Indigenous inhabitants of Kuzbass. "Indigenous peoples of Kuzbass" The first section of the project - the Tatars

In the basin of the Kondoma River, the numerous clan "Shor" has long lived, by their name they began to call all the inhabitants of the upper reaches of the Tom and its tributaries Kondoma and Mrassu. The Shors do not belong to the Altai tribes. These are forest settled tribes, but they did not have their own state. Up to October revolution they had a tribal division, at the head of the clan were princes. By religion they were shamanists. They did not have their own written language. Each clan had its own hunting grounds and arable lands. The settled Shors were engaged in smelting, blacksmithing, hunting and farming. On the lands cleared from the forest, the Shors sowed wheat, hemp, barley, which was used as a cereal, a favorite dish to this day. The land was cultivated with a plow and "abyl" - a special shovel, which was inherited. In the spring they were gathering. They gathered nuts, berries, peony roots, saran, etc. Animal husbandry was poorly developed.
They knew how to extract ore and smelted metal from it, from which they made cauldrons, arrows, knives and other primitive crafts. The main occupation of the Shors was hunting. Hunting weapon: bow, crossbows, traps. From the age of 12, the boys went skiing. They lived in the Taiga and were considered mature hunters. In ancient times, they hunted a large animal: deer, deer, elk, bear because of the meat. Later they began to hunt fur-bearing animals: sable, column, otter, squirrel. Hunted in winter on skis and sleds.
For clothes weaved fabric from hemp and nettle. Hunting is the main occupation of the Shors today.
Teleuts. The nomads roamed from the Tom to the Irtysh, from Tomsk to the Altai Mountains.
The Teleut princelings oppressed their people, so the Teleuts left their tribes and took a settled Lifestyle, settled mainly along the Bachata River in the Ini Valley. Teleut nomads were mainly engaged in cattle breeding, bred: horses, sheep, cows and camels. They did not prepare fodder for the winter, so livestock often died. They did not do farming. They were engaged in gathering, harvested berries, roots, nuts, eggs of wild birds. Crafts were made from the skin of animals: quivers, bags, clothes, shoes, quivers were sewn.
The Teleuts did not have their own written language. Religiously, they are shamanists. In the 17th century The Teleuts established a military-political alliance with the Russians on non-aggression and trade relations.
The second occupation of the Teleuts was hunting. Weapon bow and arrow.
Fishing played a supporting role in the economy. They were good at woodworking. The Teleuts have reached a higher level of economic and social development. Now they have adopted Christianity or Islam, "Russified" and are more engaged in agriculture.

Almost three centuries ago, the Teleuts - the indigenous inhabitants of Kuzbass - roamed from region to region, traded in cattle breeding and hunting, lived in yurts. Now just over 2 thousand people live in the Kemerovo region.

The Teleuts are descended from the Turkic-speaking population. They got their name from the word "tel", which means "seed" in translation. For this people great value had a family, clan, ancestors.

I would like to believe that on the streets of Bekovo you can still meet a woman in a long flowery dress coming out of a yurt, or a daring Teleut flying on a horse. But modern life of this people now practically does not differ from "ours" - from the life of newcomers.

They live in ordinary houses, take care of gardens, work as tractor drivers, engineers, musicians - everything is almost like ours. But still, modern Teleuts try not to forget their traditional crafts. They are trying to revive felting from wool and sewing national dolls. This is the work of not only adults, but also children who are happy to attend circles in the house of culture: “Golden Hands”, “Needlewomen”, fine art circles.

The national costume is still worn by some Everyday life. Photo: Znamenka newspaper archive

And although the national costume is now for the most part an outfit for holidays and performances from the stage, some grandmothers wear it in everyday life. “After my generation, hardly anyone will wear a kunek (dress) except for a holiday. Therefore, I feel responsible. After all, our youth should know what their ancestors wore!”, says a retired resident of Bekovo Valentina Egorovna Shadeeva.

The power of the family

According to the ancient Teleut tradition, guests should be greeted with a song. It helps you open your heart. And the guest should also sing in response - to open his heart to you. Then both of you - the guest and the host - will definitely find a common language. But the song tradition has long gone out of use. Only the tea ceremony has survived - hot herbal tea and national dishes.

Teleuts believe that with the help of fire one can purify the soul. Photo: Znamenka newspaper archive

Many traditions have already been forgotten. It is unlikely that you will meet a traditional Teleut family that lives according to strict house building rules. Like the Russians, the Teleuts left them long ago. It is understandable - the time is different, the conditions of life are different. Previously, the Teleuts waged endless wars, so a man was the undisputed master of the house, he was engaged in raising his son, preparing him for battles, hard work. The mother was engaged in raising her daughter: she taught the girl how to manage the household and take care of her husband. With the change in living conditions, the need for house building has disappeared. Although some see this as a bad sign, they say, the clan is weakening.

The interior of a yurt in Shanda village. Photo: Znamenka newspaper archive

Previously, small wooden amulets protected his power, but now they are gone. In general, Teleut dolls are special. Unlike other peoples, the Teleuts revived their guardians by carving their faces. This was done exclusively by dedicated people with strong energy. Entire rituals were performed with dolls. The eldest in the family once a year fed them salamat from flour and butter with the help of fire, juniper and milk. Dolls were passed down from generation to generation, protecting the family. Teleuts believe that working with energies is dangerous, because you can get to evil spirits, which is why now it is unlikely that anyone carves such dolls.

Past before my eyes

Sometimes in Bekovo, on the square of the house of culture, a khan appears with his retinue, a prince who has returned from a hunt, a shaman performing rites with fire. This is how the Teleut museum "Cholkoy" greets its guests. founded it Vladimir Ilyich Chelukhoev. Thanks to his efforts, the history of the people and centuries-old traditions will not sink into oblivion, but will be passed down from generation to generation.

“We have no right to forget the traditions of our ancestors, their laws of honor and conscience. Our children are always happy to come on excursions, look at the exhibits, ask questions about traditions, analyze their actions and evaluate them, looking back at the distant past. Some, seeing the yurt, enthusiastically exclaim: “If our ancestors lived like this, then we can too!” At such moments, I understand that everything was not in vain! ”, - says Vladimir Ilyich.

Yurt. Photo: Znamenka newspaper archive

Cholkoy is an extraordinary museum. In addition to several halls on the second floor of the house of culture, it has a platform for open sky, where there are traditional chadir (in which the Teleuts lived in the warm season), obo (a stone pile decorated with ribbons) and other buildings of the 17th-20th centuries, cleaned inside according to all the rules.

A tour of the museum turns into an exciting journey! Keepers demonstrate the traditional rite of purification by fire. According to the Teleuts, it purifies the soul. In a matter of hours, visitors can get acquainted with the history and traditions of the Teleut people, see what they used daily. There is a whole village on the street. You can enter a hexagonal log yurt, in which the Teleut survived in the Siberian frosts.

Teleuts keep their traditions in collective creativity. Photo: Znamenka newspaper archive

There are always a lot of guests at museums. Not only Kuzbass residents want to go on a trip, but also tourists from neighboring Tomsk and Novosibirsk regions and even foreigners. The Teleuts keep their traditions in collective creativity. Bekovo and Shanda are famous for their groups: the folklore ensemble "Solony", which celebrated its seventieth anniversary, the dance groups "Telekey" and "Ayas" and many others. Every year they participate in district and regional competitions. In May 2011, the Shandinsky House of Culture took the 1st place in the nomination "Tyaraen kys" and the 2nd place in the nomination "The Best Teleut camp" in the regional national holiday "Saint Nikola".

The people do not forget about national holidays either. Photo: Znamenka newspaper archive

Help store cultural traditions annual national holidays: winter "Kolodo", spring "Tabyr" and summer "Payram". “In my family, holidays are celebrated traditionally. We sing national songs preparing national dishes. For example, we have a holiday "Dumplings". By this day, the whole family makes many, many crescent-shaped dumplings. Dumplings are not simple, but with a surprise - with a coin inside. A coin as a symbol of good luck.

By tradition, on this day we receive guests and go to visit ourselves. True, now more children run to visit, and we - adults - meet them. We only visit relatives. With my mother's milk, I absorbed traditions, and passed on my native language to my children. Now I'm trying to teach my grandchildren. Although they cannot speak their native language yet, they understand a lot,” says a retired resident of Shanda, a regular participant in festive performances Zoya Ivanovna Torzunova.

From time immemorial, the Teleuts have not parted with horses. Photo: Znamenka newspaper archive

Without a language there is no people

At festivals and holidays, Teleut songs are always heard, the meaning of the words of which is far from clear to everyone today. After all, basically only the older generation freely communicates in their native language. “The main task of any nation is to preserve its language. After all, while he is alive, there is hope that the people will live. Therefore, it pains me to see when children cannot speak Teleut. Of course, for the most part they know some words and phrases, but there is no holistic knowledge,” says Vladimir Satin, Director of the House of Culture in Shanda.

But the older generation does not allow boys and girls to completely forget their language. The school and the library have books in Teleut, Teleut primers. And the children themselves have not lost interest in their native language and their culture, they are happy to participate in the holidays, learning national poems. “Unfortunately, I don’t know the language,” says the seventeen-year-old Vladimir Ten. - Just a few words heard on the street. And I don’t understand traditions well, although I think that you need to know them. In the future, I will definitely learn the language and study my history. After all, resurrection depends on us. national culture!»

The older generation does not allow the younger to forget about their roots and traditions. Photo: Znamenka newspaper archive

ringing mountain

The Teleuts have a sacred place - Mount Shaantu in Shand, or Ringing Mountain. In the 70s of the last century, a monument was erected on it to a mother waiting for her sons from the war. According to legend, the spirits of ancestors live here. The Teleuts believe that the strongest energy is concentrated on the mountain. “There are not only elderly people here, but also young people. True, young people are not yet fully aware of the great significance of this place and often arrange their festivities here. But still they are proud of their mountain. It is important. Perhaps, over time, we will return to our ancestors and we will all, without exception, honor this place,” hopes Vladimir Satin.

Monument to a mother waiting for her sons from the war. Photo: Znamenka newspaper archive

The Teleut people come here to pray and meditate. They believe that the mountain is their place of power. They believe that if you behave on it correctly, do not make noise and ennoble it, grace will come. And if you behave blasphemously, then the mountain will cry. And there will be no future for the people.

There is a small depression on Shaantu. According to legend, if you stand in it and make a wish, you can hear a ringing, which means that the gods have heard you. Vladimir Satin says that he heard it more than once, but some people hear thunder too.

Municipal budgetary preschool educational institution

Suslovsky kindergarten "Yolochka"

"Indigenous peoples of Kuzbass"

The first section of the project is the Tatars.

Gorbunova Lyubov Anatolyevna

head Fizeau, teacher of additional education

The indigenous population of the Kemerovo region

One of the most numerous of the so-called "indigenous" peoples of Kuzbass are Shors, although in all official documents they are referred to as "small peoples of the North". Shors are a Turkic-speaking people living in the south of the Kemerovo region in the mountainous taiga area, which received at the beginning of the 20th century. name Mountain Shoria. The few groups of the Shor population that have not lost their traditional culture and spoken language, preserved only in the taiga uluses along the river. Mrassu and its left tributary Pyzasu (administrative territory of Ust-Anzas and Chilisu-Anzas). Some Shors live in the Republic of Khakassia, where they are assimilated by the local population. The common self-name of all groups of the Shors was "Tatar-Kizhi". In addition, various groups of historical ancestors of the Shors were named according to their habitat - black Tatars, Mrastsy, Kondomtsy, horsemen, or by the names of the clans - Abins, Shors, Kalars, Kargins.

At the end of XIX - beginning of XX centuries. The Shors represented two ethnographic groups: the northern forest-steppe "Abinsk" and the southern mountain-taiga "Shor-Biryusa". These groups differed in the level of socio-economic development, features of the economy and material culture. In the history of the Shor ethnic group, ethnographers usually distinguish three stages: 1) the formation of ethnographic groups (XVII - early XX centuries); 2) the formation of the Shor ethnic group in the conditions of Soviet national and cultural construction (mid-1920s - late 1930s); 3) the weakening of ethnic specificity and the assimilation of the Shor ethnic group (1940 - present). By the arrival of the Russians in the upper reaches of the Tom, the processes of interethnic integration of groups of the local population of various origins were basically completed. With education in the XVII century. Kuznetsk district - new ethnic territory, with the strengthening of economic, linguistic and ethno-cultural contacts within its borders, the first stage of the formation of a new ethnic group, named in the 20th century, began. "shor".

In a new historical setting, after the creation in 1926 of Gorno-Shorsky national region, the final stage of the consolidation of territorial groups into a single people began. The very names of the national administrative region - "Shorsky" and the Turkic-speaking population - "Shors" were fixed by the authorities in all official documents, taking into account the statement of Academician V. Radlov about the ethno-cultural unity of the "Mras" and "Kondom" Tatars. During these years, the process of national self-determination of the Shors began. June 22, 1924 in the village. Kuzedeevo, the first Tatar-Shortsevsky mountain district congress of the Kuznetsk district was held with the representation of volost executive committees, village councils and a few Shor intelligentsia from among the graduates of missionary schools. By decision of the congress in 1925, the Tatar-Shortsevsky mountain region was created and a revolutionary committee headed by chairman F.K. Telgerekov, members of the revolutionary committee - L.A. Ivanov and F.N. Tokmashev. Under their leadership, from October 1 to October 8, 1925, the First Congress of Soviets of Mountain Shoria was held in the Myski ulus, where a program for the national construction of the Shors was developed (Kimeev, 1982, p. 86). The Decree of the All-Russian Central Executive Committee "On the Formation of the National Gorno-Shortsevsky District as part of the Kuznetsk Okrug of the Sibkrai" dated April 12, 1926, legally establishes the national self-determination of the Shor people. critical role in the formation of a unified self-consciousness and the foundations of the all-Shor culture, the general spread of literacy on the basis of the created written language and a unified literary language from the mid-1920s played. However, this process was never completed to the end. The subsequent intensive development of the natural resources of Gornaya Shoria and, as a result, a sharp drop in the share of the Shors in the total population led to the abolition of the Gorno-Shorsky district in 1938 and its division into three administrative districts - Tashtagolsky, Kuzedeevsky and Myskovsky. On the one hand, it improved management and economic development districts, and on the other hand, it slowed down the ethnic development of the Shors. The processes of assimilation and urbanization began to proceed more and more actively. After the ill-conceived decision of the Kemerovo regional executive committee No. 22 of June 20, 1960 "On the liquidation of the collective farms of Gornaya Shoria as unprofitable", mass migrations to cities and large settlements began. So, in 1989, 73.8% of all Shors lived there (in Tashtagol - 1392 people, Sheregesh - 900 people, Chugunash - 220 people, Kaz - 140 people, Myskakh - 1849 people, Mezhdurechensk - 1594 people, Osinniki - 249 people, Novokuznetsk - 1763 people, Kemerovo - 217 people (see table of population dynamics).

The second Turkic-speaking once numerous people of Kuzbass are bachat teleuts, who retained their ethnic identity only within a few settlements of the Belovsky district (villages of Bekovo, Zarechnoye, Novobachaty, Cherta), Novokuznetsk district (village of Teleut in the Zapsib region) of the Kemerovo region. Like the Shors, the Teleuts are included in the peoples of the North, although their original lands have always been located in the South Siberian steppes and foothills of Altai. In the passports of Teleuts, in the column "nationality" there are entries - the predominant "Teleut", as well as "Tatar", "Altaian" and "Russian". Until 1991, Teleuts were officially considered ethnographic group Southern Altaians, then were singled out as independent peoples. They have preserved five levels of ethnic identity: 1) tribal (merkit, yuts, cake-as, choros, etc.),

2) territorial (pachattar, tomdor),

3) basic (telenget),

4) historical (Tatarlar),

5) ethnic (Teleut) (Funk, 1992, p. 21).

The ethnic history of the Teleuts goes back centuries, and the Teleuts themselves trace their origin partly from the local "Pritom" Kypchak-Kuznetsk Turks, partly from the medieval nomadic pastoralists "Tele". At the beginning of the XVII century. the Teleuts constituted the early feudal association "otok" or "principality" of various Teleut clans - "Teleut land" according to Russian historical documents. The main camps of the Teleut princes were located in the upper Ob along the river. Irtysh and foothills of Altai, seasonal - in the Tomsk steppes along pp. Uskat, Bachat, Inya, Chumysh, up to the Tomsk and Kuznetsk prisons. Most of the Teleuts and their Kyshtyms were subject to the specific prince-zaisan with hereditary power - Abaku, whose headquarters was in the forest-steppe foothills of Altai. With his death in 1635, the single Great Ulus was divided into two parts.

In Russian historical documents there is a lot of information about clashes between Russians and Teleuts in the "frontier volosts" because of the deceit and inconsistent policy of the Teleut princes and Russian governors. Periods of relatively peaceful relations and mutually beneficial ties were replaced by raids on yasak volosts and the ruin of prisons. The political history of the independent "Teleut land" ended at the beginning of the 18th century, when about 20 thousand Teleuts were resettled by the Jungars on the river. Or. The rest continued to roam under an agreement with the Russian authorities along the river. Uskat and constituted a separate ulus headed by the princes Mamrachev (Umansky, 1980, p. 19).

After its division into three small uluses - Davyd Torgaev, Sartaev, Vaska Porosenkov and the resettlement of part of the Teleuts on the river. Bachat gradually began to form the core of the modern Teleut people. It was based on five large ethnic communities:

Actually Teleuts "Telenget" - seoks: Merkit, Mundus, Tolos, Chalma, Todosh, Toro, Ochu, Naiman, Meret, Choros, Tumat, Purut.
Chedybers (chedveres) - seok Tetper.
Toguly - seok Togul.
Ach-Kyshtyms (Ashkeshtym) - seoks: Yuty, Chynzan, Tortas (at the beginning of the 20th century, migrants from the steppe Altai joined these seoks).
Tulbers - seoks: Merkit, Kergen.

Separate groups of neighboring Turkic-speaking Abins, Kamlars, Yachins, Kerets became part of the Teleuts. The last group of "Dzungarian fugitives" - Keretians migrated to the borders of Russia after the defeat of Dzungaria by the Chinese in 1750. (Funk, 1993, pp. 48, 51, etc.).

In administrative terms, the Bachat Teleuts were included until 1812 in a single Teleut volost, and since 1812 in three Teleut volosts. After 1822 there were three Teleut settled alien councils of the 1st and 2nd half and the 3rd part, as well as the Ashkymsiym settled alien council of the 1st half. After the reform, 20th century (1909-1916) Bachat Teleuts are again united into one Teleut volost of the Kuznetsk district with a center in the village. Chelukhoevsky. By decree of the Sibrevkom of September 4, 1924, the Teleut volost was abolished, and the Bekovsky village council was transferred first to the Bachatsky enlarged district, and from May 1931 to the Belovsky district of Sibkrai (Administrative-territorial division, 1966).

With late XIX in. the rural community becomes the regulator of land relations. With the beginning of collectivization, the farms of the Bekov Teleuts united into four collective farms - "Krachi" in the village. Chelukhoevo, "named after Engels" in the village of Verkhovskaya, "named after Karl Marx" and "Red Partisan" in the village. Bekovo. Since 1950, all collective farms have been united into a single collective farm "Siberia", divided in 1992 into LLP "Bayat" and LLP "Siberia". In addition, there were Teleut collective farms in the Sredneleutsky ulus, the village of Teleut on the outskirts of the city of Belovo, and in the village of Novobachaty.

Kalmaki survived only in a few settlements of Yurginsky (villages Zimnik, Sarsaz, Logovoy) and Yashkinsky (v. Yurty-Konstantinovy) districts. The ancestors of modern Kalmaks are a small group of 150 Teleuts traveling abroad, headed by Prince Irka Udelekov and the Kozhanov brothers, who migrated in 1662. due to civil strife from the Ob steppes on the river. Iskitim near the Tomsk jail. There, for their faithful "guard duty in the border volosts" as mounted Cossacks, in 1673 they received mowings and vast pastures for perpetual use. The first fortified ulus was Zimnik (winter hut), the rest of the settlements - Ulus, Sarsaz, Shalay, Ust-Iskitim - were former summer camps. After the revision of 1763-64. all Kalmatsky uluses went to the Tomsk district, and the Kalmaks themselves were transferred to the category of "yasak-paying yasak and other duties." According to the reform of 1912-14. the Kalmaks were classified as plowed settled peasants and taxed.

Pressed by Russian settlers, several Kalmatian families at the beginning of the 18th century. settled down the river. Tom on its right bank against the wide Tomskaya Kurya near the Sosnovsky prison, where their Turkic-speaking Kyshtyms of "mountain border volosts" have lived for many centuries. Soon the Kalmaks appreciated the benefits of their proximity to the city of Tomsk and the Moscow tract. Their stable cattle breeding became more productive, trade in hay, fish, meat was successfully developed, many were engaged in carting on the highway. They quickly got rich, with the help of Russian carpenters they cut down two-story houses, mosques, trading shops, and outbuildings. A small part of Kalmaks dd. Shalay and Ust-Iskitim, finding themselves in close proximity to Russian migrant peasants, converted to Orthodoxy and became completely Russified, while the bulk, under the influence of Kazan Tatars and "Bukharians", became Sunni Muslims.

The close marital and religious ties of the Kalmaks with Siberian and Kazan Tatars brought these peoples so close that they led to the formation of a peculiar ethno-territorial group of the Iskitim Tatar-Kalmaks. In 1994, out of 500 people. Only 300 of the Lower Tomsk Tatar-Kalmaks by origin retained their Kalmatian identity. The descendants of the Kalmaks in the 1960s. lived only in three settlements - Zimnik (31% of Tatars have Kalmatian surnames, of which only 32.5% consider themselves Kalmaks), Yurtakh-Konstantinovs (respectively 48% - 41.7%), in Bolshoi Ulus (85% - 66.1%). On the whole, the Kalmaks made up 48% of their original settlements, while by 1897 they were 53.9%. In the village of Shalay, Bobrysheva, Ust-Iskitim Kalmaks by the beginning of the 20th century. completely assimilated among the Russians, although some of the older people remember certain words of the Kalmatian dialect. The Zimnikov Kalmaks were largely assimilated by the Mishar Tatars, in the Yurt-Konstantinovs there is a relative balance of Tatars and Kalmaks, and only in the Bolshoy Ulus the Kalmaks have always been the predominant group. In 1970-80s. in the process of a general campaign for the enlargement of villages in the Bolshoi Ulus, production was closed, and the inhabitants were relocated to the villages - Logovoi, Sarsaz, Zimnik and the city of Yurga. It can be argued that this was a turning point in the history of the Kalmaks as an independent people. Assimilation processes, especially activated after that, became irreversible. In the last decade, active migration of young people continues in the cities. Yurga and Tomsk (Kimeev, Krivonogov, 1996, p. 69).

Despite these processes, some of the descendants of the Kalmaks continue to confidently identify themselves with the Kalmatian community, considering it a separate people. The process of consolidation of the Kalmaks with other groups of Siberian Tatars and, above all, with the Tomsk Tatars, observed in the past, was not completed to the end, but was "interrupted" by ethnocultural interaction with the Volga Tatars-settlers, whose influence turned out to be much stronger. The absence of endogamous barriers has resulted in more than half of contemporary Kalmaks being ethnically mixed.

TATARS both Siberian and Kazan mixed with them, including Tatar-Mishars, live in the cities: Prokopyevsk, Kemerovo, Novokuznetsk, Anzhero-Sudzhensk, Yurga, etc., mainly integrating into the total mass of the urban population (88%), nowhere without forming ethnic quarters. There are a few compact groups of Tatars in the village of Serebryakovo Tisulsky; dd. Nizhegorodka, Warm River of Izhmorsky; village Kurkuli, Tundinka, Tuyla, Mariinsky districts. A special group of aboriginal Tatars are Kalmaks in the village of Yurty-Konstantinovy of Yashkinsky; Zimnik village, Sar-Saz, Yurginsky districts, Kemerovo region. According to the 2002 census, 51,030 Tatars live in the Kemerovo region, of which 83% are concentrated in the following districts, cities and settlements subordinate to their administrations: Prokopyevsk - 9342, Kemerovo - 8071, Novokuznetsk - 6361, Anzhero-Sudzhensk - 4168, Yurga - 2315, Kiselevsk - 2419, Leninsk-Kuznetsky - 2361, Belovo - 2111, Mezhdurechensk - 1820, Mariinsk and Mariinsky district - 1260, Izhmorsky district - 909, Yurginsky district - 1084 people. There are only 21 Siberian Tatars.
The language is Siberian-Tatar. has dialects: Tobol-Irtysh (dialects: Tara, Tevriz, Tobol, Tyumen, Zabolotny), Baraba and Tomsk (dialects: Kalmak and Eushta-Chat). Most of the believers are Sunni Muslims. Some Siberian Tatars adhere to traditional beliefs.

The first section of the project "Tatars - peoples of Kuzbass"

We live with you in multinational state. Ukrainians, Belarusians, Tatars, Germans, Estonians and people of other nationalities live nearby. We sometimes don’t even think about why we live nearby, why a Tatar neighbor on the street, and a work colleague of Ukrainian nationality. Many consider themselves and their ancestors to be natives. Our Kemerovo region is also multinational. From school curriculum we know that the original inhabitants of Kuzbass are Shors, Teleuts. Russians, Ukrainians, Belarusians, Estonians (there are villages in the Mariinsky district where people of this nationality live - Kaiduly, Yuryevka), Germans are immigrants. At different stages of the history of Russia, people of these nationalities moved on their own (in search of a better life) or were repressed. But the Tatars are the indigenous inhabitants of Siberia, Kuzbass. In order for children to know the history of our state, to know their “roots”, to know their ancestors, a number of projects on patriotic, moral, civic education have been developed in our kindergarten. The work of many teachers begins with the family, with their native street, village, city, region, kindergarten. Children also go to our kindergarten of different nationalities. I made an ethnographic analysis of children attending kindergarten. And I saw that we have children of Tatar nationality, whose ancestors are the indigenous peoples of Siberia. These are the families of Savina Rimma, Kuznetsov Alina and Oleg, Gilizintinova Nastya, Biglov Ilya, Zuev Yulia and Vika. Of course, these are no longer purebred Tatars. I have matured the decision that children and their parents, all parents and employees of the kindergarten should know the history of this numerous people. I want to note that the families of all the above children responded to the request for the implementation of the project "Tatars - the indigenous peoples of Kuzbass". I, as a teacher of additional education, am working on the "Physical education of children" block, which includes trips, excursions with parents, acquaintance with Tatar folk games, holidays and entertainment. Therefore, teachers and parents face the following tasks:

1. Educate patriots, citizens who respect people of other nationalities.

2. Introduce children to customs and traditions, folk art, life, folklore of the Tatar people.

3. Develop physical qualities: dexterity, strength, speed, endurance.

4. To develop communicative qualities, the ability to establish friendly relations in a team of peers.

Questionnaire

For parents "Russia is a multinational country"

1. What republics do you know Russian Federation? Name them.

2. Name the capitals of these republics.

3. Name the nationalities that live on the territory of Russia.

4. Name the nationalities living in Siberia, the Kemerovo region.

5. What holidays of different nationalities do you know? Name them.

6. What games of different nationalities do you know? Name.

7. Name what folk games you played as a child.

Forms of work with children.

1. The study of the exhibits brought by the children for the museum.

2. Classes in fine arts:

Drawing objects of Tatar life (shoes, clothes, dishes);

Decorative drawing (application of the Tatar national pattern on household items);

Application;

Design.

3. Acquaintance with the Tatar national fiction:

Acquaintance with writers, poets of the Tatar nationality, with their works;

Reading Tatar fairy tales, stories;

Reading and memorizing poems of Tatar poets.

4. Listening to Tatar folk music, learning Tatar folk songs, dances.

5. Exhibition of drawings made by children together with adults.

6. Exhibition of family heirlooms, albums of the Savins, Safins, Kuznetsovs, Zuevs, Biglovs.

7. Preparation and meeting with people of Tatar nationality.

8. Design of the exposition "Tatars - the indigenous peoples of Kuzbass" in the early socialization room of the preschool educational institution.

9. Acquaintance with the symbols - looking at the flag of Tatarstan, the coat of arms of Kazan.

Russia:

-Tatarstan,

Kazan is the capital of the republic.

Kemerovo region:

Tatar settlements of Kuzbass;

Tatar villages of the Mariinsky district.

Forms of work

with parents

parents.

Participation in the collection of exhibits for the museum and stand.

Questioning of parents on the topic "Russia is a multinational country".

Joint entertainment with children, games-competitions, folk games.

Involving parents in the creation book fair"Writers, poets of the Republic of Tatarstan".

Meetings with interesting people Tatar nationality

Participation in the exhibition of drawings.

Didactic games.

D / and "Collect the coat of arms of Tatarstan"

Purpose: Formation of elementary ideas about the origin and symbolic meaning of the image on the flag of Tatarstan.

Material: illustrations of the coats of arms of Russia, the Kemerovo region, the city of Mariinsk, large puzzles that make up the coat of arms of the Republic of Tatarstan.

D / and "Lay out the flag of Tatarstan"

Purpose: Formation of elementary ideas about the origin and symbolic meaning of the image on the coat of arms of Tatarstan.

Raising respect for the history of the Tatar people, for its traditions and culture.

Material: illustrations of the flags of Russia, the Kemerovo region, colored stripes

D / and "Collect the Tatar national ornament"

Materials. Illustrations of traditional national products: towel, skullcap, kalfak, apron, slippers, boots-ichegi; drawings national costume, household items, pillows, tablecloths, rugs; dolls in national Tatar costumes.

Consider items of national life-towels, pillows, tablecloths, rugs; clothes - skullcap, kalfak, apron, shoes, boots-ichegi; drawings of the national costume. Draw the attention of children to the individual elements of the ornament, their color.

D / and "Names"

Purpose: To introduce children to Tatar names, note that each name in translation into Russian means something. For example - Leysan is a spring rain.

Aigul, Leysan, Chulpan, Gilminur, Medina, Minisa, Asiya, Galia, Zulfiya, Taskirya, Ramilya are female Tatar names.

Renat, Rafik, Tagir, Ruslan - male Tatar names.

D / and “Clothes. Name it right"

Purpose: to introduce children to life, national clothes, folk art of the Tatar people.

Materials. Illustrations of traditional national products: towel, skullcap, kalfak, apron, slippers, boots-ichegi; drawings of the national costume, household items; dolls in national Tatar costumes.

Kulmen - a wide shirt, a camisole-sleeveless jacket, kalfak - a women's headdress made of velvet, a chulna - a hairpin, a skullcap - a men's headdress, boots-ichegi. Tatars have long worn such clothes. Folk craftswomen decorated it with various patterns made up of flowers, leaves of various shapes and colors.

D / and "Grandma's chest"

Purpose: to acquaint children with the life, national clothes, folk art of the Tatar people.

Materials. Illustrations of traditional national products: towels, pillows, tablecloths, rugs; drawings of household items; dolls in national Tatar costumes.

Leysan doll comes to visit the children. They make items of national life for her - towels, pillows, tablecloths, rugs from paper using appliqué. Draw the attention of children to the individual elements of the ornament, their color. They give all the crafts to the Leysan doll, and she invites the children to visit Grandma Medina.

Grandma Medina

Photographs from the lesson from the series "Meeting interesting people"

Sitdikova Gallia Makhmutovna, a representative of the Tatar people, a native of Kuzbass, in a form accessible to children, told the children about the originality of the Tatar folk traditions, showed letters and photographs from the family album. She sang folk Tatar ditties to the children and, in conclusion, spent with the children folk game Bush uryn (take a seat).

Favorite entertainment of Tatar children.

To implement my project, I took the block “Introduction to the folk outdoor games of the Tatars” as one of the components. Tatar folk games are similar to the games of Russian, Ukrainian and other peoples. This once again proves the closeness and neighborhood of our peoples.

Here, for example, the game "We sell pots ( Chulmak ueny) is similar to the Russian folk game “Krasochki”, the game “Take a place ( Bush uryn) for the game "The Third Extra", the game "Timerby" for the game "At Uncle Yakov's".

In my project, I suggest that you learn some folk Tatar games that you can play with your children in the fresh air, on a hike in the forest, going out into nature. For some games you can make masks, hats. From this game will captivate children even more. For example, for the game "Chanterelles and Chickens ( Telki ham tavyklar) you can make cockerel and chicken masks and a chanterelle cap. For the game "Grey wolf ( sarah bure)”, which is similar to the game “At the bear in the forest”, make a wolf mask or cap and give the children baskets.

With the help of the same families, periodicals in the Tatar language were selected - newspapers, magazines, we were presented with a video cassette with Tatar songs, the Koran, the Primer.

Tatar folk games.

Take a seat (Bush uryn).

One of the participants in the game is chosen as the leader, and the rest of the players, forming a circle, walk holding hands. The driver goes around the circle in the opposite direction and says:

« Like a magpie chirping

I cackle like a goose

I'll pat you on the shoulder, run!"

Having said the word “run”, the driver lightly hits one of the players on the back, the circle stops, and the one who was hit rushes from his place in a circle towards the driver. The one who runs around the circle takes an empty seat earlier, and the one who lags behind becomes the leader.

Rules of the game: The circle should immediately stop after the word "run". It is allowed to run only in a circle, without crossing it. While running, you can not touch those standing in a circle.

Traps (Totysh ueny).

At the signal, all players scatter around the court. The driver tries to tarnish any of the players. Everyone he catches becomes his assistant. Holding hands, two, then three, four, etc. they catch those who run until they catch everyone.

Rules of the game: the one whom the driver touched with his hand is considered to be caught. Those caught catch everyone else only by holding hands.

Timerbay.

The players, holding hands, make a circle. Choose a driver - Timerbay. He becomes the center of the circle. Driver says:

« Five children at Timerbay,

Friendly, fun play.

We swam in the fast river,

They lashed out, splashed,

Well washed and beautifully dressed up.

Didn't eat or drink

They ran into the forest in the evening,

Looked at each other, did like this!»

With the last words like this the driver makes some movement. Everyone must repeat it. Then the driver chooses someone instead of himself.

Rules of the game: movements that have already been shown cannot be repeated. The indicated movements must be performed accurately. You can use various items in the game (balls, pigtails, ribbons, etc.).

Chanterelles and chickens (Telki ham tavyklar)

At one end of the site are chickens and roosters in a chicken coop. On the opposite side is a fox. Hens and roosters (from 3 to 5 players) walk around the playground, pretending to peck at various insects, grains, etc. When a fox creeps up on them, the roosters cry: "Ku-ka-re-ku!" At this signal, everyone runs into the chicken coop, followed by a fox that wants to stain any of the players.

Rules of the game: if the driver fails to stain any of the players, he leads again.

Gray wolf (Sary bure).

One of the players is chosen as a gray wolf. Squatting down, the gray wolf hides behind the line at one end of the site (in bushes or thick grass). The rest of the players are on the opposite side. The distance between the drawn lines is 20-30 m. At a signal, everyone goes to the forest to pick mushrooms and berries. The host comes out to meet them and asks (the children answer in chorus):

- You, friends, where are you in a hurry?

- We are going to the dense forest.

-What do you want to do there?

- We'll pick up raspberries.

Why do you need raspberries, children?

- We'll make jam.

-If a wolf meets you in the forest?

- The gray wolf will not catch up with us.

After this roll call, everyone approaches the place where the gray wolf is hiding, and they say in unison:

"I'll pick berries and make jam,

My dear grandmother will have a treat.

There are a lot of raspberries here, you can’t collect all of them,

And wolves, bears are not to be seen at all!

After the words "can't see» the gray wolf gets up, and the children quickly run over the line. The wolf is chasing them and trying to tarnish someone. He takes the captives to the lair - to where he hid himself.

Rules of the game: depicting gray wolf cannot jump out, and all players run away before the words are spoken "can't see". You can catch the fleeing only up to the line of the house.

Children enthusiastically look at illustrated magazines in the Tatar language, primer. In our mini-museum there are household items: dishes, shoes, beautiful scarves with national ornaments, shoes. All this was presented to us by Sitdikova Gallia Makhmutovna, Fedkina Giliminur Abdullovna.

The Tatar people, like the Russians, have folk holidays: "Eid al-Adha", "Sabantuy", in which children take an active part. Thanks to the help of the parents of the Savin and Kuznetsov families, we have prepared a photo album “Traditions of the Tatar people”. The photographs show how the inhabitants of the Tatar villages of the Mariinsky district of Tuyla, Kurkuli, Tundinka honor the traditions of their ancestors and actively involve children in the process.

This is a very beautiful, kind and wise holiday.

It includes various rituals and games. Literally, "sabantuy" means "Feast of the Plow" (saban - plow and tui - holiday). It used to be celebrated before the beginning of spring field work, in April, now Sabantuy is arranged in June - at the end of sowing.

For the time of Sabantuy, a council of respected aksakals is elected - all power in the village passes to them, they appoint a jury to award the winners, and keep order during the competitions. Sabantuy starts in the morning. Women put on their most beautiful jewelry, ribbons are woven into the manes of horses, bells are hung from the arc. Everyone dresses up and gathers on the Maidan - a large meadow. There are a lot of entertainments on Sabantuy.

Traditional Sabantuy competitions:

Fight with bags of hay astride a log. The goal is to knock the enemy out of the saddle.

Run in bags. Only they are so narrow that running turns into jumps.

The game "Break the pot": the participants are blindfolded, given a long stick in their hands and told to break the pot with it.

Tug of war, sticks.
Young people go from house to house and collect gifts, sing songs, joke. Gifts are tied to a long pole, jigits tie themselves with collected towels and do not remove them until the end of the ceremony.

After the general Sabantuy on the Maidan, the fun continues in the houses - and guests are always invited, because a holiday without guests among the Tatars is considered a sign of unsociableness. The Tatar national holiday Sabantuy is celebrated all over the world. In some cities, it has even become an official city holiday. Sabantuy is a public holiday in the Republic of Tatarstan. Sabantuy is included in the Golden Fund of the Cultural Heritage of Mankind.

In the future, we plan to make a section of the Shor and Teleut peoples in our mini-museum "Russian Izba", where all interested children and adults, parents and employees can get acquainted

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MULTINATIONAL KUZBASS

Zimina Elena Olegovna,

Strekalova Svetlana Alexandrovna

annotation

This article is devoted to the peoples of Kuzbass and their numbers. Special attention given to national organizations.

Keywords: Kemerovo region, peoples, national associations, Russians, Teleuts, population, Shors

There are no identical people in the world. Yes, we are all different. Yes, we may not look alike, we may have different views on some things, but there is something that unites us. This is our Motherland - Russia. Our Kuzbass. Its spaces are wide. But his main wealth is people. It unites more than 100 peoples (nations, nationalities, ethnic groups) . Therefore, the issue of tolerance and unity of the nationalities of Kuzbass is relevant and worries many. The structure of the population of Kuzbass by nationality is presented in table 1.

Table 1 - The structure of the population of Kuzbass by nationality

Nationality	Number, pers.	Nationality	Number, pers.

Ukrainians

Belarusians
Azerbaijanis




Moldovans

population kuzbass nationality diaspora tradition

In terms of the number of nationalities living in the region, the region ranks 13th among 83 regions of the Russian Federation and 4th among 12 regions of the Siberian Federal District (after the Krasnoyarsk Territory, Novosibirsk and Irkutsk regions) .

How much famous people different nationalities - scientists, poets, writers, composers, architects - have become the pride of Kuzbass. We need to be careful and tolerant not only to our nationality, but also to respect others and in every possible way support and preserve the peculiarity of our Kuzbass, which lies in multinationality.

According to the Department of the Ministry of Justice of the Russian Federation for the Kemerovo Region as of August 10, 2014, 48 national public associations are registered in the Kemerovo Region.

The most numerous organizations are German, Tatar, Armenian, Shor, Azerbaijani, Tajik.

99.95% of the region's residents speak Russian. To a lesser extent, natives of the Caucasus (97-98%) and Central Asia(95-96%). 95% of the population of the region speak the language of their nationality. Most low level This indicator is among Germans, Belarusians, Udmurts (16-19%), the highest (except for Russians) is among Armenians, Tajiks, Azerbaijanis, Kyrgyz, Uzbeks, Chechens (51-60%). The language corresponding to the nationality was called native by 95.4% of the population: this is about 100% of Russians, 77 - 87% of Kyrgyz, Tajiks, Armenians, Azerbaijanis, Gypsies, Uzbeks, Chechens, and 65% of representatives of various nationalities (except Russians) indicated Russian as their native language language: more than two-thirds of Germans, Belarusians, Ukrainians, Udmurts, Mordovians, Chuvashs, Maris. Citizens of Russia were 99.7% of the population, other states - 0.2% and 0.1% - stateless persons. Among foreign citizens, permanently residing in the region, the majority (93.6%) are citizens of the CIS countries. Among urban districts, the largest number of nationalities was recorded in Novokuznetsk (109) and Kemerovo (107) urban districts, the smallest - in Krasnobrodsky (33), among municipal districts - in Kemerovo (62) and Tyazhinsky (34), respectively.

For the period 2013 - 2014 new national organizations were registered - the local Jewish national cultural autonomy Prokopyevsk, regional public organization Shor National-Cultural Autonomy of the Kemerovo Region, Regional Jewish National-Cultural Autonomy of the Kemerovo Region, Kemerovo Regional Public Organization "Bulgarian-Russian Community in Kuzbass", Kemerovo Regional Association of Public Associations "Coordinating Council of Germans", Novokuznetsk City Public Organization "Teleutskaya Land", regional public organization "Federation for the Preservation of the Culture of Small Nations of the Kemerovo Region and National Sports", Kemerovo City Public Organization National-Cultural Autonomy of Ukrainians "Zlato" .

All organizations are committed to maintaining mother tongue, national culture, traditions and customs of the peoples of the Russian Federation. National associations and diasporas actively participate in the socio-economic, social and cultural life regions, provide charitable assistance to the poor and the elderly, work with children and youth.

Summing up, we can note that today in modern conditions the historical continuity of culture is being restored on the basis of national traditions.

Bibliographic list

1. Department of culture and national policy of the Kemerovo region// URL: http://www.depcult.ru/national

2. Results of the 2010 All-Russian population census. Issue 3 (Part I). stat. Sat. / Kemerovostat. - Kemerovo, April 2012. - 146 p.

3. Literature, culture, history of Kuzbass // URL: http://lik-kuzbassa.narod.ru/Mnogonacionalny-kuzbass.htm

4. Federal State Statistics Service. Population [site] URL: http://kemerovostat.gks.ru/

5. Administration of the Kemerovo region. Demographics [site] URL: http://www.ako.ru/

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