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1
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.
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Rodionov, Vitaliy G. "IMAGES OF THE FIRST PRIMAL FOREFATHERS OF THE HUNNO-BULGARS AND THEIR ETHNOGENETIC TRADITIONS." Vestnik Chuvashskogo universiteta, no. 3 (September 29, 2023): 122–31. http://dx.doi.org/10.47026/1810-1909-2023-3-122-131.
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The purpose of the study is to trace the evolutionary path of the images of the primal forefathers of the Hunno-Bulgars and their descendants.
Materials and methods. Ethnographic data from ancient and later sources were used, an ethnolinguistic and comparative approach to the study was applied. The etymological works of modern linguists-Turkologists are considered.
Results. In this article, the word “primal forefather” refers to the “natural-ancestral divine essence” of Eastern (primarily Chinese) antiquity. The most ancient images of the Hunno-Bulgars’ primal forefathers were formed in the pre-Altai era. They reflected the surrounding world of ancient hunters, primarily the world of wild animals. People concluded an agreement on mutual donation with the ancestral primal forefather *taŋgïrï (“oath”, “deity”). In the era of contacts with the ancestors of the Chinese, the Huns (Xiongnu) began to represent their primal forefather as a celestial inhabitant, setting the world in motion by shifting the masculine and feminine principles. In different epochs of interrelations with the tribes of Eastern Iranians, the culture of the ancestors of the Bulgaro-Chuvash experienced the beneficial effect of their “animal style”. In the early Middle Ages, various narrative texts about the primal forefathers-giants and epic heroes-bogatyrs began to appear in their folk art. The ethnogenetic legends of the Chuvash eventually transformed into legends about the origin of their settlements.
Conclusions. A comparative analysis of the images of the primal forefathers of the ancient ancestors of the Hunno-Bulgars and their descendants showed that these images were constantly evolving, gaining new features. At first they appeared to people in the guise of a sacred animal; a little later, instead of the leading animal, the primal forefather-hunter appears who finds new lands; then the Bulgarian plot of the ethnogenetic legend gradually turns into a narrative about an extraordinary giant hero, surprising with his physique and strength. The Turkic–speaking peoples of the Volga region and the Urals called such a hero Ulap/Alp, and the meadow Mari and the Udmurts – Onar and Alangasar.
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Robustova, E. V., and N. M. Liukina. "The Language of the Besermians in the Light of the Historical Communication Processes of the Peoples of the Volga-Urals Region." Язык и текст 8, no. 2 (2021): 77–85. http://dx.doi.org/10.17759/langt.2021080208.
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The article considers the linguistic aspects of the "Bessermian problem", the essence of which lies in the debatability of the question of the Bessermian ethnogenesis, namely about either the Turkic or Finno-Ugric origin of the Bessermian ethnos, whose history, unfolding during the last centuries on the territory of the Urals region, has no written sources and is little-studied. The interest to this problem stems from the studies of historical migrations of the peoples who constituted the population of Volga Bulgaria, a powerful state formation, which ceased to exist during the Mongol-Tatar conquests, and clarification of the historical fate of the people, recorded in a number of medieval sources under the designation "Beserm'en". In the connection with the attempts to verify the hypothesis, allowing to consider Bessermians as "direct descendants of the Kama Bulgars", the materials collected by the researchers of Bessermian language in the late 19th century, as well as in the 20th – early 21st centuries, were updated and subjected to the scientific-historical consideration, where the comparison of Bessermian dialect with Chuvash language, scientifically recognized as the only living language of Bulgar (or Oghur) group of the Turkish languages, was made. On the basis of the historiographical analysis the conclusion is made: despite the fact that at present Besermians are referred to small Finno-Ugrian groups, the question of their identification with the autochthonous Finno-Ugrian.
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Napolskikh, Vladimir V. "To the Iranian Etymology of the Ethnonyms Mari, Merya, Muroma." Вопросы Ономастики 21, no. 1 (2024): 9–26. http://dx.doi.org/10.15826/vopr_onom.2024.21.1.001.
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The article continues the exploration of the ethnonym *märə, previously reconstructed by the author and A. V. Savelyev, as evidenced in the self-designation of the Mari people and in the names of Merya and Muroma found in Russian chronicles. In Finno-Ugric literature, it is commonly sub-derived from the Aryan *márya- meaning ‘young man, warrior.’ However, within the current framework, the specific Aryan origin of this ethnonym, along with the time and circumstances of its adoption, remains unspecified. The Mari-Meryan *märə cannot be construed as an ethnonym meaning ‘human, man,’ as such semantics would be anachronistic in terms of ethnic designation typology. Instead, it is proposed that this word was borrowed as a socionym with the additional connotation of ‘husband’ into the ancestral language of Mari and Meryan around the first millennium BC. The Aryan *márya- denoted a class of free (possibly noble) young men forming military communities, where they undertook feats to attain a social status entitling them to acquire a wife, hence the meaning ‘groom, husband’. Indo-Aryan (including Mitanni Aryan) languages predominantly associated it with ‘warrior’ and ‘noble youth,’ while Iranian languages developed pejorative meanings (‘rascal; slave’) but retained the meaning ‘husband’. An Eastern Middle Iranian language is deemed a more plausible source for borrowing, both temporally and semantically. The etymology suggested in the article resolves the issue of the limited representation of Aryan *márya- primarily as ‘slave, servant’ in Eastern Iranian languages. The proposed derivation links Ossetian bal ‘group, squad, gang, pack (of wolves)’ < Alanian *mal < *márya-; likely borrowed into Proto-Marian-Meryan from a Scytho-Sarmatian language around the middle of the first millennium BC (prior to the transition *-ry- > -l-). The subsequent Turkic designation of the Mari as *čermiš (Chuvash śarmə̑s, Tatar čirməš > Russian cheremis) < Turkic *čär ‘to fight, to wage war’ may be a calque of this ancient ethnonym.
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Kirillova, Z., and V. Aniferova. "The names of outerwear in the Tatar and Chuvash languages." Philology and Culture, no. 2 (June 24, 2024): 41–47. http://dx.doi.org/10.26907/2782-4756-2024-76-2-41-47.
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This work studies the vocabulary of outerwear in two related Turkic languages – Tatar and Chuvash. These two languages of neighboring peoples closely interact, which leads to their interpenetration, including the linguistic elements.In the article, Tatar and Chuvash lexemes, included in the thematic group “outerwear”, are analyzed in a comparative aspect. The words are considered in historical and etymological terms. The work provides examples from other Turkic languages and investigates the borrowing of these words into the Russian language.The article concludes that the stem of lexemes expressing the meaning of outerwear is made up of common Turkic words such as chikmen, tolyp, kurk, chapan, ermek, tun, bishmet, etc., although researchers believe some of them to be borrowings from other languages. Some of the words were borrowed into the Chuvash language from Tatar: sapan, kamsul, beshmet, etc. The etymology of such foreign words as kamsul is generally believed to come from Italian through Russian, zybyn, choba from Arabic, etc. Some names of outerwear were adopted into the Russian language from Turkic languages: beshmet, azyam, armyak, chekmen, epancha, kaftan, tulup, chapan, etc. The fact that the origin of many words is determined by scientists in different ways makes their study more complicated.
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Rodionov, Vitaliy G. "THE WORKS OF SPIRIDON MIKHAILOV (YANDUSH) IN THE ASPECT OF SOME HISTORICAL ETHNOLOGY PROBLEMS." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2021): 135–48. http://dx.doi.org/10.47026/1810-1909-2021-4-135-148.
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S.M. Mikhailov (Yandush) distinguished two ethnographic groups and two dialects of the Chuvash ethnos. The scientist attributed the population of Kozmodemyansky and the northern part of Yadrinsky uyezds to the upper (Virjal) Chuvash, and that of Tsivisky and Cheboksary uyezds of Kazan province – to the lower (Anatri) ones. Starting with the works of G.I. Komissarov, a third (middle-level) group began to be allocated from the lower group. According to the scientist, the Chuvash, being a separate community of Turkic-speaking peoples, used to live in Zakamye, where they had migrated from Siberia. He developed the Turkic-Bulgarian theory of the Chuvash language origin and the main ethnographic groups (middle lower and lower) of the Chuvash ethnos. He considered the upper dialect to be a mixed group, in whose culture, in addition to Turkic-Bulgar elements he found many elements of the Finno-Ugrians (the mountain Mari and the Mordvins-Erzya), and partly Kazan Tatars. Prior to annexation of the Chuvash Region to the Moscow state, two ethnographic groups of the mountain Chuvash functioned on the right bank of the Volga – the upper and the middle lower. After settling the southern steppe regions, in the process of cultural dialogue with the Mishar Tatars, a third ethnographic group was formed, known to the middle lower Chuvash as the khirti “steppe”. In Modern times, the geographical location of the ethnographic groups of the Chuvash ethnos contributed to penetration of the ideas of the European-Russian Enlightenment in the Chuvash Region (from the western territories to the eastern and southern ones). In the 1950s of the XX century the ideas of the Chuvash enlightenment were first formulated by S.M. Mikhailov, and later they began to spread in the academic circles of the entire Volga region. His works remain a valuable source for identifying the adaptive scheme of the ethnos, which the Chuvash built by localizing the “evil” principle outside of themselves, their society, ethnos.
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Dallos, Edina. "Albasty: A Female Demon of Turkic Peoples." Acta Ethnographica Hungarica 64, no. 2 (December 2019): 413–24. http://dx.doi.org/10.1556/022.2019.64.2.11.
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AbstractAlbasty is one of the most commonly known malevolent beings among Turkic peoples from the Altay Mountains via the Caucasus and up as far as the Volga River. This article focuses on Turkic data from the Volga region (Chuvash, Tartar, Bashkir) and the Eurasian Steppe (Kazak, Kyrgyz, Nogay, Uzbek). Various areas can be ascertained on the basis of verbal charms and folk-belief narratives. On the Eurasian Steppe, for example, Albasty was first and foremost a puerperal demon. In this territory, specialists (kuuču) were called in to keep away or oust the demon at birth. Many recorded legends and memorates concern healing methods and the process of becoming a healer. In contrast, epic texts or narratives are rarer,in the Volga region, yet there are certain verbal incantations against the Albasty, which here is rather a push or disease demon.
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MEDVEDEV, V. V. "CHUVASH YUGRAS IN THE CENSUS MATERIALS: NUMBER DYNAMICS AND SETTLEMEN." Ethnography of Altai and Adjacent Territories 11 (2023): 27–31. http://dx.doi.org/10.37386/2687-0592-2023-11-27-31.
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The modern ethnic composition of the northern regions of Russia is characterized by the diversity of representatives of ethnic groups living in them. This picture is the result of the colonization of natural resources in the 20th century. As a result of the oil and gas development of the territories, the modern Khanty-Mansiysk Autonomous Okrug - Yugra has formed as one of the most multiethnic regions of the country. Today’s Ugra is not only the Ob-Ugric population, groups of Slavic peoples, Finno-Ugric peoples, but also Turkic-speaking peoples, including the Chuvas.
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Mineeva, Elena K., Alevtina P. Zykina, and Aleksey I. Mineev. "FEATURES OF THE STATE NATIONAL POLICY AND INTERETHNIC INTERACTION IN THE REGIONS OF THE RUSSIAN FEDERATION (based on the materials of Bashkortostan, Tatarstan and Chuvashia). PART 1." Historical Search 4, no. 3 (September 29, 2023): 24–42. http://dx.doi.org/10.47026/2712-9454-2023-4-3-24-42.
Full textAbstract:
Studying various aspects of the national policy of the Russian Federation in modern conditions attracts the attention of many researchers. This is due, firstly, to the rapid development of ethnic processes in the countries of Western Europe, and secondly, to the uniqueness of our country as a multinational and multi-confessional state.
The purpose of the research is to study the peculiarities of the state national policy in modern conditions on the example of three multinational republics of the Russian Federation.
Materials and methods. The theoretical and methodological basis of the article was the fundamental principles for organizing research: scientific objectivity, historicism, consistency, comprehensiveness and complexity, recognizing legitimacy of pluralism in the research process, focusing on the study of events and phenomena of the past in all their complexity, inconsistency, mutual conditionality, in accordance with the specifics of the historical era, in connection with modernity. In addition to methodological approaches, the study of the topic of the article assumes mandatory knowledge of the literature and sources that make up the basic part of the study process.
Results. The article characterizes the current state of interethnic relations in Russia on the example of three national republics: Bashkortostan, Tatarstan and Chuvashia, which are polyethnic and multi-confessional subjects of the Russian Federation. The choice of these regions of the Ural-Volga region is due to the fact that the titular ethnic groups here are related Turkic peoples: the Bashkirs, the Tatars and the Chuvash. When implementing the policy in the field of interethnic interaction in the country, the state authorities rely on such fundamental documents as the “Concept of the State National Policy of the Russian Federation” (1996), the Law of the Russian Federation “On National and Cultural Autonomy” (1996), the “Strategy of the State National Policy of the Russian Federation for the period up to 2025” (2012) and others.
The article discusses the activities of regional authorities on forming mutual understanding and consent between ethnic groups living within individual republics. Each subject adopted special programs to implement the Strategy of the state national policy of the Russian Federation, taking into account its socio-economic and ethno-cultural development. Some attention is also paid to the activities carried out by national cultural autonomies in the national republics under consideration.
Conclusions. In order to solve the research tasks set in the article, the authors analyzed the data of sociological surveys conducted to study ethno-cultural processes in the subjects of the Russian Federation, as well as examined the assessment of various aspects in interethnic relations by the population pf three republics; a special emphasis is placed on the views and assessment of young people regarding the relationship between representatives of different peoples, about the level of well-being in the confessional and interethnic spheres. The analysis of the state national policy of Russia at the present stage testifies to the great attention on the part of the governing bodies of the Russian Federation to interethnic problems in the multinational state: timely adoption of conceptual and regulatory legal acts; formation and control of authorities and public institutions responsible for issues of interethnic interaction, as well as organization of their activities; involvement of politicians and researchers in the study of state policy in order to improve it. However, despite concrete steps in the field of interethnic interaction both in the center and on the ground, often of a preventive nature, it is not always possible to overcome inconsistency of the national issue in full, especially for multi-ethnic subjects of the Russian Federation. To one degree or another, conflict situations manifest themselves in them, they are primarily associated with such a factor of modernity as the desire of peoples to preserve and fully develop national languages and culture. Migration flows and population changes are beginning to play an important role in the regions, which is proved by the population censuses of recent years, but the main thing is the state of interethnic coexistence in the country, for example, on the materials of the Republics of Bashkortostan, Tatarstan and Chuvashia.
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Mineeva, Elena K., Alevtina P. Zykina, and Aleksey I. Mineev. "FEATURES OF THE STATE NATIONAL POLICY AND INTERETHNIC INTERACTION IN THE REGIONS OF THE RUSSIAN FEDERATION (BASED ON THE MATERIALS OF BASHKORTOSTAN, TATARSTAN AND CHUVASHIA). PART 2." Historical Search 4, no. 4 (December 26, 2023): 27–37. http://dx.doi.org/10.47026/2712-9454-2023-4-4-27-37.
Full textAbstract:
Studying various aspects of the national policy of the Russian Federation in modern conditions attracts the attention of many researchers. This is due, firstly, to the rapid development of ethnic processes in the countries of Western Europe, and secondly, to the uniqueness of our country as a multinational and multi-confessional state.
The purpose of the research is to study the peculiarities of the state national policy in modern conditions on the example of three multinational republics of the Russian Federation.
Materials and methods. The theoretical and methodological basis of the article was made by the fundamental principles for organizing research: scientific objectivity, historicism, consistency, comprehensiveness and complexity, recognizing legitimacy of pluralism in the research process, focusing on studying the events and phenomena of the past in all their complexity, inconsistency, mutual conditionality, in accordance with the specifics of the historical era, in connection with modernity. Besides methodological approaches, studying the topic of the article assumes mandatory knowledge of the literature and sources that make up the basic part of the research process.
Results. The article characterizes current state of interethnic relations in Russia on the example of three national republics: Bashkortostan, Tatarstan and Chuvashia, which are polyethnic and multi-confessional subjects of the Russian Federation. Choosing these regions of the Ural-Volga region is conditioned by the fact that the titular ethnic groups here are cognate Turkic peoples: the Bashkirs, the Tatars and the Chuvash. When implementing the policy in the field of interethnic interaction in the country, the state authorities rely on such fundamental documents as the “Concept of the State National Policy of the Russian Federation” (1996), the Law of the Russian Federation “On National and Cultural Autonomy” (1996), the “Strategy of the State National Policy of the Russian Federation for the period up to 2025” (2012) and others.
The article discusses the activities of regional authorities on forming mutual understanding and consent between ethnic groups living within individual republics. Each subject adopted special programs to implement the Strategy of the state national policy of the Russian Federation, taking into account its socio-economic and ethno-cultural development. Some attention is also paid to the activities carried out by national cultural autonomies in the national republics under consideration.
Conclusions. In order to solve the research tasks set in the article, the authors analyzed the data of sociological surveys conducted to study ethno-cultural processes in the subjects of the Russian Federation, and examined the assessment of various aspects in interethnic relations by the population pf three republics; a separate emphasis is placed on the views and assessment of young people regarding the relationship between representatives of different peoples, about the level of well-being in the confessional and interethnic spheres. The analysis of the state national policy of Russia at the present stage testifies to the great attention on the part of the governing bodies of the Russian Federation to interethnic problems in the multinational state: timely adoption of conceptual and regulatory legal acts; formation and control of authorities and public institutions responsible for issues of interethnic interaction, as well as organization of their activities; involvement of politicians and researchers in the study of state policy in order to improve it. However, despite concrete steps in the field of interethnic interaction both in the center and on the ground, often of a preventive nature, it is not always possible to overcome inconsistency of the national issue in full, especially for multi-ethnic subjects of the Russian Federation. To one degree or another, there are manifestations of conflict situations in them, they are primarily associated with such a factor of modernity as the desire of peoples to preserve and fully develop national languages and culture. Migration flows and population changes are beginning to play an important role in the regions, which is proved by the population censuses of recent years, but the main thing is the state of interethnic coexistence in the country, for example, on the materials of the Republics of Bashkortostan, Tatarstan and Chuvashia.
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Klyucheva, Maria Arkadyevna. "WOOVER AS A CHARACTER OF MARI FOLK GAMES." Yearbook of Finno-Ugric Studies 14, no. 2 (June 29, 2020): 259–78. http://dx.doi.org/10.35634/2224-9443-2020-14-2-259-278.
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The article deals with the traditional Mari games like catch-up, blind man's buff, hide and seek in which the catcher is called woover ‘witch, ghoul’. The material of other genres of folklore, in which the eponymous character acts, is the context for the analysis of games. The complexity and diversity of the image of the woover is revealed, especially in fairy tales and mythological stories. This is a witch, Baba Yaga, a stepmother-villain, an old glutton, a sorcerer, the soul of a sorcerer, a ghoul, a werewolf, a dead wizard-cannibal, a predator, an enemy, an evil spirit, a devil, the spirit (mother) of water, a comet, a meteorite, fire serpent, many-headed serpent monster etc. Parallels are revealed to the image of the woover in the game folklore of the Turkic and Finno-Ugric peoples of the Ural-Volga region: wupăr in Chuvash, ubyr in Tatar and Bashkir, ubir in Udmurt. Mari and Chuvash game culture and mythology are especially close. They form a single folklore space with common terminological vocabulary (mainly Turkic). In particular, the Mari and Chuvash games, expressing the mythological motive of eating the moon by the woover, are almost identical. The image of woover in the folklore of the Mari and other peoples of the Ural-Volga region is understood as a local implementation of the pan-Eurasian metaconcept ubir - upyr - vampire .
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Mineeva, Elena, Aleksey Starostin, and Aleksey Mineev. "Perception of the Turkic peoples of the Ural-Volga region of the ethno-confessional situation in the regions of their residence: titular ethnic groups and cross-border interaction." OOO "Zhurnal "Voprosy Istorii" 2022, no. 8-2 (August 1, 2022): 17–32. http://dx.doi.org/10.31166/voprosyistorii202208statyi26.
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The article analyzes the results of a sociological study conducted in 2022 among representatives of the Turkic peoples living in the regions of the Ural-Volga region (Republics of Tatarstan, Bashkortostan, Chuvashia and Sverdlovsk region) on the preservation of their ethno-cultural and religious identity, traditions, customs, language, and also their assessment of the ethno-confessional situation in the regions of residence. The influence of urbanization processes, interethnic interaction with neighboring peoples, migration on assimilation processes is analyzed. Special attention is paid to the problems of development of national and confessional processes of enclave ethnoterritorial groups of Turkic peoples in the context of the transformation of Russian statehood in the 20th - early 21st century.
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Menshov, A. V. "The problem of cultural identity formation in the modern world. Theoretical aspects." Heritage and Modern Times 6, no. 4 (March 6, 2024): 411–23. http://dx.doi.org/10.52883/2619-0214-2023-6-4-411-423.
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The article is devoted to theoretical problems of cultural identity. It is emphasized, that culture forms an individual, contributes to his socialization on the basis of mastering the language, values, norms, customs and traditions of his people. In accordance with the classification generally accepted in historiography, there are about 20 historical and cultural regions in the world, including the Eastern European province. The article provides a brief analysis of the process of formation of the traditional culture of the Eastern European province of Russia, the main carriers of the culture of which are the indigenous peoples of the Russians, Finno-Ugric peoples (Karels, Komi, Mordovians, Udmurts, etc.), Turkic-speaking peoples (Tatars, Chuvashs, Bashkirs) and etc. Russian culture was formed in difficult geographical, climatic and geopolitical conditions. Traditional Russian culture in the process of formation has gone through all stages of evolutionary development. Under the influence of cultural interaction, process of transformation of local and ethnic culture into a national one took place.
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Mayorova, Mariya A., and Alina I. Sbitneva. "Turkish Ideological Influence in Russian Regions: The Turkic Factor." RUDN Journal of Political Science 25, no. 1 (December 15, 2023): 134–49. http://dx.doi.org/10.22363/2313-1438-2023-25-1-134-149.
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The article underlines the importance of effective implementation of the state national policy for the stability and sustainability of the state. This issue is particularly relevant in the context of such large ethno-linguistic communities as the Turkic peoples, which are vulnerable to external influence objects. The authors consider the issue of foreign influence on the territorial units of the Russian Federation through economic and humanitarian spheres on the example of the activities of the Republic of Turkey. Within the framework of the ideology of pan-Turkism, the Turkic-speaking peoples, especially those living on the territory of the Russian Federation, are of particular importance to Turkey. Ankara justifies interference in the internal affairs of sovereign states with the idea of building a “Turkic world” under the auspices of Turkey. The article reflects the activities of Turkish organizations, as well as the specifics of economic and humanitarian cooperation in the Republics of Tatarstan, Bashkortostan, Chuvashia, Crimea, Altai, Sakha (Yakutia), Tyva, Khakassia. The analysis of open sources and official data revealed the degree of intensity of the Turkish presence in the Turkic-speaking regions. In the Volga Federal District, the level of Turkish influence as well as cooperation in various fields is quite high, especially in Tatarstan and Bashkortostan. The Republic of Chuvashia remains the least susceptible to Turkish destructive activity. The informational impact through the pro-Turkish media is mainly observed in the Republic of Crimea. In Altai, Tuva and Khakassia, after 2015, the activity of interaction with Turkey in the humanitarian and economic spheres has decreased to some extent. However, the designation of the factor of external influence and the development of effective measures to counteract it should become one of the most important topics of the new Strategy of the state national policy after 2025.
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Spitsyn, V. A., V. A. Batsevich, G. I. El’chinova, and E. D. Kobyliansky. "Genetic position of Chuvashes in the system of Finno-Ugric and Turkic-speaking peoples." Russian Journal of Genetics 45, no. 9 (September 2009): 1117–23. http://dx.doi.org/10.1134/s1022795409090130.
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Ivanova, Tatyana, Elena Mineeva, and Aleksey Mineev. "Methodological problems of studying the enclave transboundary ethnic groups of the Turkic peoples of the Volga-Urals." OOO "Zhurnal "Voprosy Istorii" 2023, no. 9-2 (September 1, 2023): 144–59. http://dx.doi.org/10.31166/voprosyistorii202309statyi44.
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The article deals with the methodological problems of studying enclave transboundary groups of Bashkirs, Tatars and Chuvashs. Despite the established tradition to call all ethnic groups living outside their country of origin a diaspora, we believe that this term is not applicable to certain ethnic groups of the peoples in question. More precisely, in our opinion, the theory of enclaves reflects the current situation of these groups. The experience of studying these ethnic enclave groups can be applied in studying the formation of Russian identity.
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Галиева, Фарида Габдулхаевна. "Personal Names of the Peoples of Bashkortostan: General Patterns of Development of the Names of Creativity and the Uniqueness of Cultures." Tomsk Journal of Linguistics and Anthropology, no. 3(41) (November 15, 2023): 102–9. http://dx.doi.org/10.23951/2307-6119-2023-3-102-109.
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Антропонимы народов Башкортостана рассматриваются в контексте динамики этнических традиций в условиях социально-политических и экономических перемен, а также своеобразия полиэтничной и поликонфессиональной среды. Показаны общие закономерности и выявлено различие в имятворчестве православных русских, мусульман башкир и татар, носителей традиционных («языческих») религий удмуртов и чувашей, лютеран-латышей. В хронологических рамках XX – начало XXI в. изучено изменение состава именников этносов, определено направление от этнокультурного разнообразия к формированию в советское время общего пласта имен-советизмов и интернациональных антропонимов, а в постсоветское время – возврат к некоторым досоветским традициям. Башкиры, татары, русские вновь обращаются к именам, бытовавшим в дореволюционное время. Актуализировался обычай иметь два, иногда три имени (официальное для коммуникации; тайное, данное во время религиозного обряда; обережное). У «язычников» удмуртов возврата к исконно этническим антропонимам не наблюдается вследствие того, что для них «своими» считаются имена, заимствованные из тюркской и русской среды. У «язычников» чувашей с конца XIX в. происходил отказ от этнических «языческих», переход к общетюркским и славянским именам, которые ныне бытуют как традиционные. В свою очередь, у представителей интеллигенции из числа православных чувашей появилась мода на псевдонимы – имена-обереги тюркского происхождения. У латышей имен-советизмов не было ввиду непринятия советской власти в послереволюционные годы, интернациональные слова у них имелись, но звучали по-своему. Сделан вывод о том, что сохранность традиций связана с пластичностью этнических культур, возможностью сосуществовать и взаимодействовать с советскими, иноэтническими, иноконфессиональными обычаями, развиваться через обновление. Разнообразие этнокультурных явлений демонстрирует именник села Улькунды Дуванского района, в котором есть традиционные антропонимы, советизмы, международные, имена, связанные с топонимами, миром растений и животных, химическими элементами, предметами быта, известными личностями, новшествами в обществе. The article examines the personal names of the peoples of Bashkortostan in the context of the dynamics of ethnic traditions in the context of socio-political and economic changes, as well as the uniqueness of the polyethnic and polyconfessional environment. The general patterns are pointed out, and the difference in the emergence of Orthodox Russians, Bashkir Muslims, and Tatars, carriers of traditional ("pagan") religions of Udmurt and Chuvash, Lutherans, and Latvians becomes clear. In the chronological framework of the 20 – early 21 century, the change in the composition of names of ethnic groups was studied, and the direction from ethnocultural diversity to the formation of a common layer of name Sovietisms and international anthroponyms in the Soviet period was determined, and in the post-Soviet period – a return to some pre-Soviet traditions. Bashkirs, Tatars, and Russians return to the names that existed in pre-revolutionary times. The custom of having two, sometimes even three names was updated (official – for communication, secret – in a religious rite, and one for protection (talismans)). The "pagans" of the Udmurt do not return to the original ethnic anthroponyms because the names borrowed from the Turkic and Russian environment are considered "their own." Among the Chuvash "pagans", since the end of the 19 century, there has been a move away from ethnic "paganism," a transition to common Turkic and Slavic names now considered traditional. In turn, the representatives of the intelligentsia among the Orthodox Chuvash have a preference for pseudonyms – talismanic names of Turkic origin. Latvians, due to the rejection of Soviet power in the years after the revolution, did not have Soviet names but international words, which, however, sounded in their own way. It is concluded that the preservation of traditions is related to the plasticity of ethnic cultures, to the ability to coexist and interact with Soviet, non-ethnic, non-confessional customs to develop through renewal. The namesake of Ulkunda village demonstrates the diversity of ethnocultural phenomena in the Duvan district, which has traditional anthroponyms, Sovietisms, international names associated with toponyms, flora and fauna, chemical elements, household items, famous personalities, and innovations in society.
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Леонтьев, А. П. "SEVERAL EPISODES FROM THE LIFE OF KHAKASS AND CHUVASH SCIENTISTS-ENLIGHTENERS N. F. KATANOV AND N. V. NIKOLSKY." SCIENTIFIC REVIEW OF SAYANO-ALTAI, no. 1(41) (April 2, 2024): 40–51. http://dx.doi.org/10.52782/kril.2024.1.41.004.
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В статье рассматриваются некоторые моменты из жизни двух выдающихся представителей тюркского мира, уче- ных-энциклопедистов, компаративистов, профессоров - хакаса Николая Федоровича Катанова и чуваша Николая Васильевича Никольского в период с 1906 по 1922 г. Первый, в свое время единственный крупный востоковед из «инородцев» России, входивший в авангард плеяды известных ориенталистов, оставил научные труды в количестве около 400 названий. Второй, являвшийся одним из родоначальников чувашской исторической науки, этнографии, фольклористики, лексикографии, лингвистики, издателем-редактором первой чувашской газеты «Хыпар» (Весть), авторитетнейшим лидером национального движения поволжско-приуральских народов в послереволюционные годы, организатором высших учебных заведений в Казани, считался обладателем богатейшего Рукописного научного фонда не только в России, но и в мире. Из сформированных им 306 томов 238 хранятся в Научном архиве Чувашского государственного института гуманитарных наук. В рассмотренных в данной работе томах немало источников, проливающих свет на биографию Н. Ф. Катанова, в частности, за время его работы председателем Общества археологии, истории, этнографии при Казанском университете, в Переводческой комиссии при управлении Казанского учебного округа и в Переводческой комиссии Православного миссионерского общества, за годы преподавания в Казанской высшей музыкальной школе (Восточной консерватории). В предлагаемой работе многие документы впервые вводятся в научный оборот. The article considers some moments from the life of two outstanding representatives of the Turkic world, comparativists, professors - Khakass Nikolai Fyodorovich Katanov and Chuvash Nikolai Vasilevich Nikolsky in the period from 1906 to 1922. The first, in his day, the only major orientalist from the "indigenous" ones in Russia, who was part of the vanguard if the pleiad of famous orientalists, left scientific works in the amount of about 400 titles. The latter, who was one of the founders of Chuvash historical science, ethnography, folklore, lexicography, linguistics, publisher-editor of the first Chuvash newspaper "Khypar" (a piece of news), the most authoritative leader of the national movement of the Volga- Ural peoples in the post-revolutionary years, organizer of higher educational institutions in Kazan, was considered to be the owner of the richest manuscript scientific fund not only in Russia but also in the world. 238 of 306 volumes formed by him are stored in the Scientific Archive of the Chuvash State Institute of Humanities. The volumes, considered in this work, contain many sources that shed light on the biography of N. F. Katanov, in particular, during his work as a chairman of the Society of Archaeology, History, Ethnography at Kazan University, in the Translation Commission under the Administration of the Kazan Educational District and in the Translation Commission of the Orthodox Missionary Society, during the years of teaching at the Kazan Higher School of Music school (Oriental Conservatory). In the proposed work, many documents are introduced into scientific discourse for the first time.
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Manakov, Andrei G., Natalia K. Terenina, and Ivan A. Ivanov. "Dynamics of Ethnocontact Zones in the Turkic Republics of the Ural-Volga Region in the Post-Soviet Period." REGIONOLOGY 32, no. 1 (March 29, 2024): 108–25. http://dx.doi.org/10.15507/2413-1407.126.032.202401.108-125.
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Introduction. The interest of world science in assessing the ethnic diversity of countries and regions predetermines the development of the concept of ethnocontact zones. To test new methods within the framework of the concept, there is a need to conduct research not only at the regional, but also at the intraregional levels. The purpose of the study is to classify the municipalities of Chuvashia, Tatarstan and Bashkortostan according to ethnic dynamics in the post-Soviet period using the methodology developed by the authors in accordance with the concept of ethno-contact zones. Materials and Methods. The empirical basis of the study is ethnic statistics at the level of municipalities of the republics based on the results of the population censuses of 1989, 2002 and 2010. The authorsʼ method of identifying the phases of development of ethnocontact zones, which was first applied at the municipal level, is presented. Results. The general trend of ethnic processes in the last decade of the 20th century was the titularization of the population of the republics (with the exception of Chuvashia), and in the first decade of the 21st century – detitularisation of the population (except for Tatarstan). The processes of titularisation and detitularisation at the level of municipalities are determined both by the general trend in the change in the share of the titular population of the republics, and by ethnogeographic features associated with the different proportion of titular peoples in municipalities, which is largely due to their central, semi-peripheral or peripheral position within the republics. Discussion and Conclusion. The spatial patterns of ethnic dynamics revealed in the course of the study, corresponding to certain phases of development of ethnocontact zones, make it possible to forecast ethnic processes at the intraregional level. However, such a forecast is possible only if the general trend of ethnic processes at the level of national formations is known. For this reason, the new task in the course of developing the concept of ethnocontact zones was to study the dynamics of ethnocontact zones on a regional scale over a long time interval, which will allow us to proceed to predicting the development of these ethnocontact zones in the medium and long term.
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SADIKOV, R. R. "A CROSS-BEAM LOG IN TRADITIONAL REPRESENTATIONS AND RITUALS OF UDMURTS." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 3 (September 11, 2023): 55–60. http://dx.doi.org/10.31040/2222-8349-2023-0-3-55-60.
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One of the most significant structural elements in the dwelling of the Udmurts, as well as of other Finno-Ugric, Turkic and Slavic peoples of the Russian forest belt, was the cross beam log (matitsa) - a supporting beam supporting the ceiling. Semantics and symbolism of the traditional East Slavic dwelling, including matitsa, are considered in detail by A.K. Bayburin. His theoretical conceptions were successfully approved by G.K. Shklyaev and P.A. Orlov in the Finno-Ugric (Udmurtian) material and by A.K. Salmin and V.V. Medvedev in the Turkic (Chuvash) material. The importance of the functions of matitsa is due to the presence of a number of symbolic meanings attributed to it, the set of beliefs and rituals associated with it, its role is brightly reflected in folklore, especially in the riddles. A large number of building rituals called to ensure well-being, prosperity and warmth in the home are associated with matitsa. The integrity of the home and the success of life in it depended on the correctness of its installation. Laying the mat was interpreted as the birth of a house. There were many symbolic meanings attached to it. Matitsa is the very first, internal boundary separating the mastered space from the outside world. Its boundary functions determined its susceptibility to the influence of other forces. Therefore rituals were performed under it when there was a need to contact with the beyond. There were also special protective techniques to limit its permeability. The ceiling beam is the topographic center of the house and guardian of its inhabitants. It is also a vivid symbol of the world tree, which is seen in building ceremonies. The matitsa is the symbolic equivalent of the whole house, the point of unfolding and winding up the ritual space. All these symbolic meanings, representations and rituals are based on the deep roots of the ancient house-building traditions that developed in the area during the construction of wooden dwellings. In connection with the beginning of construction of houses from new materials, the matitza is falling out of use. But part of the rituals associated with it is preserved. In the article the available data are generalized and new empirical material on this topic for the Udmurts is introduced.
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Anisimov, Nikolai. "Mälestamisrituaal tšekan nüüdisaegse udmurdi küla etnokultuurilisel maastikul." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 116–33. http://dx.doi.org/10.33302/ermar-2018-005.
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The Chekan Commemoration Ritual in the Cultural Landscape of the Contemporary Udmurt Village In investigating the chekan ritual of commemorative sacrifice carried out in Kalašur and Dubrovski Villages in the Kiyassovo region of the Udmurt areas, it emerged that certain changes had taken place at various levels. The term chekan has become demythologised in the Udmurt language, but scholars believe that its roots go back to Turkic languages, and that as a cultural sign it means ‘offering sacrifice/sacrificing’ and is related to the cult of the dead. Commemorative practices that bear some likeness and similarity have been seen in the traditions of local groups among the Udmurt peoples, as well as among other Finno-Ugric peoples (the Zyrian and Perm Komis, and the Maris) and neighbouring peoples (Russians and Chuvass). Yet chekan is a unique ritual with specific attributes: it takes place only in June of leap years and is dedicated to those who died abroad, loved ones buried elsewhere and people who committed suicide. Through the commemoration, the Udmurts in this group devote attention to their ‘special’ category of deceased, the belief being that otherwise they may become demonic spirits. Research trips spanning sevaral years (2008, 2012 and 2016) have shown that the traditional structure and rules governing the ministrations have changed. For example, the sacrificial animals are not bled on the eve of the ritual, but on the day of the ritual itself. The ritual food is no longer cooked all night long but from morning to mid-day, and the ceremony no longer is presided over by a priest. Both linguists and the author have observed that fewer and fewer people take part in the ritual and people living in more distant parts no longer make the trip, which makes the older generation concerned. It is presumed that the ritual was previously held every three years, as in the case of similar customs mentioned in scholarly literature (Chekaskon Chokskon) and only later was it scheduled to coincide with leap year, referring to the symbolic semantics of the year with the extra day. The biggest changes concern the site of chekan. In 2008 and 2012, the ritual and the rites for the departed souls were relocated, without any procedures related to the change of venue, but solely based on consensus reached by local inhabitants. The main reason cited for the change of venue is that the original place had become overgrown by brush, and it was difficult to reach the original sacral ‘centre’ and the spruce tree where the offerings were laid. The rituals carried out in 2008, 2012 and 2016 also pertained to another shrine on the village’s ethnocultural landscape, the sacral place where once the worship was held in honour of the god Aktash. This led a number of older inhabitants to enquire into the feasibility of the whole development. The given shrine took on a double sacral quality as fieldwork showed that among young people, knowledge of this place, which became inactive in the 20th century, was no longer salient. All of the topographical sites where the sacrifices took place in recent years are marked with the commemorative ritual in question. To sum up, it can be said that the chekan, a commemorative ritual in the calendar cycle of the Udmurts of Kiyassovo region, is changing, which is leading to a transformation in the village’s cultural landscape. The spatial changes related to the local population’s sacral sphere lead to a specific mode of behaviour and regimentation of rites in space and time.
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Romaniello, Matthew P. "Mission Delayed: The Russian Orthodox Church after the Conquest of Kazan'." Church History 76, no. 3 (September 2007): 511–40. http://dx.doi.org/10.1017/s0009640700500560.
Full textAbstract:
Muscovy's active period of eastward expansion began with the conquest of the Khanate of Kazan’ in 1552. By the seventeenth century, one observer claimed that the conquest of Kazan’ was the event that made Ivan IV a tsar and Muscovy an empire. With this victory, the tsar claimed new lands, adding to his subjects the diverse animistic and Muslim population of Turkic Tatars and Chuvashes, and Finno-Ugric Maris, Mordvins, and Udmurts. The conquest of Kazan’ provided both the Metropolitan of Moscow and Ivan IV (the Terrible) an opportunity to transform the image of Muscovy into that of a victorious Orthodox power and to justify the title of its Grand Prince as a new caesar (tsar). Since the conquest was the first Orthodox victory against Islam since the fall of Constantinople, commemorations of it were immediate, including the construction of the Church of the Intercession by the Moat (St. Basil's) on Red Square.The incorporation of the lands and peoples of Kazan’ has served traditionally to date the establishment of the Russian Empire. Accounts of the conquest have emphasized the victory of Orthodoxy against Islam, with the Russian Orthodox Church and its Metropolitan as the motive force behind this expansion. The conversion of the Muslims and animists of the region is portrayed frequently as automatic, facing little resistance. More recently, scholars have criticized this simplistic account of the conquest by discussing the conversion mission as a rhetorical construct and have placed increasing emphasis on the local non-Russian and non-Orthodox resistance to the interests of the Church and state.
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Myznikova, Yanina. "Russian Dialects of the Transvolga Simbirsk Area in the Context of Ethnic and Language Contacts." Russian Foundation for Basic Research Journal. Humanities and social sciences, December 28, 2022, 50–60. http://dx.doi.org/10.22204/2587-8956-2022-109-02-50-60.
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The study examines Russian dialects spoken of the Volga River’s left bank in the Ulyanovsk region in the context of inter-ethnic contacts. The interest in this topic stems from the region’s polyethnical and multilingual environment, which is driven by the presence of multiple peoples (Slavic, Turkic, Finno-Ugric) in the same area. After collecting and transcribing records, the researchers attempted to demonstrate that the Slavic, Turkic, and Finno-Ugric peoples residing in this region share some housekeeping traditions, which are reflected in their languages. The presence of borrowed elements in the Russian dialects of those peoples residing in non-native territories is explained by their secondary character. Ethnic and cultural contacts mainly influence dictionary in the Russian dialects of the Transvolga Simbirsk area, as the lexical sphere contains a large number of borrowings, primarily in cattle farming, such as names of animal groups, various names of enclosures and sheds (karda, baza). Ethnic and language contacts affect other lexical groups as well, including food, landscape, plants, animals. Borrowings among functional words deserve special attention (aida, aba). The grammar of the Russian dialects of the Transvolga Simbirsk area also features elements of the Mordovic (Erzya and Moksha) and Turkic (Chuvash and Tatar) languages.
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Kirdar, S. S. "Therapeutics Effects and Health Benefits of the Caucasus Koumiss: A Review." Annual Research & Review in Biology, December 3, 2021, 47–56. http://dx.doi.org/10.9734/arrb/2021/v36i1130450.
Full textAbstract:
Koumiss (koumyss, kumiss, kumys, kumyz, kimiz or coomy) has been popular in Kyrgyzstan, Kazakhstan, Mongolia, and the Turkic, Mongolian, and Caucasian peoples of Russia: Altay, Bashkortostan, Buryatia, Dagestan, Kabardino-Balkaria, Kalmykia, Karachaevo-Cherkessia, Tatarstan, Tyva, Chuvashia, and Saha (Yakutia). Many countries in numerous Central Asian countries provide Koumiss therapeutic services, which are primarily provided by small and medium-sized accommodation firms that are particularly active in rural areas of those countries.
Koumiss is classified as a functional food due to its nutritional and medicinal properties. Many health benefits of koumiss include high probiotic content; antibacterial and antifungal characteristics; regulation of immunity; maintenance of a healthy gastric-intestinal system; regulation of cholesterol and sugar levels; regulation of blood pressure; and induction of some important vitamins. The objective of this review is to provide a comprehensive summary of the health benefits of koumiss.