According to the official data of the 2010 All-Russian Population Census, representatives of more than 110 nationalities live in the Kirov region. Most of the population is Russian - 89.4%, the region is inhabited by: Tatars - 2.7%, Mari - 2.2%, Udmurts - 1.01 percent, as well as Ukrainians, Azerbaijanis, Belarusians, Armenians, Gypsies, Chuvashs, Germans, Moldovans and others.

On the territory of the Kirov region there are 213 registered religious organizations belonging to 14 confessions. Most religious organizations belong to the Russian Orthodox Church.
At the same time, Muslim religious organizations professing traditional Islam operate in the region, most of whose parishioners are representatives of the Tatar population, compactly living in the southern regions of the Kirov region (Vyatskopolyansky, Malmyzhsky, Kilmezsky districts), as well as representatives of the Azerbaijani, Dagestan, Uzbek, Tajik and Chechen diasporas, professing forms of Islam traditional for these peoples.

At the same time, modern religious organizations operating on the territory of the Russian Federation are represented in the region. Thus, the Roman Catholic and Armenian Apostolic churches operate in the Kirov region. Various Protestant denominations are active: Lutherans, Evangelical Christians-Baptists, Evangelical Christians (Pentecostals), Seventh-day Adventists and many others.
Muslim and Jewish religious organizations operate.

In the Kirov region, 13 public organizations are officially registered, whose interests include ethno-confessional relations.
The most active of them:
- Kirov regional branch of the All-Russian public organization "ALL-RUSSIAN AZERBAIJANI CONGRESS";
- Kirov regional public organization "Armenian Community";
- Public organization "Local National - Cultural Autonomy of the Tatars of Kirov";
- Public organization "Regional national-cultural autonomy of the Tatars of the Kirov region".

In addition, in places of compact residence of ethnic groups, 5 centers of national cultures have been created and have been operating for more than 10 years:
. Vyatka regional center of Russian culture in Kotelnich;
Center of Udmurt National Culture;
Center of Mari national culture;
Center of Tatar National Culture;
Center of Komi-Permyak national culture.
As well as 6 branches in the districts of the region.
Their main activities are the development of culture, the study of national languages, the revival, preservation and transmission of customs, rituals and traditions to younger generations, as well as the strengthening of interethnic relations of peoples living compactly on the Vyatka land.

Currently, interaction between public organizations is developing, whose interests include interethnic and interfaith relations, the bases of public and religious organizations are being formed, cooperation is being established, the most active representatives of the civil society of the Kirov region, interested in studying ethno-confessional issues in the Kirov region, are being identified. The interests of public organizations and national diasporas are not limited to the cultural sphere. They assist compatriots in solving problems related to housing, social and linguistic adaptation in the territory of the constituent entities of the Russian Federation. In the current conditions, close interaction with representatives of national diasporas and religious organizations and associations is one of the most important factors in maintaining a stable ethno-confessional situation.

No open inter-ethnic conflicts have been recorded in the region. Potential inter-ethnic conflicts are possible in areas with a significant stratification of society, as well as in areas with a multi-ethnic composition of the population. To prevent these conflicts, work is being carried out in three areas: socio-economic, humanitarian (cultural and educational) and law enforcement, with guaranteed observance of equal rights and obligations of the leadership and the population.
Over the past period of 2013, there were no obvious conflicts in the Kirov region.

The executive authorities of the Kirov region regularly hold meetings with leaders of national communities and religious organizations. During the conversations, there is an exchange of views on topical issues, and consulting support is provided on legal and organizational issues. Support is also provided in holding national cultural and religious holidays. Thanks to established contacts, it is possible to resolve many issues before they reach the level of conflict.

History of the Vyatka Land In ancient times (17-1 million years ago), the land on Earth was located completely differently than now. There were no modern continents, but there were other continents - Lemuria with the asura civilization and Atlantis with the Atlantean civilization. The territory of the Kirov region was under water until about 800 thousand years ago. 800 thousand years ago, the territory of the Kirov region (and its neighboring regions - the Kostroma region, the Perm Territory) was still under water. By this time, a mainland had already appeared in the east, on which Siberia and the Far East are now located, conditionally this mainland can be called North Asia. To the west was the continent of Europe. Here, between the continents of Europe and North Asia, there was a large strait, at the bottom of which, 800 thousand years ago, was the modern Kirov region and the entire territory from the modern Vetluga River to the modern Kama River, to the east of the modern Kama land already appeared, which later became the Urals. The territory of the Kirov region was at the bottom of the ocean until about 199 thousand days ago. Approximately by 199 thousand years ago, the territory under consideration acquired a form similar to the modern one. But on the site of the Kirov region, the Komi Republic, the west of the Perm Territory and the east of the Kostroma region (between the Vetluga and Kama rivers) at that time there were a lot of swamps and lakes, this happened because this land rose very slowly above the water. By the way, even now the north of the Kirov region and the Komi Republic have many swamps and lakes. Another interesting note at this time, it was at this time that the rivers appeared - Vetluga, Vyatka, Kama. But they didn't flow like they do now. The Vetluga flowed into the Sea of ​​Azov along the Sura and Don rivers, and the Volga was a right tributary of the Volga. At that time, the Kama and Vyatka rivers (a tributary of the Kama) appeared, the Kama at that time flowed into the Caspian Sea (flowed along the channel of the modern Middle and Lower Volga. Another note - in those days there were no Black, Azov, Caspian and Aral seas as such , while these seas were a single large body of water, which included the territory of the Karakum and Kyzyskum deserts (they were at the bottom of this large single sea), the territories north of the Caucasus were also part of the bottom of this large sea.At that time, in the Arctic Ocean the mainland Arctida also appeared. It was the time when the Atlantean civilization dominated the Earth, but at that time the mainland Atlantis was divided into two large islands - Ruta and Laitia, at the same time the Atlanteans began to migrate to other territories. Perhaps at this time the first settlers appeared on Arctida from Atlantis (future Hyperboreans). By 79 thousand years ago, Arctida and the entire adjacent territory (including the region we are considering) were under powerful glaciers (there was glaciation). Between 79 thousand years ago and 38 thousand years ago there was a warming - the climate was warm. But there were no people on the territory of the Kirov region yet (or there were very few) In 38 thousand years BC, the same territory was again covered again by glaciers of the next glaciation. And again, there were no settlements of people on the territory of the Kirov region. By 22 thousand years ago, the territory of Arctida was inhabited by the Hyperboreans, who created the most developed civilization at that time. By this time, tribes of the Sungir culture penetrated the territory of the Kirov region (mostly these tribes lived to the south - between the Volga and Oka rivers. The tribes of this culture were descendants of the Atlanteans who migrated from the islands of Atlantis to Europe. Perhaps many will be interested in what language the tribes spoke of the Sungir culture? Like all the later descendants of the Atlanteans, they spoke a language that is not preserved now. Of the currently existing peoples, the closest languages ​​\u200b\u200bare the Caucasian peoples and the Basques, now living in northern Spain. Approximately 17.5 thousand years ago in the region under study tribes of the Gagarin culture began to appear (descendants of the Sungir and Kostenkov cultures, which was located much to the south. These tribes came from the south and assimilated the tribes of the Sungir culture located there. At the same time, the entire north of the European part of Russia was settled by the Hyperboreans. Around 12500 BC, most likely late Atlanteans from Poseidonis Island (Atlantic kean) delivered a nuclear strike on the civilization of the Turans, which was located on the territory of the modern Gobi Desert (at that time there was a large Turan Sea, connected to the Pacific Ocean. As a result of these actions, the Turan Sea began to dry up, and under the influence of radiation, the surviving Turanians acquired Mongoloid features. The result of the use of nuclear weapons was a new cooling and the emergence of new glaciers. By about 12,000 BC, the territory of the Kirov region was covered with glaciers. At this time, the movement of the Hyperboreans to the south began - to the Middle Urals. They moved south away from the glaciers advancing from the north. By 10,000 BC, when the glaciers retreated to the north, tribes of the Gagarin culture began to return to the territory of the Kirov region after them. At the same time, from the east, from the Urals, descendants of the Hyperboreans began to penetrate into the territory under study. By 9000 BC, the descendants of the Hyperboreans became the main population of the region under study, displacing the tribes of the Gagarin culture beyond the Volga. For the information of the readers, the Hyperboreans are the ancestors of all the Indo-European and Ural peoples, as well as the mysterious people of the Sirt (which in ancient times was called the name "White-eyed Chud") By 7500 BC, a new archaeological culture, Shigirskaya, began to emerge in the Permian Territory and in the east of the Kirov Region. The tribes of this culture are the descendants of the Hyperboreans (southern group). By 6500 BC, the tribes of the Shigir culture settled in a large strip of land from the Urals to the Baltic Sea. The Kirov region was also inhabited by these tribes. It is believed that these tribes are the ancestors of all Indo-European peoples, but perhaps only the southern groups of these tribes were Indo-Europeans, and the northern group later became Finno-Ugric tribes. By 4100 BC, the Volga-Kama archaeological culture arose on the territory of the east of the Kirov region and the territory of the Perm region. This culture arose on the basis of one of the northeastern groups of Shigirs. The tribes of this culture are the ancestors of some Finno-Ugric peoples. It can be said that since that time the territory of Kirovskaya was inhabited by Finno-Ugric tribes. By 3100 BC, the entire territory of the studied region was inhabited by the tribes of the Gorbunovskaya culture. This culture arose on the basis of the Volga-Kama archaeological culture. The tribes of this culture were the ancient Finno-Ugric peoples. By 1500 AD, the western part of the Kirov region was inhabited by the tribes of the Fatyanovo archaeological culture, and the eastern part by the tribes of the Gorbunovskaya culture. Both of these groups of tribes belong to the tribes of the Finno-Ugric peoples, but in the Fatyanovo group of tribes the sign of the Finno-speaking tribes was strong (i.e. these tribes spoke a language more similar to the language of modern Finns and Karelians), and among the tribes of the Gorbunovskaya culture in the language still had many elements of the Ugric language (languages ​​of the Hungarians, Khanty, Mansi). By 1100 BC, tribes of the Prikazanskaya archaeological culture lived on the territory of the Kirov region, this culture developed on the basis of the cultures that preceded it. But again, these were Finno-Ugric tribes, although by this time there were very few Ugric elements in the language of these tribes. By 700 BC, the Ananyinskaya archaeological culture arose on the territory of the Kirov region, it arose on the basis of the Prikazan culture, and these were again Finnish-speaking tribes (Ugric words had almost disappeared by this time). These tribes are the ancient ancestors of the modern peoples of the Udmurts, Komi, and Mari. By the year 100 BC on the territory of the Kirov region, on the basis of the Ananyino culture, the Pyanobor archaeological culture was formed, the tribes of this culture were also the distant ancestors of the modern Udmurts and Mari. The ethnic composition of the population of the Kirov region did not change at all until the middle of the 7th century. In the second half of the 1st millennium AD. complex ethnic processes took place in the Vyatka basin. In the eastern part of the basin, the formation of the Udmurt (Votyak) tribes took place, in the western part the tribes of the northern Mari (Cheremis) were formed, in the north of the region - the Komi tribes. These tribes were formed on the basis of the Finno-Ugric linguistic community. But their settlements in the early Middle Ages were rare. Most of the territory was deserted and covered with virgin forests and swamps. The main occupations of the population were agriculture, domestic cattle breeding and hunting for fur-bearing animals. In the middle of the 7th century AD, the Bulgars, a Turkic-speaking people (who appeared on the territory of the steppes of the Northern Black Sea and -4 centuries, the Bulgars were still part of the Hunnic people (although it is officially believed that the Huns (Xiongnu) themselves were still a Mongol-speaking people in the 2nd century AD, but during the movement of this people to the east (from the territory of modern Mongolia to Europe), to them many other Turkic-speaking peoples joined in. By the time the Bulgars appeared in the lower reaches of the Kama and on the Middle Volga, the Bulgars were subordinate to a large state located in the lower reaches of the Volga - the Khazar Khaganate. By the middle of the 8th century, the Bulgars formed their own state - Bulgaria - in the lower reaches of the Kama and on the territory of the Middle Volga Volga-Kama.This state was a vassal of the Khazar Khaganate. Apparently the Bulgars in those days were actively influencing whether on the life of the population living in the territory of the Kirov region. The ancestors of the Udmurts (Russians called them Votyaks), who lived on the territory of the Kirov region, traded with Bulgaria, and perhaps some of them paid tribute to the Bulgars. Thus, the Votyaks were involved in international trade (Bulgaria traded with many countries of Europe and Asia). Among the Votyak tribes, property inequality appears (the leaders and elders of the tribes begin to grow rich). In the west of the Kirov region (west of Vyatka and Mologa) lived other Finnish-speaking tribes - the Cheremis. The Cheremis, like the Votyaks, also experienced significant influence from the Bulgars and the Bulgarian state. In 965, the Volga-Kama Bulgaria became an independent state (the Khazar Khaganate ceased to exist). Since that time, close relations began to occur between Bulgaria and Kievan Rus, which alternated between peaceful relations and mutual attacks. The Russians often made trips to Bulgaria, the Bulgars attacked the Russian lands (reached Murom). Even in the 11th century, the Novgorodians conquered (subjugated) the lands along the Sukhona River, creating the Dvina Land there (these lands had previously been inhabited by Finnish-speaking Chud tribes). Since that time, both Novgorodians (from the north) and Vladimirians (from the west and southwest) tried to penetrate the Vyatka Land and subdue it. The beginning of the campaign against Vyatka by the Novgorod squad and the founding of the city of Khlynov somehow coincides with the year of the assassination of Prince Andrei Bogolyubsky (1174) and the weakening of the Vladimir-Suzdal principality for several years - the main enemy of Veliky Novgorod at that time. Thus, the first Russian settlers in the Vyatka Land were the Novgorodians, who came to the territory of the Kirov region from the north. Archaeological research makes it possible to determine the beginning of the Russian development of the basin of the middle reaches of the Vyatka River at the end of the 12th - the beginning of the 13th century. "By the way, an interesting point is that if before the Bolshevik revolution the year of foundation of Vyatka was considered 1181, then in Soviet times this date was the year 1374. And, thus , in 1974, the 600th anniversary of the city of Kirov was celebrated!.. And according to the old chronology, it turns out that the 850th anniversary of the city of Vyatka should be celebrated in 2031 In the second half of the 13th century, the influx of Russians to Vyatka intensified due to the Mongol-Tatar invasion. etc. The main part of the settlers went to Vyatka from the Novgorod, Ustyug, Suzdal and Nizhny Novgorod lands. nd and versions about the origin of the word "Vyatka". In the second half of the 16th century, or rather in 1582, the Polish historian Matthew Stryikovsky in his "Chronicle" attributed the founding of the city of Khlynov, which later became Vyatka, and now Kirov, to the legendary prince Vyatko. This prince is a contemporary of the legendary princes Kyi, Shchek and Khoriv, ​​who founded the city of Kyiv, the "mother of Russian cities" and, according to the annals, founded the principality of the East Slavic tribe of the Polyans. This theory has few supporters and little evidence. There is another theory. In the 8th-9th centuries, a large Slavic tribe of the Vyatichi lived in the Oka River valley. The Vyatichi defended their independence from Kievan Rus for a long time. Only in 982 the Vyatichi were subordinated to Kievan Rus. Part of the Vyatichi, who did not want to live under the rule of Kyiv, went to the northeast, to the territory of the modern Kirov region, settled on the banks of this river, which dissolved among the ancient Udmurts (and for this reason the Udmurts from that time began to be called Votyaks). And the Vyatka River got its name. This theory is more reasonable. But the most likely reason for the emergence of the name "Vyatka" is associated with the name of the ancient ancient Udmurt tribes - Votyaks. The lands of the Kirov region were called Ruchichi "Land of Votskaya", and later this name was transformed into "Land of Vyatka". The Vyatka River got its name for this reason too. Vyatka was first mentioned in the annals under 1374 in connection with the campaign of the Novgorod ushkuins against the Volga Bulgaria, which at that time was part of the Golden Horde. In the 70s. 14th century Vyatka land was part of the Nizhny Novgorod principality. In 1393 this principality was annexed to Moscow. The princes of Nizhny Novgorod, after a long struggle, were forced to submit and received Vyatka land as their inheritance. In 1411, the Suzdal-Nizhny Novgorod princes made a new attempt to regain their possessions, but were again defeated. The short-lived Vyatka principality was liquidated, the Vyatka land was transferred to the possession of Yuri Galitsky. Vyatchane actively participated in the Feudal War in the middle of the 15th century. on the side of his overlord Yuri Galitsky and his son Vasily Kosoy. The war ended with the victory of Vasily the Dark. Vyatchane were forced to recognize themselves as vassals of the Grand Duke of Moscow. In 1412, the famous battle between the Vyatchans and the Ustyugians (residents of Veliky Ustyug, subordinate to the Moscow principality) takes place. The battle took place at night, in a ravine, later called Razderikhinsky. According to one version, the Ustyugians came to the aid of the Vyatchans for defense against the Tatars, according to another, they, in alliance with the Moscow princes, wanted to capture the city. In Russia, Vyatka was the third free veche land after Novgorod and Pskov. This independence, according to the Tale, continued in the Vyatka land for 278 years - until 1459. In 1459, Vasily the Dark conquers Vyatka, Khlynov is subject to tribute and is brought to loyalty to Moscow. The hostile attitude of the Vyatchans towards Moscow is expressed in resistance, disobedience and campaigns against Moscow lands. The first mentions of the cities of Orlov and Kotelnich, which were founded earlier simultaneously with Khlynov downstream of the Vyatka, date back to 1457-1459. Later, the cities of Sloboda and Shestakov were founded, but already upstream. The exact date of the founding of the main city of the Vyatka land - the city of Khlynov is not in any historical source. According to the science of archeology, in the middle - the second half of the 13th century, it was already a large medieval city. And 1457 is the first mention of the city of Khlynov in chronicles. In the 60s - early 80s. 15th century Vyatchane, together with the entire Russian people, fought against the Tatar khanates. In 1468 they took part in the campaign of Ivan III's troops against the Kazan Khanate. In 1471, when the Golden Horde Khan Akhmat was preparing a big campaign against Moscow, and the troops of Ivan III were busy fighting the Novgorod Republic, the Vyatchans under the command of Kostya Yuryev made a bold campaign against the capital of the Golden Horde - the city of Saray. In 1478, the Vyatchans, with the help of the Ustyugians, repulsed the raid of Khan Ibrahim on Vyatka. During these years, the country was in the process of creating a single centralized state. In Vyatka, as in other lands, two groups formed. One, headed by K. Yuryev, supported the unifying activities of Moscow, the other advocated the preservation of the appanage-autonomist system. All R. 80s 15th century a fierce struggle unfolded between them, in which the anti-Moscow group won. In 1485, the Vyatka boyars refused to take part in the campaign against Kazan, conducted by Ivan III, concluding a separate peace with the Tatars. In response, the Moscow government sent a strong detachment to Vyatka under the command of the governor Yuri Shestak Kutuzov, but the Moscow army could not take Khlynov and returned back. The Vyatka boyars expelled the Grand Duke's governor and declared Vyatka independent. Supporters of Moscow, led by K. Yuryev, were forced to flee from Khlynov. In 1489, Ivan III sent a 64,000-strong army to Vyatka. In July, Moscow troops captured Kotelnich and Orlov, and in mid-August began the siege of Khlynov. The Vyatchanes were forced to capitulate, recognize the power of Ivan III and hand over their leaders. In 1490 Vyatka was "divorced". All the boyars, people, merchants were evicted to different places of the Muscovite state, residents of Ustyug and other cities were resettled in their place. The accession of the Vyatka land to a single Russian state had a progressive significance. Vyatka were considered lands along the middle course of the rivers Vyatka and Cheptsa, Arsk land; actually the territory of the future Vyatka district, part of Slobodsky (with the exception of Kai and its volosts), part of Glazovsky, an insignificant part of Nolinsky, as well as Orlovsky and Kotelnichsky counties. To the south of Kotelnich, as well as along the Suna and Voya rivers, the Meadow Mari lived. It contributed to the development of productive forces, the growth of agriculture, industry and trade. Khlynov in the 17th century was the largest city in the north-east of Russia. After the final annexation to Moscow, Khlynov developed rapidly and in the 16th century became the largest city in the north-east of what was then Russia. Craft production grew in it, trade expanded. Trade routes to Pomorye, the Volga region, the Urals and Siberia ran through Khlynov. Economic ties were established with Moscow, Novgorod, Vologda, Ustyug, Arkhangelsk, Cherdyn, Solikamsk, Tobolsk, Kazan, Astrakhan and other Russian cities. In 1580 Abbot Tryphon founded the Assumption Monastery in Khlynov. A settlement soon formed around the monastery, which became part of the city. Until the middle of the 16th century, Khlynov was ruled by a governor appointed by the Moscow government and its tiuns. In 1557, a reform was carried out that established a zemstvo (elective) government. City dwellers elected a zemstvo headman and a city clerk. In Khlynov there was a governor - a representative of the central government, who controlled the entire Vyatka land. In the 17th century, Khlynov continued to grow as a large craft and trade center for that time. In the second half of the 17th century, manufactory appeared, that is, large-scale production based on manual labor and working for the market. Under 1658, a distillery owned by the merchant Averky Trapitsyn is mentioned in Khlynov. In the 1960s-1980s, there was a bell-casting plant founded by master F.P. Dushkin. Trade developed especially successfully. There was a concentration of several shops in the hands of large merchants. Khlynov's trade with many Russian cities expanded. Local merchants exported mainly bread, which they bought from peasants, beef lard, leather, wool, furs and other goods. Khlynov was increasingly drawn into the emerging all-Russian market. In 1607, the Semyonov fair was founded in the city, which lasted for several days. Trade people and buyers from all over the Vyatka land and from other regions of the country came to this fair. The growth of industry and trade increased social stratification among the urban population. The dominant position in Khlynov was occupied by service nobles, clerks (officials), merchants, usurers, churchmen. They were opposed by small artisans, working people, domestic servants, the poor peasants (beggars), who experienced cruel exploitation from the tops of the city. Class contradictions intensified, which led to popular unrest. A serious uprising broke out in 1635. The reason was illegal fees collected by local authorities. The population refused to pay them. About 1000 people participated in the uprising. The governor's assistant Matvey Ryabinin and the greedy and cruel tax farmer Danila Kalsin, most hated by the masses, were killed. The rebels returned the money collected from them. But a punitive detachment arrived from Moscow, which crushed the uprising. The rebels were punished, and the most active were exiled to Siberia. By 1646, there were already 4670 inhabitants in Khlynov, and in the second half of the century there were already over 5000 people. Posad grew mainly in the western direction. Its border reached the modern Karl Marx Street. The territory of the Kremlin also increased. In 1624, the Transfiguration Convent was built near its northern side. In 1663-1667, all city fortifications were overhauled. The need for a radical restructuring was caused by the rapid growth of the settlement and the inability of Khlynov's defense structures to the new conditions of military equipment in connection with the improvement of firearms. The growth of the peasant movement was also important, which soon led to powerful uprisings that boiled around the Vyatka land: Solovetsky in the north, Razinsky in the Volga region, Bashkir in the southeast. The Vyatka region found itself between three centers of the popular movement, the tsarist government was in a hurry to strengthen Khlynov as soon as possible in order to prevent these movements from merging through the Vyatka land. In 1710, Peter 1 divided the country into 7 large provinces. Vyatka Land was basically part of the Siberian province. According to the reform of 1719, the Siberian province was divided into 3 provinces - Vyatka, Solikamsk, Tobolsk. The Vyatka province consisted of 7 counties - Khlynovsky, Slobodsky, Kotelnichsky, Orlovsky, Shestakovsky, Kaygorodsky, Kungursky. In 1727, the Vyatka province became part of the Kazan province. In 1780, the Vyatka governorship was formed from the Vyatka province and from the southern Vyatka districts of the Kazan province. At the same time, the city of Khlynov was renamed the city of Vyatka. In 1796, the Vyatka governorship was transformed into the Vyatka province. In 1920, part of the territory of the Vyatka province was transferred to the Perm province, the Tatar Autonomous Soviet Socialist Republic, the Votskaya and Mari Autonomous Regions. In 1928, the Vyatka province was liquidated, its territory became part of the Nizhny Novgorod region of the RSFSR. In 1934, the city of Vyatka was renamed the city of Kirov, and the Kirov Territory was created. In 1936, the Kirov region was created.

In the modern borders, the Kirov region occupies 120.7 thousand square meters. km of the forested Volga region in the northeast of the Russian Plain in the central-eastern part of European Russia, extending 570 km from the north (from 61°4 N) to the south (up to 56°3 N) and 440 km from west (from 41°17 E) to the east (up to 53°56 E).

It neighbors the Kirov region with the Arkhangelsk region and the Komi Republic in the north, the Perm Territory and Udmurtia in the east, Tatarstan and Mari El in the south, the Nizhny Novgorod, Kostroma, Vologda regions in the west.

Ancient people began to populate the Vyatka land, which was not covered by the last glaciations, from the end of the ice age - more than 15 thousand years ago, penetrating from the south along the Volga - Kama - Vyatka, settling along their numerous tributaries and settling primarily in elevated places.

In the historical era, the indigenous population of the Vyatka land was made up of Finno-Ugric tribes. By the end I millennium AD nationalities were formed here: Votyaks (Udmurts), Cheremis (Mari), Zyryans and Permians (Komi), Chud Zavolochskaya. From the south, the Volga Bulgaria bordered the multi-tribal Vyatka land.

Also along the rivers, using portage crossings through narrow watersheds, the region was populated by Slavs-Rus, starting from XII centuries. The first wave of Slavic settlers were Vyatichi, Krivichi and other immigrants from the Vladimir-Suzdal land and the Muromo-Ryazan principality, who fled from forced Christianization and princely civil strife to the northeast along the Oka - Volga - Unzha and Vetluga. From the north, along the Sukhona - the Northern Dvina - the South - Pushma, Ustyuzhans, Dvinians, and Novgorodians penetrated through the portage to Moloya and Vyatka. According to some historians, it was from the Slavs that the name of the main river of the region, and then itself, came from.

The Slavs brought the veche device to the Vyatka land and at least five centuries, until the end XVI centuries preserved the communal way of life, and some folk (pagan) customs are preserved among the Vyatchans to this day. The ancient Slavic holiday of Spring - Rodonitsa - Krasnaya Gorka (Commemoration Day of the Ancestors and fertility spells for the coming summer) - in its entirety pagan rituals are preserved in the form of "the only one in the world in its originality and name" of the Whistle Dance (Whistles) until the beginning XX century.

Following Christianization, the Slavs were forced to leave their inhabited places for the northern forests by devastating Tatar raids, and later by Nikon's church reforms and serfdom. Later, the Vyatka land became a place of exile for revolutionary-minded representatives of the Russian people. As a result of the Stolypin reforms at the beginning XX centuries, with the financial support of the government, the deserted north-east of the region began to be settled by immigrants from the western provinces of the Russian Empire (Latvians, Estonians, Lithuanians, Poles, Belarusians), who formed individual farm settlements in the swampy forest wilderness of the Oparinsky district, forcibly liquidated in Soviet times. During the Second World War, numerous refugees found shelter and permanent residence on the Vyatka land, as well as workers of evacuated factories from the occupied regions, especially from besieged Leningrad.

The most successfully located Russian settlements in XVI-XV centuries turned into cities (Kotelnich, Orlov, Vyatka) - the support centers of the Russian population among the small settlements of Votyaks (Udmurts), Cheremis (Mari) and other aboriginal tribes.

With the accession in 1489 of the Vyatka land to the Muscovite state, its first administrative structure was carried out, which has changed repeatedly and significantly since then. Only the administrative center of the Vyatka land remained unchanged - the ancient city of Vyatka, which changed only its name: to Khlynov (from 1457 to 1780) and Kirov (from 1934).

Especially lively development of the region began in XVI in. with the fall of the Kazan and Astrakhan khanates. At this time, with the development of crafts and trade, the cities of Malmyzh, Tsarevosanchursk, Yaransk, Urzhum, Shestakov, Kaiograd became, new settlements appeared - Kukarka (later the city of Sovetsk), Upper (later the city of Slobodskoy).

According to the initial administrative division, the Vyatka land was limited to one Khlynovsky district with the cities of Khlynov, Kotelnich, Orlov, Slobodskoy. The rest of the territory of the region belonged to other administrative entities.

Only in 1719 the entire territory of the Vyatka region (the basin of the Vyatka river with the upper reaches of the Kama) was united with the common border of the Vyatka province (with the addition of the village of Kai from the neighboring Perm region to it with the county) as part of the Siberian province. Then, in 1727, as part of three counties (Khlynovsky, Slobodsky, Kotelnichesky), it was assigned to the Kazan province. In 1780, within the Vyatka region, as part of 13 counties, the Vyatka governorate was formed, which in 1796 was transformed into the Vyatka province, divided into 10 counties.

Since 1816, for more than a hundred years, the Vyatka province existed without changes in the composition of 11 counties: Vyatka, Orlovsky, Slobodsky, Kotelnichesky, Yaransky, Urzhumsky, Nolinsky, Malmyzhsky, Yelabuga, Sarapulsky, Glazovsky.

The Vyatka land underwent a new series of administrative reorganizations during the period of socialist transformations.

As a result, in 1960 the territory of the region was divided into 60 districts, then their number was reduced due to consolidation to 18, then as a result of the division of the largest districts, they became 39. This number has been preserved since 1966.

The first overland road from the center of the Moscow State to Vyatka was, probably, duplicating the water-and-portage route from the river. South to Vyatka along Molom and already existed in XV in. the road through the Kayskoye swamp (Ustyug road). Less convenient, although more direct, was the road through Galich (since 1797 - the St. Petersburg or Vyatka-Kostroma postal route). AT XVI in. in the north of the region there was a big road from Moscow to Siberia through Veliky Ustyug and Kaigorod to Solikamsk (Siberian tract). A road was laid from Vyatka to Kazan (Kazan tract).

By the beginning of XIX in. in the Vyatka province there were 17 tracts - 12 county and 5 provincial: Siberian, Moscow, Kazan, Perm, Vologda.

The opening of the railways Vyatka - Glazov (Perm) in 1898 and Vyatka - Kotlas in 1899, then in 1906 Vyatka - Vologda - (Petersburg) and in the 1920s of the Kotelnich - Gorky section contributed to the development of the central industrial-urban agglomeration (Kirov - Novovyatsk - Kirovo-Chepetsk), and with the laying of the Moscow - Kazan railway line in the south of the region, the southern industrial-urban agglomeration (Vyatskiye Polyany - Sosnovka) began to develop.

With the opening of the Vyatka-Kotlas railway line in 1899, an opportunity arose for the intensive assimilation of the forest resources of the Molomsko-Luz interfluve, and reliable communication was established with Vyatka (Kirov) of the regions of the Arkhangelsk and Vologda provinces (oblasts) remote from their administrative centers.

With the construction of the Yar-Phosforitnaya railway in the 1930s, the development of Europe's largest Vyatka-Kama phosphorite deposit and forest resources of the northeastern regions of the region began.

By the end of the 20th century, a fairly developed road and transport network with a stable connection with other regions of the country had developed within the region. Roads of republican significance pass through the territory of the region: St. Petersburg - Yekaterinburg, Moscow - Nizhny Novgorod - Yekaterinburg, Kazan - Kirov - Syktyvkar. Crossing the region along its central regions, the Trans-Siberian Railway connects it both with the center of Russia and with the Urals, Siberia, and the Far East.

Oil and gas pipelines cross the territories of the southern regions of the region.

The procedure for obtaining information about nationality during the 2010 All-Russian Population Census was carried out in full accordance with Article 26 of the Constitution of the Russian Federation - “Everyone has the right to determine and indicate their nationality. No one can be forced to define and indicate their nationality.” Therefore, the answers to this question were recorded according to the self-determination of the respondents.

At the time of the 2010 census, more than 100 different nationalities lived in the Kirov region. The vast majority of them are Russians - 1200 thousand people (91.9%). Compared with the 2002 census, their number decreased by 165.7 thousand people, or 12 percent, but the share of Russians in the total population increased by 0.9 percentage points. The second place in terms of number is occupied by the Tatars (36.5 thousand people), although their share in 2010 decreased by 0.1 percentage points and amounted to 2.8 percent. This is followed by Mari (29.6 thousand people), Udmurts (13.6 thousand people), Ukrainians (7.7 thousand people) and Azerbaijanis (2.2 thousand people).

In addition, 6 more nationalities live in the Kirov region, numbering more than a thousand people. These include Belarusians (1942 people), Armenians (1825 people), Gypsies (1417 people), Chuvashs (1399 people), Germans (1040 people) and Moldovans (1037 people). In the period 2002-2010. the Komi nationality dropped out of this group due to the reduction in its number from 1054 to 866 people. More than 60 nationalities of the Kirov region are small - from 1 to 10 people inclusive. These include Aguls, Vepsians, Italians, Itelmens, Mongols, Selkups, Shors and others. It should be noted that during the intercensal period the share of such nationalities as Uzbeks, Tajiks and Gypsies increased, while the share of Mari, Ukrainians and Udmurts significantly decreased.

The population of the Kirov region is urbanized, 74 percent of citizens live in urban areas. A high proportion of citizens have such nationalities as Russians, Tatars, Belarusians, Ukrainians, Azerbaijanis, Armenians, Uzbeks, Georgians. The most rural nationality is the Mari, 71 percent of them live in the village and only 29 percent in the city. A significant excess of men over women is noted among Uzbeks (3.2 times), Moldovans (2.5 times), Azerbaijanis (2.2 times), Armenians (1.6 times) and Ukrainians (1.2 times).

The census provided data on language proficiency. Almost the entire multinational population of the region speaks Russian, it was indicated by 1311.2 thousand people (99.9% of the total population who indicated language proficiency) . The Vietnamese (92.5%) and the Chinese (34%) know Russian least of all. Among other languages, the most common are English (2.9%), Tatar (2.0%), Mari (1.1%), German (1.0) and Udmurt (0.5%).

The Russian language is considered native, except for Russians, by the majority of Jews, Germans, Khanty, Estonians, Poles, Karelians, Belarusians and Nenets (more than 80% of their population). The highest proportion of people who indicated their nationality as their native language is among Russians (99.9%), Chinese (92.5%), Vietnamese (90.9%), Yezidis (90.7%), Mongols (87 .5%), Ingush (86.5%), Chechens (82.2%).

MKOU secondary school d. Denisovy

Brochure.

Peoples of the Kirov region.

Geography and local history teacher

Konkova Irina Pavlovna

2015

Explanatory note.

The brochure contains material about the peoples of the Kirov region: Tatars, Udmurts and Mari. The features of each of the peoples, the history of their settlement of the territory of our region, the features of clothing, traditions and customs are noted.

The purpose of the brochure is to summarize the material on this topic, to highlight the differences between the peoples of the Kirov region and their characteristics, to promote the formation of students' understanding of the diversity of the peoples of the Kirov region, the richness of Russian culture, a tolerant attitude towards the customs and traditions of other peoples.

The materials are intended for use in the lessons of geography, local history, history, as well as extracurricular activities.

This brochure will be relevant, since there are currently practically no tutorials on this topic.

1. Tatars

Nukrat (Chepetsk, Nukhrat, Karin) Tatars (tat. Nocrat Tatarlars) - an ethnographic groupKazan Tatars . The name comes from the name of the village "Nokrat" (nowadays with.Carino), which was a very large Tatar settlement with a fortified settlement - the centerKarin Principality .

In the 1920s there were about 15 thousand people.

Live mainly inUdmurt Republic (Yukamensky, Glazovsky, Balezinsky, Yarsky districts),Kirov region .

They are divided into subgroups: Nukrat (Karin, p.Carino) and Chepetsk or Upper Chepetsk - descendants of the population of the Bulgar colony on the riverCap . In the formation of the Chepetsk Tatars, the Udmurts and Besermens had a great influence. Chepetsk Tatars are sometimes also referred to themselvesbesermyan .

They speak Tatar language with some features characteristic of the South Udmurt language, called the Nukrat dialectKazan dialect .

Carino - the northernmost compact settlement of the Tatars in the world. The old name is "Nukhrat". The word "Nuhrat" in Arabic means silver. The question of the appearance and origin of this group of Tatars far from the main mass has not been finally resolved. In written sources, the first mention of the Nukhrat Tatars dates back to 1489, when, after the annexation of the Vyatka land to the Muscovite state, eminent Vyatka people and Arsk princes (Karinsky service people) were called to Moscow.

In historical science, there are 2 opinions about the appearance of the Tatars on the lands of the Udmurts. In 1391, the Tatar prince Bekbut raided the Vyatka region, robbing, killing and stealing into a crowd of Udmurts. The Arsk princes (from the name of the city of Arsk near Kazan), who took part in the campaign of Bekbut, remained by right of the winner in the Vyatka land. 1391 is considered the founding date of Carino.

2 version. At the end of the XIV century. the Suzdal princes Vasily and Semyon Dmitrievich Kirdyapa owned Vyatka as their fiefdom. In the separatist struggle with Moscow, they sought support from the Tatars and in 1399, in alliance with the Tatar prince Eityak, they stormed and robbed Nizhny Novgorod. Then, in payment for this campaign and for the sake of their own safety, they settled the Tatars in Karino and handed them over to the possession of the Udmurts. Describing this historical event, prominent local historians: A.V. Emmaussky and P.N. Luppov call the name of the Tatar prince in different ways: one - Eityak, the other - Sentyak. At the cemetery in Karino, there is a monument to Djilanshi, the son of Seidtyak, dated September 1522. Maybe the name of the prince who fought together with Semyon Kirdyapa was Seydtyak?

There is another version developed by P.M. Sorokin. When in 1236 the entire Mongol-Tatar army under the command of Batu passed through the Volga Bulgaria, having conquered and destroyed its cities, the Bulgars, who had survived the massacre, turned to the Vladimir Grand Duke Yuri Vsevolodovich with a request to give them a place to settle. Yuri ordered to breed them in the Volga and other cities. Sources, in particular Russian chronicles, do not provide specific data on which cities the Bulgars were located, and how many there were. The time of the dictate of the Horde is the darkest period in the history of Russia. P.M. Sorokin was the closest to unraveling the question of the appearance of the “mysterious” Karin people on the Vyatka land. 2 of his robots, published in the Vyatka calendar for 1897, show that he lacked only a small fraction of the time to highlight the darkest page in our history.

Taking into account the fact that the city of "Nokrat Bolgari" was no longer restored after the destruction, as well as oral traditions passed down from generation to generation among the Karin Tatars, and a number of monuments of Bulgarian religious architecture, there is every reason to believe that it was the "Nukhrat Bulgars", the ancestors of the current Karin Tatars, who settled in the second half of the 13th century. near the mouth of the Cheptsa River.

In historical documents of the middle of the 16th century, Karino is listed along with the cities of the Vyatka land, and at the beginning of the 17th century it was the center of the Karinsky camp of the Khlynovsky district, which included the entire course of the Cheptsa River. According to the Patrol book of the Karinsky camp of the Khlynovsky district (1615), Karino consisted of 3 churchyards: Big Karino, Lower Karino and Ilyasovo.

1. Udmurts.

Udmurts (Udm. Udmurt, Udmort; earlier Votyaks; Mari. Odo, Bashk.arhar)- people belonging to the Finno-Ugric group. According to the latest census, about 600 thousand Udmurts live in Russia, while in the Udmurt Republic itself - a little more than 400 thousand, the rest in nearby regions.

The Kirov region has always been a place of settlement of the Udmurts. A few years after the October Revolution, several districts of the Vyatka province (later the Kirov region) were transferred to the Perm province, from which the Udmurt Republic subsequently emerged. This happened in connection with the compact residence of the Udmurts in the region. Today, about 20 thousand representatives of this people live in the Kirov region. In terms of numbers, the Udmurts are fourth after Russians, Tatars and Ukrainians.

The Udmurt people arose as a result of the collapse of the Proto-Permian ethnolinguistic community and is an autochthonous population of the northern and middle Cis-Urals and the Kama region. In the language and culture of the Udmurts, the influence of Russians is noticeable (especially among the northern Udmurts), as well as various Turkic tribes - carriers of the R- and Z-Turkic languages ​​(the influence of the Tatar language and culture is especially noticeable among the southern Udmurts). Some scientists call the Udmurts the most ancient inhabitants of the Southern Urals. They consider them to be the very Aryans who lived in the famous Arkaim.

Among the traditional occupations of the Udmurts, the leading role was played by agriculture, which is characterized by a combination of undercutting and fallow with three fields. The land was plowed with plows of various types or with a Saban plow. Mostly frost-resistant crops were grown - rye, barley, oats, as well as wheat, buckwheat, industrial crops - hemp, and later flax. Garden crops played a smaller role - cabbage, cucumbers, radish. They bred cows, horses, sheep, pigs, poultry, but they kept few livestock due to lack of pastures, its breeds were unproductive, they grazed animals in the forest without the supervision of shepherds. Ancillary activities were varied: hunting - squirrel, ermine, hare, fox, fishing, beekeeping, forestry - logging, charcoal, tar smoking, woodworking, as well as spinning, weaving, leather, blacksmithing.

The main social unit is the neighboring community (buskel). It is several associations of kindred families. Small families predominated, but there were also large ones. Such a family had common property, a land allotment, a joint household, and lived on the same estate. Some were separated, but at the same time elements of a common economy, that is, kindred mutual assistance, were preserved.

A typical settlement is a village (herd), located in a chain along the river or near springs, without streets, with a cumulus layout (until the 19th century). Dwelling - a ground, log building, a hut (crust), with a cold vestibule. The roof - gable, plank, was placed on the males, and later on the rafters. The corners were cut into oblo, the grooves were laid with moss. Wealthy peasants began to build, in the twentieth century, five-wall houses, with winter and summer halves, or two-story houses, sometimes with a stone bottom and a wooden top.

Kuala (more precisely, "kua", -la - the suffix of the local case - this is a special ritual building, which was obviously known to many Finno-Ugric peoples ("kudo" - among the Mari, "kudo", "kud" - among the Mordovians, kota - among the Finns, "koda" - among the Estonians, Karelians, Vepsians, Vodi). Usually they stood in the courtyard of the priest or in the forest outside the outskirts. In appearance, pokchi and bydym kua almost did not differ (only in size): this is a log cabin structure with gable roof on the soms.

In the houses there was an adobe stove (gur), with a cauldron suspended from the northern Udmurts and smeared, like the Tatars. Diagonally from the stove was a red corner, with a table and a chair for the head of the family. Along the walls are benches and shelves. They slept on beds and on bunks. The yard included a cellar, sheds, sheds, pantries.

The North Udmurt women's costume included a shirt (derem), with straight sleeves, a neckline, a removable bib, a dressing gown (shortderem), a belt. Clothes are white. The southern white clothes were ritual, household - colored, decorated. This is the same shirt, a sleeveless jacket (saestem), or a camisole, a woolen caftan. Shoes - patterned stockings and socks, shoes, felt boots, bast shoes (kut).

On the head they wore headbands (yyrkerttet), a towel (turban, vesyak kyshet), a high birch bark hat trimmed with canvas with decorations and a bedspread (ayshon). Girls' attire - ukotug, scarf or bandage, takya, hat with decorations. Among the northern Udmurts, decorations prevailed: embroidery, beads, beads, among the southern - coins. Jewelry - chains (veins), earrings (pel ugy), rings (zundes), bracelets (poskes), necklace (whole).

Men's costume - a kosovorotka, blue trousers with white stripes, felted hats, sheepskin hats, shoes - onuchi, bast shoes, boots, felt boots.

Outerwear without gender differences - fur coats.

In their diet, the Udmurts combined meat and vegetable food. Gathered mushrooms, berries, herbs. Soups (shyd) - different: with noodles, mushrooms, cereals, cabbage, fish soup, cabbage soup, okroshka with horseradish and radish. Dairy products - fermented baked milk, curdled milk, cottage cheese. Meat - dried, baked, but more often boiled, as well as jelly (kualekyas) and black puddings (virtyrem). Dumplings are typical (dumplings - a bread ear, which indicates the Finno-Ugric origin of the name), flat cakes (zyreten taban iperepech), pancakes (milym).

Bread (nyan). Beet kvass (syukas), fruit drinks, beer (sur), mead (musur), moonshine (kumyshka) are popular among drinks.

Arts and Crafts

In the twentieth century, such types of folk art as embroidery, patterned weaving (carpets, runners, bedspreads), patterned knitting, woodcarving, weaving, embossing on birch bark developed. They embroidered on canvas with garus threads, silk and cotton, tinsel. The ornament is geometric, the colors red, brown, black prevailed, the background is white. Among the southern Udmurts, under the influence of the Turks, embroidery is more polychrome. In the 19th century, patterned weaving replaced embroidery, and patterned knitting still lives on.

Holidays

The basis of the calendar-holiday system of the Udmurts (both baptized and non-baptized) is the Julian calendar with a circle of Orthodox holidays. The main holidays are Christmas, Epiphany, Easter, Trinity, Peter's day, Ilyin's day, Intercession.

• Tolsur is the day of the winter solstice, weddings were held on it.

• Gyryn poton or akashka - Easter, the beginning of the spring season.
• Gerber - Peter's day.
• Vyl ӝuk - cooking porridge and bread from the new harvest.
• Sezyl yuon - the end of harvesting.
• Vyl shud, sӥl siyon - the beginning of the slaughter.

The opening of the rivers (yo kelyan) and the appearance of the first thawed patches (guzhdor shyd) were also celebrated.

spiritual culture

From folklore, the Udmurts created myths, legends, fairy tales (magical, about animals, realistic), riddles. The main place is occupied by lyrical songwriting. There is folk music and dance creativity. Dancing - the simplest - walking in a circle with dance movements (krugen ekton), pair dancing (vache ekton), there are dances for three and four.

Historical musical instruments: gusli (krez), vargan (ymkrez), flute and flute made from grass stems (chipchirgan, uzy gumy), bagpipes (byz), etc.

Folk mythology is close to the mythologies of other Finno-Ugric peoples. It is characterized by dualistic cosmogony (the struggle between good and evil principles), a three-term division of the world (upper, middle and lower). The supreme deity is Inmar (Kyldysin was also considered one of the main gods). Evil spirit, Inmar's rival - Shaitan. The deity of the hearth, the keeper of the family - Vorshud.

The pagan clergy were developed - a priest (vӧsyas), a carver (parchas), a healer (tuno). Conditionally, a toro, a respected person who is present at all ceremonies, can be reckoned among the clergy.

The sacred grove (lud) was revered; some trees had a sacred meaning (birch, spruce, pine, mountain ash, alder).

1. Mari.

The Mari are a Finno-Ugric people, mainly in Russia, mostly in the Republic of Mari El. It is home to about half of all Mari living in the Russian Federation. The old name for the Mari, Cheremis, is apparently of Komi-Erzya origin and means "people from the east." The Mari themselves never called themselves Cheremis. The modern self-name - Mari - originally meant "people". The traditional religion for the Mari is the Mari traditional religion related to paganism. The confession of Orthodoxy is only a consequence of forced Christianization

Religion, beliefs, customs, traditions, rituals, holidays

Until the beginning of the 20th century, the Mari were officially considered Orthodox. They were forcibly baptized in the 18th century. Baptism was of a formal nature, the newly baptized did not know the elementary foundations of Orthodox teaching. Until the beginning of the 19th century, preaching activities were not established in the region either. The Mari, secretly from the authorities, continued to observe their traditional cults. Most of the Mari adhered to Orthodox-pagan syncretized cults: they continued to perform pagan cults, without refusing the services of the Orthodox Church. Many images of traditional deities have been identified with images of Christian saints.

A distinctive feature of the traditional beliefs of the Mari was the veneration of the surrounding world, nature, which personified the divine principle. The entire natural world, including man himself, is the inner essence of the divine, therefore, in the eyes of believers, it had a value in itself. The Mari ancestors, observing nature, comprehended the will of the deities, on the basis of which they learned to live, regulated social relations. According to the beliefs of the Mari, representatives of the plant and animal world are conscious entities, possess perception, spiritual power. Therefore, it was supposed to honor their strength, to establish good relations with them, not to contradict them. All the surrounding nature was endowed by the Mari with vitality, soul, spirits, demons and patron deities. There was an idea of ​​many souls.
An integral part of the beliefs of the Mari was an agrarian cult. It manifested itself in the veneration of earthly patrons: the goddess of the earth (Mlande ava), her “lord” (he, khan), the birth force (Mlande shochyn), the keeper of the spore (Mlande perke), the prophet (Mlande piyambar), the manager (Mlande saus), the spirit that holds the keys to the underground storerooms (Mlande sravoch).

Shorykyol is one of the most popular Mari ritual holidays. It is celebrated on the winter solstice after the birth of the new moon. Orthodox Mari celebrate it at the same time as Christian Christmas. Nevertheless, the first day of the holiday is Friday (in the past, the traditional day of rest for the Mari), which does not always coincide with Christmas.
The holiday has several names. Most of the Maris got the name Shorykyol - "sheep's leg", from the magical action performed on holidays - pulling sheep by the legs, in order to "call" a large offspring of sheep in the new year. In the past, the Mari associated the well-being of their household and family, changes in life with this day. The first day of the holiday was especially important. Getting up early in the morning, the whole family went out to the winter field and made small piles of snow, resembling stacks and stacks of bread (lum kavan, shorykyol kavan). They tried to make as many as possible, but always in an odd number. Rye ears were stuck on stacks, and some peasants buried pancakes in them.
Branches and trunks of fruit trees and shrubs were shaking in the garden in order to gather a rich harvest of fruits and berries in the new year. On this day, the girls went from house to house, in any case they went into the sheepfolds and pulled the sheep's legs. Such actions associated with the “magic of the first day” were supposed to ensure fertility and well-being in the household and family.
An integral part of the Shorykyol holiday is the procession of mummers led by the main characters - Old Man Vasily and the Old Woman (Vasli kuva-kugyza, Shorykyol kuva-kugyza). Ritual food plays a significant role on this day.

A hearty lunch on Shorykyol should provide food sufficiency for the coming year. A lamb's head is considered an obligatory ritual dish, in addition to it, traditional drinks and dishes are prepared: beer (pura) from rye malt and hops, pancakes (melna), unleavened oat bread (sherginde), cheesecakes stuffed with hemp seeds (katlama).

Mlande sochmo keche - the birthday of the earth. Among the Mari, the rite of the birth of the earth is celebrated seven weeks after the Great Day. The rite in honor of Mlande sochmo keche was associated with prohibitions in relation to the land. The Mari followed special rules, they believed that the earth after conception needed rest, peace and quiet. On this day, it was forbidden to make noise, dig, dig the ground, hammer stakes, wash dirty linen, and talk loudly. Mlande sochmo keche was considered an important holiday.

The Kugeche (Easter) holiday was the main holiday of the spring calendar cycle, it was celebrated seven weeks after the Ӱarnya (Shrovetide) holiday, that is, it strictly obeyed the lunar calendar. It was celebrated as a holiday of spring, as the moment of endowing the land with fertile power, the economy with prosperity, and the family with health.
Kugeche was accompanied by numerous rituals and beliefs. The Mari Easter week of Kugeche was full of various rituals, prohibitions, beliefs. For example, according to the beliefs prevailing among the Mari of the Sernur region, witches and sorcerers turn into different animals at night. The main thing in the ancient pagan holiday Kugech was the rite of remembrance of the ancestors. The commemoration of the dead took place on Thursday in every house.
By Easter week, the guys were setting up the swings. Youth games, songs and dances were organized near the swings.
As part of the Mari Easter rituals, magical properties were attributed to colored eggs. Eggs were treated to relatives, neighbors, and given away to the poor. They believed that the Easter egg was able to ward off the fire: “they walked around the burning building with an egg and an icon, and then threw it into the fire, after this ceremony the fire subsided.” Thus, the author's field materials show a deep interpenetration of Christian and pagan elements in the folk tradition. This is manifested in the fact that the Orthodox Easter holiday and its rites are perceived by a significant number of Mari as national.

Bees were considered the children of God. Killing a bee was a great sin, and strict moral requirements were imposed on those involved in beekeeping. The sale of hives to the side was condemned, and it was necessary to take care of the bees in white and clean clothes. During public, family, tribal sacrifices, they asked the gods to bless the bees, it was necessary to treat them like "divine birds". During the sacrifice, they also asked for an abundance of honey, the preservation and multiplication of bees.

Crafts and trades

The main traditional occupation is arable farming. The main field crops are rye, oats, barley, millet, spelt, buckwheat, hemp, flax; garden - onions, cabbage, radish, carrots, hops, potatoes. Turnips were sown in the field. Of secondary importance were the breeding of horses, cattle and sheep, hunting, forestry (logging and rafting of timber, tar smoking, etc.), beekeeping (later apiary beekeeping), and fishing. Artistic crafts - embroidery, wood carving, jewelry (silver women's jewelry). There was otkhodnichestvo for enterprises of the timber industry.
The Mari developed traditional medicine based on ideas about the cosmic life force, the will of the gods, corruption, the evil eye, evil spirits, the souls of the dead. In the "Mari faith" and paganism, there are cults of ancestors and gods (the supreme god Kugu Yumo, the gods of heaven, the mother of life, the mother of water, etc.)

Traditional dwelling.
The scattered planning of villages in the second half of the 19th century began to be replaced by street planning: the northern Great Russian type of planning began to prevail. Dwelling - a log hut with a gable roof, two-part (hut-canopy) or three-part (hut-canopy-cage, hut-canopy-hut). A small stove with a smeared cauldron was often arranged near the Russian stove, the kitchen was separated by partitions, benches were placed along the front and side walls, in the front corner - a table with a wooden chair for the head of the family, shelves for icons and dishes, on the side of the front door - a wooden bed or bunks, above the windows - embroidered towels. Among the Eastern Mari, especially in the Kama region, the interior was close to the Tatar one (wide bunks near the front wall, curtains instead of partitions, etc.).
In the summer, the Mari moved to live in a summer kitchen (kudo) - a log building with an earthen floor, without a ceiling, with a gable or single-pitched roof, in which gaps were left for smoke to escape. In the middle of the kudo was an open hearth with a hanging cauldron. The estate also included a barn, a cellar, a barn, a barn, a carriage house, and a bathhouse. Two-story storerooms with a gallery-balcony on the second floor are characteristic.

Traditional clothes.
The main parts of ancient men's clothing are a linen embroidered shirt, linen trousers and a linen caftan in summer and a cloth caftan in winter. By the end of the 19th century, blouses began to spread everywhere, replacing the old-fashioned shirt. Embroidery on vintage shirts adorned the collar, chest and front hem.

Trousers were sewn from rough stern canvas. Leather shoes were worn on their feet. Since the 17th century, bast shoes woven from lime linen and white onuchi have become widespread. The women's costume had more decorations, but basically repeated the elements of the men's costume. Women's headdresses were distinguished by a special originality. The main parts of the women's costume were the same as the men's shirt, richly decorated with embroidery, trousers, a canvas caftan, a headdress and bast shoes. A set of different decorations was put on the costume - chest and waist.
Under the shirt, the Mari women wore trousers (“yolash”, “polash”). They were sewn from canvas, and in their cut, they were similar to the Chuvash ones; ties were sewn to the upper edge of the trousers.
An apron (onchylnosakyme) was put on over the Mari shirt.
As the upper summer clothing, canvas clothes in the form of an open caftan (“shovyr”, “shovr”) were common among the Marieks. Beads, beads, cowrie shells, coins and tokens, beads and buttons were used to make jewelry. Of the head ornaments, there were headdresses in the form of pendants made of coins, beads and shells.
Bast shoes of direct weaving with a small head and bast frills were worn as shoes. The leg was wrapped in footcloths made of white and black cloth. On holidays, onuchi were worn, decorated along the edge of one long side with beads, buttons and plaques. Leather shoes were common until the 17th century, after which only wealthy Mari wore them. Felt boots made by local artisans were winter shoes.

National cuisine.
Mari cuisine is ancient cuisine. She is not one hundred years old. Its basis is the products that the Mari knew how to get near their homes - in forests, meadows, rivers, lakes. These are game, fish, berries, mushrooms, all kinds of herbs. The Mari fish table included, for example, sterlet salad, double fish soup, salted and dried fish soups, fish roast, and baked fish. A variety of greens were actively used, various soups and cabbage soups were prepared from it. Representatives of the forest fauna also interested the Mari in the culinary sense. They ate hare, venison, elk, bear meat. In addition, in ancient times, very specific dishes were characteristic of the national Mari cuisine: from the meat of an owl, a hawk, a hedgehog, a squirrel, even a snake and a viper.
The Mari made various simple desserts from berries, as well as drinks - cranberry, rowan, lingonberry kvass. Mushrooms were mostly dried and salted. The Mari also used honey to prepare various dishes. First wild, and then the product of their mastered beekeeping. Drinks were made from honey, including alcoholic drinks, berries were eaten with honey (lingonberries in honey are delicious!), and milk-honey dishes were prepared.

Gradually, with the development of agriculture and cattle breeding, the diet of the Mari changed, became richer. Appeared, occupying a prominent place in the Mari cuisine, various cereals: from oatmeal, barley, buckwheat. Kashi was cooked with beef and lamb, less with pork. And the Mari loved and still love pumpkin porridge. Kissels were also cooked from cereals.
With the beginning of the cultivation of potatoes in the Mari cuisine, many dishes prepared using it began to appear. These are potato dumplings, and pancakes, potatoes are part of many first and second courses. In terms of the frequency of using potatoes in it, Mari cuisine is even compared with Belarusian cuisine. With the development of animal husbandry, the first dishes were prepared mainly in meat broth. Traditional Mari soup - soup with dumplings. But this does not mean that the Mari do not know other soups. The already mentioned cabbage soup was prepared and is being prepared with cabbage, potatoes, hogweed, goutweed, nettle, sorrel. There is even soup with viburnum in Mari cuisine. Various kvass were also used to make cold soups. Milk, dairy and sour-milk products also played and still play an important role in the diet of the Mari. Yogurt, cottage cheese, sour cream, baked milk, butter - all this is an integral part of the Mari cuisine. There are many second meat and fish dishes in the Mari cuisine. Meat is mostly boiled and stewed, rarely fried. They make homemade sausages from lard and blood, with grits. Dumplings with various fillings (meat, potatoes, cottage cheese, berries) have also been prepared and eaten by the Mari since ancient times.
The assortment of flour and baked goods with the addition of berries and honey is also wide: three-layer pancakes made from rye and barley flour, a bun, a special loaf, a pie with cranberries, lingonberries

Folklore
The myths of the Mari are at the same time close to both the myths of the Udmurts and the myths of the Mordovians. The influence on the Mari mythology of the Turkic traditions, which had already developed under the influence of Islam in the medieval states - Volga Bulgaria and the Golden Horde, was strong. Signs and Beliefs
March is dry, May is wet - there will be cereals and bread.
The elk wets its antlers in the river - the water begins to cool.
In the underground, the toad bawls - to warming.
There is an abundance of nuts, and few mushrooms - by a snowy and frosty winter. Mari music is distinguished by the richness of forms and melodiousness. The main traditional instruments are the harp, drum and trumpet.
Gusli became widespread among the mountain Mari. They were in almost every home. There was a beautiful saying: “The girl who does not know how to play the harp is bad.” Songs stand out from folklore genres, among which “songs of sadness”, fairy tales and legends occupy a special place.