Academic literature on the topic 'Chuvash (Turkic people)'
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Journal articles on the topic "Chuvash (Turkic people)"
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Vasilyev, Vladimir Aleksandrovich. "To the Question of Interaction of Chuvash and Azerbaijan Cultures: Ancientry and Modernity." Ethnic Culture 3, no. 1 (March 25, 2021): 6–11. http://dx.doi.org/10.31483/r-97428.
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In the development of modern ethnic cultures, there is a paradoxical situation: the more powerful the onset of comprehensive globalization, aimed at the destruction of national cultures, the more actively they develop. “To blame”, in our opinion, is the ethnocultural code, which rebelled against the dominance of the virus of the death of national cultures and thus led to the flourishing, boom of ethnic cultures. Convincing evidence of this is the deep fundamental processes of revival taking place in the Chuvash national culture. Thus, the unique Kokelev International Plein Air has rightfully become a synthesis of the picturesque national schools of Russia, Belarus and Ukraine. The national TV and radio company “Chavash En” was established. Recreated “Chuvashkino”, designed to develop their national culture. There is a return from oblivion of the runic writing of the Chuvash people. A program for the development of the Chuvash language was adopted. And, as it were, the apotheosis of the renaissance of the Chuvash ethnic culture was the establishment of the Chuvash Embroidery Day on November 26 by the Decree of the Head of the Chuvash Republic. Globalization pressure is also causing an increase in interest in learning about other cultures. we tell about this phenomenon on the example of Chuvashia and Azerbaijan. In soviet times in Azerbaijan, few people knew that the Chuvash were a Turkic people. Tatarstan knew, Bashkortostan knew, and the Chuvash – the Turkic people – didn't [6]. The aim of our work is to study the interaction of Chuvash and Azerbaijani cultures in historical retrospect, as well as to draw the attention of scientists of Chuvashia, Russia and Azerbaijan to this problem, which is of great cognitive and scientific importance. The author comes to the conclusion that scientists-humanitarians of Chuvashia, Russia and Azerbaijan can and should combine their efforts to create a comprehensive study of the interaction of the cultures of the Chuvash and Azerbaijani nations in historical retrospect.
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Salmin, Anton K. "N.N. Poppe’s views on the proto-language and ethnic history of the Chuvash." Philological Sciences. Scientific Essays of Higher Education, no. 1 (January 2022): 3–9. http://dx.doi.org/10.20339/phs.1-22.003.
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Writings of N.N. Poppe, associate member of Academy of Sciences of the USSR (1897–1991) dedicated to the study of the Chuvash language were published in the 20th of the 20th century. The article contains analysis of his seven articles and three brochures in the Russian and the German languages. One article published in 1974 in German is a reproduction of and addition to articles and brochures written earlier. Poppe’s main objectives were to identify the Proto-Chuvash language and determine the role of linguistic parameters in ethnic history. How important and essential are his views from the standpoint of today’s science? The author of the article being published tries to give answers to this question. As it happens, Poppe made no secret of the fact that the source of his ideas was the writings of Finnish linguist Gustaf Ramstedt. However, while Ramstedt attributed the Chuvash language and history to West-Hun branch, Poppe thought that the Chuvash is a bulgar-speaking people. At the same time, Chuvash people as native speakers of r/l language stand in stark contrast to Turkic-speaking peoples which are native speakers of z/sh language. He noted pronouns, stresses, and morphological peculiarities as other signs which make the Chuvash different from Turkic. As regards the existence of a large number of Turkic words in the Chuvash language, this is the result of centuries-old borrowings from the language of Kazan Tatars. In addition, there are few Mongolian loan words. Nevertheless, the Chuvash language “processed” all those borrowings according to its own phonetic laws. While Ramstedt dated the beginning of Turkic-Chuvash language contacts to the 4th–6th centuries, Poppe dated them earlier. On the basis memorials and linguistic relationships, the author takes up the position that such contacts occurred in the 6th century at the earliest.
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Nikitina, Erbina V., and Vitaliy P. Stanyal. "Chuvash Religion and Its Influence on the Ethnic Mentality." Study of Religion, no. 2 (2019): 36–46. http://dx.doi.org/10.22250/2072-8662.2019.2.36-46.
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The article describes the main thesis of the teaching of the Chuvash ethnic religion Sardash, which is based on the key principles of Zoroastrianism; highlights some of its history and research issues; analyzes the current state of the traditional faith and its importance in the life of the people. An attempt was also made to reveal the role of the religious factor in ethnic identification and the formation of the ethnic mentality of the Chuvash people from the historical and socio-cultural perspective. The problem is considered in three aspects: 1) the interaction of traditional religious belief of the Chuvashes with Orthodox Christianity; 2) the influence of Islam (the religion of the related Turkic peoples – Tatars and Bashkirs) on the mentality of the Chuvashes; 3) the functioning of the Chuvash ethnic religion Sardash in modern conditions. The authors conclude that ethnic religion, which is preserved in the daily life of the Chuvashes in the form of «teaching of ancestors», as well as in prayers, mythology and folklore, forms the basis of centuries-old ethnic mentality, expressing spiritual values, behavioral principles and life aspirations of people. Ethnic religion contains the psychological roots of the Chuvash mentality, the phenomenon of the Chuvash inflexibility and the Chuvash character. Traditional faith has a profound impact on the lifestyle and behavior of many modern Chuvashes, determines their worldview and ethnic identity. The adherence of the Chuvash people to the «teaching of ancestors» is explained by the need to survive in difficult geopolitical and demographic conditions, the desire to preserve the lifestyles and social arrangements that have been established for centuries, and the aspiration to communal and economic well-being. In modern conditions, the rites of the Chuvash ethnic religion can be a significant factor in the development of ethnic tourism in the Chuvash Republic.
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Maksimov, Sergey A. "Beserman-Turkic Relationships: Based on the Names of Clothing Details." Polylinguality and Transcultural Practices 20, no. 2 (June 30, 2023): 206–15. http://dx.doi.org/10.22363/2618-897x-2023-20-2-206-215.
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The Besermans are a small people settled in northern Udmurtia. The unusual combination of the Turkic-Muslim self-designation with the Finno-Ugric language always caused genuine interest in this people. However, scientists still have not reached a consensus regarding the origin of the Besermans. The purpose of this work is to identify and systematize the Turkic names of the details of traditional Beserman clothing, which allows us to study more deeply the Beserman-Turkic relationships, and to obtain new data to unravel the ethnic genesis of the Besermans. In this regard, this work is relevant. The relevance of our work is also due to the possibility of using data in cultural, educational, museum work and in local history courses. The main sources of study are materials of T.I. Teplyashina card catalogue with field records of the Beserman speech. The study was conducted predominantly using a descriptive method. In general, our research confirms the hypothesis about including of the Turkic component in the Beserman ethnos as a result of interethnic marriages. The Chuvash component, which was later replaced by the Tatar superstratum, is quite clearly traced in the ethnogenesis of the Besermans. We have not identified lexical bulgarisms among the studied terminology however they could be replaced by analogous Chuvash word forms as a result of later interaction between ethnic groups.
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Rodionov, Vitaliy G. "RECONSTRUCTION OF THE CHUVASH CALENDAR AND THE RITUAL COMPLEX KALAM." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2020): 108–25. http://dx.doi.org/10.47026//1810-1909-2020-4-108-125.
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The process of mass Christianization and the use of the official language and the Julian calendar in the administrative offices of local authorities influenced heavily the traditional calendar of the Chuvash people. First of all, the names that denoted the months of the transition period, as well as the name of the main Chuvash rite at the vernal equinox – Kalam, were subjected to semantic transformation. Prior to mass Christianization of the Chuvash people, their calendar year began with the month of norăs / nurăs. This term, along with the concept of a 5-day week, was borrowed from the neighboring Iranian language no later than the 4th–8th centuries AD. Before this period the ancestors of the Onoğurs-Bulgar could name the first month of the year as having the meaning «head month [of the year]» and have, like all Proto-Turkic, a 3-day week. The latter is well reflected in the rules for dividing individual parts of moon phases in the Onoğuro-Bulgar calendar, as well as in a 9-day division of moon phases in the calendars of the Chuvash, the Tuvinians and some other Turkic peoples. Number 9 expresses the main idea of the harmonious unity of the three forces of the universe: the Sky (the Sun), the Man from the middle world and the Earth, where the remnants of his ancestors are. The chronotope of Kalam ritual complex reflects the universal idea of «dying «and «resurrecting» nature. The complex was formed on the basis of the ancient cult of the Sun among the proto-Turks, who associated the year (in the meaning of a «warm season») only with the summer sun. With the development of cattle breeding and the emergence of the concept of a two-season (summer and winter) calendar year, the idea of its beginning also changed. The Chuvash, like other Turkic peoples, divided the months into two groups: summer months and winter ones. Later on, the ancient Turks began to mark transition periods from one season to another. The ancient Turks understood summer and winter as the time of heat and frost «birth and death». Sĕren rite, which originally symbolized treating and seeing off the ancestral spirits, gradually transformed into the agricultural festivals Akatui (sĕren) and Sabantui «plow wedding».
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Myshkina, Albina Fedorovna, and Inessa Vladimirovna Iadranskaia. ""Dictionary of the Chuvash Language" by N.I. Ashmarin as a Guardian of the Genetic Memory of the People: Linguoculturological Aspect." Development of education, no. 4 (10) (December 20, 2020): 20–25. http://dx.doi.org/10.31483/r-96911.
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The article is devoted to identifying the role of the «Dictionary of the Chuvash language» by N.I. Ashmarin in revealing the mental foundations of modern Chuvash and in determining the sociocultural and psychological type of character of the Chuvash. The relevance of the study is due to the fact that during the period of globalization and universalization of cultures, the return to the original values of the nation, the search for individual-folk traits of a person's character in his worldview and lifestyle, which is most clearly recorded in his language, is of great importance. The human language retains a large amount of information that contributes to its spiritual, scientific, technical and industrial development. Therefore, the analysis of vocabulary also contributes to the study of the history of the development of man, people, nation, humanity. The purpose of the research is to study the socio-historical, cultural and ethical information enshrined in the vocabulary of the people and recorded in this dictionary. The principles of methodology, that reflect elements of conceptology, hermeneutics and general philology are used in the study. It is concluded that the Chuvash language (more broadly, the Chuvash culture) is an integral part of the ancient Turkic world, therefore research in this direction expands the framework of understanding the philosophy, history, theology and everyday life of the Chuvash people.
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Gushchin, Nikita I., and Mikhail A. Aleksandrov. "ETHNICITY AS A DYNAMIC CHARACTERISTIC OF CHUVASH IDENTITY." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2021): 38–43. http://dx.doi.org/10.47026/1810-1909-2021-4-38-43.
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Modern processes of the evolution of ethnic identification of different nations require a constant search for new approaches to the explanation of emerging phenomena. The primordialist approach to the study of ethnicity, which is classical in Russian sociology, cannot explain many of the processes occurring within ethnic groups. One such group is the Chuvash people, whose ethnic identification has undergone significant changes since the late nineteenth century, associated with changes in writing, urbanization, and the emergence of their own political institutions. It is a constructivist approach to the study of ethnicity, which emphasizes the consideration of the dynamics of ethnic processes and their historical evolution, is appropriate which will help to explain this changes. The Chuvash people in this case represent a unique object for study. As the largest predominantly orthodox Turkic ethnic group, it differs greatly from its neighbors. The study of the ethnic identification of the Chuvash people from the perspective of the constructivist approach to ethnicity should be given closer attention, in order to solve the problems faced by the scientific community.
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Atnagulov, Irek R. "THE NAGAYBAKS’ TRADITIONAL NUTRITION SYSTEM: A STRUCTURAL ANALYSIS." Ural Historical Journal 83, no. 2 (2024): 62–70. http://dx.doi.org/10.30759/1728-9718-2024-2(83)-62-70.
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The ethnic processes that took place in the Southern Urals since the mid-18th century had been accompanied by Slavic-Turkic contacts and the emergence of new identities. One of these was the Nagaybaks, baptized Tatars who were transferred to the Cossacks. Their ethno-cultural image was formed during contacts with unbaptized groups — the Chuvash people, the Transkama Udmurts and the Eastern Mari. From the mid-19th century, Russian influences increased, and relations with the Kazakhs appeared. As a result, by the beginning of the 20th century, the Nagaybaks had developed their own original complex of economy and culture, which allowed them to be considered as a new ethnic phenomenon. Despite numerous innovations, the Nagaybaks culture retains archaic features, obviously reflecting deep historical ties with the Tatars and the Turkic world as a whole. In this regard, nutrition system seems to be a convenient material for studying. The article offers its structural-chronological and structural-functional analysis. Three chronologically consecutive layers in the genesis are distinguished — substrate, main and adstrate-superstrate. Each of them reflects the stages of the Nagaybaks’ ethnic history and their ancestors, the Tatars and other Turks. A significant part of the vocabulary related to agriculture, cattle breeding and the raw material base of the nutrition system reveals similarities with such phenomena among most Turkic peoples and defines its substrate. The main one reflects the Kazan-Tatar period. The later superstrate phenomena are Russian, Kazakh and other influences.
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Кириллова, Зоя Николаевна. "CHUVASH WORDS IN SUBDIALECTS OF BAPTIZED TATARS." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(115) (July 26, 2022): 49–54. http://dx.doi.org/10.37972/chgpu.2022.115.2.007.
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Данная статья посвящена исследованию чувашских заимствований в говорах кряшен, или крещеных татар, - этноконфессиональной группы татар Поволжья и Приуралья. Предметом исследования выступают чувашские заимствования, которые употребляются у молькеевских (подберезинских) кряшен, проживающих в Кайбицком районе Татарстана на границе с Чувашией в тесном взаимодействии с соседними чувашами. Актуальность работы обусловлена недостаточной изученностью чувашских заимствований в говорах кряшен. Для достижения поставленной цели исследования автором были использованы описательный метод, метод анализа словарных дефиниций, метод извлечения необходимого материала, а также метод сравнительно-сопоставительного анализа. В основу исследования положены материалы, которые собраны автором, а также текстологические исследования предшественников. В результате исследования было установлено, что молькеевская группа кряшен и по вопросам происхождения, и по языковым особенностям вызывает различные мнения среди ученых. Автор пришел к выводу, что исследованные чувашские заимствования относятся к различным отраслям жизнедеятельности, среди которых можно выделить названия дней недели: тунди кен (понедельник), утлари кен (вторник); продукты: кәкәй (мясо // мясной); свойства: чапле (хороший, красивый), кукша (лысый), чылай (давно); мифический персонаж кырсут (домовой) и т. д. Слова были проанализированы в сравнении с чувашскими эквивалентами. В работе также были рассмотрены основные головные уборы молькеевских кряшен, которые представляют собой древний элемент одежды тюркских народов Среднего Поволжья, Приуралья и имеют соответствия в чувашском языке: такыя / тухъя, тастар, кашпау / хушпу. This article is devoted to the study of Chuvash borrowings in the subdialects of the Kryashens or Baptized Tatars, the ethno-confessional group of Tatars from the Volga and Cis-Urals regions. The work analyzes the Chuvash borrowings that are used by Molkeevskie (Podberezinskie) Kryashens living in the Kaybitsky district of Tatarstan on the border with the Chuvash Republic closely with neighboring Chuvashs. The relevance of this study is due to the lack of study of the Chuvash borrowings in the Kryashen subdialects. To achieve the goal of the work, the author used the following methods: a descriptive method, a method for analyzing dictionary definitions, a method for extracting the necessary material, as well as a method for comparative analysis. The study is based on the materials that the author collected, as well as textual studies of the predecessors. As a result of the study, it was found that researchers have various on the origin and linguistic characteristics of this group of Kryashens. The author concluded that the investigated Chuvash borrowings are used in various aspects of life, including the names of the days of the week: tundi ken (Monday), utlari ken (Tuesday); products: kәkә (meat//meat); properties: chaple (good, beautiful), kuksha (bald), chylaj (long time); mythical character kyrsut (folklore house spirit), etc. The words were analyzed in comparison with the Chuvash equivalents. The work also studies the standard head coverings of the Molkeevsky Kryashens, being an ancient element of the clothes of the Turkic people living in the Middle Volga and the Cis-Urals regions. These head coverings have corresponding names in the Chuvash language: takya/tukhya, tastar, kashpau / khushpu.
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Ilikaev, Alexander S. "THE MYTHOLOGICAL IMAGE OF THE LADYBUG AMONG THE PEOPLES OF THE URAL-VOLGA REGION." Vestnik Chuvashskogo universiteta, no. 3 (September 29, 2023): 43–52. http://dx.doi.org/10.47026/1810-1909-2023-3-43-52.
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The article is devoted to the mythological image of a ladybug among the Slavic, Finno-Ugric and Turkic ethnic groups of the Ural-Volga region.
The purpose of the study is to reveal some of the origins of this mythologeme among the peoples of the region.
Materials and methods. The work mainly used the comparative historical method, as well as field studies. The materials drawn from the scientific literature on this subject, the author’s field studies, were supplemented with the materials of explanatory and etymological dictionaries, compared and analyzed.
Results. As a result of the research, the author revealed the following picture. The basis of the ladybug’s mythological image is likely to be made by animistic-totemic beliefs. So one of the Chuvash names of the insect deserves attention – “bird of the top”. Perhaps in the past, the ladybug could act as a totem-the progenitor of individual family lines. Among Russians, Udmurts, Mari, Bashkirs, the ancient image is concretized through the concept of “god” or the name of a certain deity (Marena, Inmar, Kilchin, Invu-mums, Kuaz, Humo).
Conclusions. It is worth agreeing with the researchers of the topic that among the Russians the ladybug is equated, as a rule, with the concept of a heavenly god, among the Mordvins and the Udmurts – with rain, water, among the Chuvash, the Tatars and the Bashkirs – with rainless weather and the sun. The latter may be due to the fact that in ancient Turkic mythology, the idea of the “primordial nature of heaven and earth” played an important role. On the contrary, the cosmogonic myths of the Finno-Ugric peoples anyhow include an element of the water primordiate. The Russian and Udmurt materials, as the researchers note, go back to the mythologeme of heavenly flocks. Some Udmurt and Mari materials are probably calques from the Russian language or motifs associated with a Proto-Indo-European source. At the same time, as the author of the article believes, in Mari mythology, the connection of the ladybug with wet young grass, forest, with water primordial, bottom (the earth, as opposed to the heaven), the creation of the world from an egg and a “heavenly wedding” is traced. The association of the ladybug with rainless weather can be traced mainly among the mountain Mari. The originality of the image of the “Mari” ladybug, as the author sees it, can be explained by the fusion of both Turkic and Finno-Ugric traditions. The author also believes that the ideas of the Udmurts and the Mari people about the “Inmar/Kylchina/Kuazya/Yumo cow” could have arisen independently on the basis of an already existing idea of bulls (cows) or horses of the heavenly god. In this regard, it is necessary to pay attention to another, perhaps Central Asian, source of legends about the animal-the messenger of God. This refers to the legend of the “eaten book”, common among the Russians, the Mari, the Udmurts, the Chuvash and the Tatars.
Books on the topic "Chuvash (Turkic people)"
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Ashmarin, Nikolaĭ Ivanovich. Bolgary i chuvashi. Cheboksary: Chuvashskiĭ gos. in-t gumanitarnykh nauk, 2000.
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Ashmarin, N. I. Bolgary i chuvashi. Cheboksary: Chuvashskoe knizhnoe izdatelʹstvo, 2012.
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I︠U︡khma, Mishshi. Drevnite bulgaro-chuvashi: Istoricheski ochert︠s︡i. Varna: Izd-vo "AlfiolA", 2003.
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Gorshkov, A. E. Kul'tura i byt nizovykh chuvashei: Materialy kompleksnoi ekspeditsii instituta v chuvashskie seleniia Tatarskoi ASSR, Ul'ianovskoi i Kuibyshevskoi oblastei v 1984 godu. Cheboksary: Chuvshskii NII iazyka, literatury, istorii i ekonomiki, 1986.
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Sukhareva, I. V. Chuvashi Bashkortostana v XVII--XIX vekakh: Ėkonomicheskoe razvitie i sot︠s︡ialʹnai︠a︡ struktura. Ufa: Izd-vo "Gilem", 2007.
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1952-, Ivanov V. P., and Nauchno-issledovatelʹskiĭ institut i͡a︡zyka, literatury, istorii i ėkonomiki pri Sovete Ministrov Chuvashskoĭ Respubliki., eds. Ėtnicheskai͡a︡ istorii͡a︡ i kulʹtura chuvasheĭ Povolzhʹi͡a︡ i Priuralʹi͡a︡. Cheboksary: Nauchno-issl. in-t i͡a︡zyka, lit-ry, istorii i ėkonomiki pri Sovete Ministrov Chuvashskoĭ Respubliki, 1993.
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Aleksandrov, G. A. Chuvashi v dorevoli͡u︡t͡s︡ionnykh uchebnykh zavedenii͡a︡kh. Cheboksary: Izd-vo Chuvashskogo universiteta, 1994.
Find full textBook chapters on the topic "Chuvash (Turkic people)"
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Mandelstam Balzer, Marjorie. "Republic of Tyva (Tuva)." In Galvanizing Nostalgia?, 95–127. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501759772.003.0004.
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This chapter examines the degree to which Tyvans, a Turkic-language-speaking people with an overwhelming demographic majority in their own republic, have been able to consolidate their identity as an ethnonational group. This depends on their ability to negotiate use of their regional resources and maintain much-needed subsidies from Russia while preserving their cultural, ecological, and spiritual values. Significantly, Tyvans are among the few non-Russian peoples of Russia, along with the Chechens and Chuvash, who constitute a substantial majority within the current borders of their “titular republic.” The Republic of Tyva, despite considerable internal diversity, provides a key case for exploring contingent dimensions of relative and nested sovereignty within Russia. The chapter considers the shifting dimensions of what aspirations are plausible for a non-Russian group within Russia, as the centralizing state has become increasingly less federal and more authoritarian. It places Tyva in the context of Russia, and of Russian nationalism, by reviewing historical legacies, secessionist dynamics, language activism, ecological advocacy integrated with homeland discourses, and religious-spiritual revitalization.
Conference papers on the topic "Chuvash (Turkic people)"
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Ivanova, Tatiana Nikolaevna, and Oleg Sergeevich Tiunterov. "An Outside View of the Turkic Peoples of Russia: the Chuvash as a subject of Russian History through the eyes of A. Kappeler." In All-Russian scientific conference. Publishing house Sreda, 2022. http://dx.doi.org/10.31483/r-101207.
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