Teleut history. Traditional drinks and dishes

WHO ARE THE TELEUTS

STORY

NUMBER AND SETTLEMENT

ECONOMY

TRADITIONAL FISHES

The traditional trade was hunting:

riding - on hares, foxes, wolves and on

skiing - on bears, speakers, weasels,

sable, elk, roe deer, deer, wild goats,

lynxes.

Ducks, quails were harvested from birds,

hazel grouse, capercaillie, black grouse, partridge,

waders, from small animals - moles,

ferrets, gophers, hamsters, marmots, badgers.

Fishing and apiary beekeeping

existed as an auxiliary species

economy.

From home crafts development

received processing of wood, metal, as well as

weaving, weaving, sewing.

HOUSING

The characteristic types of dwellings of the Teleuts at the beginning of the 20th century were

alanchyk - ground frame conical building made of

poles and bark or birch bark. Inside, the dwelling was divided into

male and female parts

WOMEN'S CLOTHING

Women wore bloomers made of chintz or canvas, long dress tunic cut with a laid on festive bib, a light caftan made of woolen or thick chintz fabric with a lining. On holidays they wore silk robes, quilted robes and fur coats.

Women's jewelry -

braids, earrings,

rings, rings,

bracelets, brooches

made of copper and

silver.

MEN'S CLOTHING

TELEUT LANGUAGE

TRADITIONAL DRINKS AND DISHES

BEVERAGES

RELIGION

The traditional religion of the Teleuts -

shamanism on an animistic basis.

According to the ideas of shamans (kams)

The universe is made up of several

spheres. The sky has 16 layers (kat),

on which the celestial spirits live

(ulgeni).

CULTURAL DEVELOPMENT

Among the national customs, two forms of marriage are characteristic - by conspiracy (matchmaking) and through kidnapping (kidnapping).

Until the 1920s, marriages were practiced

minors: an adult girl was given in marriage to a 10-12-year-old boy. Wedding ceremonies, as a rule, included matchmaking (kuda), conspiracy (yarashtyk) and a wedding feast (toi).

The Altai Spiritual Mission played an important role in introducing the Teleuts to Christianity.

At the end of the 19th century missionaries

opened in Teleut villages

the first schools, and at the beginning of the 20th century

a national

intellectuals: priests,

teachers, local historians.

PROSPECTS FOR THE PRESERVATION OF THE TELEUTS AS AN ETHNOUS

Despite their small numbers, increasing assimilation processes, the Teleuts are characterized by a stable ethnic self-consciousness. The desire for ethnic self-determination and political activity are growing.

LEGAL DOCUMENTS AND LAWS

In the Kemerovo region, there is a regional program "Social and economic development of indigenous peoples".
In 1991, the executive committee of the Kemerovo Regional Council of People's Deputies adopted decision No. 274 "On priority measures for the revival of the Teleut people", which marked the beginning of the formation of regional legislation on the indigenous peoples of the North.

The solution of the economic problems of the Teleut people will contribute to the growth of the independence of the ethnic group, will provide favorable conditions for the revival of the language and culture.

teleut clothes costume shoes

Shors and Teleuts are the most ancient inhabitants of the Kuznetsk land. They are nomadic in origin. Turkic-speaking tribes. Nowadays, they are scattered all over Western Siberia. The majority live in the Kemerovo region. The Shors mainly live in the Tashtagol region and Gornaya Shoria. Teleuts are most common in the Belovsky and Guryev regions of the Kemerovo region.

Number in the Russian Federation - 2650 people (2002), of which in the Kemerovo region - 2534 people. Teleuts are predominantly rural residents. About 2 thousand people live in the villages of Bekovo, Chelukhoevo, Verkhovskaya, Shanda, Novo-Bachaty on the territory of Belovsky and Guryevsky districts Kemerovo region. These are the so-called "Bachat teleuts" along the Big and Small Bachat rivers (Ob basin). Teleuts also live in the Novokuznetsk region of the Kemerovo region and the Shebalinsky region of the Altai Republic. Number of Teleuts in settlements in 2002:

Kemerovo region:

Chelukhoevo village 505 people

city of Belovo 438 people

city of Novokuznetsk 303 people

Bekovo village 273 people

Verkhovskaya village 194 people

Shanda village 177 people

Novobachaty village 140 people

Zarechnoe village 136 people

They live in southern Siberia. Settlement - Kemerovo region, Altai Territory, Republic of Altai. Self-name - telengetter, payattar, tadarlar. Writing - in Russian graphic basis.

The Teleut language belongs to the Kyrgyz-Kypchak (Khakas) languages of the Turkic group of the Altai language family as a separate language or, according to another classification, is a dialect of the South Altai (Altai proper) language. In the latter case, it is distributed not only in the Kemerovo Region, but also in the Altai Republic (Shebalinsky District along the Katun River and its tributary, the Sema River), Altai Territory, Novosibirsk Region.

The oldest ancestors of the Teleuts - the ancient Turkic tribes of the Tele, settled in Central Asia, are first mentioned in literary sources in 1601. They were then called "white Kalmyks". In the 17th century Teleuts represented a large association of nomads of the Upper Ob region ulus. IN early XVII 1st century most of them were taken away by the western Mongols to Dzungaria, where they wandered for over 50 years.

In the XIX - early XX centuries. the Bachat, Tomsk, Chumysh and Altai ethno-territorial groups formed. They differed in the peculiarities of the tribal composition, dialects, as well as economic and cultural development. The Bachat group remains the most ethnically original.

The brightest period in the history of the Teleuts -- Early Middle Ages. In 391 the Teleuts were conquered by the Tabgaches, in 403 by the Jujans. In the 480s. The Teleuts managed to achieve military successes (the capture of Gaochang, the ruin of Yuebani) and create the state of Gaogyui allied to the Chinese, but soon it collapsed, and the Teleuts were defeated by the Hephthalites. At the beginning of the VI century. the Teleuts, led by the princes Mivotu and Ifu, waged wars with the Rourans with varying success, killed Khan Futu, but were subjugated by the Turks.

In the XVII-XVIII milestones, the Teleuts roamed in the Upper Ob region and the foothills of the Altai, on both sides of the Ob. Thus, the "Teleut land" included the main mass of land between the Irtysh River in the west and the Tom River in the east in the upper and middle reaches. According to later written sources and the testimonies of travelers who visited Siberia, the Teleuts were engaged in semi-nomadic cattle breeding, which was combined with appropriating forms of economy - hunting (which is confirmed by the finds of animal bones in campsites), gathering and fishing. They also knew agriculture, although it was primitive. By the 17th century, by the time the Russians arrived in Siberia, the Teleuts had developed patriarchal-feudal relations. Stronger tribes not only pushed back and absorbed the weak ones, but in a number of cases conquered them in order to receive tribute. The Teleuts also had a population of "Kyshtyms" dependent on them. They also had slaves captured during clashes with neighbors.

In the 17th century Teleuts fell under the influence of Russia, many of them left for Tomsk. However for a long time the Teleut feudal-tribal nobility, backed by Dzungaria, remained the main opponent of the Russian authorities in the Upper Ob and Gorny Altai. Throughout the 17th century, the "Teleut land" played the role of a kind of buffer between the Russian districts and the possessions of the "Black Kalmyks" (Western Mongols). Until the 80s of the 17th century, the Teleut princes from the house of Abakovichi (Abak himself, his son Koka and grandson Tabun), maneuvering between Russia and Dzungaria, managed to maintain independence or significant independence, and even to one degree or another subjugated other Altai tribes, taxing them with tribute (alman). The Teleut nobility stubbornly tried to maintain their monopoly on the exploitation of everything Altai population and therefore in every possible way counteracted the penetration of Russians into the regions of the Upper Ob and Gorny Altai.

From the beginning of the XVIII century. most of Teleuts roamed within Dzungaria. By the 1760s, due to a number of destructive internal and external causes, the decisive of which was the war of Dzungaria and China, the ulus association of the Teleuts finally disintegrated and the Teleuts were dispersed. In some cases, they completely dissolved in a different ethnic environment, in others they served as an important component in the formation of new ethnic communities. According to L.P. Potapov, the Teleuts play an exceptional role in the ethnogenetic formation of all groups of Altaians, both northern and southern.

Orthodox, traditional beliefs are preserved.

In terms of culture, they are close to the Telengits and Khakass.

According to ethnographic research, in ancient times, the Teleuts practiced the rite of air burial, which is often found among the peoples included by Starostin S. A. in the hypothetical Sino-Caucasian macrofamily of languages.

The Teleuts have developed two main economic and cultural types: nomadic pastoralists of the mountain-steppe zone and foot hunters of the taiga-steppe zone. Thanks to the influence of Russians from the 17th century. settled agricultural and pastoral economy began to actively develop. Rye, oats, barley, wheat, and millet were sown from cereals. From hoes (abyl) and simple plows (andazyn, salda) they switched to complex plows. In the XIX - early XX centuries. in the north of the Altai Mountains, herd horses, cattle were bred, pigs and goats were kept. To the greatest extent traditional features maintained horse breeding. Horses were marked with a brand (a label like a tamga).

The traditional trade was hunting: riding on hares, foxes, wolves and on skis - on bears, columns, weasels, sables, elks, roe deer, deer, wild goats, lynxes. Ducks, quails, hazel grouses, wood grouses, black grouses, partridges, sandpipers were harvested from birds, moles, ferrets, ground squirrels, hamsters, marmots, badgers from small animals. Fishing existed as an auxiliary type of economy. Engaged in apiary beekeeping. From home crafts, woodworking, metalworking, as well as weaving, weaving, and sewing were widely developed.

The characteristic types of dwellings at that time were alanchyk - a ground frame conical building made of poles and bark or birch bark. Inside, the dwelling was divided into male and female parts.

To the dishes traditional cuisine include tutmash (mutton broth with pieces of dough, onions and meat), kan (sausage made from sheep or horse blood with onions or garlic), t'org (thinly sliced pieces of sheep's entrails, bacon, etc., tied small intestine), as well as soups from the meat of gophers, marmots, badgers, dried horse meat, salted horse neck fat, large crescent-shaped dumplings (dumplings), pies, pancakes, cookies borrowed from Russians. Ayran, chegen, araki (milk vodka), cheeses, varenets, sour cream, etc. can be called traditional drinks and milk products.

The nomadic ulus organization served as the social structure of the Teleuts before their entry into Russia. Uluses of the XVII-XVIII centuries. represented associations of clans (seoks). Power in the ulus was inherited within the framework of one "princely" family, in which there were special privileged clans (uktu - " the best people"), which differed from various categories of the population.

The most common family form among the Teleuts was a small monogamous family, although there were also undivided families.

Shamanism, based on animism, is the traditional religion of the people. According to the ideas of shamans (kams), the Universe consists of several spheres. The sky has 16 layers (kat), on which the celestial spirits (ulgeni) live.

The Altai Spiritual Mission played an important role in introducing the people to Christianity. At the end of the XIX century. missionaries opened the first schools in the Teleut villages, and at the beginning of the 20th century, a national intelligentsia was formed: priests, teachers, local historians.

Among the national customs, two forms of marriage are interesting: conspiracy (matchmaking) and kidnapping (kidnapping). Up until the 1920s. marriages of minors were practiced: an adult girl was given in marriage to a 10-12-year-old boy. Wedding ceremonies, as a rule, included matchmaking (kuda), reconciliation (yarashtyk) and a wedding feast (toi).

WITH late XIX V. firmly established in public life Christian holidays. Traditional Teleut rituals are timed to coincide with church dates. The custom of collective treats on the occasion of the autumn slaughter of livestock persisted until the middle of the 20th century.

One of the most striking genres of folklore is heroic epic(tales "Altai Kuuchun", "Koziyka and Bayan-Slu", etc.), performed by storytellers (kaichy) to the accompaniment string instrument shertme-komys with a resonator made of foal skin. Also common historical traditions and songs covering the events of the times of the Teleut-Dzungarian wars, the Teleuts' acceptance of Russian citizenship, etc.

general information

The Teleuts are an indigenous people in the Russian Federation, one of the smallest peoples in the south of Western Siberia. Self-name - tpelengeter, payattar, tatarlar. Their closest neighbors, the Sayano-Altai Turks, know the Teleuts under the name of bayat-pachat. TO early XIX century, several ethnographic groups stood out: Bachat, Tomsk, Altai, Chumysh.

To date, the Bachat group has mainly survived, the rest have undergone strong assimilation from the neighbors. They speak the Teleut language, which is one of the southern dialects of the Altai language. A number of researchers consider the language of the Bachat Teleuts as independent. Writing on the Russian graphic basis.

Anthropologically, they are included in the North Altai group along with the Shors, part of the Kumandins and Khakasses. The Teleuts are descended from the Tele group of the era of the ancient Turks. Their ethnic name also goes back to it. In Russian sources, they were first mentioned at the very beginning of the 17th century under the name of "White Kalmyks". During this period, the Teleuts played a significant role in the political arena of the South Siberian region. IN early XVIII century, most of the Teleuts were taken by the Mongols to Dzungaria and roamed within it for more than 50 years. The process of entry of various groups of Teleuts into the Russian state took place gradually over a century and a half. The Dzungarian Teleuts were the last to take Russian citizenship after Dzungaria was captured by Qing China. Based on them, the main ethnographic groups Teleuts.

Territory of settlement and population

Most modern Teleuts live in the Belovsky and Guryev regions of the Kemerovo region, small groups are found in the Novokuznetsk region, as well as in the Zarinsky and Kytmanovsky regions of the Altai Territory and the Shebalinsky region of the Altai Republic.

In the published materials of the Soviet censuses, the Teleuts were never singled out as a separate line. For this reason, it is difficult to judge the dynamics of the population of this people in the 20th century. Various researchers determine the number of Teleuts on the basis of data from local statistical agencies, primary accounting (household books) and their own field materials. A more reliable information base is currently being formed in connection with the assignment of the Teleuts in 2000 to the group of indigenous peoples of the North, Siberia and Far East RF.

In the 2002 census, 2,700 people called themselves Teleuts.

Lifestyle and provision system

In the territory of the Teleut settlement, which is distinguished by its diversity natural conditions, historically there were two economic and cultural types: nomadic pastoralists and foot hunters. WITH mid-eighteenth century, the leading industry of the majority of Teleuts was nomadic cattle breeding (horses, cattle) with elements of a settled agricultural economy. An auxiliary role was played by traditional crafts: hunting, incl. on horseback and with hunting falcons, fishing and gathering. Opportunities at present traditional forms farms in the Kemerovo region, where the bulk of the Teleuts live, are significantly limited. IN recent decades the territory of their traditional nature management became a zone of intensive industrial development, many Teleut villages entered the city limits or were abolished. As a result, a significant part of the Teleuts living in rural areas work in mines and industrial enterprises. Less than half of the workforce is employed in agriculture. perestroika traditional economy teleuts on market rails is carried out slowly. The idea of reviving horse breeding in the Teleut village of Bekovo, the project to create the Belsu National Park, models of the territory of traditional nature management and many other projects do not find financial support. Created in 1995-1998. small enterprises based on tribal communities and families are engaged in cattle breeding, hunting, and gathering wild plants. However, most of them are unprofitable, many have already gone bankrupt. There are no special financial institutions focused on supporting indigenous peoples (credit cooperatives, joint community funds). Banks issue loans at high interest rates, require 100% collateral for the loan amount.

Ethno-social setting

Share of Teleuts in total strength population of the Kemerovo region is only 0.01%. 73% of Kemerovo Teleuts are rural residents. They are the predominant part of the population only in three villages. Due to their small numbers, the Teleuts are the least protected part of society. Serious tension in the ethno-social situation is brought about by the unemployment of the indigenous population. As already mentioned, half of the Teleuts by the beginning of the 90s. was employed in industry. With the start of market reforms, most of them found themselves out of work.

Ethno-cultural situation

Despite their small numbers and the associated assimilation processes, the Teleuts continue to preserve many elements of their spirituality. traditional culture. Cultural specificity is especially clearly manifested in family rituals. A colorful, multi-day Teleut wedding, for example, attracts the attention of many residents of the region who live hundreds of kilometers from Teleut villages. Features in the funeral and memorial rituals are preserved. Ritual and other song genres continue to exist in oral folk art. The traditions of tailoring and decorating clothes are alive - a tunic-shaped dress with a colorfully embroidered collar, multi-color homespun belts and holiday decorations are available to most women in the village and the city. The traditional religion of the Teleuts is shamanism, similar to the shamanism of others. Altai peoples. Shamanistic performances and rituals, some cults (“emegender”, “som”) continue to exist to this day. Significant layer religious beliefs associated with Orthodoxy. The development of the Teleut culture was greatly facilitated by the Altai Spiritual Mission. As a result of her educational activities By the beginning of the 20th century, they had already formed their own intelligentsia. Central and most painful in modern cultural life people is definitely a language problem. According to 1979 data, only 56% of Teleuts spoke their native language even at home with their children. To date, the situation has become even more acute. The Teleut language is taught only in one school in the region - in the village of Bekovo, Belovsky district, but even here classes are optional. Measures are being taken to expand education: a primer and a Teleut-Russian dictionary have been prepared, there is methodical literature in the Teleut language, but all these are only the first steps in a large and complex work.

Bodies of management and self-government

In the Belovsky district of the region, a national-administrative formation of Teleuts was created - the Bekovsky village council. In 1990, the Association of the Teleut people "Ene-Bayat" was formed. The statutory goals and objectives of the Association are the development of the cultural traditions of the Teleut people, assistance in the training of national personnel, the implementation of socio-economic development programs. The Association is the only body of self-organization and self-government of Teleuts, other public organizations No.

Legal documents and laws

There is a regional program "Social and economic development indigenous peoples". Relevant sections on the problems of indigenous peoples are available in the target programs of the employment service, small business. There are a number of laws and regulations that provide state support for indigenous peoples. The charter of the Kemerovo region (adopted in 1997) guarantees the preservation of the original habitat, the right to free study, use and conservation mother tongue, revival and development national culture, traditional sectors of the economy, the creation of national-cultural associations, etc. The charter provides for the creation in places of compact residence of small peoples of national municipalities. Approved "Temporary regulation on the national settlement, the village council." In April 1999, the Law of the Kemerovo Region "On legal status indigenous peoples". The draft law "On the territories of traditional nature management" is in the process of being coordinated. At the legislative level, a decision was made on benefits for the training of specialists with higher and secondary education. Privileges are provided for the use of the forest fund. In 1991, the executive committee of the Kemerovo Regional Council of People's Deputies adopted decision No. 274 "On priority measures for the revival of the Teleut people", which marked the beginning of the formation regional legislation about the indigenous peoples of the North.

Contemporary environmental issues

About a third of all production assets of Western Siberia are concentrated on the territory of the Kemerovo region. The high concentration of the mining, metallurgical, and chemical industries creates enormous burdens on the natural environment and creates environmentally dangerous living conditions for the population. According to the Ministry of Natural Resources of the Russian Federation, the Kemerovo region is classified as a region of ecological crisis. At present, in the flat part of the region, incl. Belovsky and Guryevsky districts, where Teleuts live compactly, at least 70% of the soil cover are transformed to one degree or another - the groundwater regime is disturbed, soils are contaminated with heavy metals, organochlorine compounds, and their productivity is reduced. Every year, more and more new lands are allocated for coal mining - forests, farmland, lands of cities and towns. settlements, state reserve lands. Land destruction is dangerous not only because it deprives indigenous people of land, forest resources, reduces the productivity of hunting grounds, the greatest danger lies in non-compliance with the principles of selective dumping, which causes environmentally dangerous, often toxic rocks to rise to the surface.

Prospects for the preservation of Teleuts as an ethnic group

Despite their small numbers, increasing assimilation processes, the Teleuts are characterized by a stable ethnic self-consciousness. The desire for ethnic self-determination and political activity are growing. The solution of the economic problems of the Teleut people will contribute to the growth of the independence of the ethnic group, will provide favorable conditions for the revival of the language and culture.

Faces of Russia. "Living Together, Being Different"

The multimedia project "Faces of Russia" exists since 2006, talking about Russian civilization, the most important feature which is the ability to live together, remaining different - such a motto is especially relevant for the countries of the entire post-Soviet space. From 2006 to 2012, within the framework 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 have been released to support the first series of films. Now we are halfway to creating a unique multimedia encyclopedia of the peoples of our country, a picture that will allow the inhabitants of Russia to recognize themselves and leave a picture of what they were like for posterity.

~~~~~~~~~~~

The cycle of audio lectures “Peoples of Russia” – Teleuts

General information

TELE'UTS, telengetter, payattar, tatarlar (self-designation tadar, bayat-pachat) - people in Russia, traditional place of residence - south of Western Siberia (Kemerovo region) (number 3 thousand people), most (about 2.5 thousand) live in rural areas and cities of Belovsky, Guryev and Novokuznetsk districts of the Kemerovo region. Small groups - in the Zarinsk and Kytmanovsky districts of the Altai Territory and the Shebalinsky district of the Altai Republic.

According to the 2002 Population Census, the number of Teleuts living in Russia is 2.65 thousand people, according to the 2010 Population Census - 2,643 people, of which 2,534 people live in the Kemerovo region. Teleuts are predominantly rural residents. About 2 thousand people live in the villages of Bekovo, Chelukhoevo, Verkhovskaya, Shanda, Novo-Bachaty in the Belovsky and Guryevsky districts of the Kemerovo region. These are the so-called "Bachat teleuts" along the Big and Small Bachat rivers (Ob basin). Teleuts also live in the Novokuznetsk region of the Kemerovo region and the Shebalinsky region of the Altai Republic.

The Teleut language belongs to the Kyrgyz-Kypchak (Khakas) languages of the Turkic group of the Altaic language family as a separate language or, according to another classification, is a dialect of the South Altai (Altaic proper) language. In the latter case, it is distributed not only in the Kemerovo Region, but also in the Altai Republic (Shebalinsky District along the Katun River and its tributary, the Sema River), Altai Territory, Novosibirsk Region.

The main ethnographic groups in the 19th century were the Bachat, Tomsk, Altai, and Chumysh. They speak one of the southern dialects of the Altai language. Writing on the Russian graphic basis. The majority of Teleut believers are Orthodox. A significant part adheres to traditional ideas.

The most ancient ancestors of the Teleuts are the tribes of the tele group of the era of the ancient Turks, to which the ethnic name of the people of Teleuts goes back. The Teleuts ("White Kalmyks") are first mentioned in Russian sources in 1601.

Two main economic and cultural types have developed on the territory of the Teleut settlement: nomadic pastoralists of the mountain-steppe zone and foot hunters of the taiga-steppe zone. Under Russian influence, from the 17th century, specific forms of a settled agricultural and pastoral economy began to develop among the indigenous population. In the 17th-1st half of the 18th centuries, for the bulk of the Teleuts, the leading branch of the economy was nomadic cattle breeding. They raised horses and cattle. Hunting and fishing were traditional trades. Gathering (pine nuts, sarany, wild garlic) was widespread. Under the influence of Russian peasants, many Teleuts began to engage in apiary beekeeping. From home crafts greatest development received processing of leather, wood, metal, weaving, weaving, sewing. Leather processing, spinning and weaving were done by women.

The most common family form among the Teleuts was a small monogamous family, although there were also undivided families.

The type of Teleut settlements in the middle of the 19th-20th centuries is stationary. Street layout prevailed. In the 19th - early 20th century characteristic types dwellings were permanent frame ground buildings of a conical type made of poles and bark or birch bark; permanent semi-underground dwellings of a rectangular type - frame or log - semi-dugouts (1.5-2 m high, with a flat or gable male roof); Russian-style dwellings peasant houses- large four-five-walled huts or two-foot huts (two chambers separated by cold or warm vestibules) with two- or four-pitched roofs.

The complex of traditional men's clothing almost did not survive by the beginning of the 20th century, although individual elements of the costume: a caftan, a warm quilted robe, various types of fur coats, leather shoes without tops and soles (charyk) existed until the 1960s. Women's clothing included bloomers made of chintz or canvas, a long tunic-shaped dress with a laid-on festive bib, a light caftan made of black woolen or dense chintz fabric, lined, and silk festive robes. Warm outerwear - quilted robe and fur coats.

Headwear - conical hats made of quilted fabric with a velvet-lined lapel and a tassel at the top and winter hats from sheepskin with beaver or sable trim, as well as purchased cotton and silk scarves bright colors. Women wore braided jewelry, earrings made of copper or silver, rings, rings, bracelets, brooches. Traditional women's clothing largely used to this day.

The traditional food of the Teleuts included many dishes from horse and mutton meat and milk. A significant place in the diet was also occupied by products of hunting, fishing and gathering. So far, traditional dishes are common - tutmash (mutton broth with boiled and finely chopped dough, onions, meat), sheep or horse blood sausage (kan) with the addition of onions or garlic, tjörg - sheep intestines stuffed with pieces of heart, liver, lung and bacon, broths and soups from ground squirrels, marmots, badgers, dried horse meat, salted horse neck fat. Large crescent-shaped dumplings and many flour products, the recipes for which are borrowed from Russians, are also considered a traditional dish. Traditional drinks were prepared from dairy products: ayran, chegen, milk vodka - araki, as well as varenets, cheeses, sour cream, etc.

Folklore occupies a significant place in the spiritual culture of the Teleuts. The most monumental genre of Teleut folklore is the heroic epic ("Altai Kuuchun", "Koziyka and Bayan-Slu", etc.). Performers epic works there were storytellers - "kaichy". Historical legends are widespread, covering the events of the times of the Teleut-Dzhungar wars, etc.

Diverse musical folklore: historical, ritual, dance songs, spring games with singing - tabyr. Ritual folklore includes good wishes (alkysh) associated with family and household (wedding, maternity, etc.) rites. The oldest genre oral art, dating back to the ancient Turkic era - funeral laments (sygyt). Works of cult folklore are shamanic spells, appeals to family and tribal guardians.

E.P. Batyanova, D.A. Funk

Essays

Teleuts- the people of the Russian Federation living in the south of Western Siberia: in the Kemerovo region, as well as in the adjacent regions of the Altai Territory and the Altai Republic. The number in Russia (2002) is 2650 people, including in the Kemerovo region - 2534, the Altai Republic - 32 , Altai Territory - 15. The Teleut language belongs to the Kyrgyz-Kypchak (Khakass) languages of the Turkic group of the Altai language family. Writing based on Russian graphics. Religion - Orthodoxy, shamanism.

Siberia conquered, but not all

On famous painting Vasily Surikov “The Conquest of Siberia by Yermak” presents the capture in October 1582 by the Cossacks of the legendary ataman Kashlyk, the capital of the Siberian Khanate. During this battle, a huge army of Khan Kuchum was defeated by a handful of brave men, but the final annexation of the richest lands beyond the Urals to Russia dragged on for almost a century and a half. The penetration of Russian detachments into the southern part of Western Siberia occurred simultaneously with the advance to the east. In 1604, on the Tom River, the right tributary of the Ob, a wooden fortress was cut down - Tomsk City. In 1618 service people, collecting tribute from the local population, laid a new fortification in the upper reaches of the Tom - the Kuznetsk prison. However, the expansion to the south, to the upper reaches of the Ob, stopped at this point. By the middle of the century, Cossack detachments had already reached the shores of the Pacific Ocean, but they could not reach the mouth of the Katun and Biya: the territory of the modern Altai Territory, part of the Novosibirsk and Kemerovo regions remained outside the Russian kingdom.

"And a friend of the steppes - a Kalmyk ..."

Nomadic tribes of Mongol-speaking Oirats and Turkic-speaking Teleuts lived here, recognizing the authority of Khuntaiji (Kontaishi) - the supreme ruler of a powerful state located between the Ili and Irtysh rivers, which received the name Dzungaria from the Mongolian phrase "zun gar" - "left side". The Russians considered both Kalmaks or Kalmyks, which is translated from Turkic as “remaining” (from the Horde), but the Oirats were called “black” for distinction, and the Teleuts were called “white”, as they know, in the words of a well-known explorer of these lands Grigory Grumm-Grzhimailo, had an appearance "almost European". The White Kalmyks originate from the Tomsk Kypchak-Kuznetsk Turks, mysterious bayats and medieval warlike nomadic herders Tele, who became famous for the invention of a wagon with huge wheels, that is, carts. Throughout their history, they fought with the Uighurs, the Yenisei Kirghiz, the rulers of the Dzungar Khanate, but they were a single people, divided into several clans within themselves. The Cossacks often took them for independent tribes, which were given separate names. Yes, in Russian documents XVII centuries, there are Teleuts, and Tau-Teleuts, and Altai-Kizhi, and Telengits, and Teleses. However, careful study and comparison archival documents modern ethnographers have proved that this division is untenable, although the genus of the southern Altaians did not represent something unified and was fragmented into communities independent of each other (otoks), settled almost throughout the Altai Mountains.

Teleut land

The very powerful rulers of the Upper Ob region called themselves "Telengets", which in Russian sounded like "Telenguts", and most often as "Teleuts". Therefore, their Siberian governors also called the country “Teleut land” in documents. With her alone March 31, 1609 Moscow state after lengthy negotiations, during which Tsar Vasily Shuisky replaced Boris Godunov in the Kremlin, they concluded an absolutely equal military-political alliance. This commonwealth was fragile: many times the treaty was violated, but each time it was restored, because both parties were interested in it. The owners of the Teleut land had a hard time: on the one hand - Moscow Cossacks with squeakers, on the other - warlike Dzhungars, whose state was flourishing by that time. Telengets tossed between the one and the other, but the opportunities for maneuver became less and less. For security purposes, the residence of the kaan, the ruler of this sovereign territory, was transferred several times: from the banks of the Charysh (Altai) to the Meret River (Moshkovsky district of the Novosibirsk region), then to the place where the city of Kamen-on-Obi (Altai Territory) now stands ... But that’s all they understood that this was agony, since the forces are not equal, and at some point the Teleut land should become part of either Muscovy or Dzungaria.

Great Migration

It turned out differently: the white Kalmyks accepted the patronage of the khan, and he moved the new subjects to his place in Dzungaria. It took several thousand carts to take the brave warriors and skilled artisans to the territory of the neighboring kingdom. At a meeting with the Russian envoy Cheredov, the lord of the Dzungars Tsevan Rabdan explained his decision as follows: “The Russian authorities inflicted many insults on the Telenguts, it became impossible for them to live ... and despite the quarrels, the Telenguts took over.” In 1718, the Cossack border patrol, moving along the dividing line - the Teleut boundary, found that the outposts on the other side were empty: the "white Kalmyks" left, leaving Moscow and their former Kyshtyms - tributaries, and the graves of their ancestors. Therefore, the entry of the Teleut land into the Muscovite state was not accompanied by a ceremony of transferring power, but was carried out on the fact of the free entry of its subjects into its territory. However, the official date of the accession of the Upper Ob to Russia is considered to be a legal act of formation Russian Empire October 22, 1721, which, according to European law, legalized its right to include the lands of other peoples and states. On the same day, Peter I, by whose order "the Telenguts were inflicted with many insults", received from the Synod and the Senate the title of Emperor of All Russia and Father of the Fatherland.

“We will live peacefully - the hair will turn white, we will take up iron - the bones will turn white ...”

These lines from the birch bark letter of the last Teleut kaan, Sal Tabylov, to the governor Boris Sinyavin, delivered to Kuznetsk in the summer of 1716, eloquently testify not only to the philosophical mindset of the leader of the White Kalmyks, but also to his good command of the Russian language. Here is a quote from the following, more formidable message: “We live between two kings, in the middle. Have our people been caught by the sovereign's decree? Did you do it wrong or did you do it? Seek guilt in court. If you want peace, give back my people, if you want a warrior, tell me…” Unfortunately, this last attempt to return the central authorities to the mainstream of diplomatic relations was not successful, and the language spoken by the owners of the Teleut land remained completely unknown, since its study began only two and a half centuries after the disappearance of their state.

Teleut aristocracy

No less interesting are the names of princes and zaisans (the best people) of the White Kalmyks. Unlike the Oirat ones - Orus Tsagan, Basang Baatr, Bembyan Indzha, they sounded like this: Matai Tabunov, Zhiran Iurganov, Batai Kokin, Mogulan Beikonov, Kumek Entugaev, Torgay Basbeykov, Read Terev. The closest to them can be considered pre-Christian, that is, pagan - "speaking", nicknames of the Suzdal Slavs. So, Matai - from "dangle", Zhiran - from "fat", Bataille - from "dad", Mogulan - from "mighty", Kumek - probably from "smart", Torgay and Read - by analogy. They called themselves "bayats" - from the old Russian "bayat" (to speak, to tell). In addition, in the replies of the Siberian governors addressed to the Muscovite tsar, the Teleut nobility is called by their last names, while the leaders of other tribes are called simply by their first names. But in those days it was so respectful to call only boyars, nobles or Cossack atamans who were in the sovereign’s service ...

Inheritance - medicine

Modern Teleuts in Altai are not familiar in detail with the mysterious history of their ancestors, but traditions have been preserved in their ancestral memory traditional medicine. Thus, the ancient Telengets knew about the properties of herbs, minerals, and healing springs. They consolidated this knowledge and practical experience in the form of norms and rules that guided in all areas of everyday life, whether it was building a home, tailoring, creating a family or raising children. They were observant and subtly understood surrounding nature were able to adapt to it. Diseases were treated with mineral waters, red copper powders, decoctions of medicinal herbs - wormwood, hemp, golden root, vegetable and animal ointments, young deer antlers were used. They were known healing properties bean oil, bear and badger fat, animal blood. Healers-shamans made decoctions, infusions or pomace from juniper, plantain, old oak, lingonberry, birch leaves, hawthorn, thick-leaved bergenia, wild rose, blueberry, bilberry and other plants.

Springs of health

Having fallen ill, the Altai inhabitants always turned to nature, more precisely, to healing springs. In the area of Lake Teletskoye - the pearl of the Teleut land - they have survived to this day. So, at the mouth of the Cholushman, from under a huge boulder, the magic water of Adyshtu slowly flows, and four kilometers south of the Kokshi River on Mount Saratka, a key beats out of the rock, which has been used by local residents for a long time. good reputation. They drink its water from all sorts of diseases, and legends are made about miraculous healings. Like their ancestors, Teleuts of the 21st century turn to springs twice a year: in spring and autumn, during the exacerbation of chronic diseases. Visiting them is also preventive in nature, and often this “prevention” is not so necessary from a medical point of view (that is, there is no illness yet), but it is obligatory as a cultural tradition, a way of life that wise white Kalmyks bequeathed to their descendants.

Why are they so named?

At wonderful lake two names: in Russian studies it is called "Teletsky", and the Altai Mountains since ancient times consider it golden. In the book of B. Bedyurov “The Word about Altai. History, folklore and culture” gives two explanations for this. The first, close to reality, looks like this: “Long ago, on the shores of a mountain lake, which is filled with water by hundreds of rivers and streams running down from the glacial mountains, people of the Turkic tribe työlyos settled. They began to call the lake by the name of the settlers Työlyos-Köl - Lake Työlyosov. In the summer of 1633, a detachment of Cossacks arrived here from the Aba-Turinsky prison under the command of the boyar son Peter Sabansky. Gathered to him locals who saw the Russians for the first time. Peter asked them what the name of the lake was. They answered him that the lake is called Töölös-Köl. The boyar son wrote down in his papers "Telesskoye Lake". Over time, in Russian speech, this name turned into Lake Teletskoye, only the Altaians themselves call it Altyn-Kel - “Golden”

The parable of the golden nugget and the cup of barley

The second is more like a fairy tale: “In ancient times, in the valley of the Cholushman River, the only one that flows into the lake, the hunter Chokul lived. Once he went to the taiga to hunt. For many days he walked along the ravines, tracked down prey on the mountain slopes, but luck turned away from him. When the supplies ran out, he went home. Suddenly his horse stumbled, and the moss was knocked off the ground with a hoof. The hunter looks - something glitters below. He dismounted and sees a gold nugget in the ground. He dug it up and measured it. There was that nugget the size of a horse's head. Chokul buried his wealth and thought that now he was not afraid of any trouble. One day a year of great heat came. Ears of barley dried up on meager plots, grasses withered and turned yellow in meadows, cattle fell from starvation, neither pine nuts, nor mushrooms, nor berries were born in the forests. Animals and birds left the shores of the lake. A great pestilence has come, and trouble is in Chokul's yurt. The beautiful eyes of his beautiful wife dimmed, the parents departed to another world, the children swelled from hunger. But the hunter did not despair. He hoped that the golden nugget would help him out in a difficult time. He went through the villages to exchange gold for food. He traveled for a long time, but nowhere did he find people who would agree to do this for him. He returned to the Cholushman valley, went into the yurt, but did not find his wife or children alive - they died of starvation. Chokul cried out in despair: “If I cannot exchange a nugget the size of a horse’s head for a cup of barley, why do I need this gold? I’ll throw it into the lake so that it doesn’t embarrass anyone else, it doesn’t inspire hope.” From last strength he climbed to the top of the mountain that hung over the lake. He threw the nugget and said: “Spirits of the mountains, I offer this gold as a sacrifice to you. I ask your blessing for my people, so that they are not rich in gold, but in those gifts that the land, forests and waters of the blessed Altai bring. And in memory of the fact that gold does not have the power that people attribute to it, from now on this mountain will be called, from which I threw the nugget, Altyn-Tuu - golden mountain, and the lake that accepted it into its waters, Altyn-Kel - Golden Lake "

TOFAL'AR, tofa, tokha (self-name), karagasy (obsolete name), people in Russia, inhabit the mountain-taiga territory of the Nizhneudinsky district Irkutsk region in the basins of the rivers Uda, Biryusa, Kan, Gutara, Iya and others. The number is over 730 people. According to the 2002 census, the number of Tofalars living in Russia is 1 thousand people, according to the 2010 census. - 762 people.

They speak the Tofalar language of the Turkic group Altai family. Tofalar believers are Orthodox. Shamanism persists.

basis traditional economy Tofalar was a hunting trade (squirrel, sable, otter, beaver, fox, elk, maral, roe deer, etc.), combined with reindeer breeding. Blacksmithing, processing of wood, birch bark, leather and horn are known in home production. Some products of Tofalar, along with furs and skins, went on sale, including skis lined with skins, smoking pipes, saddles, some birch bark products, fur boots.

Before the transition to settled life, the main dwelling of Tofalar was a conical pole tent, which in the summer was covered with strips of boiled birch bark, and with the onset of cold weather (until spring), with cavities sewn from dressed elk or deer skins using tendon threads. After the transition to settled life, log houses were built in the villages.

traditional clothing Tofalar (men's, women's and children's) did not have significant differences in cut. Winter was made from the skins of ungulates, mainly elk, deer, deer. A fur coat sewn inside with fur served as the traditional winter clothing. The most common type of summer outerwear was a robe, which was sewn from worn deer skins or roe deer rovduga. The women's winter headdress was a hat made of reindeer skins with fur on the outside, in summer - a scarf made of purchased fabric. Many men in the summer wore a caftan with sleeves tapering at the bottom, sewn from cloth or fabric. Traditional clothing has gradually fallen out of use in recent decades.

They mainly consumed boiled meat of wild ungulates - deer, elk, roe deer, musk deer, as well as bear, hare, squirrel, game birds. Reindeer milk was drunk boiled, mostly added to tea. The main food was rye flour cakes mixed with hot water. They also ate flour mash with salt.

Some features of tribal life were preserved, including the awareness of belonging to one of the eight tribal groups differing in their number. Until the beginning of the 20th century, the memory of the blood clans "nyon" was preserved, the members of which descended from a common mythical ancestor, had a generic name, a common territory of settlement.

Along with the genus, there were patronymics represented by groups of related families, the heads of which descended from one ancestor in the male line. Each patronymy consisted of separate small families that owned deer, hunting tools, utensils, dwellings, etc. In recent decades, more and more nationally mixed families are being created.

The Tofalars preserved songs, fairy tales, legends, proverbs and sayings in their oral tradition. An important role was played by pre-Christian cults, as well as shamanism.

The number in the Russian Federation is 2.64 thousand people (2010). The Teleut language belongs to the Turkic branch of the Altaic family of languages. The writing was created in Cyrillic. The ancestors of the Teleuts - the Turkic tribes of the Tele lived in Central Asia, were first mentioned in sources in 1601. In the 17th century they were called "white Kalmyks", they were part of the ulus of the nomads of the Upper Ob region. At the beginning of the 18th century, most of them were carried away to Dzungaria. In the 19th - early 20th centuries, the Bachat, Tomsk, Chumysh and Altai ethno-territorial groups of Teleuts were formed. They differed in the peculiarities of the tribal composition, dialects, as well as the level of economic and cultural development. The Bachat group remains the most ethnically original.

The Teleuts have developed two main economic and cultural types: nomadic pastoralists of the mountain-steppe zone and foot hunters of the taiga-steppe zone. Due to the influence of the Russians, a settled agricultural and pastoral economy began to develop in the 17th century. Rye, oats, barley, wheat, and millet were sown from cereals. From hoes (abyl) and simple plows (andazin, salda), the Teleuts moved on to complex plows. In the north of Gorny Altai, the Teleuts bred herds of horses, cattle, kept pigs and goats. To the greatest extent, traditional features were preserved by horse breeding. The Teleuts marked their horses with a brand (a label like a tamga).

The traditional trade was hunting: on horseback - for hares, foxes, wolves and on skis - for bears, columns, weasels, sables, elks, roe deer, deer, wild goats, lynxes. Ducks, quails, hazel grouses, wood grouses, black grouses, partridges, sandpipers were harvested from birds, from small animals - moles, ferrets, ground squirrels, hamsters, marmots, badgers. Fishing and apiary beekeeping existed as an auxiliary type of economy. From home crafts, woodworking, metalworking, as well as weaving, weaving, and sewing were developed.

The characteristic types of dwellings at the beginning of the 20th century were alanchyk - a ground frame conical building made of poles and bark or birch bark. Inside, the dwelling was divided into male and female parts. Unlike women's traditional men's clothing by the 20th century it had fallen into disuse, although individual elements of the costume: a caftan, a warm quilted robe, fur coats, and leather shoes existed until the 1960s. Women wore bloomers made of chintz or canvas, a long tunic-shaped dress with a laid-on festive bib, a light caftan made of woolen or thick chintz fabric with a lining. On holidays they wore silk robes, quilted robes and fur coats. Women's jewelry - braids, earrings, rings, rings, bracelets, brooches made of copper and silver.

Traditional cuisines include tutmash (lamb broth with pieces of dough, onion and meat), kan (sausage made from sheep or horse blood with onion or garlic), tjorgom (thinly sliced pieces of sheep's innards, lard tied with small intestine), and soups. from the meat of gophers, marmots, badgers, dried horse meat, salted horse neck fat, large crescent-shaped dumplings, pies, pancakes, biscuits borrowed from Russians. Traditional drinks and milk products are ayran, chegen, araki (milk vodka), cheeses, varenets, sour cream.

Before joining Russia, the Teleuts were organized into nomadic uluses. Uluses of the 17th-18th centuries were associations of clans (seoks). Power in the ulus was inherited within the framework of one "princely" clan, in which there were special privileged clans (uktu - the best people) that differed from other categories of the population.

The traditional religion of the Teleuts is shamanism on an animistic basis. According to the ideas of shamans (kams), the Universe consists of several spheres. The sky has 16 layers (kat), on which the celestial spirits (ulgeni) live. The Altai Spiritual Mission played an important role in introducing the Teleuts to Christianity. At the end of the 19th century, missionaries opened the first schools in the Teleut villages, and at the beginning of the 20th century, a national intelligentsia appeared: priests, teachers, local historians. Among the national customs, two forms of marriage are characteristic - by conspiracy (matchmaking) and through kidnapping (kidnapping). Until the 1920s, underage marriages were practiced: an adult girl was married to a 10-12-year-old boy. Wedding ceremonies, as a rule, included matchmaking (kuda), conspiracy (yarashtyk) and a wedding feast (toi).

Teleuts consider Mai-ene, a young, beautiful, kind woman, to be the patroness of children. The ritual of laying the child in the cradle was performed on the new moon in the presence of only old people. The funeral and memorial rite in the second half of the 19th - early 20th centuries already corresponded to Orthodox norms (except for Muslim Teleuts). Orthodox confessed before death, buried the dead, the dead were usually buried on the second day after death or on the day of death. Since the end of the 19th century, Christian holidays have firmly entered the public life. Teleuts traditional rituals coincide with church dates. The custom of collective treats on the occasion of the autumn slaughter of cattle persisted until the middle of the 20th century. One of the characteristic genres of folklore is the heroic epic (the legends "Altai Kuuchun", "Koziyka and Bayan-Slu"), performed by storytellers (kaichy) to the accompaniment of a string instrument shertme- komys. Historical legends and songs from the time of the Teleut-Dzhungar wars, the adoption of Russian citizenship by the Teleuts are also widespread.