Altaians are one of the Turkic-speaking peoples of Southern Siberia. In the pre-revolutionary period, Altaians did not represent a single ethnic community. These were separate tribes: Altai-Kizhi, Kumandins, Telengits, Teles, Teleuts, Tubalars, Chelkans, Shors. The process of national consolidation of the Altaians began during the Soviet period.

The traditional anthroponymic model among the Altaians included an individual name, a father's name, and a clan name. A person was given a name once - at birth.

The right to name a newborn could be granted by the parents to the person who first entered the village after the birth of the child, the first guest, the midwife, the child's maternal uncle, the eldest relative present at the celebration of the baby's naming; sometimes the father himself named the child. The person who named the newborn expressed good wishes and gave the child something or promised a gift in the future. In the first days after the birth of a child, it was considered indecent to enter this village empty-handed. Anyone who entered without a gift had to at least tear off a button from his fur coat ( kuika) and give it to the child.

Altai names in etymological terms are the names of plants, animals, birds, insects, fish, domestic animals, specific objects (most often household items), metals, names of clans, neighboring peoples, for example: Borongot"currant", Koyon"hare", Oymok"thimble", Bashtyk"bag"; words denoting concepts, actions, characteristics of an object can also act as names: Amyr"peace". However, not all traditional names are easily etymologized.

If children died in the family, parents gave children born later words with a negative or indecent meaning as a name in order to “scare off” or “deceive” evil spirits, for example: Tezek"feces" Sirke"nit", It-Kulak"dog ear"

There was no clear line between male and female names: the same name could belong to both a man and a woman. However, only female names could be the names of female toiletries and household items: Dindi"beads" Temene"needle"; Accordingly, only male names could be the names of objects that were mainly used by men: Temir"iron", Malta"axe".

In the pre-revolutionary period, the Altaians did not have a strict list of names. Most words in the language could become a name.

The customs and traditions of the Altai people imposed certain restrictions on the use of names. Thus, it was not customary to address any person by name, regardless of gender and family relations, if he was older in age; a daughter-in-law should not have called her husband’s older relatives by name, and a son-in-law should not have called his wife’s older relatives, even in their absence. When directly addressing persons with taboo names, younger relatives used a suitable word belonging to related terminology: aka"Older brother", ede"elder sister", abaai“grandfather”, etc.

In the absence of persons with taboo names, they were called by terms of kinship and, if necessary, to clarify who exactly was being discussed, they spoke descriptively (i.e., the mother of so-and-so, the father of so-and-so) or the name was replaced with a synonym for the object that it designated, for example, with a taboo name Chochko"pig" could be used as a synonym Kahai. In personal communication, it was unacceptable to use any word that had the same meaning as a taboo name.

When equal in age or older to younger, nicknames were widely used when addressing each other ( cholo at). Often, in terms of frequency of use, an individual name “receded” to a nickname. In all other cases they were addressed by name.

From the middle of the 19th century. Russians began to move to Altai. As a result of constant close linguistic contacts, many Russian names were adopted by the Altaians; at the same time, some of them underwent phonetic changes. This is how a whole series of new names appeared: Apanas (Afanasy), Matrok (Matryona), Pantyush (Vanyusha, Ivan), Muklay (Mikhail). Some Russian common nouns passed into the Altai language as proper names, for example: Petuk"rooster", Sopok"boot", Dog"dog".

By the second half of the 19th century. the appearance of “second” names should be attributed. Often, at baptism, Altaians adopted a Russian name and patronymic, formed according to the Russian type, which remained recorded in church books, and in real everyday communication the national name was used. In those areas where missionary activity was especially active before the revolution, biblical names replaced Altai ones and have survived to this day. Let us give as examples some names common in the Balyktuyulsky village council of the Ulagansky district of the Gorno-Altai Autonomous Region: Isaac, Lazarus, Moses, Magdalene, Samson, Sarah.

From the first years of Soviet power until almost the end of the 30s, the Altaians used neologisms as names, which entered into linguistic practice after the revolution, for example: Toklad("report"), Delegate, Komsomol, Choice, Revolution, Police.

Most modern names of Altaians are Russian. There are double names, for example, Nikolay-Milchy, Vladimir-Bukhabay, and at school, college, institute, etc. Usually a Russian name is used, in the village, in one’s family, in everyday life - a national one.

In recent decades, certain changes have occurred in Altai anthroponymy. Modern Altai names are etymologically words with positive semantics and emotional connotations, that is, at present there are no names with a negative or indecent meaning. The difference at the formal level of female and male names is more clearly visible: the endings of female names tend to be vowels ( Ayana, but also Erkeley); Most male names end in consonants ( Sumer, Arzhan).

The first Altai surnames and patronymics appeared in connection with the Christianization of part of the population. As already mentioned, often at baptism a Russian name and patronymic were given, formed “on the model” of the Russian language. Surnames were formed on behalf of the father, grandfather, great-grandfather, for example, Chendek - Chendekov, Sabashka - Sabashkin, Kydat - Kydatov, or from the names of genera, for example, Kergil - Kergilov, Mundus - Mundusov, Todosh - Todoshev, by adding the endings of Russian surnames -ov, -ev, -in. This practice developed and was consolidated in the first years of Soviet power. The first Altai intelligentsia added the name of the clan to the surname: Choros-Gurkin, Mundus-Edokov.

The modern AM of the Altaians consists of a surname, which is transmitted hereditarily, a given name (II) and a patronymic. The use of modern AM by the Altaians is similar to the use of Russian AM. In the official business sphere they are addressed by last name ( Adykaev, Kypchakov), in the service, at work - by name and patronymic ( Ivan Topinakovich, Nikolai Tatukovich, Erkemen Matynovich, Mailai Amyrovich). The custom of tabooing names is practically dying out, although it is not customary to address the elders of the village by name. In all other cases - at home, among friends, especially among young people, Altaians address each other by name.

Regarding the religion of the Altaians, it is impossible to characterize it unambiguously. This is a multifaceted phenomenon and in society there is still a process of symbiosis of various religious movements, which is due to the special geopolitical position of the region. Some Altaians consider themselves baptized, that is, professing the Orthodox Christian religion. This part of the indigenous population attends church, adheres to some Christian precepts, but at the same time performs rituals of worship of Altai, the spirit masters of the area.

The majority of ethnic Altaians consider themselves adherents of the “White Faith” - “Ak Dyan”. This religion, which arose at the turn of the 19th and 20th centuries, is commonly called “Burkhanism” in the scientific literature. A small part of the indigenous population considers themselves adherents of shamanism. Recently, there has been a process of smoothing out the contradictions between some provisions of shamanism and Burkhanism, their combination into a kind of conglomerate that corresponds to the religious ideas of both faiths. The ideas of the ancient Altai people about the structure of the world have survived to this day in this form: the whole world is divided into 3 spheres - the Upper World, the Middle World, the Lower World. All three spheres are inhabited. The human race lives in the middle, solar-lunar world. In the upper world lives the supreme god - “Yuch-Kurbustan”, in the shamanic tradition - “Ulgen”, as well as other celestials. In the lower world there is the ruler of the underworld - “Erlik”.

Although, according to the Altaians, the world is divided into 3 spheres, the basis of their worldview is most likely the concept of dualism. In addition, tribal cults are highly developed. The main object of the Altai clan cult is a deity revered by one or more seoks. In this series, the importance of ancestral mountains and totem animals is great. The veneration of fire, the Sun, and the Moon is of great importance for the Altai people. A special place in the host of deities is given to the Master of Altai - “Altaidyn Eezi”, who can help a person in difficult times, but also punish for unseemly actions. Sometimes he is identified with Ak-Burkhan, the patron saint of Altai, the main figure in the pantheon of Burkhanism. The servants of the cult in Burkhanism are “dyarlykchi” - “announcers”.

There are practically no shamans left, in the classical sense: with a tambourine, in “mandyak” clothes, in a hat made of owl feathers. Their descendants, who have psychic abilities, now act under the general name “knowledgeable people” (neme biler kizhi). This category includes clairvoyants, fortune tellers and soothsayers. There are few adherents of shamanism in Altai. The territory of the Ust-Koksinsky district is inhabited by Old Believers - schismatics who fled back in the 18th century after the split of the church in order to preserve the purity (from their point of view) of the Christian Orthodox faith, as well as in search of better lands, “Belovodye”. The local name is “Kerzhaki”. Currently, their life is not much different from the rest of the Russian population. Kazakhs living on the territory of the Kosh-Agach region profess Islam, and in the Ust-Kan region - Orthodoxy.

In recent years, various sects have intensified their activities in the Altai Mountains, but they do not yet have much influence on the local population.

Calendar rituals

The Altai people call the New Year's Eve "Chaga Bayram". It varies depending on the lunar phase and usually occurs in the month of February. The holiday is celebrated on the first days of the new moon, when the month begins - “Chagan”. A rich meal is prepared, guests are invited, they wish each other health and prosperity. At sunrise, the “san-salar” ritual is performed. A fire is lit, a ritual of feeding the fire is performed, good wishes are pronounced for the area, for the entire Altai, for the sun, the moon, and the Burkhans. During the day they play various games, including riding down the mountain on skins.

Around the spring equinox, the Dyilgayak festival is held. The holiday of spring, the departure of cold winter, the rebirth of the earth. Apparently, this holiday came from ancient times; at one time it marked the beginning of a new year. On this day, the ritual “shuteen” is performed - prayer to Altai. They took out specially left supplies from storerooms - “kulte”. We rejoiced at the arrival of spring and a successful winter. It was believed that domestic animals that survived until this time were no longer in danger of dying. Children and adults had fun and played various games. The celebration of the first thunderstorm was not specially held. But at the first thunderstorm, younger people tumbled over their heads and said good wishes to “Tengri” and “Kairakhan”. The ritual of feeding the fire and lighting the heather was performed. Some were setting the table.

The holiday “Dajyl Bur” (literally “green leaves”) was accompanied by a large ritual ceremony. It was carried out around the beginning of June, when domestic animals had already begun to fatten on grass, milk yield and kumis production increased. Thanks were given to Altai, good wishes were given to all the people and living creatures, and well-being was asked.

The holiday “Sary Bur” (literally “yellow leaves”) was held in the fall, towards the end of September. Prayers were held and praise was given to the entire Altai. They asked for well-being for the upcoming winter. At the “Dyazhyl Bur” and “Sary Bur” holidays there was abundant food, usually domestic animals - a horse or a sheep - were stabbed for these purposes.

In addition to these national holidays, each seok, family clan held its own rituals of worship of Altai.

Worship of Fire

One of the most important objects of veneration for the Altai people is fire. Due to the fact that in the wedding ceremony the betrothal of the newlyweds is carried out by “bonding” with good wishes and blessings of relatives by the fire, in the future the home (fire) is a guarantor of family stability, the health of its members, and a guardian from adversity. A sacrifice is made to the fire in the form of pieces of food (the food should not be tasted by humans), garbage or sharp objects must not be thrown onto the fire, spitting (desecration) must not be done, only good words must be spoken, etc. All prayers, rituals, ritual actions usually begin with the worship of fire.

Honoring the spirits, the masters of the area

In connection with the spiritualization of nature, the Altaians believe that all nature is alive, many natural objects have master spirits, and rituals are performed to appease them, ask for their favor, and well-being for themselves. This includes tying ribbons in special places and saying good wishes. At the passes, a ritual is usually performed to ask for a safe path, and at healing springs - to help in healing. In this case, usually no benefits are directly asked for for oneself, but first of all, wala, gratitude to the area, is given. The response is self-evident.

Ribbons for tying are chosen in white, yellow and light blue. The methods of attachment differ among different population groups. The most common is tying a ribbon (kyira-dyalama) to the branches of deciduous trees. It cannot be tied to spruce or fir. The ribbon should be approximately 4 cm wide and 50-60 cm long. It should be noted that a method of tying called “kazyk buulat” is becoming widespread - when two ribbons are tied, the ends of which in the form of hare ears look up, the other halves hang down. This is done in order to pay tribute to the Upper Deity and the spirits of the middle world.

In some places, the method of tying three ribbons at once to all spheres of the world has been preserved. There are legends that in the old days they hung red ribbons.

It was considered obligatory to hang ribbons in the event of a long trip, at passes, at the borders of the area to a person who first appeared in this area. In the absence of a prepared ribbon, it was allowed to tie a few hairs from the mane of a horse, which is considered a “pure” animal (according to beliefs, the entire living world was created by the rulers of two worlds - the upper and lower). In the absence of these, you can sit, mentally express your favor towards the area, Altai, leave pieces of food or pick a few herbs and leave them here. Favor is also expressed to Altai; good wishes are said to the spirit of the river (you can mentally) when crossing large rivers. At the passes, the most desirable ritual action, in addition to tying ribbons - “kyira”, is considered to be splashing with milk or a low-alcohol milk drink - “araki”. The ritual cannot be performed after sunset; it is not recommended to splash vodka, moonshine, or wine.

Agency for Cultural and Historical Heritage of the Altai Republic

Altaians. General information

The Turkic-speaking population of the Russian Altai Mountains was divided into the following tribes and territorial groups: 1) Altaians, or self-named Altai Kizhi, 2) Telengits, 3) Teles, 4) Teleuts, 5) Kumandins, 6) Tubalars, 7) Chelkans. In Russian scientific literature, they were already known under the general name “Altaians”, because most of them called themselves that. However, there has been confusion over this correct name for a long time. So, for example, in Russian official documents of the 17th century, in descriptions of travelers of the 19th century. Altaians act under the names “border Kalmyks”, “white Kalmyks” (more often this is what Teleuts were called), finally, “Altai” or “Biysk Kalmyks”, “mountain Kalmyks”. The incorrect name of the Altaians as Kalmyks occurred because local tsarist officials, not understanding the language of the Altai tribes, called them Kalmyks due to the external similarity of the Altaians with the Kalmyks or Dzungars, whom the officials constantly encountered. In reality, Altaians and Kalmyks differ sharply in ethnicity and language. Kalmyks, or Western Mongols (Oirats, Dzungars), speak the Mongolian language and belong to the Mongolian group of peoples, while the Altaians speak the Turkic language and belong to the Turkic group.

Altai tribes by ethnic origin, language and past culture are divided into two groups: northern Altaians-Tubalars, Chelkans, Kumandins and southern Altaians - Altaians proper, or Altai Kizhi, Telengits, Teles and Teleuts.

If the southern Altaians were previously incorrectly called Kalmyks, then the northern Altaians, who are very different from the southern ones in physical type, were also arbitrarily called Tatars. Most often they were united by the general term “chernye Tatars” based on their residence in the “cherny” or “chernye” regions of Altai.

Most of the Altaians themselves live in the valleys and river basins: Katun, Ursula, Charysha, Kan, Peschanaya, Sema, Maima in Ongudai-
skom, Ust-Kansky, Ust-Koksinsky, Elikmonarsky, Shebalinsky and Maiminsky aimaks of the Gorno-Altai Autonomous Region. Telengits live along the Chui and Argut valleys in Kosh-Agach and partly in Ust-Koksinsky aimaks. Teles are settled along the system of the rivers Cholushman, Bashkaus, Ulagan in the Ulagan aimak. Tubalars live along the river. Bolshaya and Malaya Ishe, Sary-Kokshe, Kara-Kokshe, Pyzhe, Uymenyu in the Choi and Turochak aimaks, and the Chelkans along the river valley. Swans and especially its tributary Baigol in Turochak aimag. The Kumandins inhabit the right bank of the Biya in the Turochak aimag, but most of them are located in the Staro-Bardinsky and partly Soltonsky districts of the Altai Territory. Teleuts within the Gorno-Altai region live in small numbers in the Maiminsky aimak and in the river basin. Chergi in Shabalinsky aimag. Most of them are concentrated along the river. Big and Small Bachats in the Belovsky district of the Kemerovo region.

At present, thanks to joint economic and cultural life, common territory and administrative management, expansion of communication routes, development of a single literary language, the division of Altaians into tribes and territorial groups within the Gorno-Altai Autonomous Region has lost its real meaning and is part of history.

The creation of an autonomous region and the socialist construction that unfolded in it ensured a fairly rapid consolidation of the Altai Turkic-speaking tribes, isolated in the past, into a single socialist nation.

The early period of cultural development in the Altai Mountains is known from monuments of the Bronze Age of the Afanasyevsky, Andronovo and Karasuk types.

Throughout this long period of dominance of the primitive communal system, people lived in the Altai Mountains whose anthropological type bore ancient Caucasian features. The basis of the economy was hunting for animals; the beginnings of cattle breeding appeared. Tools were made of bronze.

In the 1st millennium BC. e. In the Altai mountains, nomadic cattle breeding becomes the basis of the economy. On this basis, the original culture of the early nomads of Altai arose and developed, known from the burial goods of large stone mounds dating back to the period of the 5th century. BC e. - I century n. e.

Archaeological sites establish the presence of cultural ties and exchanges between the early nomads of Altai with the east and west. This is indicated by finds in the mounds of various things: silk fabrics, items made of lacquer, fur, bronze, etc., which penetrated here through the Huns, who were closely connected with China and ruled over the Altai tribes. The connections between the early nomads of Altai and the Huns are widely reflected in art monuments and in the peculiarities of the funeral rites of this time.

The southwestern connections of the Altai tribes include their contact with the peoples of Central Asia. In the process of communication of the Altai nomadic tribes with Central Asia, as well as as a result of the predatory raids of the Altai nomads on the cultural areas of Central Asia, and partly the advancement of some Central Asian tribes to the East, objects of high culture for that time, created by the peoples of Central Asia, appeared in Altai. This is especially well reflected by the burial goods of the group of large so-called Pazyryk mounds of Altai. This explains the presence in them of things (clothing, art objects) characteristic, for example, of Iran during the Achaemenid dynasty, etc.

From V-VI centuries. BC e. in the southern and northern Altai a population with a Mongoloid physical appearance appears. It penetrates here, judging by archaeological monuments, from Transbaikalia and begins to mix with the Altai aborigines of the ancient Caucasian type. This new Mongoloid population for Altai came here, apparently through Tuva and northwestern Mongolia in connection with the strengthening of the Huns, the formation of their barbarian state, more precisely the Xiongnu temporary military-administrative association, and the spread of its political power. The ethnic carriers of the new anthropological type for Altai were Mongol-speaking, but mainly Turkic-speaking nomadic tribes, which somewhat later formed a new temporary military-political association of nomads on Adtai (the so-called Turkic Kaganate), which for a short time became the hegemon of political power in Central Asia.

During the period of the Turkic Khaganate (VI-VIII centuries) and later, the Mongoloid anthropological type became dominant in southern Altai. Among the northern Altai tribes, it continued to exist, as in the Xiongnu time, mixed with the ancient Caucasoid. Orkhon-Yenisei monuments and Chinese chronicles make it possible to clarify the ethnic composition of the Turkic-speaking population of Altai in the period of the 7th-10th centuries, when such Turkic-speaking peoples and tribes as Kipchaks, Teles, Turgesh, Tuba, etc. became known. Tribal and clan names of modern Altaians, such as and a number of elements of their pre-revolutionary culture indicate their historical connection with these tribes. During this period of successive changes in the dominance of the Turkic Khaganate, Uighurs and Yenisei Kirghiz (VI-X centuries), the Turkization of the language of various Samoyed- and Ket-speaking tribes and clan groups living in the northern part of the Sayan-Altai Highlands took place. This is evidenced by the morphological, phonetic and lexical features of the dialects of modern northern Altaians, which reflect the features of the language of the ancient Altai Turks, Uighurs, and Yenisei Kyrgyz. In the dialects of the northern Altai, for example, words such as adai (dog), kanga (cart) are clearly Uyghur, in contrast to the southern Altai (pt and abra, respectively), characteristic of the language of other Turkic-speaking tribes. The northern Altaians preserved until the revolution the worship of the patroness of children, Umai or May-ena, known from the Orkhon-Yenisei monuments, etc. The process of Turkization of small remnants of tribal and clan Samoyed- and Keto-speaking (Yenisei-Ostyak) groups in the northern part of the Sayan Mountains only ended in the 18th century

The further history of the Altai tribes is associated with the temporary dominance of the Karakitai or Khitans, and by the end of the 12th century. Mongol-speaking Naimans who lived between the Khangai and Altai mountains, and partly on the spurs of Altai. The Naiman, who pushed back the Karakitai, formed a powerful alliance of hordes and tribes, the border of which was the Irtysh in the west, and East Turkestan in the south. From this time until the beginning of the 13th century. The population of Altai was in contact with the Mongols, under the rule of the Naiman vankhans, to whom they paid tribute. Distant descendants of the Naiman, who disappeared into the Turkic-speaking environment of the Altai tribes, have survived in Altai to this day. The name Naiman has been preserved in the names of some clans of modern Altaians, as well as the name of the Merkits, who constituted in the 12th century. a numerous people who inhabited the northern part of modern Mongolia.

The political and economic dominance of the Mongols over the Altai tribes was especially strengthened under Genghis Khan. The Altai tribes of Teles and Telengits found themselves under the rule of the old associate of Chinggis, his noyon-temnik Khorcha (from the Barin tribe), to whom they; were attached.

The stay of the Altaians under the rule of Genghis Khan and his descendants lasted approximately until the end of the 14th century. and had a detrimental effect on the culture of the Altai people. The reason for this was the predatory nature of the policy of the Mongol khans towards the peoples they conquered. The Mongol khans established a brutal regime of systematic terror, accompanied by robberies and murders. A direct result of this regime of Mongol exploiters was a cultural decline in Altai, as evidenced by archaeological monuments.

By the period of Mongol rule from the end of the 12th to the 15th centuries. refers to an important stage in the ethnogenesis of the Altaians. It is connected, firstly, with the active participation of Mongol-speaking tribes in it, and secondly, with the general process of formation of Turkic peoples, which took place at that time in certain areas in the vast expanse of steppes from Altai to the Crimea and the Danube. The Turkic Khaganate greatly contributed to the advancement of Turkic-speaking tribes to the west. The Karluks came from Altai, becoming famous in the 7th century; Semirechye fell into their hands after the decline of the power of the Turkic Khaganate (in the second half of the 8th century). Kipchaks, who also? They lived earlier in Altai, later they spread far to the West. Some Turkic tribes that were part of the Kaganate subsequently played an important role in the formation of the Kyrgyz and Turkmen peoples. The steppes of Western Siberia, Kazakhstan, the northern Aral and Caspian regions, the southern Russian steppes up to and including the northern Black Sea region, Crimea and the Danube found themselves in the sphere of influence of numerous nomadic Turkic-speaking tribes. Of these, the strongest for some time turned out to be the alliances of the Turkic tribes in the steppes of the Aral and Caspian regions under the leadership of the Pechenegs (X-XII centuries) and especially the Kipchaks in the southern Russian steppes. Known during the Turkic Kaganate in Altai, and in the half of the 11th century, according to Muslim authors (Gardizi), on the Irtysh, the Kipchaks acted in the 12th and early 13th centuries. as a short-term but major political force. In Muslim sources, large foot spaces over which the dominance of the Kipchaks extended are called Desht-i-Kipchak. At this time the Kipchaks themselves became known in Russian sources under the name Polovtsians, and in Byzantine sources as Komans. The temporary unification of Turkic-speaking nomads under the hegemony of the Kipchaks contributed to the creation of a cultural and everyday community between these tribes, which were at more or less the same level of socio-economic development. The political dominance of the Kipchaks was brought to an end by the Mongol state of Genghis Khan. In the 30s of the 13th century. The Mongols become the political masters of Desht-i-Kipchak. With the collapse of the empire of Genghis Khan, his grandson Batu founded a new state here, which was named in eastern sources the Juchia ulus, named after the eldest son of Genghis Khan, and in the Russians - the Golden Horde. With the formation of the Dzhuchi ulus, the process of formation of the Turkic peoples was complicated by the strong Mongol influence However, it was still based on various groupings of Turkic-speaking tribes, although in conjunction with others, primarily Mongolian ones. This is confirmed by the well-known fact that even the literary language of the Juchia ulus was a Turkic language with the presence of Kipchak linguistic elements in it, and in the dialects of the nomadic tribes inhabiting the steppes, these Kipchak elements predominated. The Altai tribes were part of the eastern part of the Dzhuchiev ulus, which was also called the White Horde and occupied the space from Western Siberia to the Volga. After the death of Batu (1255), the eastern part of the Dzhuchi ulus was divided between his sons: the Horde and Sheiban. In the first half of the 15th century, as a result of the political fragmentation of the Dzhuchi ulus, the White Horde broke up into a number of separate, warring uluses. This is how the uluses arose: Nogai (led by Edigei and his descendants) in the steppes between the rivers. Volga and Yaik; Sheibanidsky, whose summer camps were in the upper reaches of the Yaik, Irtysh and Tobol, and wintering grounds in the lower reaches of the Syr Darya; Siberian, or Tyumen, with a dynasty from the Sheybanid family. In the process of the collapse of the Golden Horde, new groups of Kipchak Turkic-speaking tribes were formed, which, mixed with the Mongols, laid the ethnic foundations of such modern peoples as the Kazakhs, Karakalpaks, Nogais and a significant part of the southern Altaians, especially the Teleuts, and which joined the closest historical ranks of modern Kyrgyz and Uzbeks. This explains that in the tribal compositions of these peoples, who have been living for many centuries at a far distance from each other, the same names are found (Kypchak, Naiman, Merkit, etc.), and the epic creativity of the time of the Juchia ulus (for example , legends about Edig, Chara-Baty, Takhtamysh), preserved among the Nogais of the North Caucasus, Kazakhs, various groups of Siberian Tatars and other peoples, are also known in the Altai region. Consequently, the closest historical ancestors of modern southern Altaians were the Kipchak Turkic-speaking tribes, also complex in their ethnic composition, who ended up in Altai both from the time of the Turkic Khaganate and as a result of the collapse of the Juchia ulus. In Altai they continued to mix with the descendants of the ancient Altai Turkic-speaking tribes (Teles, Turgesh, etc.) and with Western Mongolian tribes.

Historical development of the Altaians in the 15th century. occurs under the strong influence of the Western Mongols, or Oirats, which lasted until the half of the 18th century, when Dzungaria was defeated by China.

During this period, the Altaians were under the yoke of the Oirat khans, who were paid alman in kind: furs, livestock and various iron products, and bore other duties in kind. The culture of the Altai tribes at this time came into a state of greatest decline and stagnation. The difficult position of the Altaians as part of Dzungaria worsened even more in the middle of the 18th century, when Dzungaria turned into an arena of feudal civil strife and became the subject of the aggressive policy of the Manchu dynasty of China.

When the imperial troops invaded Dzungaria, twelve Altai zaisans turned to the Russian border authorities in 1756 with a request to quickly accept them and all their subjects under the protection of Russia. The request of the Altai zaisans was granted. The annexed population was declared Russian subjects. This event played a very positive role in the history of the Altai tribes, because it opened up for them the prospect of further historical development. There was no other way for the development of the culture of the Altai tribes at that time. This was impossible as part of Dzungaria due to the above conditions. An independent path of development would also be impossible, due to the extremely low level of culture of the Altai tribes, scattered, constantly exposed to attacks from the outside. Becoming part of the Russian state was the best way out for the Altaians from the extremely difficult situation in which they found themselves as a result of the centuries-long domination of the Mongol exploiters. Of course, as subjects of the Russian Tsar, the working Altaians experienced the oppression of the Tsarist colonial policy, but their communication and joint life with the Russian people enriched and raised the cultural level of the Altai tribes.

The number of Altaians is over 68 thousand people (1989), including almost 60 thousand living in the Altai Republic. Ancestors are the Turkic-speaking Tele and Tyukyu tribes. In the XIII, XV-XVIII centuries. Mongol-speaking tribes took part in the ethnogenesis of the Altai, the descendants of some became part of Altai as clans (Naiman, Derbet, Mogul, Choros).

Modern Altaians

Modern Altaians. Photo.

Modern Altaians speak various dialects of the Altai language, which belongs to the eastern branch of the Turkic languages. In the middle of the 19th century, the head of the Altai spiritual mission, M. Glukharev, developed a writing system based on the Russian alphabet and on the basis of the Teleut dialect. Since 1922, the Altai-Kizhi dialect has been used as the basis for the Altai literary language.

Northern and Southern Altaians

In terms of egnography, the Altaians are divided into 2 groups: northern (Kumandins, Tubalars, Chelkans) and southern (Teleuts, Telengits, Altai-Kizhi, until the middle of the 19th century - Teles). The northern ones live in the mountain-taiga zone of northeastern Altai: Tubalars - in the upper reaches of the Biya (the basin of the Pyzha, Koksha, Isha rivers), Chelkans - the Swan and Baigol rivers, Kumandins - along the Biya (Altai Republic, Krasnogorsk, Solton, Biysk districts of the Altai Territory ). Settlement of the southern: Telengits - in the basin of the Chuya and Argut rivers, along the Chulyshman and Bashkaus rivers; Altai-Kizhi - in the basin of the Ursul, Charysh, Koksa, Kan rivers, the middle reaches of the Katun; Teleuts - along the Maima and Cherga rivers (Altai Republic), in Prichumyshye (Zarinsky, Kytmanovsky districts of the Altai Territory), along the Bolshoy and Malaya Bacha rivers (Belovsky district of the Kemerovo region).

Altaians differ markedly in anthropological characteristics, and before the beginning. XX century - by type of economic activity. Northern Altaians (obsolete, “black Tatars”) belong to the Ural contact race. The basis of life for the Altai people was hunting, fishing, hand-hoe farming, and gathering. They lived in permanent settlements. They wore clothes made of canvas. Southern Altaians (old “Oirots”, “White Kalmyks”) belong to the most Mongoloid Central Asian type. They were engaged in nomadic and semi-nomadic cattle breeding. Ancillary activities: hunting, farming, there was a simple system of irrigation and canals. The main type of dwelling is a portable felt yurt and a cone-shaped ail, the traditional type of clothing is a sheepskin coat. Iron smelting and blacksmithing played an important role among all tribes.

Faith of the Altaians

The traditional religion of the Altaians was the worship of numerous spirits inhabiting Heaven, Earth, and the Underworld. In the XVIII-XIX centuries. Buddhism had a noticeable influence (at the end of the 19th century the religious-national movement Burkhanism took shape in Altai), and in the middle of the 19th century - Christianity. There was a lunar calendar in which the months were named according to phenological or economic characteristics: “the month of the cuckoo”, “the month of great heat”, “the month of ploughing”, “the month of Kandyk”, etc. The southern Altaians had a common 12-year calendar with the Mongols. animal cycle.

The penetration of the Russian population into the Altai Mountains and the establishment of the Altai Spiritual Mission (1828) contributed to the transition of some Altaians to sedentary life. Villages arose: Maima, Ulala, Myyuta, Chemal, Biryulya, Cherny Anui, Kebezen, Paspaul and others. Newly baptized Altai residents were provided with assistance in the construction of huts, as well as bread, clothing, and livestock. They learned home economics, agriculture, the hoe was replaced by the plow, then the plow. After 1913, all Altaians were classified as settled residents. In the 90s, 72.9% of Altaians lived in villages; their main occupation was transhumance and grazing, hunting; agriculture was developed in basins and wide areas of river valleys (Chuyskaya, Kuraiskaya, Abaiskaya, Uimonskaya).

Faces of Russia. “Living together while remaining different”

The multimedia project “Faces of Russia” has existed since 2006, telling about Russian civilization, the most important feature of which is the ability to live together while remaining different - this motto is especially relevant for countries throughout the post-Soviet space. From 2006 to 2012, as part of the project, we created 60 documentaries about representatives of different Russian ethnic groups. Also, 2 cycles of radio programs “Music and Songs of the Peoples of Russia” were created - more than 40 programs. Illustrated almanacs were published to support the first series of films. Now we are halfway to creating a unique multimedia encyclopedia of the peoples of our country, a snapshot that will allow the residents of Russia to recognize themselves and leave a legacy for posterity with a picture of what they were like.

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"Faces of Russia". Altaians. "Melody of Altai", 2008


General information

ALTAIANS- people in Russia, the indigenous population of the Altai Republic, Altai Territory, Kemerovo Region. According to the 2010 census, there are 74 thousand 238 Altaians in Russia, of which 62,192 are in the Altai Republic itself, and 1,880 people are in the Altai Territory. Altaians also live in Kazakhstan and Uzbekistan. The language is Altai (Turkic group of the Altai family). Dialects: southern (Altai-Kizhi, Telengit) and northern (Tuba, Kumandin, Chelkan). The Russian language is widely spoken. Writing since the 19th century based on the Cyrillic alphabet. Since 1923, a literary language based on the Altai-Kizhi dialect.

Before the revolution of 1917, Altaians in the Russian environment were called “Altai Tatars.” It was used along with the name “Altaians”. The Russian Orthodox Church considered the Altaians Orthodox and sought to strengthen its influence, but ancient beliefs and rituals receded very slowly. The Altai people had the idea that the world was ruled by many good and evil spirits, commanded by two deities: the good creator of the world Ulgen and the evil underground ruler Erlik. Horses were sacrificed to both of them, the meat of which was eaten by the participants in the ceremony, and the skin was stretched on a pole and left at the site of the sacrifice. Altaians attached great importance to public prayers. They prayed to the sky, mountains, water, and the sacred tree - the birch.

The Altaians had a cult of theses - family and clan patrons, whose images were considered the embodiment of them. They prayed to these images and, in order to appease these people, imitated feeding them. Most ritual actions were performed with the participation of a kama (shaman). The rituals were performed to the sound of a sacred tambourine, which the shaman beat with a special mallet. An image of the Universe and the creatures inhabiting it was applied to the skin of the tambourine. The handle was considered the master spirit of the instrument; among the Altaians it represented a human figure. It is interesting that shamanic drums were made only in spring or autumn. It was at this time that the most important rituals of shamanism or Burkhanism of Altai were performed. Winter and summer were considered closed times for shamanism.

You can learn about the structure of the Altai world, which begins with a description of the world tree, birds and animals located with it, in the Altai epic “Maadai-Kara”.


Essays

The Altai people's year begins in the spring

One young man fell in love with a girl from a noble family, but his parents refused to give her to him as a wife, because he was of low birth.

He went, saddened, to wander and suddenly heard melodic sounds. They fascinated him so much that the young man began to look for the one who published them. But he did not see a single living creature nearby and then realized that it was the wind singing on a broken reed.

The young man cut a reed and learned to play it. He came to his beloved’s house, started playing, and everyone was so enchanted by the melody and sounds that they accepted him with all their hearts and agreed to give him their daughter. So the young man received his beloved as a wife, and the Altai people received the “shoor” instrument - a flute without holes. This is such a fairy tale.


But the Altai people have not only the flute. There are other equally important ancient instruments.

For example, “ikili” is a two-stringed bowed instrument. Its strings are made from a variety of horse hair, which gives a unique sound rich in overtones. There is also a beautiful legend about “ikili”. The legend explains why this instrument produces sounds that include both laughter and crying.

"Topshur" is a two-string fretless lute. The body is traditionally carved from cedar, and the soundboard is covered with the skin of a goat, camel or some wild animals. Used for accompaniment in high musical genres: ode-praise and epic legend. As a rule, rhythmically and melodically monotonous string picking is used for accompaniment. The popular use of topshur for the accompaniment of lyrical, everyday and other songs is also practiced. In this case, the melody is performed in unison with the voice part.

“Comus” is the most ancient self-sounding reed musical instrument, known among many peoples of the world, since ancient times it was considered a cleansing musical instrument, used for spiritual practices, meditation, and enlightenment.

Many of these ancient folk instruments are still used today, for example, at performances of the popular Altai ensemble “Altai Kai”.


Morning - the beginning of the day and life

It is easy to move from music, which has no spatial boundaries, to a picture of the Altai world. The Altai people's year begins in the spring. And the beginning of the year, like morning - the beginning of every day - is understood as the beginning of creation. When the snake of time, bending its head, bites its tail. This is the beginning of all movement, growth, change.

This is how the sacred events of the first creation are described in the text of the ancestral prayer to the mountains and waters of one of the Altai peoples:

Shock, shock, shock!

Being a nursing mother,

The great mountain is our mother!

Golden birch with golden leaves,

Having six branched roots,

The beginning of the year has turned

The snake's head bent.

The flowing water began to rustle,

The mighty taiga roared,

The leaves of the great tree drooped.

Noisy, flowing water

Its golden blanket has thawed,

It spread throughout the white taskil,

White dragged

The golden buttons came undone

Golden Mountain

Six doors opened

The top of the month has turned,

The top of the year has slipped - moved,

The old year has gone

The New Year has arrived.

The text of the prayer is like a sacred code, full of images, the meaning of which is revealed in countless beliefs, myths and rituals of Altai. As you can see, particular importance is attributed to heat and melt water. In Altai myths, water, like life itself, is dual: it is not only the equivalent of primeval chaos, but also an element associated with birth and creation. With life and nature itself.

This is what is told in the fairy tale about the hero Sartakpai, the master of lightning and the builder.


By the light of caught lightning

In Altai, at the mouth of the Ini River, lived the hero Sartakpai. His scythe reaches to the ground. Eyebrows are like thick bushes. The muscles are knotty, like a growth on a birch tree - you can even cut cups out of them.

Not a single bird has ever flown past Sartakpai’s head: he shot without missing a beat.
Sartakpai always accurately hit the ungulate animals running in the distance. He aimed deftly at the clawed animals.

His archemaks (hunting bags) were not empty. They always contained fatty game. The son, Aduchi-Mergen, hearing the stomp of the pacer from afar, ran out to meet his father to unsaddle the horse. Oymok’s daughter-in-law prepared eighteen game dishes and ten milk drinks for the old man.

But the famous hero Sartakpai was not happy, not cheerful. Day and night he heard the cry of the Altai rivers blocked by stones. Throwing from stone to stone, they were torn to shreds. They split into streams, bumping into mountains. Sartakpai is tired of seeing the tears of the Altai rivers, tired of listening to their incessant groan. And he decided to give way to the Altai waters to the Arctic Ocean.

Sartakpai called his son:

You, child, go south, and I will go east.

Aduchi the son went to Mount Belukha, climbed to where the eternal snow lies, and began to look for routes to the Katun River.


The hero Sartakpai himself went east, to the fatty lake Yulu-Kol. With the index finger of his right hand, Sartakpai touched the bank of Yulu-Kol - and the Chelushman River flowed after his finger. All the passing streams and rivers, all the sonorous springs and underground waters, rushed into this river with a cheerful song.

But through the joyful ringing, Sartakpai heard crying in the Kosh-Agach mountains. He extended his left hand and, with his left index finger, drew a furrow across the mountains for the Bashkaus River. And when the waters laughed, running away from Kosh-Agach, old man Sartakpai laughed with them.

It turns out that I can also work with my left hand. However, it is not suitable to do such a thing with your left hand.

And Sartakpai turned the Bashkaue river towards the hills of Kok-Bash and then poured it into Chelushman and led all the waters with one right hand down to the slopes of Artybash. Here Sartakpai stopped.

Where is my son Aduchi? Why doesn't he come to meet me halfway? Fly to him, black woodpecker, and see how Aduchi-Mergen works.

The black woodpecker flew to Mount Belukha, from Belukha the Katun River ran to the west. The woodpecker rushed after the river. Not far from Ust-Koksa he caught up with the strongman Aduchi. He led Katun further and further to the west.

What are you doing, Aduchi-Mergen? - the woodpecker shouted. - Your father has been waiting for you in Artybash for half a day. The son immediately turned Katun to the northeast. The woodpecker hurried towards Sartakpai.

Illustrious hero, your son was mistaken: he began to lead the river to the west, but now he has turned it to the east. In three days he will be here.

Nice woodpecker,” said Sartakpai, “you respected my request.” For this I will teach you how to always be well-fed. Don’t look for worms in the ground, don’t climb tree branches for midges, but, clinging to the trunk with your claws, hit the bark with your beak and shout: “Kiuk-kiuk! Karaty Khan's son is celebrating his wedding, kiuk! Wear a yellow silk fur coat and a black beaver hat. Hurry, hurry! Karaty Khan’s son is inviting you to his wedding!”

And all the worms, insects, and midges will immediately run out from under the bark into the light.

From then until now, the woodpecker feeds the way old Sartakpai taught him.


While waiting for his son, Sartakpai held his index finger in the Artybash valley for three days. During this time, Lake Teletskoe flowed under his finger. The father led the Biya River from Lake Teletskoye, and the son Aduchi quickly fled, leading the Katun. He was not one step behind his mighty father. Together, in an instant, both rivers, Biya and Katun, merged into the wide Ob. And this river carried the waters of Altai to the distant Arctic Ocean.

Aduchi-Mergen stood proud and happy.

Son,” said Sartakpai, “you brought Katun quickly, but I want to see if you drove it well and conveniently for people.”

And the old man went from the Ob up the Katun. Aduchi-Mergen walked behind, and his knees bent with fear. So the father stepped over the Chemal River and approached Mount Sogondu-Tuu. His face darkened. The eyebrows completely covered the eyes.

Oh, shame, shame, Aduchi-Mergen, son! Why did you force Katun to make a turn here? People won't thank you for this. You did it wrong, son!

Father,” Aduchi replies, “I could not split Sogondu-Tuu.” I didn’t even have the strength to draw a furrow along its ridges.

Here the old man Sartakpai took his iron bow from his shoulder, pulled the string and shot a triangular arrow cast from copper.

Sogondu-Tuu split in two. One piece fell below the Chemala River, and the Beshpek pine forest immediately grew on it. The other half of Sogondu-Tuu still stands above the Katun. And people still praise old man Sartakpai for the fact that he led the road straight, like the trail of an arrow.

How will people travel from one bank to the other, son?

At the very mouth of the Choba, the hero Sartakpai sat down on a stone and thought deeply.

Here, my son,” he said, “is exactly the middle of the river.” It will be necessary to build a big bridge here.


Young Aduchi-Mergen said nothing. He was very tired and stood swaying from side to side like tall grass.

Go and rest, dear,” Sartakpai allowed, “just don’t you dare sleep, and out of respect for my work, let your wife Oymok stay awake.”

Really, father, won't you sleep all night?

When you do a great deed, sleep does not dare to come,” answered Sartakpai.
He began to collect piles of stones in the hem of his fur coat. Sartakpai worked all day without rest. And when it got dark, he didn’t want to rest either.

Katun ran like mad. The wind bent the trees. Black clouds smoked in the sky. They swam menacingly towards each other. And a small cloud, flying into a large one, struck a bright lightning bolt. Sartakpai raised his hand, caught the lightning and inserted it into the split fir trunk. In the light of the captured lightning, Sartakpai began to build a bridge. He drove stone into stone, and the stones obediently stuck to one another. There are no more than fifteen kulashes left to lay to that shore (kulash is a measure of length, a fly fathom). And then the bridge collapsed.

Sartakpai roared like a bear, threw stones from the hem of his fur coat, and they, rattling, woke up from the mouth of Choba to the mouth of Edigan.

Aduchi’s son woke up from a terrible roar, and Oymok’s daughter-in-law opened her eyes. Frightened by Sartakpai's anger, they turned into gray geese and flew up the Chuya River. Sartakpai threw a hundred-foot stone after them. This stone fell on the Kurai steppe and still lies there.

Son Aduchi and daughter-in-law Oimok remained geese forever. Lonely and sad, Sartakpai mounted his horse and returned to the mouth of the Inya. His native village had long since crumbled. Sartakpai unsaddled his horse, threw a hundred-pound kedim onto a large stone and, so that it would dry quickly, turned the stone towards the sun, and he sat down next to him and died.

Here ends the song about Sartakpay the builder, about Sartakpay the master of lightning, about Sartakpay the hero.


When does the golden cuckoo start calling?

And how does time appear, is born according to the ideas of the ancient Altaians? Very clear and very simple: when the golden cuckoo begins to crow in the branches of the world tree.

According to researchers, its cuckooing creates the measure and rhythm of the passage of time. The voice of the cuckoo heralds the end of the winter timelessness and, along with the first thunder, is considered a sound signal, the beginning of spring. Interestingly, March and April are called the “month of the cuckoo.” The spring period - from March 14 to June 22 - is characterized by the “growing up” of leaves and the singing of cuckoos. In Altai, these birds also predict the fate of a person. And sometimes in a very exotic way: for example, if a cuckoo crows on a thawed forest (the buds of which have not blossomed) - this means that thieves will have no luck in the coming year!

The cuckoo creates time, but the time of Altai is not uniform: winter and summer are stable and stable, but spring and autumn are changeable and fickle. This variability is very important, because that is why spring and autumn are “transitional times”, revealing the Upper and Lower worlds of spirits to the world of people. This is the time of shamans, prayers and sacrifices. In the spring, shamans make sacrifices to the powerful deities of the Upper World. For example, prayer to Ulgen is carried out in a birch forest. And, interestingly, the sacrifice to this deity may not take place in the form of something terrible, bloody, but quite, so to speak, in a civilized manner: a stallion is set free. Such a horse is considered inviolable. Beautiful ribbons are woven into his mane like identification marks.

Researchers of Altai myths call spring and autumn an ​​open, probabilistic time. Weather instability, sharp temperature fluctuations and changes in wildlife indicate instability, and therefore the possibility of transition between worlds.

The static nature and immutability of the summer and winter months are expressed in the folk calendar: they are all called in one word “Tungushai”, that is, “closed”, “closed”, “without exit” months. These months are closed for the activities of shamans. Even tambourines are prohibited from being made in winter or summer. The tambourine was made in spring or autumn. And it was at this time that the most important rituals of shamanism were performed.

Who are the Altai people or, as they are also called, “Altai-Kizhi”? Literal translation: man of Altai.

These are the people in Russia, the indigenous population of the Altai Republic, Altai Territory, Kemerovo Region. The number in Russia is 67 thousand people, including in the Altai Republic - 59 thousand. Altaians also live in Kazakhstan and Uzbekistan. The language is Altai (Turkic group of the Altai family). There are dialects. Russian is widely spoken. The Altai people have had a written language since the 19th century based on Russian graphics. In 1923, a literary language also emerged. Proverbs were the first to be translated from Altai into Russian. For as Altai folk wisdom says: “There is no truth in verbosity, there is no lie in proverbs.” Here are a few Altai proverbs to check.


The bird itself flies to the happy hunter.

Instead of praising yourself, it is better to praise your horse.

A bad man walks.

Or here’s a whole life program in one sentence: “If you move forward, you will overcome mountains, but if you sit still, you will see nothing but your hole.”