ETHNOGRAPHY OF THE SAMARA REGION

We have long been a friend of the Russian people.

Will this friendship end?

Yes, we were born and we are growing in height,

Strung as if by a single thread.

On the battlefield we are stronger than tigers

In labor we are stronger than the mighty end.

Gabdulla Tukay

Plan

1. Formation of the region's population.

2. Types of settlement.

3. Clothing of the peoples of the region.

4. Spiritual culture.

5. Revival of the cultural traditions of the peoples Samara region.

Literature

- Bareev R. The history of the Bulgaro-Tatars: the main milestones. - St. Petersburg, 1992.

– Busygin E.P. Russian rural population of the Middle Volga region. Historical and ethnographic studies of material culture (mid XIX - early XX centuries) - Kazan, 1966.

– Busygin E.P. Social and family life of the Russian population of the Middle Volga region. – Kazan, 1973.

– Burlina E.Ya. Jews of provincial Russia. - Samara, 1992.

– Vedernikova T.I. Ethnography and festive culture of the peoples of the Samara region. - Samara, 1991.

– Zavalny A.N. Ukrainian studies. - Samara, 1996.

– Zavalny A.N. Poles in Samara // Ethnos and Culture, Samara, -1996, p. 21-23.

- Mordvins of the Volga region (Answer, ed. V.I. Kozlov). - Saransk, 1994.

- Mordva: historical and ethnographic essays. - M., 1981.

- The peoples of the Volga and Ural regions. Historical and ethnographic essays. -M., 1985.

– Savchenko I.N. Dubinin S.I. Russian Germans in the Samara Territory. Historical and local history essays. – Samara, 1994.

- Chuvash. Ethnographic research. T.1-2 - Cheboksary, 1956, 1970.

- Ethnography of the Samara region of the XVIII-XX centuries. Bibliographic index. - Samara. Comp. V.M.Buzyukov. The author of the preface is T.I. Vedernikova. – Samara, 1994.

Since ancient times, the Samara Territory, being formed as an organic component of the multinational Russian state, has become a place of interaction between the cultures of the East and the West with their characteristic systems of household way of life, social norms, religious beliefs, and mentality. For centuries, heterogeneous ethnic groups have interacted, representing various language groups - Slavic, Finnish, Turkic, Germanic; many religions - Orthodoxy, Catholicism, Protestantism, Old Believers, Islam, Judaism, paganism.

The majestic streams of the Volga water also reflected the spiritual power of Russia, which forever rallied large and small peoples.

1 . Formation of the region's population

The population of the region, not being indigenous, was formed over a number of centuries. Particularly intensive colonization of the region took place from the time of the accession of the Volga region to Russia (XVI century) and until the beginning of the XX century. As a result, a unique regional community has been formed.

Since ancient times, the Middle Volga region has been the borderland of ethnic massifs of various origins. This was clearly manifested already in the Early Iron Age and in the Middle Ages, i.e. in the 1st millennium BC - the middle of the II millennium AD.

In the early Iron Age, the southern steppe regions of the Samara Volga region were the nomadic pastures of the Sauromatian, and later, the Sarmatian tribes. Samarskaya Luka and the north-eastern regions of the Samara region (bessein of the Cheremshan River) were inhabited by settled tribes, at first "Belogorsk" (named after the settlement white mountain near the village of Podgora), and later by the tribes of the "Gorodets" culture, who came in the 4th century. BC. from the west, from the basin of the middle course of the Oka river. With a high degree of probability, they can be associated with the Finno-Ugric peoples.

From the end of the 1st century AD the first stage of the development of the Volga region by the Slavs begins (Slavkinskoye settlement, settlement Lbishche - the population of the late Zarubintsy culture).

A more powerful migration wave at the end of the 4th-beginning of the 5th century AD). was associated with the Hun invasion. The descendants of the late Zarubintsy tribes and related population groups living in our region created the Imenkovskaya culture of the 5th-7th centuries. Ethnicity and the fate of the Imenkovo ​​culture are debatable to this day. Many researchers believe that the Imenkovtsy were of Slavic origin, remained after the 7th century. in the Volga region, mixed with the Bulgarians and took part in the formation of the Bulgarian people.

In the IV-V centuries. Huns appear in the steppe regions of the region - Turkic-speaking nomads from Asia. At the end of the 7th-8th centuries. our region is reached by the first waves of Bulgarian migration. In the ninth century groups of the Ugric population also lived on the territory of the region and in more northern regions. It can be assumed that the Bulgarians who came from the south maintained close contacts with the Kama population, living together with them within the framework of single economic complexes - settlements. The relationship with the Ugric population was different, which led to the departure of the Ugric peoples from the Volga region to Western Europe where they founded the Hungarian state.

In the tenth century among the Bulgarian population, who settled together with other ethnic groups in the Middle Volga region, there was a centralization of power and a struggle for independence from the Khazars, a transition to settled life. The beginning of the construction of cities, the development of crafts and trade, as well as the adoption of Islam as the state religion. The result of these processes was the formation of a strong feudal state in the region - Volga Bulgaria.

The most significant Bulgarian settlement in our region was the Murom town (the medieval name of the town is unknown). on Samarskaya Luka. It was an important administrative, craft, trade and Cultural Center. The city was wiped off the face of the earth by the Tatar-Mongol invasion in 1236.

The Tatar-Mongol invasion (1236) had a huge impact on the further history and culture of Volga Bulgaria and the Turkic-speaking nomads who mastered the steppe regions of the Trans-Volga region in pre-Mongol times. During the existence of the Golden Horde, Russians, Mordovians, Turkic-speaking nomads and Bulgarians lived in the Samara Volga region. It was at this time that the formation of the Volga Turkic-speaking peoples ended: Chuvash, Tatars, Bashkirs. However, after the military campaign of Tamerlane in 1391, the traditions of settled settlement were violated here for a long time, and the revival of settled agricultural culture dates back to the 17th-18th centuries. - the period of entry of the Volga region into the Russian state.

The further process of development of the Samara Territory is a reflection of the socio-economic development of Russia in certain historical periods and public policy development of marginal lands included in the boundaries of the state along with their population.

From the middle of the seventeenth century in the steppes of the Samara Trans-Volga region, two economic structures collided - a settled agricultural and nomadic cattle breeding. A multinational composition of the population of the Samara Territory was formed. Along with Russian settlers, Mordovians, Tatars, Chuvashs settled on the defensive lines. The equestrian archers endowed with lands for service, former palace peasants, community Tatars - all of them were attributed in the first quarter of the 18th century. to the category of state peasants-odnodvor-tsev. At the end of the XVII - beginning of the XVIII centuries. both the nobles and the serfs transferred by them to the lands of the Trans-Volga region took part in the settlement of the region. All this as a whole created the conditions for a relatively rapid agricultural development of vast areas of the Trans-Volga region.

The strengthening of serfdom in the central regions of Russia, the policy of Christianization of the peoples of the Volga and the Urals led in the Samara Territory to a significant increase in the number of fugitive peasants of various ethnic background.

Further mass settlement of the region was associated with construction in the 30s. XVIII century Novo-Zakama and Samara (Orenburg) defensive lines. In 1734, the Orenburg Expedition was created in Samara with the administrative task of joining the lands along the line and establishing relations with the peoples that were part of Russia. As a result, the area north of the Samara River, along the Kinel, Sok and Kondurcha rivers, began to quickly populate.

The economic development of the Trans-Volga region is a great feat of the peoples of the region. The socio-economic basis of the agrarian development of new lands is becoming landlord, monastic land ownership and migration waves of the peasant masses.

The number of landowner villages and land holdings of the nobility increased especially rapidly after the permission to purchase Bashkir lands in 1736. In the second half of the 18th century, the estates of the Counts Orlovs, close to the court of Catherine P.

In 1745, part of the lands of the Samara Trans-Volga region was transferred to the Stavropol Kalmyk army. But the attempt of the Russian government to introduce the Kalmyks to a settled way of life by building the city of Stavropol (1738) and neighboring villages failed. Most of the Kalmyks migrated outside the Volga region, a small part received the right to serve in the Orenburg Cossack army.

In the 40s. XVIII century Ukrainians were resettled in the Trans-Volga region from Kharkov and Poltava. Initially, they settled in fortresses along the Yaik (Ural) and Samara rivers. In 1744, Kinel-Cherkasskaya Sloboda was founded on the Kinel River. After the establishment of the Saratov Salt Commissariat in 1747, Ukrainians were involved in the transportation of salt from Lake Elton (Elton). The Ukrainians founded the settlements of Pokrovskaya and Nikolaevskaya. Later, the villages of Ukrainka (in the north and south of the region), Chernigovka and others.

In the rapid and effective development of the vast region, a special role belonged to the military-administrative government development. In the XVI-first half of the XVIII centuries. the state created a system of cities - fortresses and defensive lines along almost the entire perimeter of the region, ensuring the safety of the Volga route and favorable conditions for the economic development of the region.

Active resettlement of Germans to Russia began after the Manifesto of Catherine II of December 4, 1762, inviting Europeans to freely settle in the "idle" Russian steppe expanses. Settlers were guaranteed freedom of religion, the construction of churches, exemption from taxes for thirty years, an interest-free loan for the arrangement of a peasant economy or a craft workshop, self-government in colonies, exemption from military and civil service, and by 1767 106 colonies settled on the Volga: 60 - on left bank, 46 - on the right. And by the time of the formation of the Samara province (1851), 131 German colonies were concentrated on its territory.

In the Samara region, one can also see four ethno-social groups of German settlers: the old Volga colonies of the Nikolaev and Novouzensk districts, included in the Samara province in 1851; northwestern settlements 2nd half of XIX centuries in the Samara district; settlers - citizens of Samara and county towns of the 19th century; settlements of the Buzuluk district of the end of the 19th century. There were also governors of German origin in Samara:

V.Ya.Everlakov (1671-1672), A.D.Fonvizin (1672-1674); A. Shel (1676 -?). And the great-grandson of the Samara governor M.A. Fonvizin (1768-1854) will become a Decembrist. Samara governors K.K. Grot (1853-1860) and I.L. Blok (1906) were also Germans by origin.

To mid-nineteenth For centuries, the Bashkirs, Nogais, "Kyrgyz-Kaisaks" who roamed the region are moving to a settled way of life.

Back in the 17th century, several groups of Smolensk and Polotsk gentry - Poles - were sent to the settlement in the Trans-Volga region. In the 19th century, a significant group of Poles-intellectuals (doctors, teachers, engineers, lawyers) who had resettled and were exiled to the Volga, found themselves in Samara. In 1861-1862. The Samara province was ruled by a capable administrator, Pole Adam Artsimovich, under whom the Great Peasant Reform began in the province. He also contributed to the construction of the Polish Church in Samara, the building of which was transferred to the Protestants in connection with the uprising that broke out in Poland. The modern building of the church was built in 1906 (architect F. Bogdanovich). On January 1, 1902, about 70 thousand Catholics lived in the province, a significant part of them were Poles. In connection with the occupation of Poland by German troops during the First World War, 27 thousand refugees were evacuated to the Samara province.

By the beginning of the 20th century, the Jewish population of the Samara province was about two thousand people. This required the opening of a prayer house. In 1903, the construction of the synagogue began, on August 31, 1908, its grand opening took place.

By the end of the XIX century. the main ethnic composition of the region's population was determined. Thus, in the three northern districts of the province - Bugulma, Buguruslan and Stavropol, Russians only slightly outnumbered the rest of the population (50.8% versus 49.2%). In the Bugulma uyezd, Tatars and Bashkirs made up 49.1% of the total population of the uyezd; in the Buguruslan uyezd, a quarter of the population was Mordovians. In the two southern counties of Nikolaevsky and Novouzensky, 43% of the population were Germans. Only two counties - Buzuluk and Samara - were with a significant predominance of the Russian population.

The territory of the Volga region and the Urals has become an area of ​​centuries-old contact and interaction between settled agricultural and nomadic pastoral economic and cultural types, ethno-cultural mutual influence and assimilation processes among the peoples of the region.

The same conditions for managing and organizing life, striped settlement, close contacts in the process of agrarian development of the region, were the basis for the development in the traditional culture of the peoples of common international features, often related ethnic groups of the Samara Territory with the entire population of the Volga-Priural region.

A notable feature of the history of the Samara region is the absence of interethnic conflicts and clashes. Many years of peaceful cohabitation, the use of everything valuable in the life and economy of neighbors had a beneficial effect on the creation of strong cultural and economic ties between the Russian population and other peoples of the Volga region. It was on this basis that a common interest and unity arose during the years of difficult trials, with which Russian history was so rich.

in business activities and material culture The peoples of the region clearly manifested general trends, combining the experience accumulated over the centuries in the crafts of the Finno-Ugric peoples, the traditions of arable farming of the Slavs, with the preservation of many indicators of the nomadic pastoral lifestyle previously inherent in a number of peoples.

2. Types of settlement

For the Samara Territory, the valley-ravine type of settlement is very characteristic, characterized by the location of villages near the forest or along the slopes of hills and gullies, along a river or reservoir. The presence of a reservoir was the main condition for the emergence of any village in the steppe Trans-Volga region. Most settlements in the past were small. The settlements of the Tatars were more numerous.

Public buildings were usually located in the central part of the village: an administrative building, a religious building, a school, a hospital, a shop, and sometimes a trading area. The architectural center was an Orthodox church, a Muslim mosque, a Protestant church. Their presence was noted in the name "village" from smaller ones - "village", "farm", "settlement".

In the conditions of the existence of several confessional communities in the village, "prayer houses" were located on the outskirts of the village. On the outskirts of the village there were usually places for public festivities, mills, forges.

The Russians brought to the Trans-Volga region the tradition of a linear-street or ordinary layout. The layout of the settlements of foreign colonists was clear. The settlements of other peoples of the region were characterized by a disorderly layout, rooted in the ancient custom of the joint settlement of kindred families in separate nests. In the XIX-XX centuries. under the influence of Russian traditions in the Trans-Volga region, street planning of villages began to spread widely, regardless of their nationality.

The dwelling of the population of the region by the XX century. usually served as a chopped wood "Russian" hut. For the construction of utility rooms such as a summer kitchen, raw stone or adobe (home-made bricks made of clay mixed with straw) were often used. The roofs of the houses were covered with straw, reeds, sometimes covered with clay, like the whole building. More affluent residents had "plank" (wooden) roofs or covered with "iron".

The most ancient dwelling of the non-Russian peoples of the region was a one-room building. Under the influence of the Russian tradition, two-chamber buildings (hut-canopy) and three-chamber buildings (hut-canopy-cage) appeared. A widespread phenomenon was the combination of a heated dwelling with a summer kitchen - without a floor and a ceiling, located parallel to the dwelling and connected to it by outbuildings.

The rich carving on the pediment and the upper part of the architraves of the wooden hut was typical for the forest peoples of the region. The original feature of the external design was the multi-colored coloring of the window casings and frames.

The interior of the dwelling of Russians, Mordovians-Erzyas and Chuvashs was the same in the main elements. It included a Russian stove in the corner to the right or left of the entrance, patios, fixed benches and a table in the front, "red" corner. The Tatar and Mordovian-Moksha dwellings were distinguished by bunks, a stove spaced from the walls with a hearth attached to it with a smeared boiler. Introduced in the 19th century among Russians, Mordovians and Chuvashs, a wooden partition or curtain should be considered a traditional division of the dwelling into two halves borrowed from the Tatars - male and female.

3. Clothing of the peoples of the region

Centuries-old interethnic contacts led to the creation of a special ethno-cultural integrity of the peoples of the Volga and Ural regions. There are many common features in the material culture of the peoples of the region.

A lot of similarities have been observed for over a century in the clothes of peoples.

The basis of the female costume of the Slavic, Finno- and Turkic-speaking peoples was a tunic-shaped shirt with incoming sleeves, a round neckline and a straight chest slit. However, if the original Slavic farmers (Russians, Ukrainians, Belarusians, Poles) and Finnish-speaking (Mari, Mordovians) used a shirt with a straight hem, Turkic peoples(Bashkirs, Tatars, Chuvashs), who kept some elements of cattle breeding in everyday life, sought to expand the hem of the shirt from the chest - with assemblies, wedges, folds.

The main decoration of the agricultural shirt was embroidery, which had an ethno-differentiating character; for the cattle-breeding shirt, the most characteristic was appliqué - multi-colored pieces of fabric for decoration.

The use of similar headdresses from high hats of Slavic women to similar low hats of the Turkic-speaking peoples and helmet-shaped hats of the Chuvash, despite their many ethnic and local variants, united the multilingual peoples of the region. Evidence of long-term ethno-cultural contacts between the Finno- and Turkic-speaking peoples were towel-like headdresses and headbands.

A great similarity in the clothing of the peoples of the Samara Territory was manifested in decorations: neck, chest, waist, for the manufacture of which the diverse peoples of the region used the same technique and material - metal, shells, beads, beads.

The first quarter of the twentieth century was the time of the mass transition of the population of the region to the urban type of clothing, in the ensemble of which the main elements were a skirt and a jacket (in a women's suit), made from factory fabrics. The use of home-made canvas for sewing clothes became a sign of poverty and destitution.

Upgraded Traditional the National costume or its individual elements began to be used only as ritual ones - weddings, funerals, in organizing mass public events for their participants.

4. Spiritual culture

The greatest originality is the spiritual culture of the people. However, here too, analogies can be traced in various genres of culture, which make the ethnic groups of the Samara Territory related.

A significant place in the spiritual life of the population was occupied by rituals and holidays, in which the labor skills of the people, their mythological ideas and religious beliefs, both early pagan and later ones that existed on the Volga, Christian and Islamic, were closely intertwined. The rituals distinguished certain stages in the development of nature and the economic activity of people. Each labor process (plowing, sowing, haymaking, harvesting) began and ended with the performance of certain ceremonies, in the plots of which pagan agricultural traditions, addressed to the sun, earth and vegetation, can be traced. This was preserved in the Christian ritual calendar until the end of the 30s. among the Russian, Mordovian and Chuvash population of the region. In some moments, the Christian calendar and ritual culture coincided with the Muslim one.

So, the beginning of the new year of farmers was timed to coincide with the birth of a new sun - the day of the winter "solstice". The Orthodox Church celebrates this day as the Nativity of Christ. However, all the peoples of the region included pagan norms in the New Year's rituals - they wondered about the harvest, the offspring of livestock, glorified the forces of nature on which man depended. For a Russian person, this was a special period - "winter Christmas time", which lasted until Epiphany (January 19, according to a new style).

The similarity in the traditional culture of the peoples of the region especially characterizes the period of the end of winter and the onset of spring. All Christians met spring with a "wide" Shrovetide, which in terms of terms approached the Muslim New Year - Navruz - on March 21-22 in a new style, which in the life of nature corresponded to the victory of spring forces over winter ones.

The beginning of spring sowing was preceded by massively organized holidays and rituals: among the Orthodox inhabitants of the region - Palm Sunday, Easter, Krasnaya Gorka (the Sunday after Easter), which ended the week of spring weddings; the Chuvash had numerous rituals in honor of the supreme spring forces - "prayer of the plow", "varlakh-kelarni" (removal of seed material), "sumar chuk" (prayer for rain), "ui chuk" (prayer on the field).

Mordovians specific form public life were collective prayers on the occasion of the beginning or completion of agricultural work, accompanied by a variety of religious rituals. A kind of public prayer in the Mordovian village was also held on the Christian holiday of Palm Sunday - in honor of Verbava (the mother of the willow).

In the Muslim calendar, this period was timed to coincide with the ancient pagan holiday Sabantuy ("wedding of the plow"), which is currently the most common among the Tatars. On this day, before sowing, races were held - horseback riding competitions, mass sports events (wrestling, tug of war, climbing a pole or pole) were supposed to reveal a winner among the youth - a batyr, which determined his special status in the community. Nowadays, the rite has lost its original purpose and is distinguished as a mass celebration among the Tatars of the region at the end of sowing work.

AT SAMARSKOELOCAL STUDIES Samara - 2003 UDC __________ BBK __________ Printed ... on the best traditions of bygone generations. " Introduction in Samaralocal history"(author-compiler L.V. Khramkov) will appear ...

Integratable educational areas:“Speech development”, “Social and communicative development”, “Physical development”, “Artistic and aesthetic development”

Tasks:

• To form in pupils ideas about the Samara region - their small homeland. Continue to acquaint children with the clothes of the peoples of the Volga region. To develop in children a cognitive interest in their native land.
• To create conditions for cognitive communication in the process of viewing slides, illustrations about the peoples inhabiting the Samara province.
• Expand the vocabulary of children with words: anthem, region, province, people. Use in speech the prepositions “on”, “for”, “above”, “in”.
• Numerals agree with nouns. Count within 10.
• Name the dishes of the peoples of the Samara region. Determine what national cuisine they belong to. Find the redundant and justify your choice.
• Develop patriotic feelings through the artistic word. To form the moral foundations of the individual in the process of forming ideas about the friendship of peoples of different nationalities. Awaken in children a sense of love for their city, region, respect for its traditions and customs.
• Contribute to the stabilization of the psychological state of children by selecting an individual color background, enrich the sensory and emotional experience of children.
• To train the skill of laying out the silhouettes of objects from counting sticks.
• To acquaint children with the national Mordovian dish and how it is prepared.
• Involve children in artistic and creative activities, develop children's creativity, see beauty and bring its elements to life, encourage children to select folk costumes based on folk decorative ornaments.
• Exercise children in modeling by “sticking” on cardboard.
• Stimulate the motor activity of children through a dynamic pause.

Methods and techniques:

• Practical: work with multi-colored ribbons - tracks, listening to music, electronic game, work with handout pictures, outdoor folk games, drawing with plasticine;
• Visual: demonstration of images of costumes of the peoples inhabiting the Samara province;
• Verbal: conversation, reading a poem, didactic games, answering questions; reasoning; formulation of conclusions, demonstration of the anthem of the Samara region

Materials and equipment:

Multimedia, slides depicting representatives of different nationalities, illustrations depicting people in national costumes (Russian, Tatar, Mordovian, Chuvash); ottomans, silhouettes home from geometric shapes, colored fields, a disk with the anthem of the Samara region, ingredients for the preparation of “Kulagi” - rye malt, rye flour, berries, a ceramic pot, spoons according to the number of children, sheets of colored cardboard according to the number of children, plasticine, stacks, napkins.

Forms of organizing joint activities

Logics educational activities

samara ethnic people city

The study of geographical names, the identification of the nature of their origin is impossible without knowledge of the history of the peoples living in the area. It is well known that the ethnicity of its creators has a determining influence on the emergence of a toponym.

The population of the Samara Volga region in the XVI - early XVIII centuries.

The formation of the modern toponymic map of the Samara Territory primarily depended on the nature of the settlement of the region, the initial period of the formation of a network of permanent settlements that has survived to this day, the ethnic composition of the settlers and the characteristics of migration flows.

As you know, the origins of today's permanent population of the region lie relatively shallow. Only from the second half of the XVI centuries, after the accession of the Middle and Lower Volga regions to Russia, at first a slow, and then more and more accelerating process of agricultural and commercial development of new territories begins. If the Samara Right Bank, and above all the Samara Luka, settled quite early, already in the 17th century, then the steppe Trans-Volga lay deserted until the 30s. XVIII century The unevenness and inconsistency of the colonization processes force us to study them, combining chronological and territorial approaches, to single out and consider specifically individual small areas.

Before the "Kazan capture"

The accession of the Middle and Lower Volga regions to Russia at first did not have any significant impact on the nature of the distribution of the population on the territory of the Samara Territory, its ethnic composition.

Almost all of the Left Bank was controlled by nomads. On the tore, approximately, up to the Samara River, there were nomad camps of the Nogai Horde (from the middle of the 16th century, the Great Nogai Horde), which united about 2 dozen Turkic-speaking tribes. Basically, these were the descendants of the ancient Polovtsy-Kipchaks with a small admixture of Mongolian elements. The main winter Nogai nomad camps were located in the south in the Caspian steppes, here the Horde came to summer pastures, driving huge herds of cattle.

To the north of the Samara River were the hunting and fishing grounds of the Bashkirs. For the Bashkir population, the main indigenous territory of settlement was the lands of Bashkiria proper, and the forest-steppe of the Samara Trans-Volga region was for it a periphery, outskirts.

Before the accession of Bashkiria to Russia, its population was in vassal dependence on the Nogai princes, so we can talk about a certain influence of the Nogais on the territory of the Volga region, located north of the Samara River.

Neither one nor the other people had any permanent settlements on the territory of our region.

At the beginning of the seventeenth century The Nogais from the Left Bank are gradually being forced out by the Kalmyks who came here from Mongolia. Starting from the 1630s. they become the true masters of the steppe regions of the Trans-Volga region. However, like their predecessors, the main nomadic places of the Kalmyks were located to the south. Unlike Nogai Muslims, the Kalmyks professed a kind of Buddhism - Lamaism.

Nomads entered the forest-steppe Right Bank much less frequently, but still, until the beginning of the 1680s. it was extremely dangerous for the settled agricultural population to settle here because of the constant threat of attacks.

The territory of the large Samarskaya Bend, quite densely populated until the end of the 14th century, apparently did not have a permanent population in a later period. This is evidenced by the almost complete absence of archaeological and documentary sources. It can be assumed that internecine clashes in the crumbling Golden Horde in the second half of the 14th century, as well as campaigns at the end of the same century against the Middle Volga of Timur's hordes, caused a massive outflow of the population not only from the territory of Samarskaya Luka, but also from the entire Simbirsk-Syzran Right Bank.

At the same time, we have data that in the second half of the 16th - early 15th centuries. the indigenous peoples of the Middle Volga region, and above all the Mordovians, - "on the way", that is, from time to time, exploited the natural resources of the region. The most massive collection of information about this phenomenon was collected by the Saratov scientist A.A. Geraklitov. According to the researcher, here, on Luka, first of all, the Mordvin-Erzya came from Kazan, Tetyush and other districts of the central part of the Kazan Volga region. Perhaps, thanks to this method of economic activity, a layer of more ancient names, such as the Shelekhmetsky and Morkvashsky mountains, etc., was preserved until the beginning of the mass colonization of the Samarskaya Luka and its environs.

In the 16th century, and possibly even earlier, on the Volga Islands, in the secluded places of Samarskaya Luka, temporary teams of Russian fishermen were organized, who came here to seasonally fish for red fish.

Cossack freemen

In the 16th century, free Cossacks began to take shape on the southern and southeastern forest-steppe borderlands of Russia and the Commonwealth. It was formed primarily on the basis of Slavic Great Russian and Ukrainian components, with a certain share of Turkic and, to a lesser extent, Finno-Ugric ones. By the end of the XVI century. the process of dividing the Cossacks into Don, Yaik, Terek, Volga was at the very beginning. Bands of freemen were in constant motion, displacement.

The Volga, with its wealth, merchant and embassy caravans, more than other places, attracted free atamans. The Samara region was at the epicenter of the Cossacks' actions. The Cossacks were afraid to build permanent towns on the Volga, to spend the winter here, but to come from the Yaik or Don for short-term raids, ambushes, to perform sovereign service on the "stiles" was considered one of the most profitable occupations for them. The usual way from Yaik went through the portage system along the river. Irgiza and Samara on the Volga.

Permanent, mentioned both in the second half of the 16th and in the first half of the 17th centuries, the favorite places of Cossack camps on the territory of the region were the mouth of the river Usa and Perevoloka on Samarskaya Luka, the ravine valley opposite the old, now dry, mouth of the river Samara (Cossack winter quarters , Cossack rise), glades between the mountains on the southern bank of the Luka (Ermakova glade); Cossack mountain below modern Syzran, a crossing over the Volga near Pine Island opposite modern Khvalynsk, the Samara tract and the area now included in the urban area (Barbashina Polyana), etc.

The "Cossack period" in the history of the Samara region was short-lived. The construction of Samara prevented the formation of the Cossacks in this area. And almost a century later, in the 1680s, after the construction of Syzran and the final development of the Right Bank, free Cossacks lost the opportunity to at least occasionally appear for their predatory enterprises on the Volga.

In the steppes of the Samara Trans-Volga region, from the middle of the 17th century, two economic and economic structures collided - a settled agricultural and nomadic cattle breeding. For the tsarist government, which was extremely interested in the most efficient use of the fertile steppe lands, the nomads were presented as a population that prevented the agrarian development of the region. That is why the first government measures in the 17th century were associated with the organization of guard patrols and defensive lines in this territory.

The first line, which ensured the advancement of the agricultural population to the northern regions of the Samara Trans-Volga region, was Zakamskaya, built in 1652-56.

The Samara region is located on the banks of the great Russian river Volga. More than three million people live on a vast territory. The peoples living in despite differences in beliefs, lifestyles and traditions live very friendly. There are more than a hundred different nationalities here.

In order for every person, despite belonging to a certain nationality, to live well, a number of events are being carried out in the region. They are aimed at the revival of cultural traditions. With respect and careful attitude to the history of different peoples, respect for the history and traditions of their country begins. What peoples inhabit the Samara region? What do we know about their traditions? What measures are being taken to ensure that the peoples of the Samara region live in friendship and harmony? What costumes do they wear on holidays and on weekdays?

Diversity of nationalities and nationalities of the Samara region

In the first place in terms of the number of people living here are Russians. They moved to the regions of the Volga region from different cities of Russia: Moscow, Penza, Tambov. The main occupation was agriculture, animal husbandry and gardening. Religion - Christianity. Russians lived in huts, which were built of wood or brick.

On the second - the Tatars, the first of them appeared here in the 16th century. Most of them profess the Islamic religion. Mosques were built on the territory of the Samara region. It is customary for Tatars to brightly paint their dwellings, hang towels and multi-colored rugs on the inner walls. What other peoples inhabit the Samara region?

Chuvash. They settled here from the end of the 17th century. Engaged in breeding animals: sheep, pigs, horses. The first mention of Mordovians dates back to the 14th century. Gypsies appeared in the Samara region much later. In the middle of the 19th century, a law was passed that forbade this people from wandering and encouraged them to live where they were. Among the people inhabiting the Samara region there are Kalmyks, Kazakhs, Jews, Germans, Poles, Maris, Latvians, Estonians and many others.

Revival of cultural traditions

In order for all the peoples of the Samara region to have equal rights, the leadership is taking the following steps:

Traditions of the peoples of the Samara region

Many of them are associated with important events in the life of every person: a wedding, the birth of a child, family rituals. These traditions have much in common. The wedding is divided into several stages. Preparation for it, the celebration itself and the subsequent period. For all peoples, the wedding begins with matchmaking. The groom and his parents go to the bride's house and propose. Everything is discussed important points: dowry, number of guests, expenses, etc.

The bride should make gifts to the groom and future relatives with her own hands. On the day of the wedding, the bridegroom and his relatives give a ransom to the parents of the bride and her bridesmaids. A large number of ritual songs accompany this significant event. The wedding itself must take place in the groom's house. The newlyweds were met by their parents and blessed for a good family life. The next day after the wedding, the young wife usually shows her household skills: she sweeps the garbage, cooks the fish soup. The Chuvash people heat the stove and cook noodles.

The birth of a child is celebrated as one of the most joyful and solemn holidays. Relatives and friends congratulate parents and give gifts to the baby.

Particular attention is also paid to funerals and commemoration of the dead. On certain days, relatives and friends come for dinner, they say good words about the deceased.

Costumes of the peoples of the Samara region

There are a number of signs by which we determine nationality. One of them is a suit. Of course, in Everyday life you rarely meet people dressed in national clothes on the streets. But when various folklore festivals and other events, the peoples of the Samara region show the beauty of their costumes. In them, each element is carefully selected and complete. special meaning. What are they like in different nations?

Sundresses and kokoshniks are traditional clothes and trousers, velvet camisole, skullcaps are included in the set of Tatars' clothing. The headdress of the girls is a small hat, it can be of different colors: it is blue, green, burgundy. It must be decorated with coins, beads, beads, various embroidery.

The Chuvash women wore white shirts, an apron, jewelry. From shoes - bast shoes and boots made of leather. Mordovian clothing is very diverse. A shirt, a robe, pants, a belt - the basis is a long dress, a camisole, an apron and many jewelry. Caftans - outerwear - are usually decorated with coins and embroidery. Ukrainian shirts are called "shirts". They can be worn loose or tucked into pants or skirts.

Of course, all nations have different costumes, but there is one detail that unites them. These are decorations: scarves, scarves, belts, embroidery, beads, earrings.

National holidays

In the Samara region, the traditions of different peoples are revered and honored. Holding national holidays is very popular here. Thousands of people attend such events and take an active part in them. Among the holidays celebrated by the peoples of the Samara region, there are the following:

Characteristic features that unite different peoples

Conclusion

The culture and traditions of numerous peoples inhabiting the Samara land are closely intertwined and complement each other with their richness and diversity. All conditions are created here to live in love and harmony.

Each of us is unique in the same way as any nation. The names of the peoples of the Samara region can be listed for a long time, the main thing is that, as the Tatar poet Gabdulla Tukay wrote in one of his poems:

Will this friendship end?

Yes, we were born and we are growing in height,

Strung as if by a single thread.

The diversity of cultures and religions does not prevent the peoples of the Samara region from living and working side by side, loving and raising children.