Fiber optics and its use. Fiber optics and its applications

The great historian S.I. Rudenko, in his fundamental work “Bashkirs,” correlates the Bashkirs with the tribes that lived in the Urals back in the 2nd millennium BC. In the Urals, judging by written sources, ancient Bashkir tribes lived more than a thousand years ago, as evidenced by reports from travelers. The first written information about the Bashkirs dates back to the 10th century. Around 840, the Arab traveler Sallam at-Tarjuman visited the land of the Bashkirs, who indicated the approximate limits of the country of the Bashkirs. Another Arab author is al-Masudi (died about 956), telling about wars near Aral Sea, mentions the Bashkirs among the warring peoples. Other authors have also written about the Bashkirs as the main population of the Southern Urals. Ibn Ruste (903) reported that the Bashkirs are “an independent people who occupied the territory on both sides of the Ural ridge between the Volga, Kama, Tobol and the upper reaches of the Yaik.” Reliable information about the Bashkirs is contained in the book of Ahmed Ibn Fadlan, who in 922 visited Volga Bulgaria as part of the embassy of the Baghdad caliph. He describes them as a warlike Turkic people who worship various forces nature, birds and animals. At the same time, the author reports, another group of Bashkirs professed a higher form of religion, including a pantheon of twelve spirit deities led by the heavenly god Tengri.

The territory of modern Bashkortostan was a zone of interaction between Finno-Ugric, Turkic and Indo-European peoples. The most common etymology of the self-name “Bashkort” is from “bash” - “head” and the Turkic-Oguz “gurt”, “kurt” - “wolf” (the influence of Oguz tribes (Pechenegs) in the ethnogenesis of the ancient Bashkirs is undoubtedly). Ibn Fadlan, who left the first reliable information about the Bashkirs, clearly indicates the Turkic affiliation of the Bashkirs.

Age of the Golden Horde

Acceptance of Moscow citizenship

The establishment of Moscow suzerainty over the Bashkirs was not a one-time act. The first (in the winter of 1554) to accept Moscow citizenship were the western and northwestern Bashkirs, previously subject to the Kazan Khan. Following them (in 1554-1557), connections with Ivan the Terrible were established by the Bashkirs of central, southern and southeastern Bashkiria, who then coexisted on the same territory with the Nogai Horde. The Trans-Ural Bashkirs were forced to come to an agreement with Moscow in the 80-90s of the 16th century, after the collapse of the Siberian Khanate. Having defeated Kazan, Ivan the Terrible appealed to the Bashkir people with an appeal to voluntarily come under his highest hand. The Bashkirs responded and at popular meetings of the clans they decided to come under Moscow vassalage on the basis of an equal agreement with the tsar. This was the second case in their centuries-old history. The first was a treaty with the Mongols (XIII century). The terms and conditions were clearly stated in the agreement. The Moscow sovereign retained all their lands for the Bashkirs and recognized the patrimonial right to them (it is noteworthy: except for the Bashkirs, not a single people who accepted Russian citizenship had a patrimonial right to the land). The Moscow Tsar also promised to preserve local government, not to oppress the Muslim religion (“...the Bashkirs professing Islam gave their word and swore never to force them into another religion...”). Thus, Moscow made serious concessions to the Bashkirs, which, naturally, met its global interests. The Bashkirs, in turn, pledged to bear military service at your own expense and pay the treasury yasak - land tax.

The collection of taxes from the territory of Bashkortostan was entrusted to the Order of the Kazan Palace. The territory of Bashkortostan in the XVI-XVII centuries. in royal documents it was designated as “Ufa district”, which was divided into Nogai, Kazan, Siberian and Osinsk roads (darugs). Trans-Ural Bashkirs were part of the Siberian Road. The roads consisted of tribal volosts, which, in turn, were divided into clans (aimags or tubes).

In 1737, the trans-Ural part of Bashkortostan was assigned to the newly created Iset province, the territory of which covered the modern Kurgan, northeastern part of Chelyabinsk, southern - Tyumen, eastern - Sverdlovsk regions. In 1744, Empress Elizaveta Petrovna, by her highest decree, ordered “to be in the Orenburg province and be called the Orenburg province and to be the governor of it.” Privy Councilor Neplyuev." The Orenburg province was formed as part of the Orenburg, Ufa and Iset provinces.

Bashkir uprisings

During the life of Ivan the Terrible, the terms of the agreement were still observed, and he, despite his cruelty, remained in the memory of the Bashkir people as a kind, “white” king. With the rise to power of the House of Romanov in the 17th century. The policy of tsarism in Bashkortostan immediately began to change for the worse. In words, the authorities assured the Bashkirs of their loyalty to the terms of the agreement, but in reality they took the path of violating them. This was expressed, first of all, in the theft of Bashkir patrimonial lands and the construction of outposts, forts, settlements, Christian monasteries, and lines on them. Seeing the massive theft of their lands, the violation of ancestral rights and freedoms, the Bashkirs rebelled in 1645, 1662-1664, 1681-1684, 1705-11/25. The tsarist authorities were forced to satisfy many of the rebels' demands. After the Bashkir uprising of 1662-1664. The government once again officially confirmed the patrimonial right of the Bashkirs to the land. During the uprising of 1681-1684. - freedom to practice Islam. After the uprising of 1705-11. (the embassy from the Bashkirs again swore allegiance to the emperor only in 1725) - confirmed patrimonial rights and special status Bashkirs and conducted a trial that ended with the conviction for abuse of power and the execution of government “profit-makers” Sergeev, Dokhov and Zhikharev, who demanded taxes from the Bashkirs that were not provided for by law, which was one of the reasons for the uprising. During the uprisings, Bashkir detachments reached Samara, Saratov , Astrakhan, Vyatka, Tobolsk, the outskirts of Kazan (1708) and the Caucasus mountains (in the event of an unsuccessful assault by their allies - Caucasian highlanders and Russian schismatic Cossacks, Terek town, one of the leaders of the Bashkir uprising of 1705-11, Sultan Murat, was captured and later executed). Human and material losses were enormous.

The heaviest loss for the Bashkirs themselves was the uprising of 1735-1740, during which Khan Sultan-Girey (Karasakal) was elected. According to the calculations of the American historian A. S. Donnelly, every fourth person from the Bashkirs died. The next uprising broke out in 1755. The reason was rumors of religious persecution and the abolition of light yasak (the only tax on the Bashkirs; yasak was taken only from the land and confirmed their status as patrimonial landowners) while simultaneously prohibiting free salt production, which the Bashkirs considered their privilege. The uprising was brilliantly planned, but failed due to the spontaneous premature action of the Bashkirs of the Burzyan clan, who killed a petty official - bribe-taker and rapist Bragin. Because of this absurd and tragic accident, plans for the simultaneous action of the Bashkirs of all 4 roads, this time in alliance with the Mishars, and, possibly, the Tatars and Kazakhs, were thwarted. The most famous ideologist of this movement was the Akhun of the Siberian Road of Bashkiria, Mishar Gabdulla Galiev (Batyrsha). In captivity, Mullah Batyrsha wrote his famous “Letter to Empress Elizaveta Petrovna,” which has survived to this day as an interesting example of an analysis of the causes of the Bashkir uprisings by their participant.

The last Bashkir uprising is considered to be participation in the Peasant War of 1773-1775. Emelyan Pugacheva, the hero of this uprising Salavat Yulaev also remained in people's memory.

The result of these uprisings was the establishment of the class status of the Bashkirs.

Bashkirs in the Patriotic War of 1812

Before the start of the war: the 1st Bashkir Regiment was part of the Cossack corps of Ataman Platov, located in the city of Grodno; the 2nd Bashkir Regiment was part of the 1st Brigade of Colonel Ilovaisky of the 12th, 5th Cavalry Division, 2nd Western Army. Teptyarsky Cossack regiment Major Timirov became part of the vanguard of the 3rd Infantry Corps of Lieutenant General Tuchkov 1st. Having learned about the start of the war, the Bashkirs immediately formed the 3rd, 4th, 5th Bashkir volunteer regiments.

Platov's Cossack Corps, covering the retreat of Bagration's army, took part in the battle near Grodno on June 15 (27), 1812, in which the 1st Bashkir Regiment actively participated. Privates Buranbai Chuvashbaev, Uzbek Akmurzin, Esaul Ihsan Abubakirov, and cornet Gilman Khudayberdin especially distinguished themselves.

The battle between Platov’s cavalry and the French vanguard on June 17 (July 9) is famous. General Tourneau's brigade of six regiments was completely defeated. In this battle, together with Don Cossacks The Bashkir horsemen also fought bravely. The newly distinguished private Uzbek Akmurzin was promoted to private soldier for this battle.

On July 1 (13), Platov's corps arrived in Romanovo. On July 2 (14), seven enemy cavalry regiments were met by Cossacks, Bashkirs, and Kalmyks and, after a stubborn battle, were overturned. Having received reinforcements, the enemy launched a second attack, but, encountering staunch defenses, was forced to retreat again. Again, the distinguished horseman Buranbai Chuvashbaev was promoted to the rank of soldier for his excellent service and courage.

Borodino. The 3rd battalion of the Ufa Infantry Regiment especially distinguished itself.

In Bashkiria and from the Bashkirs of the adjacent counties of the Perm and Orenburg provinces, 28 (including 6 repair) Bashkir, 2 Mishar (Meshcheryak) and 2 Teptyar Cossack regiments were formed.

On August 15, 1812, the Bashkirs, Teptyars and Mishars donated 500 thousand of the then full-value rubles of the royal coinage to the army.

Each regiment had its own banner. The banner of the 5th Bashkir Volunteer Regiment is still sacredly preserved in the National Museum of the Republic of Bashkortostan

Bashkir-Meshcheryak Army. Cantonal control system

The most significant of the reforms towards the Bashkirs carried out by the tsarist government in the 18th century was the introduction of a cantonal system of government, which operated with some changes until 1865. By decree of April 10, 1798, the Bashkir and Mishar population of the region were transferred to the military service class and were obliged to bear border service on the eastern borders of Russia. Administratively, cantons were created. The Trans-Ural Bashkirs found themselves part of the 2nd (Ekaterinburg and Shadrinsk districts), 3rd (Troitsky district) and 4th (Chelyabinsk district) cantons. The 2nd canton was located in Perm, the 3rd and 4th in the Orenburg provinces. In 1802-1803 The Bashkirs of Shadrinsky district were allocated to an independent 3rd canton. In this regard, the serial numbers of the cantons also changed. The former 3rd canton (Troitsky district) became the 4th, and the former 4th (Chelyabinsk district) became the 5th.

Major changes to the cantonal administration system were undertaken in the 30s of the 19th century. From the Bashkir and Mishar population of the region, the Bashkir-Meshcheryak army was formed, which included 17 cantons. The latter were united into trustees. The Bashkirs and Mishars of the 2nd (Ekaterinburg and Krasnoufimsk districts) and 3rd (Shadrinsk district) cantons were included in the first, 4th (Troitsky district) and 5th (Chelyabinsk district) - in the second trusteeship with centers in Krasnoufimsk and Chelyabinsk. Law “On the annexation of Teptyars and Bobyls to the Bashkir-Meshcheryak army.” on February 22, the Teptyar regiments were included in the canton system of the Bashkir-Meshcheryak Army. Later the name was changed to the Bashkir Army by the Law “On henceforth naming the Bashkir-Meshcheryak army the Bashkir army.” October 31st."

Proclamation of the Republic of Bashkortostan and the Agreement on the formation of the BASSR

After the revolutions of 1917, All-Bashkir congresses (kurultai) were held, at which a decision was made on the need to create a national republic within federal Russia. As a result, on November 16, 1917, the formed Bashkir regional (central) shuro (council) proclaimed the creation of the Orenburg, Perm, Samara, and Ufa provinces of the Republic of Bashkurdistan in territories with a predominantly Bashkir population.

Theories of ethnogenesis of the Bashkirs

In the 20th century Research by Rudenko, R. G. Kuzeev, N. K. Dmitriev, J. G. Kiekbaev and others substantiates the point of view according to which the origin of the Bashkirs, the formation of their ethnocultural appearance decisive role played Turkic tribes of South Siberian-Central Asian origin with the participation of the local (Ural) population: Finno-Ugric (including Ugro-Magyar), Sarmatian-Alan (ancient Iranian). The ancient Turkic ancestors of the Bashkirs, who experienced the influence of the Mongols and Tungus-Manchus in their ancestral home, before coming to the Southern Urals, wandered in the south of Western Siberia, in Kazakhstan, then in the Aral-Syr Darya steppes, coming into contact with the Pecheneg-Oguz and Kimak-Kypchak tribes. From the end 9 - at the beginning 10th century Bashkirs live in the Southern Urals with steppe and forest-steppe spaces adjacent to the west, south and east. From the 9th century The ethnonym “Bashkort” becomes known. According to many researchers, it originates from the name of the military leader Bashgird, known from written sources, under whose leadership the Bashkirs united into a military-political union and then began to develop the modern territory of settlement. Another name for the Bashkirs (“ishtek”/“istek”) was presumably also an anthroponym. In the Southern Urals, the Bashkirs partly displaced, partly assimilated the aboriginal (Finno-Ugric, Iranian) population, came into contact with the Kama-Volga Bulgarians, settled tribes of the Ural-Volga region and Western Siberia.

Ugric theory

Turkic theory

Complex origin theory

Traditional activities and crafts

The main occupation of the Bashkirs in the past was nomadic (jailaun) cattle breeding; Hunting, beekeeping, beekeeping, poultry farming, and fishing were common. gathering. Crafts include weaving, felt making, production of lint-free carpets, shawls, embroidery, leather working (leatherworking), wood working.

Kurgan Bashkirs

Kurgan Bashkirs are an ethno-territorial group of the Bashkir people, living compactly in the west of the Kurgan region. The total number is 15,470 people. They are settled mainly in Almenevsky, Safakulevsky, Shchuchansky districts of the region. The largest settlements with a predominance of the Bashkir population in the Kurgan Trans-Urals - Tanrykulovo, Sart-Abdrashevo, Sharipovo, Subbotino, Sukhoborskoye, Suleymanovo, Mir, Yulamanovo, Aznalino, Tungui, etc. The absolute majority of Kurgan Bashkirs - villager. Believers are Muslims (Sunnis)

The language of the Kurgan Bashkirs belongs to the Yalano-Katay dialect of the eastern dialect Bashkir language. There are a lot of Russianisms in the agreement. Most Kurgan Bashkirs also speak Russian.

Anthropological types common among the Kurgan (Yalan-Katay) Bashkirs occupy an intermediate place between the Caucasoid and Mongoloid great races (South Siberian, Subural, Pamir-Fergana, Pontic, light Caucasoid)

The folk culture of this group of Bashkirs is characterized by the great preservation of many elements of traditional family rituals, ancient examples of folklore, and folk clothing. Characteristic features of traditional clothing are women’s breast ornaments “yaga” and head coverings “kushyauzik”.

A small part of people from Kurgan Bashkirs are now residents of the cities of Chelyabinsk, Surgut, Yekaterinburg, Kurgan, Tyumen. Some families have also lived in the regions of Uzbekistan and Kazakhstan since the 1960s-1970s (as a result of migrations).

Orenburg Bashkirs

The Bashkirs of the Orenburg region are considered its indigenous inhabitants. According to the 1989 census, Bashkirs live compactly in the following districts - Krasnogvardeisky (5378 people), Gaisky (2734 people), Saraktashsky (1881 people), Kuvandyksky (1864 people). In general, Bashkirs live in all districts of the region, as well as in the cities of Orenburg (6211 people), Orsk (4521 people), Mednogorsk (2839 people), Gai (1965 people), etc. In Orenburg there is a monument to the history and culture of the Bashkir people Caravan -barn (Karauanharay), built in 1838-44 on the initiative of representatives of Bashkir clans under the tutelage of the military governor Vasily Alekseevich Perovsky. The Orenburg region gave the Bashkir people outstanding people- Mukhametsha Burangulov (folk sesen, famous folklorist, who was the first to draw up the manuscript of Bashkir oral folk epics“Ural-batyr”, “Akbuzat”, “Karasakal and Salavat” and others, from the village of Verkhne-Ilyasovo, Krasnogvardeysky district), Daut Yulty (writer, from the village of Yultyevo, Krasnogvardeysky district), Sagit Agish (writer, master of short stories, from village of Isyangildino, Sharlyk district), Ravil Bikbaev (poet, from the village of Verkhne-Kunakbaevo, Pokrovsky district), Gabdulla Amantay (writer, from the village of Verkhne-Ilyasovo, Krasnogvardeysky district), Khabibulla Ibragimov (playwright and composer, from Orenburg), Valiulla Murtazin-Imansky ( actor, director and playwright, from the village of Imangulovo, Oktyabrsky district), Amir Abdrazakov (actor and director, from the village of Kaipkulovo, Alexandrovsky district).

Perm Bashkirs

The Bashkir tribal organization Gaina in the 13th century occupied vast territories along the banks of the Kama - from the mouth of the Siva River to the mouth of the Ocher River, and then the border of the land ran along the Sylva River to the upper reaches of the then river. Irginka went to the upper reaches of the Bystry Tanyp River.

After the defeat of Kazan by Tsar Ivan the Terrible in 1552, the Gainin Bashkirs accepted his citizenship in 1557 and received from the tsar a “charter of ownership”, according to which they remained the owners of the lands between the Kama, Sylva and Belaya rivers. Later, they, like the rest of the Bashkirs, were assigned to the military class, like the Cossacks, and paid a small community tax, because they had to guard the border and participate in the wars waged by Russia. When the canton system was established, the Gainin people entered the 1st Bashkir canton. The most famous thing for them was their participation in the war against Napoleon (France). 13 Perm Bashkirs were awarded for military services in the war silver medal"In memory of the War of 1812."

After the Gainians accepted Moscow citizenship, the government began to pursue a policy of colonization of the region. First, having driven the Gainin residents from their indigenous lands, they built the Novo-Nikolskaya Sloboda, which later turned into the Osinskaya fortress. in 1618, Andrei Krylov built a dacha, which later turned into a village. Krylovo. In 1739, General-in-Chief Alexander Glebov built a copper smelter near the Shermeika River. The Gainin people rose up more than once to preserve their territory, but the uprisings were brutally suppressed. Gainin people took part in all Bashkir uprisings. According to Batyrsha, during the uprising of 1735-40. 400 Gainin soldiers destroyed a 1000-strong team of “freemen” with 4 guns and “only after the truce they gave up the guns.” During the uprising of 1755, they were assigned a very important role, but the performance of the Bashkirs of Gaina was nipped in the bud by the powerful Tarkhan of the Gaina Bashkirs, the ore miner and foreman Tuktamysh Ishbulatov (in the future - a deputy from the Bashkirs in Catherine’s Legislative Commission and a Pugachev colonel). The most significant uprising was their participation in Pugachev uprising 1773-1775, where more than 9,000 Gainin residents took part. They gave this war 9 colonels, 7 atamans and 16 marching foremen. After this, their lands remained within the Gaininsky volost.

Famous people appeared among the Gainin people of that time. This is Ismail Tasimov, on whose initiative the First Mining School, now the Mining University, was opened. The second prominent representative of the region was Tuktamysh Izhbulatov, who for 20 years was the foreman of the Gaininsky volost, a deputy of the Legislative Commission, drew up the order of the Bashkirs to the Legislative Commission and spoke 3 times at the meetings of the commission. The third representative was Mansur Gata-Khazret, deputy State Duma, who opened a progressive madrasah in the village. Sultanay.

Bashkirs of Samara region

Bashkirs began to settle in the Samara region from the 18th century; they founded villages now located in the territories of the Bolshechernigovsky and Bolsheglunitsky districts of the Samara region (formerly the Imeleevskaya volost of the Samara province). They are also known as Irgiz Bashkirs, since most of their villages are located in the valley of the Irgiz River. Samara Bashkirs, despite their distance from historical homeland, speak the literary Bashkir language, since their ancestors come from the southeast of Bashkortostan, and not from the Tatar-speaking northwest. The Samara land gave the Bashkir people a number of famous people. These are writers Rashit Nigmati (1909-1959, from the village of Dingezbaevo, Bolshechernigovsky district), Khasan Bashar (1901-1938, from the village of Utyakaevo, Bolshechernigovsky district), Khadiya Davletshina (1905-1954, from the village of Khasanovo, Bolshechernigovsky district), Gubay Davletshin (1893-1938 , from the village of Tashbulatovo, now Tash-Kustyanovo, Bolsheglunitsky district), his cousin, linguist Gabbas Davletshin (1892-1937, from the same village), participant in the Bashkir national liberation movement, comrade-in-arms of Akhmad-Zaki Validi Kharis Yumagulov (1891-1937, from the village of Khasanovo), Fatima Mustafina (1913-1998, from the village of Dingezbaevo) Minister of Education of the BASSR (1955-1971).

Bashkirs of the Chelyabinsk region

In the territory Chelyabinsk region More than 166 thousand Bashkirs live. The Bashkir population is represented in most districts of the region. There are compact settlements of Bashkirs in Argayashsky, Kunashaksky, Sosnovsky, Kusinsky, Krasnoarmeysky, Nyazepetrovsky, Oktyabrsky, Kaslinsky, Chebarkulsky, Uysky, Kizilsky, Agapovsky, Ashinsky, Kyshtymsky and some other districts of the region. Before the Great Patriotic War, the Argayash National District existed on the territory of the Chelyabinsk region. Notes

Bashkirs are a people inhabiting the Bashkortostan region. They are Turkic and are accustomed to the harsh climate of the Urals.

These people have enough interesting story and culture, and old traditions are still respected.

Story

The Bashkirs believe that their ancestors began to move to the territories occupied by the people today approximately a thousand years ago. The assumption is confirmed by Arab travelers who explored the local region in the 9th–13th centuries AD. Following their records, one can find mention of a people who occupied Ural ridge. The land of the Bashkirs was divided according to occupation. For example, camel owners took the steppes for themselves, and mountain pastures went to cattle breeders. Hunters preferred to live in forests, where there were a lot of animals and game.
Since the time of the organization of society among the Bashkirs main role The Jiyin People's Assembly played. The princes had limited power; the most important role was played by the voice of the people. With the arrival of Khan Batu, the life of the Bashkirs did not change significantly. The Mongols saw fellow tribesmen in the Bashkirs, so they decided not to touch their settlements. Later, Islam began to spread in Bashkiria, replacing paganism. With the exception of yasak payment, the Mongols did not interfere in the life of the people in any way. The mountain Bashkirs remained completely independent.
The Bashkirs have always had trade relations with Russia. Novgorod merchants spoke flatteringly about the goods, especially wool. During the reign of Ivan the Third, soldiers sent to Belaya Voloshka ravaged the Tatars, but did not touch the Bashkirs. However, the Bashkirs themselves suffered from the Kirghiz-Kaisaks. These persecutions, combined with the growing power of the Moscow Tsar, prompted the Bashkirs to unite with the Russians.

The Bashkirs did not want to pay the Kazan tax and were still experiencing raids from their neighbors, so after accepting citizenship they decided to ask the king to build the city of Ufa. Later Samara and Chelyabinsk were built.
The Bashkir people began to be divided into volosts with fortified cities and large counties.
Due to the fact that the dominant religion in Rus' was Orthodoxy, the Bashkirs could not feel independence, which became the reason for the uprising, which was led by an adherent of Islam Seit. This uprising was suppressed, but literally half a century later a new one broke out. This aggravated relations with the Russian tsars, who ordered from one country not to oppress the people, and from the other in every possible way limited their right to own territories.
Gradually, the number of uprisings began to decrease, and the development of the region increased. Peter the Great personally pointed out the importance of developing the Bashkir region, which led to the creation of copper and iron factories. The population grew steadily, also thanks to newcomers. In the provisions of 1861, the rights of the rural population were assigned to the Bashkirs.
In the 20th century, education, culture and ethnic identity began to develop. The February Revolution allowed the people to gain statehood, but the outbreak of the Great Patriotic War greatly slowed down progress. Repression, drought and assimilation played a negative role. Currently, the region is called the Republic of Bashkortostan and is characterized by active urbanization.

Life

For a long time, the Bashkirs led a partially nomadic lifestyle, but gradually switched to sedentary life. Yurts, characteristic of nomads, were replaced by log houses and adobe huts. Adherence to Islam has always implied patriarchy, so the man remains in charge. The Bashkirs are also characterized by the following features of their way of life:

1. Kinship is clearly divided into maternal and paternal parts so that inheritance can be determined.
2. The property and house were inherited by younger sons.
3. The eldest sons and daughters received part of the inheritance upon marriage.
4. Guys got married at 16, and girls became wives at 14.
5. Islam allowed several wives, although only the rich enjoyed this privilege.
6. To this day, a bride is given a bride price, which always depends on the status of the newlyweds’ parents. Previously, bride price was paid in cattle and horses, outfits, painted scarves, and fox fur coats.

Culture

Holidays

Bashkir holidays are celebrated magnificently and solemnly. Events are celebrated in spring and summer. One of the oldest holidays is the arrival of rooks, which symbolizes the arrival of spring. The Bashkirs ask for the fertility of the land, the harvest, and organize magnificent round dances and festivities. You definitely need to feed the rooks with ritual porridge.
A notable holiday is Sabantuy, which marks the beginning of work in the fields. During this holiday, residents competed with each other, held competitions in wrestling, running, horse racing, and played tug of war. The winners were awarded, and afterward the people held a magnificent feast. The main dish on the table was beshbarmak - soup with noodles and boiled meat. Initially, Sabantuy was a holiday where rituals were performed to belittle the gods of the harvest. Now the Bashkirs celebrate it as a tribute to tradition. A significant national holiday is Jiin, on which it is customary to hold fairs. It's a great day for profitable purchases and making transactions.
Bashkirs celebrate Muslim holidays and honor all traditions, following religion.

Folklore

The spread of Bashkir folklore affected many Russian regions. It is also represented in the Republics of Tatarstan, Sakha and some CIS countries. In many ways, Bashkir folklore is similar to Turkic folklore. But there are many distinctive features. For example, kubair epics, which may have a plot, although sometimes there is no plot as such. Kubairs with plots are usually called epic poems, and those without a plot - odes.
The youngest is Bayit - it represents lyrical legends, epic songs. Munozhat are considered close in content to bayits - these are poems whose purpose is to chant afterlife.
Became especially revered by the Bashkirs folk tales. Often the main characters in them are animals, the stories take the form of legends, and are replete with fantastic meaning.
Characters of Bashkir fairy tales encounter witches, spirits of reservoirs, brownies and other creatures. There are separate genres among fairy tales, for example, kulyamasy. There are many fables filled with clichés and local aphorisms.
Folklore affects family and everyday relationships, which we have already discussed above and will discuss in the sections “Character” and “Traditions”. Thus, as a phenomenon, folklore has absorbed pagan customs and the canons of Islam.

Character

Bashkirs are distinguished by their love of freedom and spiritual disposition. They always strive for justice, remain proud and stubborn. People treated newcomers with understanding, never imposed themselves and accepted people as they are. Without exaggeration, we can say that the Bashkirs are absolutely loyal to all people.
Hospitality is prescribed not only by ancient customs, but also by current Sharia norms. Each guest needs to be fed, and the one leaving must be given a gift. If guests come with a baby, it means that he needs to be given a gift. It is believed that this way the baby will be appeased and will not bring a curse on the owners’ house.
The Bashkirs have always had a reverent attitude towards women. Traditionally, the bride was chosen by the parents, who were also responsible for organizing the wedding. Previously, a girl could not communicate with her husband’s parents during the first year after marriage. However, from ancient times she was revered and respected in the family. The husband was strictly forbidden to raise a hand against his wife, to be greedy and stingy in relation to her. A woman had to remain faithful - betrayal was strictly punished.
Bashkirs are scrupulous towards children. At the birth of a child, a woman became like a queen. All this was necessary for the child to grow up healthy and happy.
The most important role In the life of the Bashkirs, elders played, so the custom of honoring elders has survived to this day. Many Bashkirs consult with elders and ask for blessings on transactions.

Traditions

Customs

It is obvious that the Bashkir people honor not only traditions, but also customs that are associated with past generations and the foundations of Islam. So, it is necessary to bury the dead before sunset. Washing is carried out three times, the deceased is necessarily wrapped in a shroud, prayers are read and the graves are arranged. According to Muslim rites, burial occurs without a coffin. Bashkir custom prescribes that the verse prayer be read.

The wedding traditions and customs that include a whole complex are amazing. Bashkirs believe that a man will not become respectable until he gets married. It’s interesting that Bashkirs have been planning their children’s weddings since adolescence. This is due to the old tradition of marrying children early. Wedding gifts were given in a special way:

• A saddle horse, an ordinary boy, collected gifts from everyone who came to congratulate the newlyweds;
• Having collected money, scarves, threads and other gifts, he went to the groom;
• It was forbidden to touch gifts;
• The mother-in-law invited guests to the tea ceremony, mostly relatives and friends;
• During the wedding, there was always a struggle for the bride. They tried to kidnap the girl, and forced the groom to fight. Sometimes it got to the point of quite serious fights, and according to tradition, the groom had to cover all the damage.

In connection with marriage, many prohibitions were introduced. Thus, the husband had to be at least 3 years older than his wife, it was forbidden to take women from his own family as wives, only representatives of the 7th and 8th generations could marry.
Now weddings have become more modest, and newlyweds have become more pragmatic. The modern pace of urbanization has led to a different way of life, so it is preferable for Bashkirs to get a car, a computer, or other valuable property. Pompous rituals and payments of dowry are a thing of the past.
The custom of maintaining hygiene has appeared since ancient times. People washed their hands before sitting down to eat. It was imperative to wash your hands after eating meat. Rinsing your mouth was considered good preparation for eating.
Mutual assistance among the Bashkirs is called kaz umakhe. The custom concerned the preparation of ducks and geese. Usually young girls were invited to it. At the same time, goose feathers were scattered, and the women asked for a bountiful offspring. Then the geese were eaten with pancakes, honey, and chak-chak.

Food

Bashkir cuisine offers simple dishes to the sophisticated gourmet. The main thing for a Bashkir is to be well-fed, and delicacies come in second place. Distinctive feature cuisine is the absence of pork, and this is not due to Islamic canons, but purely to ancient dietary habits. There were no wild boars in these places, so they ate lamb, beef and horse meat. Bashkir dishes are hearty, nutritious and always prepared from fresh ingredients. Onions, herbs, spices and herbs are often added to the dish. It is the onion that is highly valued by the Bashkirs for beneficial features, because in its fresh form this product helps fight bacteria, provides vitamin C and normalizes blood pressure.
Meat can be eaten boiled, dried, or stewed. Horse meat is used to make kazy horse sausage. It is usually served with the fermented milk drink ayran.
The most important drink was kumys. For nomadic tribes, the drink was indispensable, because even on the hottest day it retained its properties. There are many ways to prepare kumiss, which the Bashkirs preserve and pass on from generation to generation. The positive properties of the drink are strengthening the immune system, improving the functioning of nervous system and maintaining skin elasticity.
Dairy dishes in Bashkir cuisine abound in variety. Bashkirs love baked milk, sour cream, cottage cheese with honey. An important product is karot - cheese that was stored in winter to obtain nutrients and fat. It was added to broths and even tea. Bashkir noodles are called salma and can have many forms. It is prepared in the form of balls, squares and shavings. Salma is always made by hand, so there are many options for execution.
Tea drinking is an important tradition, and tea, along with kumiss, is considered a national drink. Bashkirs drink tea with cheesecakes, boiled meat, chak-chak, berry marshmallows and pies. Pastila was prepared from exclusively natural berries, ground through a sieve. The puree was laid out on boards and dried in the sun. In 2–3 days, an exquisite and natural delicacy was obtained. Most often, tea is drunk with milk and currants.
Bashkir honey is a brand of Bashkiria. Many gourmets consider it a reference, because the recipe for making the first honey dates back one and a half thousand years. The people of Bashkiria carefully preserved traditions, so these days the wonderful delicacy turns out great. The storage of honey in ancient times is evidenced by rock paintings found in the Burzyan region. It is forbidden to counterfeit Bashkir honey. This brand produces exclusively national products. It is this that serves as the basis for preparing such a dessert as chak-chak.

Appearance

Cloth

A feature of Bashkir clothing is the use various types weaving arts. For example, the use of appliqués, knitting, embroidering patterns, decorating with coins and corals, applying ornaments to the skin. Often several craftsmen were involved in the creation of one costume. Their task was to obtain a coherent ensemble, united by a single artistic design. Observance of traditions was certainly required in composing the costume. The formation of the costume took place under the influence of cattle breeding craft. For insulation, people used sheepskin coats and sheep's wool coats.
Homemade cloth was quite thick, while holiday cloth, on the contrary, was thin. To make the material as dense as possible, it was dumped and watered hot water.
Boots were made of leather. Leather could be combined with cloth or felt. Fur was used to insulate clothes wild beast. The squirrel, hare, wolf and lynx were especially in demand. Beaver and otter were used for festive fur coats and hats. Hemp threads, which have increased strength, played a significant role. Shirts were made from linen, decorated with geometric patterns.
The design of the costume varied depending on the region of residence. For example, in the southeastern regions they preferred red, blue and green colors. Northeastern, Chelyabinsk and Kurgan Bashkirs wore dresses with border embroidery.
The hem of the dress was decorated with ornaments, as were the sleeves. In the 13th century, new materials for clothing began to appear, including cloth of Flemish, Dutch and English origin. Bashkirs began to value fine wool, velvet and satin. Common feature The women's and men's suits were only pants and a shirt (women wore dresses).
Often Bashkirs had to wear a whole set of outerwear. Each was freer than the previous one, which made it possible to move comfortably and escape the cold. The same feature was retained for festive outfits. For example, Bashkirs could wear several robes at the same time, regardless of weather conditions.
In mountainous Bashkiria, men wore a cotton shirt, canvas pants, and a light robe. In winter, the time of cold weather came, and cloth clothing was replaced by cloth. It was made from camel wool. The shirt was not girded, but a belt with a knife was used to secure the robe. An ax served as an additional weapon for hunting or going into the forest.
The robes themselves served as everyday clothing. Many copies can be seen in museums located in Bashkiria. A striking example The beauty of women's clothing among the Bashkirs is beshmet and elyan. They clearly demonstrate the craftsmen's ability to use embroidery, corals, beads and coins to decorate fabrics. To make the outfits as colorful as possible, the craftsmen used cloth of different colors. In combination with gold and silver braid, a unique range was obtained. The sun, stars, animals and anthropomorphic patterns were used as ornaments.
Corals made it possible to lay out triangles and beautiful rhombuses. Fringe was used for a stripe that was made at the waist. Various kinds tassels, buttons, and decorative details made it possible to produce an even more striking effect.
Men wore fur clothing without fail, but for women it was considered rare. They made do with a quilted coat and used a shawl. With the onset of severe cold, a woman could cover herself with her husband’s fur coat. Fur coats for women began to appear quite late and were used exclusively for rituals.
Only rich Bashkirs could afford jewelry. The most common precious metal was silver, which they liked to combine with coral. Such decorations were used to decorate outerwear, shoes and hats.
The Bashkirs are a small people. There are just over one and a half million of them, but thanks to their careful attitude to traditions, this people was able to achieve prosperity, acquired a rich culture and became one of the most remarkable in the Russian Federation. Nowadays, the region is heavily influenced by urbanization, with more and more young people flocking to cities to find permanent work and housing. However, this does not prevent the Bashkirs from observing ancient customs, passing on recipes for national dishes from generation to generation and living in peace with each other, as has been the custom from time immemorial.

The Southern Urals and the adjacent steppes, where the formation of the people took place, have long been an arena for the active interaction of different tribes and cultures. The literature on the ethnogenesis of the Bashkirs discusses various theories of the origin of the Bashkir people: Turkic (V.V. Velyaminov-Zernov, V.N. Vitevsky, P .S. Nazarov, D.N. Sokolov, etc.) Finno-Ugric (V.N. Tatishchev, S.A. Tokarev, etc.), Iranian. There are also intermediate theory, allocated to a separate R.Z. Yanguzin. 1. The Turkic theory is that the main core of the ethnogenesis of the Bashkirs were the Turkic ancient Bashkir tribes. It is based on the fact that Arab, Persian and Central Asian authors write about the Bashkirs as Turks. Among them are Ahmet ibn Fadlan and Mahmud Kashgari. In the scientific literature, P. I. Rychkov, T. Mullery, etc. adhered to the Turkic theory. Subsequently, the theory was developed by S. I. Rudenko, N. V. Bikbulatov, N. A. Mazhitov, R G. Kuzeev. Stages of formation according to R. G. Kuzeev:

From the middle of the 1st millennium AD. e. until the turn of the VIII-IX centuries. - separation from early medieval tribal communities and formation on the basis of their interaction and mixing of the main components of the ancient Bashkir ethnic group. In the Syr Darya and in the Aral Sea region a group of ancient Bashkir tribes is emerging (Burzyan, Usergan, Bailar, Surash, Tangaur, Yagalbai, Tamyan, Un, Bishul, Kudei).

In the VIII - early IX centuries. V central region Bugulma Upland in the 8th - early 9th centuries. Bulgaro-Magyar tribal group is formed

Interaction of local Finno-Ugric tribes with alien tribal groups of Sarmatian-Alan origin (Syzgy, Upey, Tersyak, Uvanysh, etc.)

Migration of ancient Bashkir tribes in the Urals and their interaction in the 9th-10th centuries. with the Bulgaro-Magyar and Turkicized Finno-Ugric tribes - the basis for the formation of the ancient Bashkir ethnic group.

XI -- beginning of XIII V. -- a stage of further consolidation of the components of the ancient Bashkir ethnic group while maintaining the leading cultural and linguistic role of the newcomer Bashkir nomads. The steppe culture and the Turkic language of the emerging community developed due to the influx of new groups of Turkic-speaking nomads (ay, tyrnakly, karatavly, tau, sart, murzalar, kumly, istyak, etc.) from the east. The migration of ancient Bashkir tribes to the Southern Urals and to the river basin begins. White.

In the XIII-XIV centuries. a powerful influx of Kipchakized tribes into Historical Bashkortostan (Kypchak group - Kipchak, Kanly, Gere, Sary, Koshsy, Turkmen, Bushman, Jete-Uru, Bayuly, Karmysh, Kirghiz, Elan, Kazanchi; Katai group - Katai, Naiman, Balga, maskar, salut, bore, balyks; Tabyn group - tabyn, uyshin, suyunduk, duvan, kuvakan, syrzy, telyau, baryn, badrak, taz; Minsk group - min, kyrk-uyle, kul, subi, mirkit). The Kipchaks form the modern ethnic appearance of the Bashkirs.

In the XV - first half of the XVI century. -- deepening and stabilization of ethnic processes of the previous era. The mixing of the Bashkirs with the Nogai (Nogai-Burzyan, Nogai-Yurmat) and Fino-Ugrians, although it had a certain influence on the formation of regional ethnographic groups of the emerging nationality, did not change the general direction of development of the ethnic consolidation of the Bashkir people.

Z. Validi noted, in addition to the above, later ethnic interaction with the peoples and ethnic class groups of the Volga-Ural region and Central Asia (Tatars, Mishars, Teptyars, Kazakhs, Kalmyks, Karakalpaks, Sarts, etc.), which, however, did not change the general direction of development ethnic processes. In Soviet historiography of the late 1980s. The Turkic theory of the origin of the Bashkirs was considered the most popular. On modern stage research, there are still a number of unresolved questions, in particular about the time of formation of the Bashkir people, what factors ethnic history the Bashkirs are considered the main ones, etc. 2. The Ugric theory (historically it was the earliest) - the essence is that the Magyar tribes, primarily the Yurmatians and Yeneys, were the core of the formation of the Bashkir ethnic group. Subsequently, they switched to the Turkic language of the assimilated tribes. Based on the fact that both the Bashkirs and the Magyars included the tribes of the Yurmatians and Yeneys and others, who preserved the memory of each other after the Hungarians resettled in Pannonia. In Europe, the Bashkirs were considered related to the Hungarians back in the 13th century . Travelers Julian, Plano Carpini and Guillaume de Rubruk, who wrote about the identity of the Bashkir language with the Magyar. That is why they called the country of the Bashkirs “Great Hungary”. In European scientific literature, the Ugric theory was described first (Philip-Johann Stralenberg (1676--1747), V.N. Tatishchev (1686--1750), N.M. Karamzin ( 1766--1829), D. A. Khvolson). N. M. Karamzin in volume I of “History of the Russian State” wrote that “in the beginning their (Bashkirs) language was Hungarian. Then they became Turkish.” The theory was developed by M. Umetbaev, Jalil Kiekbaev, N.P. Shastina; among the Hungarian scientists is Dr. D. Gyorffy. Currently, the Ugric theory of the origin of the Bashkirs is considered outdated by most scientists. T. M. Garipov and R. G. Kuzeev wrote that “the existence in historical science of a special “Bashkir-Magyar” problem, as a reflection of certain views interpreting the kinship and even identity of these actually different peoples, is devoid scientific meaning and is

a kind of anachronism." However, R. Z. Yanguzin believes that “ comprehensive research in ethnography, linguistics, archeology, anthropology and other sciences they prove that the Ugric theory of the origin of the Bashkir people has the right to exist.” Iranian theory: S. A. Gallyamov, relying on archaeological materials and on the research of Corresponding Member of the USSR Academy of Sciences, Doctor of Philology Nikolai Dmitriev, who pointed out the presence of Iranian phonetics in the modern language of the Bashkirs of the Southern Urals, considers the Iranian theory of the origin of the Bashkirs within the framework of the Indo-Iranian, Indo-European hypothesis, according to which The ancient ancestors of modern Bashkirs lived in Mesopotamia in the 6th millennium BC. Then some of them moved to Central Asia to the territory of modern Turkmenistan, and further to the Southern Urals, where they formed the basis of the Bashkir ethnic group. Currently, S. A. Gallyamov’s hypothesis is considered unscientific. The Iranian theory of the origin of the Bashkirs refers to the Sako-Sarmatian, Daho-Massaget tribes of the Southern Urals and the Caspian region, which (in modern historical science) are usually classified as Iranian-speaking tribes.

Results for 1076 representatives of 30 groups living from Baltic Sea to Baikal. BioMed Central (BMC), a publication specializing in publications on research in the field of biology, medicine, oncology and other sciences, published material on DNA research of these peoples, with a special emphasis on the Idel-Ural region. "Idel.Realities" decided to study the material and tell its readers about the main conclusions of scientists about the ethnogenesis of the peoples of the Volga region.

Scientists have discovered an unusual high level similarities at the genetic level between representatives of several ethnic groups of Siberia, such as the Khanty and Kets, with carriers of a large number different languages over vast geographical expanses. It turned out that there is a significant genetic relationship between the Khanty and the Turkic-speaking inhabitants of the Urals, that is, the Bashkirs. This discovery strengthens the arguments of supporters in favor of the “Finno-Ugric” origin of the Bashkirs. The study also showed that the Bashkir genetic series lacks the main “core” gene of any group, and it is a mixture of Turkic, Ugric, Finnish and Indo-European genes. This indicates a complex interweaving of the genetic series of the Turkic and Uralic population groups.
A comparison with the genetic structures of the peoples of Siberia and the geography of the region they inhabit shows that there was a “Great Migration of the Peoples of Siberia”, which led to mutual “genetic exchange” in Siberia and part of Asia.

Eastern Slavs at the genetic level turned out to be similar friend on a friend. Carriers Slavic languages of Eastern Europe generally have similar genetic set between themselves. Ukrainians, Belarusians and Russians have almost the same “proportions” of the genes of the peoples of the Caucasus and Northern Europe, while they have practically no Asian influence.

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In Central Asia, native speakers Turkic languages, including Kazakh and Uzbek, the Central Asian gene dominates (>35%). The Bashkirs had less of it (~20%). The Chuvash and Volga Tatars have an even smaller Central Asian component (~ 5%).

The dominant gene among the peoples of Western and Central Siberia(Khanty, Mansi, Kets and Selkups) is also represented in the western part of the Ural Mountains. Thus, it was identified in the Komi (16%), Udmurts (27%), who belong to the Perm branch of the Uralic languages. The same component is represented among the Chuvash (20%) and Bashkirs (17%), while among the Tatars its share is much lower (10%). Interestingly, the same gene is present at a low level in the Turkic peoples of Central Asia (5%).

The East Siberian component is represented among speakers of the Turkic and Samoyed languages ​​of the Central Siberian Plain: among the Yakuts, Dolgans and Nganasans. The same component was found among speakers of Mongolian and Turkic languages ​​in the Baikal region and Central Asia (5-15%), to a lesser extent (1-5%) - among speakers of Turkic languages ​​in the Idel-Ural region.

DIFFERENT IDEL-URAL

The Idel-Ural region is populated, as is known, mainly by three groups of peoples: Uralic, Turkic and Slavic. Bashkirs and Tatars are representatives of the main Turkic-speaking ethnic groups in the region. Despite the fact that these peoples live in the same region and have mutually intelligible languages, genetically they are significantly different. The Tatars have much in common genetically with neighboring peoples, while the Bashkirs have much in common with those living in other regions. Therefore, this gives reason to say that the Bashkirs were not originally Turks, but an ethnic group that switched to the Turkic language.

There are three main versions of the origin of the Bashkirs: Turkic, Finno-Ugric and Iranian. According to the Turkic version, most of the ancestors of the Bashkirs were formed from Turkic tribes that migrated from Central Asia in the first millennium AD. The Finno-Ugric version is based on the assumption that the Bashkirs descended from the Magyars (Hungarians), and were then assimilated by the Turks. According to the Iranian version, the Bashkirs are descendants of the Sarmatians from the Southern Urals.

Overall, the study strengthens the argument in favor of the Finno-Ugric origin of the Bashkirs. Many components in the genetic series of the Bashkirs coincide with those of the Khanty, ethnic group related to the Hungarians. It is also interesting that some researchers point to the use of the ethnonym “Bashkirs” in relation to the Hungarians of the 13th century. It is known that the Magyars (Hungarians) formed between the Volga region and the Ural Mountains. In the 6th century, they moved to the steppes of the Don-Kuban, leaving the proto-Bulgars, and then moved to the places where they still live.

The Bashkirs, despite their Turkic-speaking nature, were influenced by the ancient northern Euro-Asian peoples. Thus, the genetic series and culture of the Bashkirs are different. In turn, the peoples of Eastern Europe who speak Uralic languages ​​are genetically related to the Khanty and Ketts.

It should be noted that the genome of the linguistically similar Bashkirs and Tatars of the Volga region has little in common with their “ancestors” from East Asia or Central Siberia. The Volga Tatars are genetically a mixture of Bulgars, who have a significant Finno-Ugric component, Pechenegs, Cumans, Khazars, local Finno-Ugric peoples and Alans. Thus, the Volga Tatars are mainly European people with minor influence of the East Asian component. The genetic kinship of the Tatars with various Turkic and Uralic peoples of the Idel-Ural region is obvious. After the conquest of the region by the Turkic peoples, the ancestors of the Tatars and Chuvash experienced a significant influence on the language, while retaining their original genetic line. Most likely, these events occurred in the 8th century AD, after the resettlement of the Bulgars in the lower reaches of the Volga and Kama and the expansion of Turkic tribes.

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The authors of the study suggest that the Bashkirs, Tatars, Chuvash and speakers of Finno-Ugric languages ​​have a common Turkic gene, which in Idel-Ural arose as a result of Turkic expansion into the region. However, the Finno-Ugric substrate was not homogeneous: among the Tatars and Chuvash, the Finno-Ugric substrate consists mainly of a “Finno-Permian” component, while among the Bashkirs it is “Magyar” (Hungarian). The Turkic component of the Bashkirs is undoubtedly quite significant, and it differs from the Turkic component of the Tatars and Chuvash. The Bashkir Turkic component indicates influence on this ethnic group from outside Southern Siberia. Thus, the Turkic genes of the Bashkirs make them closer to the Altaians, Kyrgyz, Tuvans and Kazakhs.

An analysis based on the principle of genetic kinship is not sufficient to categorically assert the Finno-Ugric origin of the Bashkirs, but it indicates the separation of the genetic components of the Bashkirs by period. In their study, scientists showed that the genotype of the Bashkirs is multifaceted, multi-component, and this ethnic group does not have any dominant genotype. As noted, the Bashkir genotype includes Turkic, Ugric, Finnish and Indo-European genes. In this mosaic it is impossible to say for sure about any main component. Bashkirs - the only people in the Idel-Ural region with such a diverse set of genes.

Earlier "Idel.Realii" wrote that Russian media(including Tatarstan) spread the news that the Crimean, Kazan and Siberian Tatars are genetically different groups, and therefore cannot in any way be parts of a single Tatar ethnic group that was formed in the Middle Ages.