 1438 by Muslim Tatars who arrived from the Golden Horde and conquered the local tribes of the left bank of the Volga, until the twentieth century. The final period of this process could be observed by the fathers and grandfathers of contemporaries.
4. The Pyuvolga peoples, and mainly the Chuvashs, are by origin the blood brothers of our Kazan Tatars, who in this sense have nothing in common with other Turkic-speaking peoples, for example, Central Asia, the Caucasus, Siberia, etc.
5. Local Turkic tribes with "Tatar" or similar language can be considered the ancestors of the Kazan Tatars on an equal footing with others only to the extent that they accepted Islam, at the same time abandoning everything that had previously constituted them national identity.
A handful of “unbaptized” Kryashens that survived until the 20th century, which were discussed on another occasion, apparently can give an idea of what these tribes were like before turning into Kazan Tatars, as a result of Muslimization.
6. Kazan Tatars are one of the youngest nations. Their emergence and formation as an original nationality is the result of the spread of Islam among various local Volga peoples in a relatively recent historical era.
References:
1) N.I. Ashmarin “Bulgars and Chuvashs”, Kazan, 1902
2) S.E.Malov “Materials of the session on the history and philosophy of Acad. Sciences of the USSR”
3) “Tatars of the Middle Volga and Urals”, ed. "Science", 1967
4) The newspaper "Soviet Tataria" 1966, July 30, No. 155.
5) “The origin of the Kazan Tatars” A.D. Kuznetsov “Collection of articles”, Cheboksary, 1957
6) V.A. Sboev “Research on foreigners of the Kazan province.” Kazan, 1975
7) N.M. Karamzin, vol. IV, p. 118
8) Also vol. V, p. 172
9) Also vol. V, p. 199
10) A. Speransky “Kazan Tatars”, Kazan, 1914
11) B.S.E., 3rd ed. T.11, p. 140.
12) V.D. Dmitriev, “Collection of articles”. Cheboksary, 1957
13) Scientific notes of the Kazan teacher. in-ta, vol. VIII Sat. 1., Ya.I.Khanbikov “Social teacher. activities and pedagogical views Galimdzhan Ibragimov” pp. 76,91 and 92.
14) see I.D. Kuznetsov “Collection of articles”, Cheboksary, 1957.
15) see “Proceedings of the session of the Institute of History and Philosophy of the USSR Academy of Sciences on the origin of the Kazan Tatars”.
16) N.I. Ashmarin. “Bulgarians and Chuvashs”, Kazan, 1902
/ I. Maksimov / 10.V.75
Deputy editor of the journal "QUESTIONS OF HISTORY"
comrade Kuzmin A.G.
Dear Apollon Grigorievich.
I am sending for your consideration and publication, in case of approval, in the V. journal, a small work of mine: “Kazan Tatars and their ancestors”, in the hope that it:
1) Will help restore the historical truth in the issue of the origin of the Kazan Tatars;
2) will contribute to the further strengthening of friendship between the Kazan Tatars and other peoples of the Volga region;
3) will prevent the emergence of false nationalism among the backward part of the Tatars;
4) help guide you the right way research in this area.
195271, Leningrad
avenue Mechnikova 5
box 2, apt. 272
Maksimov Ivan Georgievich
home phone 40-64-19.
About the article by I. G. Maksimov
"Kazan Tatars and their ancestors".
I consider the article interesting in essence and worthy of publication - of course, after editing. There are many stylistically unsuccessful places in it, it requires polishing from the point of view of softening some conclusions, but the formulation of the question seems fair and sober: the formation of the Kazan Tatars - difficult process, largely associated with a specific political and state situation.
Noteworthy is the recognition by I. G. Maksimov of the great role of Islam among the reasons that contributed to the formation of the Tatar people. The article /or, rather, its draft/ should be shown to specialists familiar with the history and ethnography of the Tatars. They, in particular, should say whether the question of the origin of the Tatars has really not been fully covered so far, whether there really is a need to raise the question of more in-depth study ethnogenesis of the Tatars. If experts recognize I. G. Maksimov's attempt as timely and necessary, I am ready to correct the author's private remarks to improve the text.
The merit of I. G. Maksimov's article seems to me to be its orientation against nationalism. Not a word is directly said about this in the article, but the entire content of the manuscript quite clearly reflects the position of the author.
V. Basilov. (Scientific Secretary of the N. I. Miklukho-Maclay Institute of Ethnography of the USSR Academy of Sciences).
5.V.75
Corresponding Member of the Academy of Sciences of the USSR
Bromley Yu.V.
Dear Yulian Vladimirovich.
At the same time, I am sending for your consideration my note on the spread of Islam in the Volga region: "Kazan Tatars and their ancestors."
It brings clarity to a question that is essentially simple, but confusing, due to a misunderstanding, those who studied it from the wrong angle from which it should have been done.
With deep respect / I. Maksimov /
195271 Leningrad avenue Mechnikova 5 bldg. 2, apt. 272
Maksimov Ivan Georgievich
ACADEMY OF SCIENCES OF THE UNION OF SOVIET SOCIALIST REPUBLICS INSTITUTE OF ETHNOGRAPHY named after N.N.Miklukho-Maclay
Moscow, V-36, st. Dmitry Ulyanov, 19
tel. At 6-94-85 At 6-05-80
No. 14110/040-62 January 31, 1974
Dear Ivan Georgievich!
Conclusion about your manuscripts written by Dr. historical sciences VN Kozlov, transferred by the Institute of Ethnography to the Department of Science of the Central Committee of the CPSU, from where we received your work. Since the manuscripts that you personally sent to me were included in the materials that were sent to the Institute of Ethnography from the Central Committee of the CPSU, I will not devote this letter to an analysis of your work.
However, I would like to inform you of some particular remarks not included in the certificate intended for the Central Committee of the CPSU. In their present form, your manuscripts are not ready for printing - they are written too fluently, without using the proper amount of available sources. At the same time, some of the questions you raised are interesting. In particular, your remark about the relationship between the processes of Christianization and Muslimization in the Volga region is very worthy of attention and deserves more detailed development. From your note it would be possible to make useful article. Of course, excessively polemical passages should be removed. Perhaps you will be able to include in the text of this article a note about the true role of Ilminsky, about correct assessment his activities.
The question of the extent to which the institute of ethnography will be able to contribute to the publication of this article of yours, of course, can be decided after reading its text.
I wish you success in your work.
Sincerely
Director of the Institute of Ethnography of the USSR Academy of Sciences, Corresponding Member of the USSR Academy of Sciences
Yu.V. Bromley.
SCIENTIFIC RESEARCH INSTITUTE UNDER THE COUNCIL OF MINISTERS OF THE CHUVASH ASSR
Cheboksary, Moskovsky prospect, 29 building 1 tel.
October 30, 1973
Dear Ivan Georgievich!
Your views on the origin of the Kazan Tatars seem correct to us. However, the Institute is unable to publish your article. If it is published, its Kazan comrades can say why the article was published in Cheboksary and not in Kazan. We must try to publish it either in Kazan or in Moscow historical journals (“Soviet Ethnography”, “History of the USSR”, “Questions of History”).
We are not familiar with the state of the issue of the Kryashens, so we cannot judge this issue.
The texts of your articles “Reliable hypothesis about the origin of the Kazan Tatars”, “Kryashens”, “The origin of the Kryashens (old-baptized Tatars)”, “On one consultation regarding the “reunification” of the Kryashens with the Tatars” (together with a copy of the advisory letter) are returned.
FROM Best wishes director of the institute (V. Dimitriev).
Later, after the collapse of the Golden Horde and the emergence of a number of independent khanates in its place, the Kazan Khanate was formed on the Bulgarian lands. As a result of the consolidation of a part of the Bulgars with another Kipchak, and also partly with the Finno-Ugric population of the region, the people of Kazan Tatars are formed.
Formation
Funeral rite
Many facts of the funeral rites of the Kazan Tatars show complete continuity from the Bulgars, today most of the rites of the Kazan Tatars are associated with their Muslim religion.
Location. The urban necropolises of the Golden Horde were located within the city, as were the burial grounds of the period of the Kazan Khanate. Cemeteries of the Kazan Tatars of the 18th-19th centuries. located outside the villages, not far from the villages, if possible - across the river.
Tomb structures. From the descriptions of ethnographers, it follows that the Kazan Tatars used to plant one or more trees on the grave. The graves were almost always surrounded by a fence, sometimes a stone was placed on the grave, small log cabins were made without a roof, in which birch trees were planted and stones were placed, sometimes monuments were erected in the form of pillars.
Burial method. The Bulgars of all periods are characterized by the rite of inhumation (deposition of corpses). The pagan Bulgars were buried with their heads to the west, on their backs, with their arms along the body. Distinctive feature burial grounds of the X-XI centuries. is the period of the formation of a new rite in the Volga Bulgaria, hence the lack of strict uniformity in the individual details of the ritual, in particular, in the position of the body, hands and face of the buried. Along with observance of qibla, in absolute majority cases there are individual burials facing up or even to the north. There are burials of the dead on the right side. The position of the hands is especially diverse during this period. For necropolises of the XII-XIII centuries. the unification of the details of the rite is characteristic: strict observance of the qibla, the orientation of the face to Mecca, the uniform position of the deceased with a slight turn to the right side, with the right hand extended along the body, and the left, slightly bent and laid on the pelvis. On average, 90% of the burials show this stable combination of features, compared to 40-50% in early burials. AT Golden Horde period all burials were made according to the rite of inhumation, the body was stretched out on its back, sometimes with a turn to the right side, head to the west, facing south. During the period of the Kazan Khanate, the funeral rite did not change. According to the descriptions of ethnographers, the deceased was lowered into the grave, then laid in a side lining, facing Mecca. The hole was filled with bricks or boards. The spread of Islam among the Volga Bulgars already in pre-Mongol times was very clearly manifested in the rite of the Bulgars of the 12th-13th centuries, during the period of the Golden Horde, and later in the funeral rite of the Kazan Tatars.
National clothes
The clothes of men and women consisted of wide-leg trousers and a shirt (for women it was supplemented with an embroidered bib), on which a sleeveless camisole was put on. Cossacks served as outerwear, and in winter - a quilted beshmet or fur coat. The headdress of men is a skullcap, and on top of it is a hemispherical hat with fur or a felt hat; for women - an embroidered velvet cap (kalfak) and a scarf. Traditional shoes are leather ichigi with soft soles, they were worn outside the home with leather galoshes. The women's costume was characterized by an abundance of metal jewelry.
Anthropological types of Kazan Tatars
The most significant in the field of anthropology of the Kazan Tatars are the studies of T. A. Trofimova, carried out in 1929-1932. In particular, in 1932, together with G. F. Debets, she carried out extensive research in Tatarstan. 160 Tatars were examined in the Arsk region, 146 Tatars in the Yelabuga region, and 109 Tatars in the Chistopol region. Anthropological studies have revealed the presence of four main anthropological types among the Kazan Tatars: Pontic, light Caucasoid, sublaponoid, Mongoloid.
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These types have the following characteristics:
Pontic type- characterized by mesocephaly, dark or mixed pigmentation of the hair and eyes, high nasal bridge, convex bridge of the nose, with a lowered tip and base, significant beard growth. Growth is average with an upward trend.
Light Caucasian type- characterized by subbrachycephaly, light pigmentation of hair and eyes, medium or high nose bridge with a straight back of the nose, moderately developed beard, medium height. Whole line morphological features- the structure of the nose, the size of the face, pigmentation and a number of others - brings this type closer to the Pontic.
Sublaponoid type(Volga-Kama) - characterized by meso-subbrachycephaly, mixed pigmentation of hair and eyes, wide and low nose, weak beard growth and a low, medium-wide face with a tendency to flattening. Quite often there is a fold of the eyelid with a weak development of the epicanthus.
Mongoloid type(South Siberian) - characterized by brachycephaly, dark shades of hair and eyes, a wide and flattened face and low nose bridge, often occurring epicanthus and poor development beards. Growth, on a European scale, is average.
The theory of ethnogenesis of the Kazan Tatars
There are several theories of the ethnogenesis of the Tatars. Three of them are described in the scientific literature in the most detail:
- Bulgaro-Tatar theory
- Tatar-Mongolian theory
- Turko-Tatar theory.
see also
Notes
Literature
- Akhatov G.Kh. Tatar dialectology. Middle dialect (textbook for students of higher educational institutions). Ufa, 1979.
- Kosach G. G. Tatarstan: religion and nationality in mass consciousness// Kaariainen K., Furman D. E. (responsible editors). New churches, old believers - old churches, new believers. Religion in post-Soviet Russia. M., Institute of Europe RAS, Institute of the Evangelical Lutheran Church of Finland, 2007.
Wikimedia Foundation. 2010 .
See what "Kazan Tatars" is in other dictionaries:
The history of the ethnonym "Tatars" can be traced back to about the 8th century. The ethnonym was first mentioned in a runic inscription on the monument to the Turkic commander Kul Tegin (732). This inscription mentions the tribal unions "Otuz Tatars" and "Tokuz Tatars". ... ... Wikipedia
And it is the Kazan Tatars that are one of the numerous and main peoples among all existing ones. They speak Russian or Tatar. They live on the lands of the Russian Federation and are the indigenous inhabitants of the Autonomous Republic of Tatarstan. They belong to the middle group according to the dialects of all Tatars.
population
3.8 million people live in Tatarstan, among which 53% of the total population are Kazan Tatars (this is a little more than 2 million representatives of this people). Most of the Tatars are in Aktanyshsky district (97%), the least - in Spassky (29.5%). Also, Kazan Tatars can be found in other settlements of Russia. In other countries there are insignificant settlements in the USA, Canada, Ukraine, Turkey, etc. Among the ethnic groups of the Kazan Tatars there are Polovtsy, Bulgars (the Tatars very often call themselves that) and the Imenkovskaya culture.
Description of the ethnic group
Women have slightly narrowed eyes, cheekbones protrude on the face. They usually have a strong physique. Very often they hide their beauty, as is customary in Asians. In most cases, they lead a sedentary lifestyle, which is typical of Asian countries, where men do all the work, and wives do only light household tasks. All Tatars are clean, they are cunning, but at the same time time runs fight for justice. Men also have a beautiful appearance and physique, dark eyes. Very jealous and slightly proud.
Distribution by language groups
Since all Tatars speak Tatar (knowledge of a second language depends on the area), Kazan Tatars can boast of this as well. The only thing that is slightly different is the dialect, because it belongs to the middle (Kazan) dialect. The Tatar language, respectively, belongs to the Kypchak group Turkic origin languages. As for literature and writing, the Kazan dialect is used.
Origin of the ethnos
In ancient times, the modern lands of the Tatars were called Bulgaria. Turkic-speaking tribes lived there (for example, Finno-Ugric). As soon as the Volga Bulgaria was conquered by the Mongols, the Golden Horde arose. For a long time it did not exist, fell apart. Instead of it, various khanates began to form, so the Kazan Khanate appeared on the Bulgar lands, where later such a nationality as the Kazan Tatars (XV-XVI centuries) began to form. Historically, this process is believed to have been influenced by:
- Bulgars;
- Finno-Ugrians;
- Kypchaks;
- Turks.
Religion
Beliefs were divided into 2 branches: Christianity (Orthodoxy) and Islam (Sunni).
Kitchen
The most common dish is azu. In other words, this is a stew, it includes various vegetables and meat. The more products, the richer and tastier the dish.
Clothing and jewelry
The traditional costume is kulmek (tunic or tunic-shaped shirt) with harem pants. On the women's costume, they made izu, various stripes and embroideries. The outfit was very heavy because of the decor (sometimes even coins were sewn on). Men wear a kulepesh or skullcap on their heads. It is common for women to wear a kalfak embroidered with pearls, and to braid their hair, more often in two braids. Among the shoes, the fair sex wear ichig, these are high-quality morocco boots with patterns. Also, every woman wanted to wear more jewelry, sometimes their weight reached 6 kg.
Culture and life
Initially, this people was engaged in cattle breeding, less often they planted vegetation. They lived in huts. On the Kazan lands it is customary to be hospitable, so they generously receive and treat guests.
Be sure to wash your hands before eating. The meal at the table began and ended with a prayer. It is considered bad manners if you arbitrarily at the table without the permission of the foremen.
On the eve of the wedding, it is customary to decorate the house with ribbons, flowers and other materials, and the more the better.
Tatar embroidery is highly valued. They were good weavers. Even today, embroidered towels are a valuable product!
