Tatars (self-name - Tat.Tatar, tatar, plural Tatarlar, tatarlar) are a Turkic-speaking people living in the central regions of the European part of Russia, in the Volga region, the Urals, in Siberia, Kazakhstan, Central Asia, XUAR and in the Far East.
Language and dialects:
Tatars speak the Tatar language of the Kypchak subgroup of the Turkic group of the Altai family. The languages \u200b\u200b(dialects) of the Siberian Tatars show a certain affinity to the language of the Tatars of the Volga and Ural regions. The literary language of the Tatars was formed on the basis of the middle (Kazan) dialect.
Writing:
From the 10th century to 1927, there was a writing based on Arabic graphics, from 1928 to 1936, Latin graphics (Yanalif) were used, from 1936 up to the present, a writing based on Cyrillic graphics was used. There are plans to translate the Tatar script into Latin.
Education:
there is school education in Tatar - conducted according to the All-Russian program and textbooks translated into tatar language... Exceptions: textbooks and lessons of the Russian language and literature, in English and other European languages, teams in physical education lessons can be in Russian. There is also Tatar-speaking education at some faculties of Kazan universities and kindergartens. A secular school with a ten-year period of study began to exist among the Tatars with the introduction of compulsory secondary education for all citizens of the USSR.
Culture:
Housing and life:
The traditional dwelling of the Tatars of the Middle Volga and Ural regions was a log cabin, fenced off from the street by a fence. The outer facade was decorated with multicolored paintings. The Astrakhan Tatars, who preserved some of their steppe cattle-breeding traditions, used a yurt as a summer home.
National clothes:
The clothes of men and women consisted of wide-step trousers and a shirt (for women it was supplemented with an embroidered bib), on which a sleeveless camisole was worn. Cossacks served as outerwear, and in winter - a quilted beshmet or fur coat. The headdress of men is a skullcap, and on top of it is a hemispherical hat with fur or a felt hat; women have an embroidered velvet hat (kalfak) and a scarf. Traditional shoes are leather ichigi with soft soles; outside the house they wore leather galoshes. The women's costume was characterized by an abundance of metal jewelry.
Holidays and ceremonies:
Like many other peoples, the rituals and holidays of the Tatar people largely depended on the agricultural cycle. Even the names of the seasons were denoted by the concept associated with a particular work: saban өste - spring, the beginning of spring; pepәn өste - summer, haymaking time. The ethnographer RG Urazmanova divides the rituals of the Tatars into two unequal groups based on extensive ethnographic material: spring-summer and winter-autumn cycles.
Spring-summer cycle:
- Ceremonies and holidays held before sowing - Sabantuy.
-The ceremonies associated with the beginning of sowing.
-Rituals and celebrations after sowing - Jien.
Autumn-winter cycle:
Unlike spring-summer ones, it does not have a clear division, since it is not tied to the national calendar, or rather to the agricultural life. R.G. Urazmanova highlights the following features of this season:
-Help. Help with especially difficult work. This was especially noticeable when processing slaughtered geese - kaz өmәse, where people were invited, even if there was no need for it.
-Christmas. The period of the winter solstice is Nardugan. It was found everywhere in the Volga region, among the Tatars it was common among the Kryashens and Mishars. Fortune-telling was a special element of these holidays.
-New Year. This holiday was met only sporadically.
-Maslenitsa. One of the most common holidays among the Kryashens
Regional stage of the All-Russian competition
« My small homeland: nature, culture, ethnos "
Introduction ………………………………………………………………………… 3
Religious environmental culture of the Crimean Tatars …………… 4
Ethnicity of the Crimean Tatars ………………………………………………… 9
Culture and life of the Crimean Tatars ………………………………………… 12
Conclusion …………………………………………………………… 18
List of used literature …………………………………… 20
Appendices …………………………………………………………… .... 21
Introduction
The most important and most attractive feature of the national culture is its amazing diversity, originality and uniqueness.
Each national culture has its fruits: spiritual discoveries and discoveries, its own dramas and tragedies, its own vision of the world.
Nowadays, when in different countries and continents
hundreds of thousands of people of different nationalities live, abandoned by fate far from their native places, a progressive national culture is called on behalf of those who are united by a common ethnic origin or cultural heritage, to connect their spiritual interests, to preserve and support
national traditions.
The uniqueness of an individual people lies precisely in its cultural characteristics, which are inherent only in it.
The aim of the research is to study the nature, ethnos and culture of the Crimean Tatar people.
To achieve the set goals, the set goals, the author sets the following tasks:
Consideration of the role of nature in the life of the people.
Study of ethnos.
Review of culture and life.
The methodological basis for this study was the analysis of the works of E. Chelebi, N.V. Rukhlova, N.Memetova, A.V. Vozgrin, I. Gasprinsky, etc.
1. Religious nature conservation culture of the Crimean Tatars
Sacred objects of nature (springs, trees, mountains) for the Muslim population of Taurica have almost always been associated with activities, and most often - with the burial of an orthodox holy person. Such righteous people, exactly like the place of their burial, were called by the Tatars the word "azis". Several traditions of religious veneration of objects of nature, which are pagan remnants in Islam, are associated with the azises. So, at the grave of almost every azis, an old tree grew, which was worshiped as a container for the soul of the righteous. Such trees enjoyed great reverence and respect, and were intermediaries between the prayer and the azis. According to the old tradition, after prayer, pieces of green or red cloth from the petitioner's clothing were tied to the branches of a tree; it was believed that along with this kind of sacrifice of the patient, all the ailments tormenting him would leave. Scraps of matter, as well as other small gifts - coins, food was sometimes left right at the grave, and if the object of worship was a spring at the grave, then sacrificial coins were thrown into the water.
The veneration of not only individual primitive trees, but also other objects of nature was associated with azis. If the azis was buried on the top of the mountain, then the whole mountain became a place of worship, a dwelling place for the sacred spirit. Most vivid example to that - the Holy Mountain (among the Tatars it was called "Azis" or "Aza") in the Karadag mountain range, on the top of which, according to legend, a holy man was buried. Azis could be buried in a cave or at a source - then the cave became a place of pilgrimage (the Kyrk-Azis cave near Zuya), and the spring was endowed with miraculous, healing properties (the source of the Kozmodamian monastery Savlukhsu Tatars called Saglysu Azizi and believed that it hits directly from the grave of the buried here azisa).
Sometimes the object of religious veneration among the Tatars was more significant creations of nature, such as, for example, Lake Moinak near Evpatoria. At the beginning of the 20th century, near the water of the lake, there was an azis tomb "marked by a pile of stones and in poor condition." Pilgrims here received healing from ulcers and festering rashes and performed full ablution in the "miraculous water of Moinak", after which they "performed prayer."
There are known cases of joint Christian-Muslim worship of mountains, trees and caves. Both Orthodox Greeks and Bulgarians and Tatars climbed to the top of Karadag, to the Holy Mountain; near the Kozmodamianovsky monastery "sacred" trees grew, which were equally worshiped by both Russian and Tatar pilgrims; Kyrk-Azis cave was revered by Zuya as a place of martyrdom of several righteous men, both among the Tatars and the Russians.
The Crimean Tatars were sensitive to the spring water.
N.V. Rukhlov, who wrote in 1915 a serious treatise "Review of the river valleys of the mountainous part of Crimea", believed that "the most vivid and evidentiary monument of the height of the development of irrigation in the old days is the Tatar population of the region, its experience and love for this business, its art: if not in the construction of the most complex hydraulic structures, then in dealing with water. This art is not quickly and easily acquired, and therefore constitutes an important legacy inherited by the modern Crimea. "
Among the general veneration of water sources, springs at mosques, the water of which was used by Muslims for religious ablution, as well as springs near the grave of the holy righteous man - azis, stood out with special worship. Some of the most revered sources among Crimean Muslims were the fountain in the suburb of Bakhchisarai Kyrk-Azisler, where several Muslim saints are buried, the Azis-Chesme fountain in Simferopol, the now-lost Efendi-Chesme fountain at the grave of the Tatar saint Kemal-babai in Karadag, a fountain in the southern outskirts of Belogorsk. The latter was "a spring flowing from a stone pool, shaded by five huge elms", on the branches of which were "multi-colored rags, which were the offerings of poor people who were cured by drinking water from this spring, famous in the vicinity for its healing power."
The most famous of the Crimean "holy" mountains is Mount Svyataya, the top of one of the wonders of the Tauride land - the Karadag mountain range. For a long time, among the Crimean Tatars, the legend about the azis Kemal-babay (holy Grandfather Kemal) has been well known, whose grave, allegedly possessing the ability to heal any ailments, was on the top of the mountain. (See Appendix 1).
In addition to the legend about the azis Kemal-babay, several more legends are associated with Karadag, which also explain its religious veneration among local residents.
Not far from Karadag is Mount Papas-Tepe, where local Tatars also showed the grave of the saint - Azis Kurd-Tade. (See Appendix 1).
In addition to the cult of the "holy" mountains, based directly on religious worship, in the Crimea, especially among the Tatar population, there was a veneration of individual small rocks and stones that were not in any way connected with religion. These are stones and rocks that stood out from the rest for their bizarre outlines and fantastic appearance, which was given to them by the processes of natural weathering. And human fantasy has clothed these rocks with an aura of mystery and connected numerous legends with them. These are the legends about people, animals and objects turned into stone: "Twin rocks of Adalary", "Stones mother and daughter in the Kachi valley", "Blacksmith from Mount Demerdzhi", "Rocks Diva, Monk and Cat in Simeiz", "Legend of bear-grief "," Stone sailboats "," Petrified ship "and many other legends and traditions. These legendary rocks, although they were not an object of religious worship, but just like the "holy" mountains were not only revered, but also became an area of \u200b\u200bnature conservation, which saved them from anthropogenic destruction. Currently, many of these legendary rocks are natural monuments and are protected by law.
Among the Crimean Tatars, there was rarely a religious veneration of caves, which played an important role in the economic rather than in the cult sphere of the life of the Tatar - the caves and grottoes were convenient natural corrals for cattle, storehouses of products, were used as extensions for dwellings. But all the same, some natural caves of the Mountain Crimea were revered by the Crimean Tatars.
So, a few kilometers north of Zuya, in the Kayasta estate (now the village of Podgornoye within the village of Litvinenkovo \u200b\u200b(former Kentogai) of the Belogorsk region), in the Kyrk-Azis ("forty saints") rock, there is a cave in which In the first half of the twentieth century, there was an oblong stone "like a coffin covered with green cloth". According to the legend, passed down by the Tatars from generation to generation, in this cave forty brothers were brutally killed by the "infidels" (and in another version - by the Turks), while they, on their knees, prayed to Allah. This place, sprinkled with the blood of brothers, was considered sacred, and the Tatars brought their sick here, leaving after the prayer pieces of clothing and hair of the sick, "so that their disease would remain here with their clothing and hair." The largest number of Tatars gathered here in May. According to legend, Kyrk-Aziz healed best of all "from insanity."
The Kyrk-Azis cave enjoys great reverence among the Tatar population of the region in our time.
The Crimean Tatars' attitude to trees was reverent. The venerable elders went to the mountains and were engaged in grafting wild trees. This custom was called "Ashlama".
Almost always, trees became "sacred" if they grew near religious buildings or at the grave of a saint. This rule persists in Crimea to this day: trees near churches, mosques and cemeteries are revered and inviolable.
2. Ethnicity of the Crimean Tatars
Crimean Tatars were formed as a people in the IV-XII centuries. The historical core of the Crimean Tatar ethnos is the Turkic tribes that settled in Crimea, a special place in the ethnogenesis of the Crimean Tatars among the Kipchak tribes, who mixed with the local descendants of the Huns, Khazars, Pechenegs - together with them, they formed the ethnic basis of the Crimean Tatars, Karaites, and Krymchaks.
The main ethnic groups that inhabited the Crimea in antiquity and the Middle Ages are,,. Over the centuries, the peoples who came to Crimea again assimilated those who lived here before their arrival, or they themselves assimilated among them.
An important role in the formation of the Crimean Tatar people belongs to the Western, known in Russian historiography under the name. The Kypchaks from - s began to populate the Volga, Azov and Black Sea steppes (which from then on were called "Kypchak steppe"). From the second half of the 11th century, they began to actively penetrate the Crimea. A significant part of the Polovtsians took refuge in the mountains of the Crimea, fleeing after the combined Polovtsian-Russian troops from the Mongols and the subsequent defeat of the Polovtsian proto-state formations in the northern Black Sea region.
A significant influence on the ethnic history of Crimea was exerted by the distribution on the peninsula of a. According to local legends, Islam was brought to Crimea by the companions of the prophet a and I. in the 7th century. However, Islam began to actively spread in Crimea only after the Golden Horde Khan adopted Islam as a state religion in the XIV century. Historically traditional for the Crimean Tatars is the direction, which is the most "liberal" of all four canonical denominations in Sunni Islam.
The Crimean Tatar people consists of three sub-ethnic groups:steppe dwellers or nogais, mountain dwellers or tats and south coast dwellers or yalyboi.
Steppe - nogai
The main participation in the ethnogenesis of this group was taken by the Western Kypchaks (), the Eastern Kypchaks and the Nogais (hence the name). Racially, the Nogai are Caucasians with elements of Mongoloidism (~ 10%). The Nogay dialect belongs to the Kypchak group of Turkic languages, combining the features of the Polovtsian-Kypchak (Karachay-Balkar, Kumyk) and Nogai-Kypchak (Nogai, Tatar, Bashkir and Kazakh) languages.
The main force of the Crimean army was the cavalry - fast, maneuverable, with centuries of experience. In the steppe, every man was a warrior, an excellent horseman and archer. This is confirmed by Boplan: "The Tatars know the steppe as well as the pilots know the sea harbors."
During the emigration of the Crimean Tatars of the 18th-19th centuries. a significant part of the steppe Crimea was practically devoid of the indigenous population.
Highlanders - tats
The holiday is held on March 21, the day the Sun enters the constellation Aries (Sheep).
A week before the holiday, the hostess begins to prepare for it: she whitewash, cleaned the utility rooms, put away old, unusable things for burning. Men are preparing for plowing, repairing agricultural tools. Boys prepare masks and goat costumes (a fur coat inside out with a tail attached to it). On the eve of the holiday, women boil eggs, but do not paint them. Cobete (puff pastry) and all kinds of national cookies are baked. On a festive evening, a fire is made, old things are burned in it, water is sprinkled on each other. With the beginning of darkness, the boys gather in groups of 3-7 people. One of them dresses up as a goat, others put on cooked masks. In their hands are branches with reinforced snowdrop flowers. Boys in groups move from one yard to another and sing New Year's songs. The owners treat children with sweets and nuts. Two days before Navrez, the girls gather in one of the houses, where they make preparations for fortune-telling on New Year's Eve. To do this, they throw their rings or necklaces into a jug of water, and this jug is placed under a rose bush on the night before Nowrez. The next night, on the eve of Navrez, the girls gather near this bush. The youngest of them is blindfolded, and she pulls out jewelry from a jug, jokingly predicts the fate of their mistress in the coming new year (will she marry this year, what will be her betrothed, what house will she go to) ...
On the day of Navrez, after the morning prayer, the elderly visit the cemetery, where the graves are put in order, they read memorial prayers, in which they ask God and the spirits of the dead for a good harvest, multiplying the flock. Thus, the living seem to communicate with the souls of the departed. On the eve of the holiday, women boil eggs, cook white halva, bake kobete, cook chicken noodle soup; it is considered a good omen if the noodles "run away" from the pan: it means that the year will be fruitful. On this day, girls and boys are dressed in festive outfits of green, which symbolizes the awakening of nature.
Navrez is the first month of the start of field work. The men went out into the field. The most respected elder, after reading a prayer, made the first furrow and threw the first handful of seeds of the future harvest into the ground. Ethnographic materials indicate that Navrez (March 21) for the Crimean Tatars originally meant an economic new Year, which ended on September 22 - after the Derviz holiday
Hidirlez
The Khidirlez holiday reflects the complex ethnic history of the Crimean Tatars. His rituals and customs trace the origins of beliefs, social life and economic activities of the people. The holiday is celebrated on Friday of the 1st week of the month Kuralai (May). After Khidirlez, the social year begins. On the eve, the hostesses start a thorough cleaning throughout the house, since, according to legend, Hydyrlez does not visit a dirty house. It is believed that if a pregnant woman breaks this tradition, childbirth can be difficult. In the evening, the hostesses bake round bread (kalakai), kobete. In villages near the jami (mosque), young people are preparing to light a fire. In the evening, residents of the entire village gather at this place. After the evening namaz (prayer), the most respected resident of the village kindles a fire and first jumps over it, followed by the rest of the men, then the boys and girls. Jumping, they say: "Difficulties to the Gentile, but prosperity to me." Then the men leave. During this time, the flame goes out, and then women and girls begin to jump over the fire.
According to legend, on the night before the holiday, children, fearing terrible dreams, smear their heads, lips and feet with garlic, read prayers for the night. In the evening, the housewives scatter a handful of wheat on the windowsill, the cattle are taken out of the barn and fumigated with smoke from the "evil eye". On the day of the holiday, after the morning prayer, the hostess milks the cow and sheep and sprinkles milk on the entrance to the barn. On this day, each family tries to plant a tree (men - an apple tree, women - a pear) or flowers. Crimean Tatars try to spend this holiday in nature, near a spring. A swing is set in advance in the meadow. Girls twine them with flowers and swing on them. Women sprinkle greenery on each other and slide down the hill. An integral part of the holiday is the descent of pre-baked loaves of bread. If the loaf falls face up, then there will be a good harvest, but if on the contrary, then the year will be bad. Men compete in wrestling (kuresh). On this holiday, guys and girls get to know each other, brides are shown, their choice. The general fun ends with the obligatory performance of the general dance of the Koran (group dance forming a circle).
Oraza Bayram
Fasting is the fourth of five prerequisites for Muslims. Fasting begins in the month of Ramadan (Ramadan) on the first day of the new moon and is observed for 30 days. The word Ramadan (Ramadan) means to burn, that is, in this month, while observing the fast, all sins are "burned up", the doors of heaven are opened, the doors of hell are closed. Islam encourages a Muslim, along with observing the fast, to do good deeds: feed the hungry, invite at least one person who is fasting to his house, and feed him dinner in the evening.
At the end of the 30-day fast, the holiday of Oraza Bayram begins. The day before Oraz Bayram or on the day of the holiday, after the festive prayer, the Crimean Tatars serve fitr - alms - at the cost of 1 kg of wheat for each family member. Fitr is distributed to the poor, orphans, lonely old people. Oraza Bayram is celebrated for 4 days and falls on the first day of the month of Shawval. On this day, the reconciliation of those in a quarrel takes place. Everyone asks each other for forgiveness for voluntary and involuntary offenses.
4 days before the holiday, they begin a thorough cleaning of the house, courtyard premises, barns, clean cattle. After finishing the cleaning, all family members are required to bathe, put on clean underwear and tidy up their hair, and cut their nails. Women dye their hair with henna, the first phalanx of the fingers. This is how they prepare for the most sacred night of the month of Ramadan, which falls on the 27th of Ramadan - Kadir Gejesi, which means "the night of the decision of human destinies, the night of power" - the night of predestination.
In the evening, hostesses fry khatlama, chibereki. Children carry them to their relatives, there is a mutual exchange of dishes. This custom is called "so that there is a smell of food in the house." It is compulsory to feed your dog with this dish. In Oraza Bayram, the festive table mainly consists of sweet baked dishes: khurabiye, khatlama, sweets, fruits, all kinds of jams. Holiday coffee is a must.
Kurban Bayram
It is one of the main Muslim holidays. It begins on the tenth day of the month of Dhu-l-Hidja and is celebrated for 4 days. Every wealthy Muslim slaughters a sheep, goat, bull or camel, depending on his means. He distributes meat to the poor, orphans, lonely old people, wishing to forgive their sins and receive blessings from God in their deeds.
During the sacrifice, certain rites are observed. In Crimea, on the holiday of Kurban Bayram, sheep are most often sacrificed. An animal that is intended for this purpose must be without any defect, with intact teeth; if horns are present, they must not be damaged. The animal must be a one year old male. A special prayer is read over the animal beforehand. A number of rules are also adhered to:
Knives must be well honed beforehand. You cannot sharpen a knife near a sacrificial animal.
The eyes of the animal are tied with a scarf.
Henna was put on the head, a lollipop was put in the mouth.
It is necessary to dump the animal on its left side next to the fossa, tie two front and one hind legs.
If there are several sacrificial animals, then the rest should stand at a distance from that place and should not see the act of sacrifice.
According to custom, the meat of the sacrificial ram is not washed. It is carefully checked and cleaned of adhering hairs, cut into small pieces (200-250 g). It is boiled in water, adding only onion and salt to the broth, in the summer - herbs. Eaten with bread or flat cakes. For three days, the family consumes 1/3 of the meat of the sacrificial ram, treating all the guests who have come with congratulations on the occasion of the holiday, and 2/3 of the meat is distributed to the poor, lonely, whose income does not allow sacrificing a ram. The skin of a sacrificial ram is presented as a gift to Jami. In addition, trips to the Aziz (holy places of the Crimean Tatars) are conducted.
Conclusion
Thus, based on the above study, the following conclusions can be drawn:
The Crimean Tatars have a religious ban on the consumption of pork; in addition, the slaughter of animals was carried out in a strictly defined manner. In case of any deviation from religious prescriptions during slaughter, the believers did not eat meat.
In the multinational Crimea, where from time immemorial different cultures and confessions coexisted peacefully, one of the main factors of this good-neighborly coexistence was the Crimean nature itself.
Sacred objects of nature (springs, trees, mountains) for the Muslim population of Taurica were associated with the burial of an orthodox saint. Such righteous people, just like the place of their burial, were called by the Tatars the word "azis".
The specificity of ethnogenesis, national consciousness of the Crimean Tatar ethnos is associated with the diverse nature of Crimea: the southern coast, mountains, steppe. In accordance with these differences in the landscape, the Crimean Tatars before the formation of the nation were divided into three subethnos, which have deep roots in all peoples who lived in the Crimea in antiquity and the Middle Ages. Since ancient times, Crimea is a crossroads different nations, but it was recorded that the coastal Crimean Tatars largely descended from the Greeks, the mountainous - from the Goths, the steppe - from the Kipchaks and other Turkic peoples. This is evidenced by the analysis vocabulary Crimean Tatars(the coastal ones have many words with Greek roots, the mountain ones - ancientgerman, and among the steppe words of Turkic origin dominate).
Crimean Tatars profess Islam, which translates as "obedience", "obedience" (to the laws of Allah) . The adherents of Islam are called Muslims. home holy book Islam - the Koran, the shrine - the Mosque, the key symbols are the crescent and the rising star. In Islam, there is no figure of a redeemer; Muhammad is only a prophet.
The most popular in the kitchen were - "shorba" - lamb soup, "sarma" - stuffed cabbage rolls in grape leaves, "chebureks", "cubite", the favorite drinks were "laila" - tea made from mountain herbs, "have" - \u200b\u200bcoffee, "Katyk" and "ayran" - a drink made from sour milk.
The peculiarities of the calendar determine the holidays of the Crimean Tatar people. Each of them reflects the way of life of the people. Eid al-Adha is one of the main Muslim holidays. It begins on the tenth day of the month of Dhu-l-Hidja and is celebrated for 4 days.
List of used literature
Valery Vozgrin.Historical destinies of the Crimean Tatars. Moscow: Mysl, 1992 .
Gasprinsky I. Crimean azises // Eastern collection. Book 1. SPB, 1913.
Calendar holidays of the Crimean Tatars. / Ibadlaev Rustem
Kurtiev R. Calendar rituals of the Crimean Tatars. - S., 1996.
Memetov A. Crimean Tatars (historical and linguistic sketch). - S .: Anayurt, 1993.
Legends of Crimea. - Simferopol: "Business-inform", 1994.
Kh. A. Azis monasteries among the Tatars // The third educational tour of the Simferopol male gymnasium. - Simferopol, 1890
Rukhlov N.V. Review of river valleys in the mountainous part of the Crimea. - Petrograd, 1915.
Evliya Chelebi. Travel book. - Simferopol, 1999.
Appendix 1
Legend Kemal - babay
Kemal-babai was a very wise and honest old man who had been looking for the truth all his life and was not afraid to convey this truth to people. During his righteous life, he visited many countries, saw Mecca and Istanbul, knew more than one language, could read the Koran by heart. And at the end of its life path the old man settled in the poor village of Otuzy (now the town of Shebetovka), where he helped all suffering people with a kind word. Every spring, a decrepit old man climbed to Karadag to wash himself with spring water, and make a notch on a tree growing at the top, which meant that he had lived on the land of Kemal for another year.
Once Kemal-babai fell ill and began to die. The villagers asked the dying man where he wants to be buried. To which the old man replied: "Where my stick falls." And gathering his last strength, he stepped over the threshold, threw up his stick and died. And the stick flew to the top of Karadag, where people found it lying by the stream under a tree trunk on which 99 notches were knocked out. Kemal-babai was buried there. And after a while, people began to notice a greenish light on the grave of the righteous, and Kemal-babay was declared a saint - azis, and since then the mountain began to be called Azis (Holy).
Soon sick people from all over the Crimea began to come to bow to the saint's grave with requests for healing. Not only Tatars came here, but also Greeks, Armenians and Bulgarians. At the foot of the mountain, carts with the sick stopped for a halt, and with the onset of coolness, relatives carried them to the grave, where they prayed at sunset. After that, strands of hair and strips of clothing were cut off from the patients in order to tie them to the surrounding trees and leave all diseases with them. With the onset of darkness, the patients were left alone to spend the night at the grave of Kemal, who was supposed to come to them in a dream and explain the cause of the disease and the remedy for it. After sleep, prayer and breakfast were held at the grave, the remains of which, along with small coins, were left right there as the victim. The grave itself was a large stone slab, lined with stones on the sides and surrounded by a metal fence.
Holy grave
Legend has it that neither before nor after him was there a more righteous person in the area: Kurd-Tade, never told a lie, helped everyone in grief and need, went to Mecca and dug two fountains along the way for the benefit of travelers, for which received the title of Haji. But in his old age, the haji betrayed his old wife with a young beautiful girl, after which the old man's conscience tortured him. Then early in the morning Kurd-Tade ascended the mountain and repented to Allah: "Let the young return to the young, and let the youth have everything that it is afraid of losing." Allah forgave the old man and immediately accepted his soul. They buried Kurd-Tade right there on the top of Papas-Tepe, where Tatar women from all over the area, bowing to his grave, went to if they wanted to return their lost love.
Gustav Radde. Crimean Tatars // Bulletin of the Imperial Russian Geographical Society, 1856.
Crimean Tatars (Crimean Cat. qırımtatarlar, kyrymtatarlar, singular qırımtatar, kyrymtatar) or Crimeans (Crimean Cat. qırımlar, kyrymlar, singular qırım, kyrym) are a people historically formed in Crimea. They speak the Crimean Tatar language, which belongs to the Turkic group of the Altai family of languages.
The overwhelming majority of Crimean Tatars are Sunni Muslims and belong to the Hanafi madhhab.
Dossier
Self-name:(Crimean Cat.) qırımtatarlar, qırımlar
Abundance and area:Total 500,000 people
Ukraine: 248,193 (2001 census)
- Republic of Crimea: 243 433 (2001)
- Kherson region: 2,072 (2001)
- Sevastopol: 1,858 (2001)
Uzbekistan: from 10,046 (2000 census) and 90,000 (2000 estimate) to 150,000.
Turkey: 100,000 to 150,000
Romania: 24,137 (2002 census)
- county of Constanta: 23,230 (2002 census)
Russia: 2,449 (2010 census)
- Krasnodar Krai: 1,407 (2010)
- Moscow: 129 (2010)
Bulgaria: 1 803 (2001 census)
Kazakhstan: 1,532 (2009 census)
Language:crimean Tatar
Religion:Islam
Includes: to the Turkic-speaking peoples
Related peoples: Krymchaks, Karaites, Kumyks, Azerbaijanis, Turkmens, Gagauz, Karachais, Balkars, Tatars, Uzbeks, Turks
Resettlement of the Crimean Tatars
Crimean Tatars live mainly in Crimea (about 260 thousand) and adjacent regions of continental Ukraine, as well as in Turkey, Romania (24 thousand), Uzbekistan (90 thousand, estimates from 10 thousand to 150 thousand), Russia ( 4 thousand, mainly in the Krasnodar Territory), Bulgaria (3 thousand). According to local Crimean Tatar organizations, the diaspora in Turkey numbers hundreds of thousands of people, but there is no exact data on its number, since data on the ethnic composition of the country's population is not published in Turkey. The total number of residents, whose ancestors immigrated to the country from Crimea at different times, is estimated in Turkey at 5-6 million people, but most of these people have assimilated and consider themselves not Crimean Tatars, but Crimean Turks.
Ethnogenesis of the Crimean Tatars
The Crimean Tatars were formed as a people in the Crimea in the XIII-XVII centuries. The historical core of the Crimean Tatar ethnos is the Turkic tribes that settled in the Crimea, a special place in the ethnogenesis of the Crimean Tatars among the Kipchak tribes, who mixed with the local descendants of the Huns, Khazars, Pechenegs, as well as representatives of the pre-Turkic population of Crimea - together with them formed the ethnic basis of the Crimean Tatars, the Karaites , Krymchaks.
Historical background
The main ethnic groups that inhabited Crimea in antiquity and the Middle Ages are Taurus, Scythians, Sarmatians, Alans, Bulgars, Greeks, Goths, Khazars, Pechenegs, Polovtsians, Italians, Circassians, Asia Minor Turks. Over the centuries, the peoples who came to Crimea again assimilated those who lived here before their arrival, or they themselves assimilated among them.
By the middle of the XIII century, Crimea was conquered by the Mongols under the leadership of Khan Batu and included in the state they founded - the Golden Horde.
The key event that left an imprint on the further history of Crimea was the conquest of the southern coast of the peninsula and the adjacent part of the Crimean mountains by the Ottoman Empire in 1475, the subsequent transformation of the Crimean Khanate into a vassal state in relation to the Ottomans and the entry of the peninsula Pax Ottomana is the "cultural space" of the Ottoman Empire.
The spread of Islam on the peninsula had a significant impact on the ethnic history of Crimea. According to local legends, Islam was brought to Crimea back in the 7th century by the companions of the Prophet Muhammad Malik Ashter and Gaza Mansur.
History of the Crimean Tatars
Crimean Khanate
The process of forming the people was finally completed during the period of the Crimean Khanate.
The state of the Crimean Tatars - the Crimean Khanate existed from 1441 to 1783. For most of its history, it was dependent on the Ottoman Empire and was its ally. Ruling dynasty in the Crimea there was a clan Geraev (Gireyev), the founder of which was the first khan Khadzhi I Geray. The epoch of the Crimean Khanate is the heyday of the Crimean Tatar culture, art and literature.
FROM early XVI centuries, the Crimean Khanate waged constant wars with the Moscow state and the Commonwealth (until the 18th century, mostly offensive), which was accompanied by the capture of a large number of prisoners from among the peaceful Russian, Ukrainian and Polish population.
As part of the Russian Empire
In 1736 russian troops led by Field Marshal Christopher (Christoph) Minich burned Bakhchisarai and devastated the foothill Crimea. In 1783, as a result of Russia's victory over the Ottoman Empire, Crimea was first occupied and then annexed by Russia.
At the same time, the policy of the Russian imperial administration was characterized by a certain flexibility. The Russian government made the ruling circles of Crimea its support: all the Crimean Tatar clergy and the local feudal aristocracy were equated with the Russian aristocracy with all rights reserved.
The oppression of the Russian administration and the expropriation of land from the Crimean Tatar peasants caused a massive emigration of the Crimean Tatars to the Ottoman Empire. The two main waves of emigration occurred in the 1790s and 1850s.
Revolution of 1917
Crimean Tatars on a 1905 postcard
The period from 1905 to 1917 was a continuous growing process of struggle, moving from humanitarian to political. In the 1905 revolution in Crimea, problems were raised concerning the allotment of land to the Crimean Tatars, the conquest of political rights, and the creation of modern educational institutions.
In February 1917, the Crimean Tatar revolutionaries watched the political situation with great preparedness. As soon as it became known of serious unrest in Petrograd, in the evening of February 27, that is, on the day of dissolution State Duma, on the initiative of Ali Bodaninsky, the Crimean Muslim Revolutionary Committee was created.
In 1921, the Crimean ASSR was created as part of the RSFSR. The state languages \u200b\u200bin it were Russian and Crimean Tatar. The basis administrative division the national principle was laid down in the autonomous republic.
Crimea under German occupation
Deportation
The accusation of cooperation between the Crimean Tatars, as well as other peoples, with the invaders became the reason for the eviction of these peoples from the Crimea in accordance with the Decree of the State Defense Committee of the USSR No. GKO-5859 of May 11, 1944. On the morning of May 18, 1944, an operation began to deport peoples accused of collaborating with the German invaders to Uzbekistan and the adjacent regions of Kazakhstan and Tajikistan. Small groups were sent to the Mari Autonomous Soviet Socialist Republic, the Urals, and the Kostroma Region.
In total, 228,543 people were evicted from Crimea, 191,014 of them were Crimean Tatars (more than 47 thousand families). Every third adult Crimean Tatar was asked to sign that he had read the decree and that 20 years of hard labor threatened to escape from the place of special settlement, as a criminal offense.
A significant number of immigrants, exhausted after three years life during the occupation, died in places of exile from hunger and disease in 1944-45. Estimates of the death toll during this period vary greatly: from 15-25% according to estimates by various Soviet official bodies to 46% according to the estimates of activists of the Crimean Tatar movement, who collected information on the victims in the 1960s.
Return to Crimea
Unlike other peoples deported in 1944, who were allowed to return to their homeland in 1956, during the "thaw", the Crimean Tatars were deprived of this right until 1989 ("perestroika").
The mass return began in 1989, and today about 250 thousand Crimean Tatars live in Crimea (243 433 people according to the 2001 All-Ukrainian census).
The main problems of the Crimean Tatars after their return were massive unemployment, problems with the allocation of land and the development of infrastructure of the Crimean Tatar villages that have arisen over the past 15 years.
Italians, Circassians, Turks, Mongols; a particularly important role in the ethnogenesis of the Crimean Tatars was played by the Western Kypchaks, known in Kievan Rus as cumans, and western Europe entitled cumans or komans... The Kypchaks, coming from the banks of the Irtysh, from the 11-12 centuries began to populate the Volga, Azov and Black Sea steppes (which from then until the 18th century were called Desht-i Kypchak - "Kypchak steppe"), and apparently at this time they began to penetrate into the Crimea. Some of the Kypchaks who were headed by Khan Laipan migrated from the Crimea to the Caucasus, where they took part in the ethnogenesis of the Karachais. The consolidation of this motley ethnic conglomerate into a single Crimean Tatar people took place over the centuries. The uniting principles in this were the common territory, the language of the Kipchak Turks and the Islamic religion.
The process of forming the people was finally completed during the period of the Crimean Khanate.
The state of the Crimean Tatars - the Crimean Khanate existed from 1441 to 1783. For most of its history, it was dependent on the Ottoman Empire and was its ally. The ruling dynasty in Crimea was the Geraev (Gireyev) clan, the founder of which was the first khan Khadzhi I Geray. The era of the Crimean Khanate is the heyday of the Crimean Tatar culture, art and literature. The classic of the Crimean Tatar poetry of that era - Ashik Umer. Among other poets, Mahmud Kyrymli and Gaza II Khan Giray Bora are especially famous. The main surviving architectural monument of that time is the Khan's palace in Bakhchisarai.
The Crimean Khanate waged constant wars with the Moscow state and the Polish-Lithuanian Commonwealth (offensive until the 18th century), which was accompanied by the capture of a large number of prisoners from among the peaceful Russian and Ukrainian population. Those who were captured were sold in the Crimean slave markets, among which the largest was the market in the city of Kefe (modern Feodosia), to Turkey and the Middle East. In 1571, the 40,000-strong Crimean army under the command of Khan Devlet I Gerai, bypassing the Russian fortifications, reached Moscow and set fire to its suburbs, after which the city, with the exception of the Kremlin, burned to the ground. However, the very next year, the 120,000-strong army that had re-entered, hoping to finally end the independence of Russia, suffered a crushing defeat at the Battle of Molody, which forced the Khanate to moderate its political claims. Nevertheless, formally subordinate to the Crimean Khan, but in fact almost independent Nogai hordes, roaming in the Northern Black Sea region, regularly raided the adjacent Russian and Ukrainian territories with the aim of plundering and capturing prisoners. For this, as a rule, the Muravsky Way was used, passing from Perekop to Tula. These raids contributed to the formation of the Cossacks, who performed guard and sentinel functions on the border territories of the Moscow State and the Commonwealth.
In 1736, Russian troops led by Field Marshal Christopher (Christoph) Minich burned Bakhchisarai and devastated the foothill Crimea. In 1783, as a result of Russia's victory over the Ottoman Empire, Crimea was first occupied and then annexed by Russia. This marked the beginning of an era in the history of the Crimean Tatars, which they themselves call the "Black Century". The oppression of the Russian administration and the expropriation of land from the Crimean Tatar peasants caused a massive emigration of the Crimean Tatars to Ottoman Empire... It is their descendants who now make up the Crimean Tatar diaspora in Turkey, Bulgaria and Romania. The two main waves of emigration occurred in the 1790s and 1850s. This led to the decline agriculture and almost complete desolation of the steppe part of the Crimea. At the same time, most of the Crimean Tatar elite left Crimea. Along with this, there was the colonization of Crimea by attracting the Russian government immigrants from the territory of the metropolis. All this led to the fact that out of the million Crimean Tatars who inhabited Crimea at the time of its annexation by Russia, by the end of the 19th century, less than 200 thousand remained, which made up about a quarter of the entire Crimean population.
The Crimean Tatar revival is associated with the name of the great educator Ismail Gasprinsky. He made great efforts to revive and survive the Crimean Tatar people. He became the actual creator of the new literary Crimean Tatar language. Gasprinsky began to publish the first Crimean Tatar newspaper "Terdzhiman" ("Translator"), which soon became known far beyond the borders of Crimea. He also developed a new technique school education, which ultimately led to the emergence of a new Crimean Tatar intelligentsia.
Estimates of the size of the Crimean Tatar population in Crimea before the start Civil War contradictory. According to the 1917 census, the Crimean Tatars amounted to 200 thousand people (26.8% of the population of the peninsula). Other calculations indicate that the number of Crimean Tatars reached 450 thousand people (42% of the population of the peninsula): in the Yalta district - 150 thousand people, in Simferopol - 100 thousand, in Feodosiya - 80 thousand, Evpatoria - 60 thousand. , in Perekop - 60 thous.
The February revolution intensified the attempts of the Crimean Tatar people to join the government, but this did not meet with support from local councils. On March 17, 1917, the Executive Committee of the Simferopol Council rejected the Crimean Tatars' petition for representation in it, on the grounds that "national organizations have no representation in the Council." This led to the fact that the representatives of the Crimean Tatar people decided to act independently. On March 25, 1917, the Crimean Tatar kurultai was held in Simferopol, which was attended by over 2000 delegates. Kurultai elected the Provisional Crimean Muslim Executive Committee (VKMIK), the head of which was Ch.Chelebiev. The Provisional Crimean Muslim Executive Committee received the recognition of the Provisional Government as the only authorized and legal administrative body representing all Crimean Tatars. This was the beginning of the implementation of the cultural and national autonomy of the Crimean Tatars.
The Civil War in Russia became an ordeal for the Crimean Tatars. In 1917, after the February revolution, the first Kurultai (congress) of the Crimean Tatar people was convened, proclaiming a course towards the creation of an independent multinational Crimea. The slogan of the chairman of the first Kurultay, one of the leaders most respected by the Crimean Tatars, Noman Chelebidzhikhan, is known - "Crimea is for the Crimeans" (meaning the entire population of the peninsula, regardless of nationality). “Our task,” he said, “is the creation of such a state as Switzerland. The peoples of Crimea are a beautiful bouquet, and for each people equal rights and conditions are needed, because we go hand in hand. " However, Chelebidzhikhan was captured and shot by the Bolsheviks in 1918, and the interests of the Crimean Tatars during the Civil War were practically not taken into account by both white and red. As a result of the famine of 1921-1922, about 15% of the Crimean Tatars died.
In 1921, the Crimean ASSR was created as part of the RSFSR. The state languages \u200b\u200bin it were Russian and Crimean Tatar, top management consisted mainly of Crimean Tatars. But after a short rise in national life after the creation of the republic (opening of national schools, theater, publication of newspapers) followed stalinist repression 1937. Most of the Crimean Tatar intelligentsia was repressed, including the well-known statesman Veli Ibraimov and scientist Bekir Chobanzade. According to the 1939 census, there were 218,179 Crimean Tatars in Crimea, that is, 19.4% of the total population of the peninsula.
In December 1941, Muslim Tatar committees were created in Crimea to support the German occupation administration. The central "Crimean Muslim Committee" began its work in Simferopol. In September 1942, the German occupation administration banned the use of the word "Crimean" in its name, and the committee began to be called the "Simferopol Muslim Committee", which in 1943 was once again renamed the "Simferopol Tatar Committee". The committee consisted of 6 departments: to combat soviet partisans; recruiting volunteer units; to provide assistance to families of volunteers; on culture and propaganda; by religion; administrative department and office. Local committees in their structure duplicated the central one. The activities of the committees were terminated at the end of 1943.
The initial program of the committee provided for the creation in Crimea of \u200b\u200bthe state of the Crimean Tatars under the protectorate of Germany, the creation of its own parliament and army, the resumption of the activities of the Milli Firka party, banned in 1920 by the Bolsheviks (Template: Lang-qr - national party). However, in the winter of 1941-42, the German command made it clear that it did not intend to allow the creation of any state formation in the Crimea. In December 1941, representatives of the Crimean Tatar community of Turkey Edige Kyrymal and Mustejip Ulkusal visited Berlin in the hope of convincing Hitler of the need to create a Crimean Tatra state, but they were refused. The long-term plans of the Nazis included the annexation of Crimea directly to the Reich as the imperial land of Gotenland and the settlement of the territory by German colonists.
From October 1941, the creation of volunteer formations from representatives of the Crimean Tatars began: the self-defense company, main task which was the fight against the partisans. Until January 1942, this process proceeded spontaneously, but after the recruitment of volunteers from among the Crimean Tatars was officially authorized by Hitler, the solution to this problem passed to the leadership of Einsatzgroup "D". During January 1942, more than 8600 volunteers were recruited, of which 1632 people were selected for service in self-defense companies (14 companies were formed). In March 1942, 4 thousand people already served in self-defense companies, and another 5 thousand people were in the reserve. Subsequently, on the basis of the created companies, auxiliary police battalions were deployed, the number of which reached eight by November 1942 (numbers from 147 to 154). In 1943, two more battalions were created. The Crimean Tatar formations were used to protect military and civilian objects, took an active part in the fight against partisans, in 1944 they actively resisted the Red Army formations that were liberating Crimea. The remnants of the Crimean Tatar units, together with German and Romanian troops, were evacuated from the Crimea by sea. In the summer of 1944, from the remnants of the Crimean Tatar units in Hungary, the Tatar SS Mountain Jaeger Regiment was formed, which was soon reformed into the 1st Tatar SS Mountain Jaeger Brigade, which was disbanded on December 31, 1944 and transformed into battle group "Crimea" merged into the East Turkic SS unit. Crimean Tatar volunteers who were not included in the Tatar SS Mountain Jaeger Regiment were transferred to France and included in the reserve battalion of the Volga Tatar Legion, or (mostly untrained youth) were enlisted in the auxiliary air defense service.
The activity of partisans in the occupied Crimea is usually divided into three stages: November 1941 - October 1942, November 1942 - October 1943, October 1943 - April 1944. At each of the three stages, the Crimean Tatars took an active part in the partisan movement. As of November 20, there were 3,734 partisans in Crimea, including 2,419 civilians (mostly residents of Crimea) and 1,315 military personnel (mostly natives of other regions). Crimean Tatars made up about 1/6 of the civil partisans. The Sudak partisan detachment was mainly composed of Crimean Tatars. Due to the poor organization of the partisan struggle and the constant shortage of food, medicine and weapons, the command decided to evacuate most of the partisans from the Crimea in the fall of 1942. During the second period guerrilla warfare only about 400 partisans remained in the forests of Crimea. In the second half of 1943, an active transfer of new personnel to the Crimea began to intensify the underground struggle. A significant part of them were natives of Crimea, including many Crimean Tatars. In 1943-44, the commanding staff of the Pratizan detachments of the Crimea consisted of almost half of the Crimean Tatars (Ablyaziz Osmanov, Seit-Ali Ametov, Dzhebbar Kolesnikov, Memet Molochnikov, Ramazan Kurtumerov, Seidamet Islyamov, Osman Ashirov, Mustafa Mamutov, Tajat Menjatyev Mustafaev, Mustafa Selimov, Izmail Khairullaev and others). Of the 3,472 partisans who were in the Crimea by January 15, 1944, 598 people (17%) were Crimean Tatars. The share of the Crimean Tatars among the Crimean partisans was higher, since some of the partisans were from other regions of the country. Among the partisans who fought the German troops from the first to last day occupation (there are about 20 people in total) by three Crimean Tatars: Memet Molochnikov, Seitkhalil Kadyev and Kurtseit Muratov. As the newspaper "Red Crimea" wrote in September 1943, "... in guerrilla units sons and daughters of the Tatar people, together with the Russians, mercilessly destroyed the fascists ... "
In the ranks of the Red Army on the fronts of the Great Patriotic War more than 25 thousand Crimean Tatars fought. Five Crimean Tatars (Petay Abilov, Teifuk Abdul, Uzeir Abduramanov, Abdureim Reshidov, Seitnafe Seitveliev) were awarded the title of Hero Soviet Union, and one (Ametkhan Sultan) became a Twice Hero. Two (Seit-Nebi Abduramanov and Nasibulla Velilyaev) are full holders of the Order of Glory. In 1949, there were 8995 Crimean Tatar war veterans in places of deportation, including 524 officers and 1392 sergeants.
Despite the fact that representatives of the Crimean Tatar people fought with dignity in the ranks of the Red Army and actively participated in the partisan movement, the facts of cooperation with the occupiers led to the fact that in 1944 the main tragedy in the history of the Crimean Tatars occurred. On May 18, 1944, by order of Stalin, an operation began to deport the Crimean Tatars, accused of cooperation with the German occupiers, to Uzbekistan and the adjacent regions of Kazakhstan and Tajikistan, small groups were sent to the Mari Autonomous Soviet Socialist Republic, to the Urals, to the Kostroma Region).
Officially, the basis for the expulsion was considered the mass desertion of the Crimean Tatars from the ranks of the Red Army in 1941 (the number was called about 20 thousand people), the good reception of the German troops and the active participation of the Crimean Tatars in the formations of the German army, SD, police, gendarmerie, prison apparatus and camps. At the same time, the deportation did not affect the overwhelming majority of Crimean Tatar collaborators. Most of those who did not die in the battles for the liberation of the Crimea in April 1944 were evacuated by the Germans to Germany and in 1945 surrendered to the Western Allies. Those who remained in Crimea were identified by the NKVD during the "sweeps" in April-May 1944 and convicted as traitors to their homeland (in total, about 5,000 collaborators of all nationalities were identified in Crimea in April-May 1944). Crimean Tatars who fought in the Red Army were also subjected to deportation. In 1949, there were 8995 Crimean Tatar war veterans in places of deportation, including 524 officers and 1392 sergeants.
A significant number of immigrants, exhausted after three years of life in the occupation, died in the places of exile from hunger and disease in 1944-45. Estimates of the death toll during this period vary greatly: from 15-25% according to estimates by various Soviet official bodies to 46% according to the estimates of activists of the Crimean Tatar movement who collected information on those who died in the 1960s.
Unlike other peoples deported in 1944, who were allowed to return to their homeland in 1956, Crimean Tatars were deprived of this right until 1989, despite appeals from representatives of the people to the Central Committee of the CPSU, the Central Committee of the Communist Party of Ukraine and directly to the leaders of the Soviet state. Since the 1960s, in the places of residence of the deported Crimean Tatars in Uzbekistan, a national movement arose and began to gain strength for the restoration of the rights of the people and return to Crimea.
The mass return began in 1989, and today about 270 thousand Crimean Tatars live in Crimea. At the same time, about 150 thousand people remain in places of deportation. The main problems are massive unemployment (its level among Crimean Tatars is several times higher than the average in Crimea), problems with land allocation and infrastructure development in Crimean Tatar villages that have arisen over the past 15 years.
In 1991, the second Kurultai was convened and a system of national self-government of the Crimean Tatars was created. Every five years, elections of the Kurultai (national parliament) take place, in which the entire adult Crimean Tatar population participates, Kurultai forms an executive body - the Mejlis of the Crimean Tatar People (a kind of national government).
Arsen BekirovFrom the outside, the Crimean Tatar people seem monolithic, but when communicating with the Tatars, one can often hear: "Zarema has a father-in-law" thirty ", and her mother-in-law is a Kerch nogayka" or "my dad is a Bakhchisarai tat, and my mother will go away." These are the names of sub-ethnic groups - a kind of "peoples within a people."
It is believed that the Crimean Tatar people consists of three sub-ethnic groups: steppe dwellers (nogai), mountain dwellers (tats) and south coast (yalyboilu). The deportation has weakened, but not erased, the distinction: sympathy for "friends" is manifested both at the household level, and in business and in politics.
“The Slavs call this phenomenon nepotism. It is in one way or another characteristic of all peoples, ”says political scientist Alime Apselyamova.
Some are politicians, others are scientists
In the leadership of the Crimean Tatar Mejlis, the leading role is played by people from the South Coast. The head of the Mejlis Mustafa Dzhemilev and his right hand Refat Chubarov are considered their native village Ai-Serez (Mesopotamia, near Sudak). Mufti of Crimea Emirali Ablaev is from the same places. However, Dzhemilev denies that he selected companions in the place of birth.
“I learned that Refat had roots from Ai-Serez only after he became my first deputy,” says the Crimean Tatar leader. Although his opponents claim that Dzhemilev and Chubarov are distant relatives.
Stepnyakov-nogayev emphasizes a craving for education and science. For example, the rector of the Crimean Engineering and Pedagogical University Fevzi Yakubov was born in the Black Sea region. Many heads of the KIPU are also legs - most of the deans and vice-rectors. Yakubov argues that the community factor does not matter for him, but at the same time he recognizes that the relationship between sub-ethnic types affects the atmosphere in the team.
“It happens that a person is incompetent, and then he walks and says that tats or otuz did not allow him to work,” says the rector.
Nogai - people from the steppe
The Nogai type of the Crimean Tatars was formed in the steppe regions of the peninsula. The blood of the Polovtsy, Kypchaks and partially the Nogai - the people who now lives in the North Caucasus - mixed in the Nogai. The appearance of most of the steppe inhabitants has elements of Mongoloidism: they are distinguished by their small stature and narrow eyes. According to linguistic and folklore characteristics, the Crimean steppe Tatars are divided into three groups: immigrants from the northwestern Crimea (present-day Saki, Chernomorsky and Razdolnensky regions), residents of the central steppe and eastern Nogai - mostly natives of the Leninsky region. The latter consider themselves "real" steppe dwellers, in contrast, for example, from the Yevpatoria nogays, among whom there are many fair-skinned with chestnut or dark-blond hair.
Features: among the Crimean Tatars there is a widespread belief that male nogai are distinguished by their prudence and calm disposition. Women, on the other hand, are more temperamental and often manage their husbands.
Tats - children of the mountains
Before deportation, the Tats lived in the mountainous and foothill regions of the Crimea. Crimean Tatars call this territory "orta yolak" - the middle strip. They contain the genes of almost all the tribes and peoples that have inhabited Crimea since ancient times: Taurians, Scythians, Sarmatians, Alans, Goths, Greeks, Circassians, Khazars and others. Outwardly, the Tats are similar to the inhabitants of Eastern Europe, including Ukrainians. Historians are still arguing about the origin of the word "taty" - according to one version, this is how Christians who converted to the Muslim faith were called during the times of the Crimean Khanate.
Features: Bakhchisarai tats are considered intelligent, Balaklava tats are stubborn and quick-tempered.
Yaliboylu - southern guys
This is the name of the natives of the southern coast of Crimea, but in fact, the real yalyboil lived on the site from Foros to Alushta. The inhabitants of the Sudak region - the Uskut - have their own characteristics.
The South Coast Tatars are the descendants of Greeks, Goths, Turks, Circassians and Genoese. Outwardly, yalyboil are similar to the Greeks and Italians, but there are blue-eyed and light-skinned blondes.
Features: The South Coast is believed to be distinguished by entrepreneurial spirit and business acumen.
Many peoples have ethnographic types. For example, among Ukrainians, there are Boykov, Polishchuk, Litvin, Lemko.
Families do not discourage mixed marriages. True, if family quarrels occur, the husband and wife can reproach each other for "Yalyboy Pontus" or "Nogai bitchiness"
“Differences are not at all an indicator of people's disunity. On the contrary, the presence of clearly defined ethnic groups indicates that the Crimean Tatars are a developing ethnos, ”says cultural expert Vetana Veisova
As they say
Dialects of Nogai and Yalyboi differ in about the same way as Russian and ukrainian language... The literary Crimean Tatar language is based on the Tats language - it combines the features of the “northern” and “southern” dialects.