Гульсифа Бакиева
- candidate of historical Sciences
- study: Tobolsk, Tobolsk state pedagogical Institute D. I. Mendeleev, specialty "History and law" with the qualification of teacher of history and law, 1989-1993.
- dissertation: Yekaterinburg, Ural state University, 07.00.02 – native history, "the Community of the Tatars of the Urals XVIII-early XX century", 1999.
- scientific interests: problems of history and socio-demographic development of Siberian Tatars of South Tyumen region.
- objects of research: rural community, settlement, interethnic contact, social organization, traditional economy, culture, family relations, gender aspects of religious life.
- areas of research: the South of the Tyumen region
- study: Tobolsk, Tobolsk state pedagogical Institute D. I. Mendeleev, specialty "History and law" with the qualification of teacher of history and law, 1989-1993.
- dissertation: Yekaterinburg, Ural state University, 07.00.02 – native history, "the Community of the Tatars of the Urals XVIII-early XX century", 1999.
- scientific interests: problems of history and socio-demographic development of Siberian Tatars of South Tyumen region.
- objects of research: rural community, settlement, interethnic contact, social organization, traditional economy, culture, family relations, gender aspects of religious life.
- areas of research: the South of the Tyumen region
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including fairy tales, legends, epic poems, and oral histories about bear hunting and traditional medicine. Through the analysis of this material, the article reveals a complex range of beliefs about the bear as a revered animal. In the worldview of the Siberian Tatars of various ethnoterritorial groups in the past, there was a veneration of the bear as a totem. This is reflected in the ideas about the origin of individual generic units from the bear – ayu tugum. According to beliefs, people belonging to the genus of the bear did not eat bear meat. The reflection of the idea of the bear as a totemic ancestor that can influence the human world was expressed in the fact that various parts of the bear’s body served to scare away evil spirits and heal. The swampy Tatars have a plot about the cohabitation of a bear with a woman, which is available to other peoples and represents a special form of manifestation of a totemic cult. Representatives of other tugums could conclude a contract with the bear so that the beast would not touch their kind. Based on the external similarity, the Siberian Tatars believed that the bear originated from a human breed. Hunters specializing in bear hunting enjoyed special treatment from society.
According to tradition, after their death, a pillar was placed inside the grave fence. According to the ideas of the swampy Tatars, it served as a protective sign that protected the grave from destruction by a bear. In general, it can be said that in the worship of the bear among the swampy Tatars, remnants of many archaic elements of early forms of religion have been preserved.
is occupied by the veneration of astana – the graves of Muslim sheikhs
who arrived from Bukhara to Siberia at the end of the 14th century to
spread Islam. The identification of Astana on the banks of the Irtysh and
Tobol took place during the reign of Khan Kuchum with the participation
of missionaries, representatives of the higher clergy of the Bukhara and
Khiva khanates in the 1570s. One of these missionaries was Khudayberdi
Sheikh, who arrived from Turkestan and settled in the Siberian village
of Sail (Singul yurts). Here he «opened» the Astana-necropolis of one
of the sheikhs who died for their faith at the end of the 14th century.
The discovered manuscripts, written in Arabic script, contain the sachar
(genealogy) of Hudayberdi Sheikh. It turned out that the original sachara
was kept by the famous poet of the early 20th century, the teacher of the
Yembay madrasah, Mavlyukey Yumachikov, who was a direct descendant
of the sheikh. The author of the report managed to conduct a parallel
genealogical study based on archival materials, confirming and largely
supplementing the manuscripts.
The handbook reports on the observance of Islamic beliefs in Tyumen Region. Mainly, it presents information on the location, size, and social and demographic structure of Muslim associations, their sites of cult, leaders, people of distinction, religious rituals, and social activities. Articles describing the history of Islam in Tyumen Region hold a special place in the handbook.
enough. Therefore, it is necessary to teach it in schools, propagate it in the media, and publish fiction in it. The first methodological developments in the form of grammar, phonetics, graphics, dictionaries, as well as literary works are already available. It is possible to introduce the studyтof the Siberian Tatar language as an option in national schools and in special courses at the city Centers of Siberian Tatar culture. At present, the work to preserve the Siberian Tatar language and culture is carried out only by enthusiasts. It does not receive support at the administration level. Relying on the old, time-tested programs and methodological developments in the Tatar language and literature, the heads of education authorities do not see the need for studying the Siberian Tatar language and developing Siberian Tatar literature. In our opinion, further ignoring of the existing problem will entail increased marginalization of the Siberian Tatars of the Tyumen region and their gradual loss of self-identification.
Siberian Tatars. However, after turning from the Old Tatar to the Tatar language of the Middle Volga region (Tatar literary), the situation changed. There were difficulties with the students perception of the language that was nonnative for them. It has been established that longterm teaching in the national schools of the Tatar literary language did not bring significant results. Siberian Tatars continued to use native and Russian languages in everyday life. The study of the current situation has revealed, on the one hand, the interest of students and their
parents in studying the SiberianTatar language, on the other – the unwillingness of the heads of education administration bodies to change the established system. The main conclusion of the study is the need for a gradual full or partial reorientation of the educational process in
Tatar schools in the south of the Tyumen region towards the language and literature of Siberian Tatars.
the language and literature of the Kazan Tatars. The view was expressed that the improvement in the educational programs of ethno-cultural education programs andthe introduction of the Siberian-Tatar language into instruction is an urgent necessity.
including fairy tales, legends, epic poems, and oral histories about bear hunting and traditional medicine. Through the analysis of this material, the article reveals a complex range of beliefs about the bear as a revered animal. In the worldview of the Siberian Tatars of various ethnoterritorial groups in the past, there was a veneration of the bear as a totem. This is reflected in the ideas about the origin of individual generic units from the bear – ayu tugum. According to beliefs, people belonging to the genus of the bear did not eat bear meat. The reflection of the idea of the bear as a totemic ancestor that can influence the human world was expressed in the fact that various parts of the bear’s body served to scare away evil spirits and heal. The swampy Tatars have a plot about the cohabitation of a bear with a woman, which is available to other peoples and represents a special form of manifestation of a totemic cult. Representatives of other tugums could conclude a contract with the bear so that the beast would not touch their kind. Based on the external similarity, the Siberian Tatars believed that the bear originated from a human breed. Hunters specializing in bear hunting enjoyed special treatment from society.
According to tradition, after their death, a pillar was placed inside the grave fence. According to the ideas of the swampy Tatars, it served as a protective sign that protected the grave from destruction by a bear. In general, it can be said that in the worship of the bear among the swampy Tatars, remnants of many archaic elements of early forms of religion have been preserved.
is occupied by the veneration of astana – the graves of Muslim sheikhs
who arrived from Bukhara to Siberia at the end of the 14th century to
spread Islam. The identification of Astana on the banks of the Irtysh and
Tobol took place during the reign of Khan Kuchum with the participation
of missionaries, representatives of the higher clergy of the Bukhara and
Khiva khanates in the 1570s. One of these missionaries was Khudayberdi
Sheikh, who arrived from Turkestan and settled in the Siberian village
of Sail (Singul yurts). Here he «opened» the Astana-necropolis of one
of the sheikhs who died for their faith at the end of the 14th century.
The discovered manuscripts, written in Arabic script, contain the sachar
(genealogy) of Hudayberdi Sheikh. It turned out that the original sachara
was kept by the famous poet of the early 20th century, the teacher of the
Yembay madrasah, Mavlyukey Yumachikov, who was a direct descendant
of the sheikh. The author of the report managed to conduct a parallel
genealogical study based on archival materials, confirming and largely
supplementing the manuscripts.
The handbook reports on the observance of Islamic beliefs in Tyumen Region. Mainly, it presents information on the location, size, and social and demographic structure of Muslim associations, their sites of cult, leaders, people of distinction, religious rituals, and social activities. Articles describing the history of Islam in Tyumen Region hold a special place in the handbook.
enough. Therefore, it is necessary to teach it in schools, propagate it in the media, and publish fiction in it. The first methodological developments in the form of grammar, phonetics, graphics, dictionaries, as well as literary works are already available. It is possible to introduce the studyтof the Siberian Tatar language as an option in national schools and in special courses at the city Centers of Siberian Tatar culture. At present, the work to preserve the Siberian Tatar language and culture is carried out only by enthusiasts. It does not receive support at the administration level. Relying on the old, time-tested programs and methodological developments in the Tatar language and literature, the heads of education authorities do not see the need for studying the Siberian Tatar language and developing Siberian Tatar literature. In our opinion, further ignoring of the existing problem will entail increased marginalization of the Siberian Tatars of the Tyumen region and their gradual loss of self-identification.
Siberian Tatars. However, after turning from the Old Tatar to the Tatar language of the Middle Volga region (Tatar literary), the situation changed. There were difficulties with the students perception of the language that was nonnative for them. It has been established that longterm teaching in the national schools of the Tatar literary language did not bring significant results. Siberian Tatars continued to use native and Russian languages in everyday life. The study of the current situation has revealed, on the one hand, the interest of students and their
parents in studying the SiberianTatar language, on the other – the unwillingness of the heads of education administration bodies to change the established system. The main conclusion of the study is the need for a gradual full or partial reorientation of the educational process in
Tatar schools in the south of the Tyumen region towards the language and literature of Siberian Tatars.
the language and literature of the Kazan Tatars. The view was expressed that the improvement in the educational programs of ethno-cultural education programs andthe introduction of the Siberian-Tatar language into instruction is an urgent necessity.
Книга будет интересна историкам, этнографам и всем, кто интересуется историей края.
практикоориентированную цель разработки предложений по совершенствованию государственной национальной политики в регионах Российской Федерации. Для специалистов в области межнациональных отношений, языковой, образовательной и ми-
грационной политики, ученых гуманитарной сферы и представителей общественных организаций этнокультурной направленности.