Tatar origin. What is the character of the Tatars? The main features of representatives of this ethnic group

General characteristics of the Tatar people and population

It is not without reason that the Tatars are considered the most mobile of all known peoples. Fleeing crop failure in their native lands and in search of opportunities to establish trade, they quickly moved to the central regions of Russia, Siberia, the Far Eastern regions, the Caucasus, Central Asia and the Donbass steppes. During Soviet times, this migration was especially active. Today, Tatars live in Poland and Romania, China and Finland, the USA and Australia, as well as in Latin America And Arab countries. Despite such territorial distribution, Tatars in every country try to unite into communities, carefully preserving their cultural values, language and traditions. Today, the total Tatar population is 6 million 790 thousand people, of which almost 5.5 million live in the territory Russian Federation.

The main language of the ethnic group is Tatar. There are three main dialectical directions in it - eastern (Siberian-Tatar), western (Mishar) and middle (Kazan-Tatar). The following subethnic groups are also distinguished: Astrakhan, Siberian, Tatar-Mishar, Ksimov, Kryashen, Perm, Polish-Lithuanian, Chepetsk, Teptya. Originally the basis of writing Tatar people lay Arabic graphics. Over time, the Latin alphabet began to be used, and later the Cyrillic alphabet. The vast majority of Tatars adhere to the Muslim religion; they are called Sunni Muslims. There is also a small number of Orthodox Christians called Kryashens.

Features and traditions of Tatar culture

The Tatar people, like any other, have their own special traditions. So, for example, the wedding ceremony assumes that their parents have the right to negotiate the wedding of a young man and a girl, and the young people are simply informed. Before the wedding, the size of the bride price, which the groom pays to the bride's family, is discussed. Celebrations and feasts in honor of the newlyweds, as a rule, take place without them. To this day it is accepted that it is unacceptable for the groom to enter parents' house brides for permanent residence.

The Tatars have very strong cultural traditions, especially in terms of educating the younger generation from early childhood. The decisive word and power in the family belongs to the father, the head of the family. That is why girls are taught to be submissive to their husbands, and boys are taught to be able to dominate, but at the same time be very attentive and careful towards their spouse. Patriarchal traditions in families are stable to this day. Women, in turn, love to cook and revere Tatar cuisine, sweets and all kinds of pastries. A richly laid table for guests is considered a sign of honor and respect. The Tatars are known for their reverence and immense respect for their ancestors, as well as for older people.

Famous representatives of the Tatar people

IN modern life I hear quite a lot of people from this glorious people. For example, Rinat Akhmetov is a famous Ukrainian businessman, the richest Ukrainian citizen. The legendary producer Bari Alibasov, Russian actors Renata Litvinova, Chulpan Khamatova and Marat Basharov, singer Alsou. The famous poetess Bella Akhmadulina and rhythmic gymnast Alina Kabaeva also have Tatar roots on their father’s side and are honored figures of the Russian Federation. One cannot help but recall the first racket of the world – Marat Safin.

The Tatar people are a nation with its own traditions, national language and cultural values, which are closely connected with the history of others and beyond. This is a nation with a special character and tolerance, which has never initiated conflicts on ethnic, religious or political grounds.

Bulgaro-Tatar and Tatar-Mongolian points of view on the ethnogenesis of the Tatars

It should be noted that in addition to linguistic and cultural community, as well as general anthropological features, historians pay a significant role to the origin of statehood. So, for example, the beginning of Russian history is considered not to be the archaeological cultures of the pre-Slavic period, or even the tribal unions of the Eastern Slavs who migrated in the 3rd-4th centuries, but Kievan Rus, which emerged by the 8th century. For some reason, a significant role in the formation of culture is given to the spread (official adoption) of monotheistic religion, which happened in Kievan Rus in 988, and in Volga Bulgaria in 922. Probably, first of all, the Bulgaro-Tatar theory arose from such premises.

The Bulgar-Tatar theory is based on the position that the ethnic basis of the Tatar people was the Bulgar ethnos, which formed in the Middle Volga region and the Urals since the 8th century. n. e. (V Lately Some supporters of this theory began to attribute the appearance of Turkic-Bulgar tribes in the region to the 8th-7th centuries. BC e. and earlier). The most important provisions of this concept are formulated as follows. The main ethnocultural traditions and features of the modern Tatar (Bulgaro-Tatar) people were formed during the period of Volga Bulgaria (X-XIII centuries), and in subsequent times (Golden Horde, Kazan Khan and Russian periods) they underwent only minor changes in language and culture. The principalities (sultanates) of the Volga Bulgars, being part of the Ulus of Jochi (Golden Horde), enjoyed significant political and cultural autonomy, and the influence of the Horde ethnopolitical system of power and culture (in particular, literature, art and architecture) was purely external in nature, which did not have any impact significant influence on Bulgarian society. The most important consequence of the dominance of the Ulus of Jochi was the disintegration of the unified state of Volga Bulgaria into a number of possessions, and the single Bulgar nation into two ethno-territorial groups (“Bulgaro-Burtas” of the Mukhsha ulus and “Bulgars” of the Volga-Kama Bulgar principalities). During the period of the Kazan Khanate, the Bulgar (“Bulgaro-Kazan”) ethnos strengthened the early pre-Mongol ethnocultural features, which continued to be traditionally preserved (including the self-name “Bulgars”) until the 1920s, when Tatar bourgeois nationalists and Soviet power The ethnonym “Tatars” was forcibly imposed.

Let's go into a little more detail. Firstly, the migration of tribes from the foothills North Caucasus after the collapse of the state of Great Bulgaria. Why is it that at present the Bulgarians, the Bulgars assimilated by the Slavs, have become a Slavic people, and the Volga Bulgars are a Turkic-speaking people who have absorbed the population that lived before them in this area? Is it possible that there were much more newcomer Bulgars than local tribes? In this case, the postulate that Turkic-speaking tribes penetrated into this territory long before the Bulgars appeared here - during the times of the Cimmerians, Scythians, Sarmatians, Huns, Khazars, looks much more logical. The history of Volga Bulgaria begins not with the fact that alien tribes founded the state, but with the unification of the door cities - the capitals of the tribal unions - Bulgar, Bilyar and Suvar. The traditions of statehood also did not necessarily come from alien tribes, since local tribes neighbored powerful ancient states - for example, the Scythian kingdom. In addition, the position that the Bulgars assimilated local tribes contradicts the position that the Bulgars themselves were not assimilated by the Tatar-Mongols. As a result, the Bulgar-Tatar theory is broken by the fact that the Chuvash language is much closer to the Old Bulgar than the Tatar. And the Tatars today speak the Turkic-Kipchak dialect.

However, the theory is not without merits. For example, the anthropological type of the Kazan Tatars, especially men, makes them similar to the peoples of the North Caucasus and indicates the origin of their facial features - a hooked nose, a Caucasian type - in the mountainous area, and not in the steppe.

Until the early 90s of the 20th century, the Bulgaro-Tatar theory of the ethnogenesis of the Tatar people was actively developed by a whole galaxy of scientists, including A. P. Smirnov, H. G. Gimadi, N. F. Kalinin, L. Z. Zalyai, G. V. Yusupov, T. A. Trofimova, A. Kh. Khalikov, M. Z. Zakiev, A. G. Karimullin, S. Kh. Alishev.

The theory of the Tatar-Mongolian origin of the Tatar people is based on the fact of the resettlement of nomadic Tatar-Mongolian (Central Asian) ethnic groups to Europe, who, having mixed with the Kipchaks and adopted Islam during the period of the Ulus of Jochi (Golden Horde), created the basis of the culture of modern Tatars. The origins of the theory of the Tatar-Mongol origin of the Tatars should be sought in medieval chronicles, as well as in folk legends and epics. The greatness of the powers founded by the Mongolian and Golden Horde khans is spoken of in the legends of Genghis Khan, Aksak-Timur, and the epic of Idegei.

Supporters of this theory deny or downplay the importance of Volga Bulgaria and its culture in the history of the Kazan Tatars, believing that Bulgaria was an underdeveloped state, without urban culture and with a superficially Islamized population.

During the period of the Ulus of Jochi, the local Bulgar population was partially exterminated or, retaining paganism, moved to the outskirts, and the main part was assimilated by incoming Muslim groups, who brought urban culture and the language of the Kipchak type.

Here again it should be noted that, according to many historians, the Kipchaks were irreconcilable enemies with the Tatar-Mongols. That both campaigns of the Tatar-Mongol troops - under the leadership of Subedei and Batu - were aimed at the defeat and destruction of the Kipchak tribes. In other words, the Kipchak tribes during the Tatar-Mongol invasion were exterminated or driven to the outskirts.

In the first case, the exterminated Kipchaks, in principle, could not cause the formation of a nationality within the Volga Bulgaria; in the second case, it is illogical to call the theory Tatar-Mongol, since the Kipchaks did not belong to the Tatar-Mongols and were a completely different tribe, albeit Turkic-speaking.

The Tatar-Mongol theory can be called if we consider that Volga Bulgaria was conquered and then inhabited by Tatar and Mongol tribes that came from the empire of Genghis Khan.

It should also be noted that the Tatar-Mongols during the period of conquest were predominantly pagans, not Muslims, which usually explains the tolerance of the Tatar-Mongols towards other religions.

Therefore, it is more likely that the Bulgar population, who learned about Islam in the 10th century, contributed to the Islamization of the Ulus of Jochi, and not vice versa.

Archaeological data complement the factual side of the issue: on the territory of Tatarstan there is evidence of the presence of nomadic (Kipchak or Tatar-Mongol) tribes, but their settlement is observed in the southern part of the Tataria region.

However, it cannot be denied that the Kazan Khanate, which arose on the ruins of the Golden Horde, crowned the formation of the Tatar ethnic group.

This is strong and already clearly Islamic, which had for the Middle Ages great importance, the state contributed to the development and, during the period under Russian rule, the preservation of Tatar culture.

There is also an argument in favor of the kinship of the Kazan Tatars with the Kipchaks - the linguistic dialect is referred by linguists to the Turkic-Kipchak group. Another argument is the name and self-name of the people - “Tatars”. Presumably from the Chinese “da-dan”, as Chinese historians called part of the Mongolian (or neighboring Mongolian) tribes in northern China

The Tatar-Mongol theory arose at the beginning of the 20th century. (N.I. Ashmarin, V.F. Smolin) and actively developed in the works of Tatar (Z. Validi, R. Rakhmati, M.I. Akhmetzyanov, recently R.G. Fakhrutdinov), Chuvash (V.F. Kakhovsky, V.D. Dimitriev, N.I. Egorov, M.R. Fedotov) and Bashkir (N.A. Mazhitov) historians, archaeologists and linguists.

Turkic-Tatar theory of ethnogenesis of the Tatars and a series alternative points vision

The Turkic-Tatar theory of the origin of the Tatar ethnic group emphasizes the Turkic-Tatar origins of modern Tatars, notes important role in their ethnogenesis of the ethnopolitical tradition of the Turkic Kaganate, Great Bulgaria and the Khazar Kaganate, Volga Bulgaria, Kipchak-Kimak and Tatar-Mongol ethnic groups of the Eurasian steppes.

The Turkic-Tatar concept of the origin of the Tatars is developed in the works of G. S. Gubaidullin, A. N. Kurat, N. A. Baskakov, Sh. F. Mukhamedyarov, R. G. Kuzeev, M. A. Usmanov, R. G. Fakhrutdinov , A. G. Mukhamadieva, N. Davleta, D. M. Iskhakova, Y. Shamiloglu and others. Proponents of this theory believe that it the best way reflects the rather complex internal structure of the Tatar ethnic group (characteristic, however, of all major ethnic groups), combines best achievements other theories. In addition, there is an opinion that one of the first to complex nature ethnogenesis, not reducible to one ancestor, was indicated by M. G. Safargaliev in 1951. After the late 1980s. The unspoken ban on the publication of works that went beyond the decisions of the 1946 session of the USSR Academy of Sciences lost its relevance, and accusations of the “non-Marxism” of the multicomponent approach to ethnogenesis ceased to be used; this theory was replenished by many domestic publications. Proponents of the theory identify several stages in the formation of an ethnic group.

Stage of formation of the main ethnic components. (mid-VI - mid-XIII centuries). The important role of the Volga Bulgaria, the Khazar Kaganate and the Kipchak-Kimak state associations in the ethnogenesis of the Tatar people is noted. At this stage, the formation of the main components occurred, which were combined at the next stage. The great role of Volga Bulgaria was that it founded the Islamic tradition, urban culture and writing based on Arabic script (after the 10th century), which replaced the most ancient writing - the Turkic runic. At this stage, the Bulgars tied themselves to the territory - to the land on which they settled. The territory of settlement was the main criterion for identifying a person with a people.

The stage of the medieval Tatar ethnopolitical community (mid-XIII - first quarter of the XV centuries). At this time, the consolidation of the components that emerged at the first stage took place in a single state - the Ulus of Jochi (Golden Horde); medieval Tatars, based on the traditions of peoples united in one state, not only created their own state, but also developed their own ethnopolitical ideology, culture and symbols of their community. All this led to the ethnocultural consolidation of the Golden Horde aristocracy, military service classes, Muslim clergy and the formation of the Tatar ethnopolitical community in the 14th century. The stage is characterized by the fact that in the Golden Horde, on the basis of the Oguz-Kypchak language, the norms of the literary language (literary Old Tatar language) were established. Earliest surviving literary monuments on it (Kul Gali’s poem “Kyisa-i Yosyf”) was written in the 13th century. The stage ended with the collapse of the Golden Horde (XV century) as a result of feudal fragmentation. In the formed Tatar khanates, the formation of new ethnic communities began, which had local self-names: Astrakhan, Kazan, Kasimov, Crimean, Siberian, Temnikov Tatars, etc. During this period, the established cultural community of the Tatars can be evidenced by the fact that there was still a central horde (Great Horde, Nogai Horde) most of the governors on the outskirts sought to occupy this main throne, or had close ties with the central Horde.

After the mid-16th century and until the 18th century, a stage of consolidation of local ethnic groups within the Russian state was distinguished. After the annexation of the Volga region, the Urals and Siberia to the Russian state, the processes of migration of the Tatars intensified (as mass migrations from the Oka to the Zakamskaya and Samara-Orenburg lines, from the Kuban to the Astrakhan and Orenburg provinces are known) and interactions between its various ethno-territorial groups, which contributed to their linguistic and cultural rapprochement. This was facilitated by the presence of a single literary language, a common cultural, religious and educational field. To a certain extent, the unifying factor was the attitude of the Russian state and the Russian population, who did not distinguish between ethnic groups. There is a common confessional identity - “Muslims”. Some of the local ethnic groups that entered other states at this time (primarily the Crimean Tatars) further developed independently.

The period from the 18th to the beginning of the 20th century is defined by supporters of the theory as the formation of the Tatar nation. Just the same period mentioned in the introduction to this work. The following stages of nation formation are distinguished: 1) From the 18th to the mid-19th century - the stage of the “Muslim” nation, in which religion was the unifying factor. 2) From the middle of the 19th century to 1905 - the stage of the “ethnocultural” nation. 3) From 1905 to the end of the 1920s. - stage of the “political” nation.

At the first stage, the attempts of various rulers to carry out Christianization were beneficial. The policy of Christianization, instead of actually transferring the population of the Kazan province from one denomination to another, through its ill-consideration, contributed to the cementation of Islam in the consciousness of the local population.

At the second stage, after the reforms of the 1860s, the development of bourgeois relations began, which contributed to the rapid development of culture. In turn, its components (the education system, the literary language, book publishing and periodicals) completed the establishment in the self-consciousness of all the main ethno-territorial and ethnic class groups of the Tatars of the idea of ​​belonging to a single Tatar nation. It is to this stage that the Tatar people owe the appearance of the History of Tatarstan. During this period of time, Tatar culture not only managed to recover, but also achieved certain progress.

From the second half of the 19th century, the modern Tatar literary language began to form, which by the 1910s had completely replaced the old Tatar language. The consolidation of the Tatar nation was strongly influenced by the high migration activity of Tatars from the Volga-Ural region.

The third stage from 1905 to the end of the 1920s. - This is the stage of the “political” nation. The first manifestation was the demands for cultural-national autonomy expressed during the revolution of 1905-1907. Later there were ideas of the State of Idel-Ural, the Tatar-Bashkir SR, the creation of the Tatar Autonomous Soviet Socialist Republic. After the 1926 census, the remnants of ethnic class self-determination disappeared, that is, the social stratum “Tatar nobility” disappeared.

Let us note that the Turkic-Tatar theory is the most extensive and structured of the theories considered. It really covers many aspects of the formation of the ethnic group in general and the Tatar ethnic group in particular.

In addition to the main theories of the ethnogenesis of the Tatars, there are also alternative ones. One of the most interesting is the Chuvash theory of the origin of the Kazan Tatars.

Most historians and ethnographers, just like the authors of the theories discussed above, are looking for the ancestors of the Kazan Tatars not where these people currently live, but somewhere far beyond the territory of present-day Tatarstan. In the same way, their emergence and formation as a distinctive nationality is attributed not to the historical era when this took place, but to more ancient times. In fact, there is every reason to believe that the cradle of the Kazan Tatars is their real homeland, that is, the region of the Tatar Republic on the left bank of the Volga between the Kazanka River and the Kama River.

There are also convincing arguments in favor of the fact that the Kazan Tatars arose, took shape as a distinctive people and multiplied over a historical period, the duration of which covers the era from the founding of the Kazan Tatar kingdom by the Khan of the Golden Horde Ulu-Mahomet in 1437 and up to the Revolution of 1917. Moreover, their ancestors were not the alien “Tatars”, but local peoples: Chuvash (aka Volga Bulgars), Udmurts, Mari, and perhaps also not preserved to this day, but living in those parts, representatives of other tribes, including those who spoke the language , close to the language of the Kazan Tatars.
All these nationalities and tribes apparently lived in those forested regions since time immemorial, and partly perhaps also moved from Trans-Kama, after the invasion of the Tatar-Mongols and the defeat of Volga Bulgaria. In terms of character and level of culture, as well as way of life, this diverse mass of people, at least before the emergence of the Kazan Khanate, differed little from each other. Likewise, their religions were similar and consisted of the veneration of various spirits and sacred groves - kiremetii - places of prayer with sacrifices. This is confirmed by the fact that until the revolution of 1917 they remained in the same Tatar Republic, for example, near the village. Kukmor, a village of Udmurts and Maris, who were not touched by either Christianity or Islam, where until recently people lived according to the ancient customs of their tribe. In addition, in the Apastovsky district of the Tatar Republic, at the junction with the Chuvash Autonomous Soviet Socialist Republic, there are nine Kryashen villages, including the village of Surinskoye and the village of Star. Tyaberdino, where some of the residents, even before the Revolution of 1917, were “unbaptized” Kryashens, thus surviving until the Revolution outside of both the Christian and Muslim religions. And the Chuvash, Mari, Udmurts and Kryashens who converted to Christianity were only formally included in it, but continued to live according to ancient times until recently.

In passing, we note that the existence almost in our time of “unbaptized” Kryashens 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 make the assumption 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 classes, and the common people, or most of them: Chuvash, Mari, Udmurts, etc. lived according to their ancient grandfathers customs.
Now let's see how, under those historical conditions, 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-Mahomet, who had been overthrown from the throne and fled from the Golden Horde, appeared 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 victors, the Muslim Tatars, were the privileged class, and the conquered Chuvash were the serf common people.

In the latest edition of the Great Soviet Encyclopedia, we read the following in more detail about the internal structure of the state in its finalized period: “Kazan Khanate, a feudal state in the Middle Volga region (1438-1552), formed as a result of the collapse of the Golden Horde on the territory of Volga-Kama Bulgaria. The founder of the dynasty of Kazan khans was Ulu-Muhammad.”

The highest state power belonged to the khan, but was directed by the council of large feudal lords (divan). The top of the feudal nobility consisted of Karachi, representatives of the four most noble families. Next came the sultans, emirs, and below them were the Murzas, lancers 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. The Tatar nobles (emirs, beks, murzas, etc.) were hardly very merciful to their serfs, who were also foreigners and people of other faiths. Voluntarily or pursuing goals related to some benefit, but over time, the common people began to adopt their religion from the privileged class, which was associated with the renunciation of their national identity and with a complete change in their way of life and way of life, in accordance with the requirements of the new “Tatar” faith - Islam. This transition of 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 Moscow state almost did not stop. In the internal life of the state, frequent palace coups took place and proteges found themselves on the khan’s throne: either from Turkey (Crimea), then from Moscow, then from the Nogai Horde, etc.
The process of forming the Kazan Tatars in the above-mentioned way from the Chuvash, and partly from other, peoples of the Volga region occurred throughout the entire period of the existence of the Kazan Khanate, did not stop after the annexation of Kazan to the Moscow state and continued until the beginning of the twentieth century, i.e. almost up to our time. The Kazan Tatars grew in number not so much as a result of natural growth, but as a result of the Tatarization of other nationalities of the region.

Let us give another rather interesting argument in favor of Chuvash origin Kazan Tatars. It turns out that the Meadow Mari now call the Tatars “suas”. From time immemorial, meadow mari have been close neighbors to that part Chuvash people, which lived on the left bank of the Volga and was the first to become Tatarized, so that not a single Chuvash village remained in those places for a long time, although according to historical information and scribal records of the Moscow State there were many of them there. The Mari did not notice, especially at the beginning, any changes among their neighbors as a result of the appearance of another god among them - Allah, and forever retained the former name for them in their language. But for distant neighbors - the 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 entire comparative short story This “Khanate” continued continuous raids by the “Tatars” on the outskirts of the Moscow 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 deportation of them “in full”, i.e. everything happened in the style of the Tatar-Mongols.

Posted Fri, 06/04/2012 - 08:15 by Cap

Tatars (self-name - Tat. Tatar, tatar, plural Tatarlar, tatarlar) - a Turkic people living in the central regions of the European part of Russia, in the Volga region, the Urals, Siberia, Kazakhstan, Central Asia, Xinjiang, Afghanistan and the Far East.

The population in Russia is 5310.6 thousand people (population census 2010) - 3.72% of the Russian population. They are the second largest people in the Russian Federation after the Russians. They are divided into three main ethno-territorial groups: Volga-Ural, Siberian and Astrakhan Tatars, sometimes Polish-Lithuanian Tatars are also distinguished. Tatars make up more than half of the population of the Republic of Tatarstan (53.15% according to the 2010 census). Tatar language belongs to the Kipchak subgroup of the Turkic group of the Altai family of languages ​​and is divided into three dialects: Western (Mishar), Middle (Kazan-Tatar) and Eastern (Siberian-Tatar). Believing Tatars (with the exception of a small group of Kryashens who profess Orthodoxy) are Sunni Muslims.

LIST OF TOURIST OBJECTS, HISTORICAL MONUMENTS AND NOTABLE PLACES IN KAZAN AND AROUND THE CITY FOR EXCURSIONS AND VISITS, AS WELL AS ARTICLES ABOUT THE TATAR PEOPLE:

Bulgar warrior

Hero of the Soviet Union and Tatar poet - Musa Jalil

History of the ethnonym

First the ethnonym “Tatars” appeared among the Turkic tribes that wandered in the 6th-9th centuries to the southeast of Lake Baikal. In the 13th century, with the Mongol-Tatar invasion, the name “Tatars” became known in Europe. In the XIII-XIV centuries it was extended to some peoples of Eurasia that were part of the Golden Horde.

TUKAY MUSEUM IN THE VILLAGE OF KOSHLAUCH - IN THE HOMELAND OF THE GREAT POET

Early history

The beginning of the penetration of Turkic-speaking tribes into the Urals and Volga region dates back to the 3rd-4th centuries AD. e. and is associated with the era of the invasion of Eastern Europe Huns and other nomadic tribes. Settled in the Urals and Volga region, they perceived elements of the culture of the local Finno-Ugric peoples, and partially mixed with them. In the 5th-7th centuries there was a second wave of advance of Turkic-speaking tribes into forest and forest-steppe areas Western Siberia, Urals and Volga region, associated with the expansion of the Turkic Kaganate. In the 7th-8th centuries, Bulgar tribes came to the Volga region from the Azov region, who conquered the Finno-Ugric-speaking and Turkic-speaking tribes that were there (including, possibly, the ancestors of the Bashkirs) and in the 9th-10th centuries they created a state - Volga-Kama Bulgaria. After the defeat of the Volga Bulgaria in 1236, and a series of uprisings (the uprising of Bayan and Dzhiku, the Bachman uprising), the Volga Bulgaria was finally captured by the Mongols. The Bulgarian population was forced out to the north (modern Tatarstan), replaced and partially assimilated.

In the XIII-XV centuries, when the majority of Turkic-speaking tribes were part of the Golden Horde, some transformation of the language and culture of the Bulgars took place.

Formation

In the XV-XVI centuries, the formation of separate groups of Tatars took place - the Middle Volga region and the Urals (Kazan Tatars, Mishars, Kasimov Tatars, as well as the sub-confessional community of Kryashens (baptized Tatars), Astrakhan, Siberian, Crimean and others). The Tatars of the Middle Volga region and the Urals, the most numerous and having a more developed economy and culture, to end of the 19th century centuries developed into a bourgeois nation. The bulk of the Tatars were engaged in agriculture, in the economy of the Astrakhan Tatars main role played cattle breeding and fishing. A significant part of the Tatars were employed in various handicraft industries. Material culture Tatars, formed over a long time from elements of the culture of a number of Turkic and local tribes, were also influenced by the cultures of the peoples of Central Asia and other regions, and with late XVI century - Russian culture.

Gayaz Ishaki

Ethnogenesis of the Tatars

There are several theories of the ethnogenesis of the Tatars. Three of them are described in the most detail in the scientific literature:

Bulgaro-Tatar theory

Tatar-Mongol theory

Turkic-Tatar theory.

For a long time, the Bulgaro-Tatar theory was considered the most recognized.

Currently, the Turkic-Tatar theory is gaining greater recognition.

PRESIDENT OF THE RF MEDVEDEV AND PRESIDENT OF THE RT MINNIKHANOV

I. SHARIPOVA - REPRESENTED RUSSIA AT MISS WORLD - 2010

Subethnic groups

The Tatars consist of several subethnic groups - the largest of them are:

Kazan Tatars (Tat. Kazanly) are one of the main groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Kazan Khanate. They speak the middle dialect of the Tatar language.

(GENERAL ARTICLE ABOUT KAZAN - HERE).

Mishari Tatars (Tat. Mishar) are one of the main groups of Tatars, whose ethnogenesis took place in the territory of the Middle Volga, Wild Field and the Urals. They speak the Western dialect of the Tatar language.

Kasimov Tatars (tat. Kәchim) are one of the groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Kasimov Khanate. They speak the middle dialect of the Tatar language.

Siberian Tatars (Tat. Seber) are one of the groups of Tatars, whose ethnogenesis is inextricably linked with the territory of the Siberian Khanate. They speak the eastern dialect of the Tatar language.

Astrakhan Tatars (tat. Әsterkhan) are an ethno-territorial group of Tatars, whose ethnogenesis is inextricably linked with the territory of the Astrakhan Khanate.

Teptyari Tatars (Tat. Tiptar) are an ethnic class group of Tatars, known in Bashkortostan.

clothes of Bulgarian girls

Culture and life

Tatars speak the Tatar language of the Kipchak subgroup of the Turkic group of the Altai family. The languages ​​(dialects) of the Siberian Tatars show a certain closeness to the language of the Tatars of the Volga region and the Urals. Literary language The Tatars were formed on the basis of the middle (Kazan-Tatar) dialect. Most ancient writing- Turkic runic. From the 10th century to 1927, writing based on Arabic script existed; from 1928 to 1936, Latin script (Yanalif) was used; from 1936 to the present, writing on a Cyrillic graphic basis was used, although there are already plans to transfer Tatar writing to Latin.

The traditional dwelling of the Tatars of the Middle Volga and Urals was a log hut, separated from the street by a fence. The external façade was decorated with multicolor paintings. The Astrakhan Tatars, who retained some of their steppe cattle-breeding traditions, used a yurt as a summer home.

Every nation has its own national holidays. Tatar folk holidays They delight in people’s sense of gratitude and respect for nature, for the customs of their ancestors, and for each other.

Religious Muslim holidays are called the word gaet (ayet) (Uraza gaete is a holiday of fasting and Korban gaete is a holiday of sacrifice). And all folk, non-religious holidays are called beyram in Tatar. Scientists believe that this word means “spring beauty”, “spring celebration”.

Religious holidays are called by the word Gayt or Bayram (Eid al-Fitr (Ramazan) - a holiday of fasting and Korban Bayram - a holiday of sacrifice). Muslim holidays among Tatars - Muslims include collective morning prayer, in which all men and boys participate. Then you are supposed to go to the cemetery and pray near the graves of your loved ones. And the women and the girls helping them at this time prepare treats at home. On holidays (and each religious holiday used to last for several days), people went around the houses of relatives and neighbors with congratulations. Particularly important was a visit to my parents' home. During the days of Korban Bayram - the holiday of sacrifice, they tried to treat as many people as possible with meat, the tables remained set for two or three days in a row and everyone entering the house, no matter who he was, had the right to treat himself.

Tatar holidays

Boz karau

According to the old, old tradition, Tatar villages were located on the banks of rivers. Therefore, the first beyram - “spring celebration” for the Tatars is associated with ice drift. This holiday is called boz karau, boz bagu - “watch the ice”, boz ozatma - seeing off the ice, zin kitu - ice drift.

All residents, from old people to children, came to the river bank to watch the ice drift. The youth walked dressed up, with accordion players. Straw was laid out and lit on floating ice floes. In the blue spring twilight these floating torches were visible far away, and songs followed them.

Younger yau

One day in early spring, the children went home to collect cereals, butter, and eggs. With their calls, they expressed good wishes to the owners and... demanded refreshments!

From the collected products on the street or indoors, with the help of one or two elderly women, the children cooked porridge in a huge cauldron. Everyone brought a plate and spoon with them. And after such a feast, the children played and doused themselves with water.

Kyzyl yomorka

After some time, the day came to collect colored eggs. Village residents were warned about such a day in advance and housewives painted eggs in the evening - most often in broth onion peel. The eggs turned out to be multi-colored - from golden yellow to dark brown, and in a decoction of birch leaves - various shades Green colour. In addition, in each house they baked special dough balls - small buns, pretzels, and also bought candy.

The children were especially looking forward to this day. Mothers sewed bags for them from towels to collect eggs. Some guys went to bed dressed and with shoes on, so as not to waste time getting ready in the morning; they put a log under their pillow so as not to oversleep. Early in the morning, boys and girls began to walk around the houses. The one who came in was the first to bring in wood chips and scatter them on the floor - so that “the yard would not be empty,” that is, so that there would be a lot of living creatures on it.

The children's humorous wishes to the owners are expressed in ancient times - as in the times of great-grandmothers and great-grandfathers. For example, this: “Kyt-kytyk, kyt-kytyk, are grandparents at home? Will they give me an egg? Let you have a lot of chickens, let the roosters trample them. If you don’t give me an egg, there’s a lake in front of your house, and you’ll drown there!” The egg collection lasted two to three hours and was a lot of fun. And then the children gathered in one place on the street and played different games with the collected eggs.

But again it becomes ubiquitous and beloved spring holiday Tatar Sabantuy. This is a very beautiful, kind and wise holiday. It includes various rituals and games.

Literally, “Sabantuy” means “Plow Festival” (saban - plow and tui - holiday). Previously, it was celebrated before the start of spring field work, in April, but now Sabantuy is celebrated in June - after the end of sowing.

In the old days, they prepared for Sabantui for a long time and carefully - the girls wove, sewed, embroidered scarves, towels, and shirts with national patterns; everyone wanted her creation to become a reward for the strongest horseman - the winner in national wrestling or horse racing. And young people went from house to house and collected gifts, sang songs, and joked. Gifts were tied to a long pole; sometimes horsemen tied the collected towels around themselves and did not remove them until the end of the ceremony.

During the Sabantuy, a council of respected elders was elected - all power in the village passed to them, they appointed a jury to award the winners, and kept order during the competitions.

Socio-political movements of the 1980s–1990s

The late 80s of the 20th century saw a period of intensification of socio-political movements in Tatarstan. One can note the creation of the All-Tatar Public Center (VTOC), the first president M. Mulyukov, the branch of the Ittifak party - the first non-communist party in Tatarstan, headed by F. Bayramova.

V.V. PUTIN ALSO CLAIMES THAT THERE WERE TATARS IN HIS FAMILY!!!

SOURCE OF INFORMATION AND PHOTO:

http://www.photosight.ru/photos/

http://www.ethnomuseum.ru/glossary/

http://www.liveinternet.ru/

http://i48.servimg.com/

Wikipedia.

Zakiev M.Z. Part two, Chapter one. History of the study of the ethnogenesis of the Tatars // Origin of the Turks and Tatars. - M.: Insan, 2002.

Tatar Encyclopedia

R.K. Urazmanova. Rituals and holidays of the Tatars of the Volga region and the Urals. Historical and ethnographic atlas of the Tatar people. Kazan, House of Printing 2001

Trofimova T. A. Ethnogenesis of the Volga Tatars in the light of anthropological data. - M., Leningrad: Publishing House of the USSR Academy of Sciences, 1949, P.145.

Tatars (Series “Peoples and Cultures” of the Russian Academy of Sciences). M.: Nauka, 2001. - P.36.

http://firo04.firo.ru/

http://img-fotki.yandex.ru/

http://www.ljplus.ru/img4/s/a/safiullin/

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Every nation has its own distinctive features, which make it possible to determine a person’s nationality almost without errors. It is worth noting that Asian peoples are very similar to each other, since they are all descendants of the Mongoloid race. How can you identify a Tatar? How do Tatars look different?

Uniqueness

Without a doubt, every person is unique, regardless of nationality. And yet there are certain common features that unite representatives of a race or nationality. Tatars are usually classified as members of the so-called Altai family. This Turkic group. The ancestors of the Tatars were known as farmers. Unlike other representatives of the Mongoloid race, Tatars do not have pronounced appearance features.

The appearance of the Tatars and the changes that are now manifested in them are largely caused by assimilation with Slavic peoples. Indeed, among the Tatars they sometimes find fair-haired, sometimes even red-haired representatives. This, for example, cannot be said about the Uzbeks, Mongols or Tajiks. Do Tatar eyes have any special characteristics? They do not necessarily have narrow eyes and dark skin. Are there any common features of the appearance of Tatars?

Description of the Tatars: a little history

The Tatars are among the most ancient and populous ethnic groups. In the Middle Ages, mentions of them excited everyone around: in the east from the shores of the Pacific Ocean to the Atlantic coast. A variety of scientists included references to this people in their works. 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 influence on the course of development of Eurasia. They managed to create a distinctive civilization that influenced a variety of cultures.

The history of the Tatar people has had both ups and downs. Periods of peace were followed by brutal 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 determined the diversity in appearance. Moreover, the Tatars themselves are usually divided into groups: Crimean, Ural, Volga-Siberian, South Kama. Volga-Siberian Tatars, whose facial features have greatest signs Mongoloid race, different the following signs: dark hair, pronounced cheekbones, brown eyes, wide nose, crease above the upper eyelid. Representatives of this type are few in number.

Face Volga Tatars oblong, cheekbones not too pronounced. The eyes are large and gray (or brown). Nose with a hump, oriental type. The physique is correct. In general, the men of this group are quite tall and hardy. Their skin is not dark. This 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. The Mongols have a wide oval face and a slightly narrowed eye shape. 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 nationalities.

The marriage ceremony is not like a religious event. From religiosity - only reading the first chapter of the Koran and a special prayer. After marriage, a young girl does not immediately move into her husband’s house: she will live with her family for another year. 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 cases where this happens, there are reasons: for example, when the first one is already old, and the second one, younger, now runs the household.

The most common Tatars are of the European type - owners of light brown hair and light eyes. The nose is narrow, aquiline or hump-shaped. Height is short - women are about 165 cm.

Peculiarities

Some features were noticed in the character of a Tatar man: hard work, cleanliness and hospitality border on stubbornness, pride and indifference. Respect for elders is what especially 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 hard work and perseverance, makes a Tatar man very purposeful. Such people are able to achieve success in their careers. They finish their work and have a habit of getting their way.

A purebred Tatar strives to acquire new knowledge, showing enviable perseverance and responsibility. The Crimean Tatars have a special indifference and calmness in stressful situations. Tatars are very curious and talkative, but during work they remain stubbornly silent, apparently so as not to lose concentration.

One of characteristic features- 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 sets Tatars apart. They do not tolerate disorder and dirt in their homes. 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 modest incomes, they show warm hospitality, ready to share a modest dinner with a guest.

Tatar women are distinguished by their great curiosity. They are attracted by beautiful clothes, they watch with interest people of other nationalities, and follow fashion. Tatar women are very attached to their home and devote themselves to raising children.

Tatar women

What an amazing creation - Tatar woman! In her heart lies the 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 soul. Inner world Tatars are full of riches!

Tatar girls with youth aimed at a strong, long-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 Tatar women complement - for any law, however, there is an amendment! And yet these are devoted women who sacredly honor traditions and customs. However, don’t expect to see a Tatar woman in a black burqa - this is a stylish lady who has a sense of self-esteem.

The appearance of the Tatars is very well-groomed. Fashionistas have stylized items in their wardrobe that highlight them nationality. For example, there are shoes that imitate chitek - national leather boots that are worn Tatar girls. Another example is appliques, where patterns convey the stunning beauty of the earth's flora.

What's on the table?

A Tatar woman is a wonderful hostess, loving and hospitable. By the way, a little about the kitchen. The national cuisine of the Tatars is quite predictable in that the basis of the main dishes is often dough and fat. Even a lot of dough, a lot of fat! Of course, this is far from the most healthy eating, although guests are usually offered exotic dishes: kazylyk (or dried horse meat), gubadia (a layer cake with a wide variety of fillings, from cottage cheese to meat), talkysh-kalev (an incredibly high-calorie dessert made from flour, butter and honey). You can wash down all this rich treat with ayran (a mixture of katyk and water) or traditional tea.

Like Tatar men, women are distinguished by their determination and perseverance in achieving their 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!

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Scratch a Tatar and you will find a Russian
Multinational Russia

There are many stranger nations in our country. It is not right. We should not be strangers to each other. I'll start with Tatars are the second largest ethnic group in Russia, there are almost 6 million of them.

Still from the film "Mongol"

At the beginning of the 13th century, Genghis Khan launched a punitive campaign against the real Tatars in revenge for the poisoning of his father. The order that the Mongol ruler gave to his soldiers has been preserved: to destroy everyone taller than the cart axle. As a result of this massacre, the Tatars as a military-political force were wiped off the face of the earth. But, as the Persian historian Rashid ad-Din testifies, “because of their extreme greatness and honorable position, other Turkic clans, with all the differences in their ranks and names, became known by their name, and all were called Tatars.”

The Mongols themselves never called themselves Tatars. However, Khorezm and Arab merchants, who were constantly in contact with the Chinese, brought the name “Tatars” to Europe even before the appearance of Batu Khan’s troops here. Europeans compared the ethnonym “Tatars” with the Greek name for hell - Tartarus. Later, European historians and geographers used the term Tartaria as a synonym for the "barbarian East". For example, on some European maps of the 15th-16th centuries, Moscow Rus' is designated as “Moscow Tartary” or “European Tartary”.

As for modern Tatars, neither by origin nor by language they have absolutely nothing to do with the Tatars of the 12th-13th centuries. The Volga, Crimean, Astrakhan and other modern Tatars inherited only the name from the Central Asian Tatars.

The emergence of the Ulus Jochi on the banks of the Volga was an important milestone in the history of the Tatars. During the era of Genghisids, Tatar history became truly global. The system of public administration and finance and the postal (yam) service inherited by Moscow have reached perfection. More than 150 cities arose where the endless Polovtsian steppes recently stretched. Their names alone sound like a fairy tale: Gulstan (land of flowers), Saray (palace), Aktobe (white vault).

Some cities were much larger than Western European ones in size and population. For example, if Rome in the 14th century had 35 thousand inhabitants, and Paris - 58 thousand, then the capital of the Horde, the city of Sarai, had more than 100 thousand. According to the testimony of Arab travelers, Sarai had palaces, mosques, temples of other religions, schools, public gardens, baths, and running water. Not only merchants and warriors lived here, but also poets. All religions in the Golden Horde enjoyed equal freedom. According to the laws of Genghis Khan, insult to religion was punishable by the death penalty. The clergy of each religion were exempt from paying taxes.

During the era of the Golden Horde, there was enormous potential for the reproduction of Tatar culture. But the Kazan Khanate continued this path mostly by inertia. Among the fragments of the Golden Horde that scattered along the borders of Rus', Kazan was of greatest importance to Moscow due to its geographical proximity. Spread on the banks of the Volga, among dense forests, the Muslim state was a curious phenomenon. How public education The Kazan Khanate arose in the 30s of the 15th century and during the short period of its existence managed to demonstrate its cultural identity in the Islamic world.

The 120-year-old neighborhood of Moscow and Kazan was celebrated with fourteen major wars, not counting almost annual border skirmishes. However, for a long time both sides did not seek to conquer each other. Everything changed when Moscow realized itself as the “third Rome,” that is, the last defender of the Orthodox faith. Already in 1523, Metropolitan Daniel outlined the future path of Moscow politics, saying: “ Grand Duke He will take all the land of Kazan.” Three decades later, Ivan the Terrible fulfilled this prediction.

On August 20, 1552, a 50,000-strong Russian army camped under the walls of Kazan. The city was defended by 35 thousand selected soldiers. About ten thousand more Tatar horsemen were hiding in the surrounding forests and alarming the Russians with sudden raids from the rear.

The siege of Kazan lasted five weeks. After the sudden attacks of the Tatars from the direction of the forest, the cold autumn rains annoyed the Russian army most of all. The thoroughly wet warriors even thought that the bad weather was being sent to them by Kazan sorcerers, who, according to the testimony of Prince Kurbsky, went out onto the wall at sunrise and performed all sorts of spells. All this time, a tunnel was being built under one of the Kazan towers. On the night of October 1, the work was completed. 48 barrels of gunpowder were placed in the tunnel. At dawn there was a monstrous explosion. It was terrible to see, the chronicler wrote, many tortured corpses and mutilated people flying in the air at a terrible height.

The Russian army rushed to attack. The royal banners were already fluttering on the city walls when Ivan the Terrible himself rode up to the city with his guards regiments. The presence of the Tsar gave new strength to the Moscow warriors. Despite the desperate resistance of the Tatars, Kazan fell a few hours later. There were so many killed on both sides that in some places the piles of bodies lay level with the city walls.

The death of the Kazan Khanate, of course, did not mean the death of the Tatar people. On the contrary, it is

As a part of Russia, in fact, the Tatar nation emerged, which finally received its truly national-state formation - the Republic of Tatarstan.

Ivan the Terrible's Moscow seemed to Western Europeans to be an Asian city not only for its unusual architecture and buildings, but also for the number of Muslims living in it. One English traveler who visited Moscow in 1557 and was invited to royal feast, noted that the tsar himself sat at the first table with his sons and the Kazan kings, at the second - Metropolitan Macarius with the Orthodox clergy, and the third table was entirely allocated to the Circassian princes. In addition, another two thousand noble Tatars were feasting in other chambers. They were not given the last place in the government service. Subsequently, the Tatar clans gave Russia a huge number of intellectuals, prominent military and social and political figures.

Over the centuries, the culture of the Tatars was also absorbed by Russia, and now many native Tatar words, household items, and culinary dishes have entered the consciousness of Russian people as if they were their own. According to Valishevsky, when going out into the street, a Russian person put on a shoe, army coat, zipun, caftan, bashlyk, and cap. In a fight, he used his fist. Being a judge, he ordered to put shackles on the convicted person and give him a whip. Going to long journey, he got into the sleigh with the coachman. And getting up from the mail sleigh, he went into a tavern, which replaced the ancient Russian tavern.

After the capture of Kazan in 1552, the culture of the Tatar people was preserved, first of all, thanks to Islam. Islam (in its Sunni version) is the traditional religion of the Tatars. The exception is a small group of them, which in XVI-XVIII centuries was converted to Orthodoxy. That’s what they call themselves: “Kryashen” - baptized.

Islam in the Volga region established itself in 922, when the ruler of Volga Bulgaria voluntarily converted to the Muslim faith. But also higher value had the “Islamic revolution” of Khan Uzbek, who at the beginning of the 14th century made Islam the state religion of the Golden Horde (by the way, contrary to the laws of Genghis Khan on the equality of religions). As a result, the Kazan Khanate became the northernmost stronghold of world Islam.

In Russian-Tatar history there was a sad period of acute religious confrontation. The first decades after the capture of Kazan were marked by persecution of Islam and the forced introduction of Christianity among the Tatars. Only the reforms of Catherine II fully legalized the Muslim clergy. In 1788, the Orenburg Spiritual Assembly was opened - a governing body of Muslims, with its center in Ufa.

But what can be said about the “orphan of Kazan” or about uninvited guests? Russians have long said that “ old proverb It’s not without reason that he says it” and therefore “there is no trial or reprisal against the proverb.” Silencing inconvenient proverbs is not The best way achieve interethnic understanding.

So, " Dictionary Russian language" Ushakova explains the origin of the expression "Kazan orphan" as follows. Initially, this was said “about the Tatar mirzas (princes), who, after the conquest of the Kazan Khanate by Ivan the Terrible, tried to receive all kinds of concessions from the Russian tsars, complaining about their bitter fate.”

Indeed, the Moscow sovereigns considered it their duty to win over the Tatar Murzas, especially if they decided to change their faith. According to documents, such “Kazan orphans” received about a thousand rubles in annual salaries. Whereas, for example, a Russian doctor was entitled to only 30 rubles a year. Naturally, this state of affairs gave rise to envy among Russian service people. Later, the idiom “Kazan orphan” lost its historical and ethnic connotation - this is how they began to talk about anyone who just pretends to be unhappy, trying to evoke sympathy.

Now about the Tatar and the guest: which of them is “worse” and which is “better”. The Tatars of the Golden Horde, if they happened to come to a subordinate country, behaved in it like gentlemen. Our chronicles are full of stories about oppression by the Tatar Baskaks and the greed of the Khan's courtiers. It was then that they began to say: “A guest in the yard - and trouble in the yard”; “And the guests did not know how the owner was tied up”; “The edge is not big, but the devil brings a guest and takes away the last one.” Well, and - “an uninvited guest is worse than a Tatar.” When times changed, the Tatars, in turn, learned what the Russian “uninvited guest” was like. The Tatars also have many offensive sayings about Russians. What can you do about it?

History is the irreparable past. What happened, happened. Only the truth heals morals, politics, and interethnic relations. But it should be remembered that the truth of history is not bare facts, but an understanding of the past in order to live correctly in the present and future.