Mari or Mari. Urzhum regional local history conference

Women of this nationality are immediately visible in the crowd, even if they are dressed “European-style.” Regardless of hair and skin color – among them there are also light-skinned brown-haired women, and even “almost” blondes – they stand out for their bright appearance.

Gypsies have a piercing gaze, bright lips, eye-catching, rich and a lot of catchy decorations. They cannot refuse them even if the girls have assimilated among the Slavic population.

This means that to do gypsy makeup, first of all, you should think about how to highlight the eyes and lips.

The purpose of makeup

What is the purpose of changing your appearance? Are you going to a carnival or a house party? Or maybe you want to appear before your chosen one in a new image?

Gypsy makeup differs significantly from creating an image in the gypsy style.

In the first case, you will have to seriously take care of your own appearance:

• use self-tanner or darken your skin;
• carefully highlight the eyes;
• give your lips a defiantly plump shape.

In the second, it is enough to slightly emphasize the eyes and cheekbones, and wear bright clothes. If a girl comes on a date, her lover will definitely want at least light physical contact: a hug, a kiss. If the “plaster” crumbles, the date will be ruined.

And the continuation of a romantic meeting can develop into a comical situation. The girl will undress and dark skin faces will contrast with fair skin other parts of the body. It is unlikely that she will like it if the guy jokes about this.

When creating the makeup of a beautiful gypsy at home, you need to be absolutely sure that it will not bring any inconvenience in the future.

Bright make-up

You should start changing your appearance with the selection cosmetics. Let them all be at hand, so that later you don’t have to run around the room with half-made-up eyes and look for the necessary attribute.

A set of cosmetics for applying gypsy makeup and step-by-step instructions on how to create a gypsy look:

• Makeup base: foundation, powder, concealer, bronzer - everything that will help give the skin a dark tint. These remedies should be prepared even if you have previously taken a trip to the solarium. Cosmetics apply smoother to the base and last longer;
• Eyeshadow base;
• Black eyeliner or eyeliner. A kajal pencil is best suited for this purpose;
• Black eyebrow dye;
• Mascara is radically black;
• An eyeshadow palette, preferably with glitter. Color set: dark blue, dark purple, dark brown, deep gray;
• Lip gloss or lipstick in a bright red, burgundy, or similar shade.

And, of course, brushes, applicators, wipes and makeup removers. If it doesn’t work out on the first try, you need to remove the makeup carefully so that the skin doesn’t turn red, and you can repeat the manipulations right away.

Black and burgundy shadows are suitable for green eyes, dark brown, black, dark blue for brown eyes, gray, dark shades for light eyes.

Eyes

Applying makeup for a special event is done as follows:

• The base is applied to the entire face area, and the eyeshadow base is applied to the eyelids. It is better to blend the base on the eyelids with your fingertips;
• Then the eyelids are shaded with shadows. It is best to draw stripes of different colors on the top and bottom. For example, on the top one, start from the eyelash edge with crimson and bring it to brown, shade the outer corner of the eye with dark blue. Generously line the bottom one from the inner corner of the eye with dark blue, and go to the outer corner with dark gray;
• Then the upper eyelid under the eyebrow line is shaded with pearlescent white shadows for greater expressiveness;
• Eyebrows are painted black;
• Eyeliner is applied to the eyelid line;
• Eyelashes are painted in several layers of black mascara and drawn out. No curling is required; gypsies' eyelashes are usually thick and straight.

If it is possible to add thickness and length to eyelashes using artificial ones, this is welcome. But in this case, the eyelashes are glued on before the eye makeup is applied.

The eyes are done. Some women start applying makeup with eyeliner. This method is more traditional, but if it is left for the “final touch”, the look will be more “scorching”.

The eyes will appear dark due to intense eyeliner. And when choosing the color of the shadows, you should focus on the color of your own iris.

Lips

How to create eye-catching lips? Quite simple.

The process is described step by step:

• the outline is outlined with a pencil of a natural color, indented beyond the border by 2-3 mm;
• then you need to apply lipstick bright color, making the middle of the lower lip more saturated in color;
• Apply gloss over lipstick.

Unnoticeable fluff above the lip can be shaded with mascara. Mustaches above the lips will add even more “gypsy” flavor.

Blush is used in dark peach color or is content with bronzer. Gypsies do not have a bright blush.

Hair

You shouldn’t dye your hair a radical black color for the sake of one party or a momentary whim:

• Not all gypsies are black-haired;
• To complete the look, it is better to use a wig.

A bright scarf or colorful ribbon is tied around the head.

Mari

MARI-ev; pl. Finno-Ugric people language group, constituting the main population of the Mari Republic; representatives of this people, the republic.

◁ Mariets, -riytsa; m. Mariika, -i; pl. genus.-riek, date-riikam; and. Mari (see). In Mari, adv.

(self-name - Mari, obsolete - Cheremis), people, indigenous people Mari Republic (324 thousand people) and neighboring regions of the Volga region and the Urals. In total there are 644 thousand people in Russia (1995). Mari language. The Mari believers are Orthodox.

MARI (obsolete - Cheremis), people in the Russian Federation, the indigenous population of the Mari Republic (312 thousand people), also live in neighboring regions of the Volga region and the Urals, including Bashkiria (106 thousand people), Tataria (18 ,8 thousand people), Kirov region (39 thousand people), Sverdlovsk region(28 thousand people), as well as in Tyumen region(11 thousand people), Siberian Federal District (13 thousand people), Southern Federal District (13.6 thousand people). In total there are 604 thousand Mari in the Russian Federation (2002). The Mari are divided into three territorial groups: mountainous, meadow (or forest) and eastern. Mountain Mari live mainly on the right bank of the Volga, meadow Mari - on the left, eastern - in Bashkiria and the Sverdlovsk region. Number Mountain Mari in Russia - 18.5 thousand people, Eastern Mari - 56 thousand people.
According to their anthropological appearance, the Mari belong to the sub-Ural type of the Ural race. In the Mari language, which belongs to the Volga-Finnish group of Finno-Ugric languages, mountain, meadow, eastern and northwestern dialects are distinguished. Russian is widely spoken among the Mari. Writing is based on the Cyrillic alphabet. After the Mari lands became part of the Russian state in the 16th century, the Christianization of the Mari began. However, the eastern and small groups of meadow Mari did not accept Christianity; until the 20th century, they retained pre-Christian beliefs, especially the cult of ancestors.
The beginning of the formation of the Mari tribes dates back to the turn of the first millennium AD; this process took place mainly on the right bank of the Volga, partially capturing the left bank areas. The first written mention of the Cheremis (Mari) is found in the Gothic historian Jordan (6th century). They are also mentioned in The Tale of Bygone Years. Close ethnocultural ties with the Turkic peoples played a major role in the development of the Mari ethnic group. Russian culture had a significant influence, especially intensified after the Mari joined the Russian state (1551-1552). From the end of the 16th century, the resettlement of the Mari began in the Cis-Urals, which intensified in the 17th and 18th centuries.
Basics traditional occupation- arable farming. Of auxiliary importance were gardening, breeding horses, cattle and sheep, hunting, forestry (harvesting and rafting of wood, tar smoking), beekeeping; later - apiary beekeeping, fishing. The Mari have developed artistic crafts: embroidery, wood carving, and jewelry making.
Traditional clothing: richly embroidered tunic-shaped shirt, trousers, swinging summer caftan, hemp canvas waist towel, belt. Men wore felt hats with small brims and caps. For hunting and working in the forest, a headdress like a mosquito net was used. Mari shoes - bast shoes with onuchs, leather boots, felt boots. To work in swampy areas, wooden platforms were attached to shoes. For women's suit characterized by an apron and an abundance of jewelry made of beads, sparkles, coins, silver clasps, as well as bracelets and rings.
Women's headdresses are varied - cone-shaped caps with an occipital blade; magpies borrowed from the Russians, head towels with a headband, tall spade-shaped headdresses on a birch bark frame. Women's outerwear - straight and gathered kaftans made of black or white cloth and fur coats. Traditional types of clothing are common among the older generation and are used in wedding rituals.
Mari cuisine - dumplings stuffed with meat or cottage cheese, puff pancakes, curd cheesecakes, drinks - beer, buttermilk, strong mead. The Mari families were predominantly small, but there were also large, undivided ones. The woman in the family enjoyed economic and legal independence. Upon marriage, the bride's parents were paid a ransom, and they gave a dowry for their daughter.
Converted to Orthodoxy in the 18th century, the Mari retained pagan beliefs. Characteristic are public prayers with sacrifices, organized in sacred groves before sowing, in summer and after harvesting. Among the Eastern Mari there are Muslims. IN folk art Wood carving and embroidery are unique. Mari music (harp, drum, trumpets) is distinguished by its richness of forms and melody. Among the folklore genres, songs stand out, among which “songs of sadness,” fairy tales, and legends occupy a special place.

encyclopedic Dictionary . 2009 .

See what “Mari” are in other dictionaries:

Mari ... Wikipedia

- (self-name of the Mari, obsolete Cheremis), nation, indigenous population of the Mari Republic (324 thousand people) and neighboring regions of the Volga region and the Urals. In total there are 644 thousand people in the Russian Federation (1992). The total number is 671 thousand people. Mari language... Big Encyclopedic Dictionary

- (self-names Mari, Mari, Cheremis) people total number 671 thousand people Main countries of settlement: Russian Federation 644 thousand people, incl. Republic of Mari El 324 thousand people. Other countries of settlement: Kazakhstan 12 thousand people, Ukraine 7 thousand… … Modern encyclopedia

MARI, ev, units. yets, yitsa, husband. Same as mari (1 value). | wives Mari, I. | adj. Mari, aya, oh. Dictionary Ozhegova. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 … Ozhegov's Explanatory Dictionary

- (self-name Mari, obsolete Cheremis), people in the Russian Federation, indigenous population of the Mari Republic (324 thousand people) and neighboring regions of the Volga region and the Urals. In total there are 644 thousand people in the Russian Federation. Mari language Volga... ...Russian history

Noun, number of synonyms: 2 mari (3) cheremis (2) ASIS Dictionary of Synonyms. V.N. Trishin. 2013… Synonym dictionary

Mari- (self-names Mari, Mari, Cheremis) people with a total number of 671 thousand people. Main countries of settlement: Russian Federation 644 thousand people, incl. Republic of Mari El 324 thousand people. Other countries of settlement: Kazakhstan 12 thousand people, Ukraine 7 thousand… … Illustrated Encyclopedic Dictionary

Mari- (self-named Mari, obsolete Russian name Cheremisy). They are divided into mountain, meadow and eastern. They live in the republic. Mari El (on the right bank of the Volga and partly on the left mountainous, the rest meadow), in Bashk. (East), as well as in a small number in neighboring republics. and region... ... Ural Historical Encyclopedia

Mari Ethnopsychological Dictionary

MARI- representatives of one of the Finno-Ugric peoples (see), living in the Volga-Vetluzh-Vyatka interfluve, the Kama region and the Urals and in their own way national psychology and a culture similar to the Chuvash. The Mari are hardworking, hospitable, modest,... ... Encyclopedic Dictionary of Psychology and Pedagogy

The Mari ethnic group was formed on the basis of the Finno-Ugric tribes that lived in the Volga-Vyatka interfluve in the 1st millennium AD. e. as a result of contacts with the Bulgars and other Turkic-speaking peoples, the ancestors of modern Tatars.

Russians used to call the Mari Cheremis. The Mari are divided into three main subethnic groups: mountain, meadow and eastern Mari. Since the 15th century the mountain Mari fell under Russian influence. The Meadow Mari, who were part of the Kazan Khanate, offered fierce resistance to the Russians for a long time, during the Kazan campaign of 1551-1552. they acted on the side of the Tatars. Some of the Mari moved to Bashkiria, not wanting to be baptized (eastern), the rest were baptized in the 16th-18th centuries.

In 1920, the Mari Autonomous Region was created, in 1936 - the Mari Autonomous Soviet Socialist Republic, in 1992 - the Republic of Mari El. Currently, the mountain Mari inhabit the right bank of the Volga, the meadow Mari live in the Vetluzh-Vyatka interfluve, and the eastern Mari live east of the river. Vyatka is mainly in the territory of Bashkiria. Most Mari live in the Republic of Mari El, about a quarter - in Bashkiria, the rest - in Tataria, Udmurtia, Nizhny Novgorod, Kirov, Sverdlovsk, Perm regions. According to the 2002 census, more than 604 thousand Mari lived in the Russian Federation.

The basis of the Mari economy was arable farming. They have long grown rye, oats, barley, millet, buckwheat, hemp, flax, and turnips. Vegetable gardening was also developed; mainly onions, cabbage, radishes, carrots, and hops were planted; from the 19th century. Potatoes have become widespread.

The Mari cultivated the soil with a plow (shaga), a hoe (katman), and a Tatar plow (saban). Cattle breeding was not very developed, as evidenced by the fact that there was only enough manure for 3-10% of the arable land. If possible, they kept horses, cattle, and sheep. By 1917, 38.7% of Mari farms were uncultivated; a large role was played by beekeeping (then apiary beekeeping), fishing, as well as hunting and various forestry trades: tar smoking, logging and rafting, and hunting.

During the hunt, the Mari up to mid-19th V. They used bows, spears, wooden traps, and flintlock guns. Okhodnik work at woodworking enterprises was developed on a large scale. Among the crafts, the Mari were engaged in embroidery, wood carving, and the production of women's silver jewelry. The main means of transportation in summer were four-wheeled carts (oryava), tarantasses and wagons, in winter - sleighs, firewood and skis.

In the second half of the 19th century. Mari settlements were of the street type; the dwelling was a log hut with a gable roof, built according to the Great Russian scheme: hut-canopy, hut-canopy-hut or hut-canopy-cage. The house had a Russian stove and a kitchen separated by a partition.

There were benches along the front and side walls of the house, in the front corner there was a table and chair especially for the owner of the house, shelves for icons and dishes, and on the side of the door there was a bed or bunk. IN summer time the Mari could live in summer house, which was a log building without a ceiling with a gable or pitched roof and an earthen floor. There was a hole in the roof for the smoke to escape. A summer kitchen was set up here. A fireplace with a hanging boiler was placed in the middle of the building. The outbuildings of an ordinary Mari estate included a cage, a cellar, a barn, a barn, a chicken coop, and a bathhouse. Wealthy Mari built two-story storerooms with a gallery-balcony. Food was stored on the first floor, and utensils were stored on the second.

The traditional dishes of the Mari were soup with dumplings, dumplings with meat or cottage cheese, boiled lard or blood sausage with cereal, dried horse meat sausage, puff pancakes, cheesecakes, boiled flat cakes, baked flat cakes, dumplings, pies with fillings of fish, eggs, potatoes , hemp seed. The Mari prepared their bread unleavened. For national cuisine Specific dishes made from squirrel, hawk, eagle owl, hedgehog, snake, viper, and flour are also typical dried fish, hemp seed. Among the drinks, the Mari preferred beer, buttermilk (eran), and mead; they knew how to distill vodka from potatoes and grain.

The traditional clothing of the Mari is a tunic-shaped shirt, trousers, an open summer caftan, a hemp canvas waist towel, and a belt. In ancient times, the Mari sewed clothes from homespun linen and hemp fabrics, then from purchased fabrics.

Men wore felt hats with small brims and caps; For hunting and working in the forest, they used a headdress like a mosquito net. On their feet they wore bast shoes, leather boots, and felt boots. To work in swampy areas, wooden platforms were attached to shoes. Distinctive Features The women's national costume included an apron, waist pendants, chest, neck, and ear jewelry made of beads, cowrie shells, sparkles, coins, silver clasps, bracelets, and rings.

Married women wore various headdresses:

• shymaksh - a cone-shaped cap with an occipital blade, put on a birch bark frame;
• magpie, borrowed from the Russians;
• tarpan - head towel with headband.

Until the 19th century. The most common women's headdress was the shurka, a tall headdress on a birch bark frame, reminiscent of Mordovian headdresses. Outerwear there were straight and cut-off kaftans made of black or white cloth and fur coats. Traditional types of clothing are still worn today by the older generation of Mari; national costumes are often used in wedding rituals. Currently, modernized types of national clothing are widespread - a white shirt and an apron made of multi-colored fabric, decorated with embroidery and mites, belts woven from multi-colored threads, caftans made of black and green fabric.

Mari communities consisted of several villages. At the same time, there were mixed Mari-Russian and Mari-Chuvash communities. The Mari lived predominantly in small monogamous families, large families were quite rare.

In the old days, the Mari had small (urmat) and larger (nasyl) clan divisions, the latter being part of the rural community (mer). Upon marriage, the bride's parents were paid a ransom, and they gave a dowry (including livestock) for their daughter. The bride was often older than the groom. Everyone was invited to the wedding, and it took on the character of a general holiday. They are still present in wedding rituals traditional features ancient customs of the Mari: songs, national costumes with decorations, a wedding train, the presence of everyone.

The Mari had a highly developed ethnoscience, based on ideas about cosmic life force, the will of the gods, damage, the evil eye, evil spirits, souls of the dead. Before the adoption of Christianity, the Mari adhered to the cult of ancestors and gods: the supreme god Kugu Yumo, the gods of the sky, the mother of life, the mother of water and others. An echo of these beliefs was the custom of burying the dead in winter clothes (in winter hat and mittens) and take the bodies to the cemetery in a sleigh even in the summer.

According to tradition, nails collected during life, rosehip branches, and a piece of canvas were buried along with the deceased. The Mari believed that in the next world nails would be needed to overcome mountains, clinging to rocks, rose hips would help drive away the snake and dog guarding the entrance to the kingdom of the dead, and along a piece of canvas, like on a bridge, souls of the dead will pass on to the afterlife.

In ancient times, the Mari were pagans. They accepted the Christian faith in the 16th-18th centuries, but despite all the efforts of the church, the religious views of the Mari remained syncretic: a small part of the Eastern Mari converted to Islam, and the rest remain faithful to pagan rites to this day.

Mari mythology is characterized by the presence of a large number of female gods. There are at least 14 deities denoting mother (ava), which indicates strong remnants of matriarchy. The Mari performed pagan collective prayers in sacred groves under the guidance of priests (cards). In 1870, a modernist-pagan sect, Kugu Sorta, arose among the Mari. Until the beginning of the twentieth century. Ancient customs were strong among the Mari, for example, when divorcing, a husband and wife who wanted to divorce were first tied with a rope, which was then cut. This was the whole ritual of divorce.

IN last years the Mari are making attempts to revive the ancient national traditions and customs are combined into public organizations. The largest of them are “Oshmari-Chimari”, “Mari Ushem”, and the Kugu Sorta (Big Candle) sect.

The Mari speak the Mari language of the Finno-Ugric group Ural family. The Mari language is divided into mountain, meadow, eastern and northwestern dialects. The first attempts to create writing were made in the middle of the 16th century; in 1775, the first grammar in Cyrillic was published. In 1932-34. an attempt was made to switch to the Latin script. Since 1938, a unified graphics in the Cyrillic alphabet has been established. The literary language is based on the language of the meadow and mountain Mari.

Mari folklore is characterized mainly by fairy tales and songs. There is no single epic. Musical instruments represented by a drum, a harp, a flute, a wooden pipe (puch) and some others.

Question about origin Mari people is still controversial. For the first time, a scientifically substantiated theory of the ethnogenesis of the Mari was expressed in 1845 by the famous Finnish linguist M. Castren. He tried to identify the Mari with the chronicle measures. This point of view was supported and developed by T.S. Semenov, I.N. Smirnov, S.K. Kuznetsov, A.A. Spitsyn, D.K. Zelenin, M.N. Yantemir, F.E. Egorov and many others researchers of the 2nd half of the 19th – 1st half of the 20th centuries. A new hypothesis was made in 1949 by the prominent Soviet archaeologist A.P. Smirnov, who came to the conclusion about the Gorodets (close to the Mordovians) basis; other archaeologists O.N. Bader and V.F. Gening at the same time defended the thesis about Dyakovsky (close to measure) origin of the Mari. Nevertheless, archaeologists were already able to convincingly prove that the Merya and Mari, although related to each other, are not the same people. At the end of the 1950s, when the permanent Mari archaeological expedition began to operate, its leaders A.Kh. Khalikov and G.A. Arkhipov developed a theory about the mixed Gorodets-Azelinsky (Volga-Finnish-Permian) basis of the Mari people. Subsequently, G.A. Arkhipov, developing this hypothesis further, during the discovery and study of new archaeological sites, proved that the mixed basis of the Mari was dominated by the Gorodets-Dyakovo (Volga-Finnish) component and the formation of the Mari ethnos, which began in the first half of the 1st millennium AD , generally ended in the 9th – 11th centuries, and even then the Mari ethnos began to be divided into two main groups - the mountain and meadow Mari (the latter, compared to the former, were more strongly influenced by the Azelin (Perm-speaking) tribes). This theory is generally supported by the majority of archaeological scientists working on this problem. Mari archaeologist V.S. Patrushev put forward a different assumption, according to which the formation of the ethnic foundations of the Mari, as well as the Meri and Muroms, took place on the basis of the Akhmylov-type population. Linguists (I.S. Galkin, D.E. Kazantsev), who rely on language data, believe that the territory of formation of the Mari people should be sought not in the Vetluzh-Vyatka interfluve, as archaeologists believe, but to the southwest, between the Oka and Suroy. Scientist-archaeologist T.B. Nikitina, taking into account data not only from archeology, but also from linguistics, came to the conclusion that the ancestral home of the Mari is located in the Volga part of the Oka-Sura interfluve and in Povetluzhie, and the advance to the east, to Vyatka, occurred in VIII - XI centuries, during which contact and mixing took place with the Azelin (Perm-speaking) tribes.

The origin of the ethnonyms “Mari” and “Cheremis”

The question of the origin of the ethnonyms “Mari” and “Cheremis” also remains complex and unclear. The meaning of the word “Mari”, the self-name of the Mari people, is derived by many linguists from the Indo-European term “mar”, “mer” in various sound variations (translated as “man”, “husband”). The word “Cheremis” (as the Russians called the Mari, and in a slightly different, but phonetically similar vowel, many other peoples) has big number different interpretations. The first written mention of this ethnonym (in the original “ts-r-mis”) is found in a letter from the Khazar Kagan Joseph to the dignitary of the Cordoba Caliph Hasdai ibn-Shaprut (960s). D.E. Kazantsev, following the historian of the 19th century. G.I. Peretyatkovich came to the conclusion that the name “Cheremis” was given to the Mari by the Mordovian tribes, and translated this word means “a person living on the sunny side, in the east.” According to I.G. Ivanov, “Cheremis” is “a person from the Chera or Chora tribe,” in other words, neighboring peoples subsequently extended the name of one of the Mari tribes to the entire ethnic group. The version of the Mari local historians of the 1920s and early 1930s, F.E. Egorov and M.N. Yantemir, is widely popular, who suggested that this ethnonym goes back to the Turkic term “warlike person.” F.I. Gordeev, as well as I.S. Galkin, who supported his version, defend the hypothesis about the origin of the word “Cheremis” from the ethnonym “Sarmatian” through the mediation of Turkic languages. A number of other versions were also expressed. The problem of the etymology of the word “Cheremis” is further complicated by the fact that in the Middle Ages (up to the 17th – 18th centuries) this was the name in a number of cases not only for the Mari, but also for their neighbors – the Chuvash and Udmurts.

Literature

For more details see: Svechnikov S.K. Methodological manual "History of the Mari people of the 9th-16th centuries" Yoshkar-Ola: GOU DPO (PK) C "Mari Institute of Education", 2005

Posted Thu, 20/02/2014 - 07:53 by Cap

Mari (Mar. Mari, Mary, Mare, Mӓrӹ; formerly: Russian Cheremisy, Turkic Chirmysh, Tatar: Marilar) - Finno-Ugric people in Russia, mainly in the Mari El Republic. It is home to about half of all Mari, numbering 604 thousand people (2002). The remaining Mari are scattered across many regions and republics of the Volga region and the Urals.
The main territory of residence is between the Volga and Vetluga rivers.
There are three groups of Mari: mountainous (they live on the right and partially left banks of the Volga in the west of Mari El and in neighboring regions), meadow (they make up the majority of the Mari people, occupy the Volga-Vyatka interfluve), eastern (they formed from settlers from the meadow side of the Volga to Bashkiria and the Urals ) - the last two groups, due to historical and linguistic proximity, are combined into a generalized meadow-eastern Mari. They speak Mari (Meadow-Eastern Mari) and Mountain Mari languages ​​of the Finno-Ugric group of the Uralic family. They profess Orthodoxy. The Mari traditional religion, which is a combination of paganism and monotheism, has also long been widespread.

Mari hut, kudo, Mari's home

Ethnogenesis
In the Early Iron Age in the Volga-Kama region, the Ananyinskaya archaeological culture(VIII-III centuries BC), the bearers of which were the distant ancestors of the Komi-Zyryans, Komi-Permyaks, Udmurts and Mari. The beginning of the formation of these peoples dates back to the first half of the 1st millennium.
The area of ​​formation of the Mari tribes is the right bank of the Volga between the mouths of the Sura and Tsivil and the opposite left bank along with the lower Povetluga region. The basis of the Mari were the descendants of the Ananyians, who experienced the ethnic and cultural influence of the Late Gorodets tribes (ancestors of the Mordovians).
From this area the Mari settled in east direction up to the river Vyatka and in the south to the river. Kazankas.

______________________MARI HOLIDAY SHORYKYOL

Ancient Mari culture (Meadow Mar. Akret Mari cultures) is an archaeological culture of the 6th-11th centuries, marking early periods formation and ethnogenesis of the Mari ethnic group.
Formed in the middle of the VI-VII centuries. based on the Finnish-speaking West Volga population living between the mouths of the Oka and Vetluga rivers. The main monuments of this time (Younger Akhmylovsky, Bezvodninsky burial grounds, Chorotovo, Bogorodskoye, Odoevskoye, Somovsky I, II, Vasilsurskoye II, Kubashevskoye and other settlements) are located in the Nizhny Novgorod-Mari Volga region, Lower and Middle Povetluzhie, and the basins of the Bolshaya and Malaya Kokshaga rivers. In the 8th-11th centuries, judging by the burial grounds (Dubovsky, Veselovsky, Kocherginsky, Cheremissky cemetery, Nizhnyaya Strelka, Yumsky, Lopyalsky), fortified settlements (Vasilsurskoye V, Izhevskoye, Emanaevskoye, etc.), settlements (Galankina Gora, etc.) , the ancient Mari tribes occupied the Middle Volga region between the mouths of the Sura and Kazanka rivers, the Lower and Middle Povetluga region, and the right bank of the Middle Vyatka.
During this period, finalization takes place. unified culture and the beginning of the consolidation of the Mari people. The culture is characterized by a unique funeral rite, combining the deposition of a corpse and the burning of a corpse on the side, sacrificial complexes in the form of sets of jewelry placed in birch bark boxes or wrapped in clothes.
Typically there is an abundance of weapons (iron swords, axes, spearheads, darts, arrows). There are tools of labor and everyday life (iron celt axes, knives, chairs, clay flat-bottomed unornamented pot-shaped and jar-shaped vessels, spindle whorls, dolls, copper and iron kettles).
Characterized by a rich set of jewelry (various hryvnias, brooches, plaques, bracelets, temple rings, earrings, ridge pendants, “noisy” pendants, trepezoidal pendants, “mustached” rings, stacked belts, head chains, etc.).

map of the settlement of the Mari and Finno-Ugric tribes

Story
The ancestors of modern Mari interacted with the Goths between the 5th and 8th centuries, and later with the Khazars and Volga Bulgaria. Between the 13th and 15th centuries, the Mari were part of the Golden Horde and the Kazan Khanate. During the hostilities between the Moscow state and the Kazan Khanate, the Mari fought both on the side of the Russians and on the side of the Kazan people. After the conquest of the Kazan Khanate in 1552, the Mari lands that had previously depended on it became part of Russian state. On October 4, 1920, the Mari Autonomous Okrug was proclaimed within the RSFSR, and on December 5, 1936, the Autonomous Soviet Socialist Republic.
Joining the Moscow state was extremely bloody. Three uprisings are known - the so-called Cheremis Wars of 1552-1557, 1571-1574 and 1581-1585.
The Second Cheremis War was of a national liberation and anti-feudal nature. The Mari managed to raise neighboring peoples, and even neighboring states. All the peoples of the Volga and Urals regions took part in the war, and there were raids from the Crimean and Siberian Khanates, the Nogai Horde and even Turkey. The Second Cheremis War began immediately after the campaign of the Crimean Khan Davlet-Girey, which ended with the capture and burning of Moscow.

Sernur folklore Mari group

The Malmyzh principality is the largest and most famous Mari proto-feudal formation.
Its history dates back to the founders, the Mari princes Altybai, Ursa and Yamshan (1st half-middle of the 14th century), who colonized these places after arriving from Middle Vyatka. The heyday of the principality was during the reign of Prince Boltush (1st quarter of the 16th century). In cooperation with the neighboring principalities of Kityaka and Porek, it offered the greatest resistance to Russian troops during the Cheremis Wars.
After the fall of Malmyzh, its inhabitants, under the leadership of Prince Toktaush, Boltush’s brother, descended down the Vyatka and founded new settlements Mari-Malmyzh and Usa (Usola)-Malmyzhka. Descendants of Toktaush still live there. The principality broke up into several independent minor fiefs, including Burtek.
In its heyday, it included Pizhmari, Ardayal, Adorim, Postnikov, Burtek (Mari-Malmyzh), Russian and Mari Babino, Satnur, Chetai, Shishiner, Yangulovo, Salauev, Baltasy, Arbor and Siziner. By the 1540s, the areas of Baltasy, Yangulovo, Arbor and Siziner were captured by the Tatars.

The Izhmarinsky principality (Pizhansky principality; meadow mar. Izh Mari kugyzhanysh, Pyzhanyu kugyzhanysh) is one of the largest Mari proto-feudal formations.
Formed by the Northwestern Mari on the Udmurt lands conquered as a result of the Mari-Udmurt wars in the 13th century. The original center was the Izhevsk settlement, when the borders reached the Pizhma River in the north. In the XIV-XV centuries, the Mari were pushed out of the north by Russian colonialists. With the fall of the geopolitical counterweight to the influence of Russia, the Khanate of Kazan and the advent of the Russian administration, the principality ceased to exist. The northern part became part of the Izhmarinskaya volost of the Yaransky district, the southern part - as the Izhmarinskaya volost of the Alat road of the Kazan district. Part of the Mari population in the current Pizhansky district still exists to the west of Pizhanka, grouping around the national center of the village of Mari-Oshaevo. Among the local population, rich folklore from the period of the existence of the principality was recorded - in particular, about local princes and the hero Shaev.
It included lands in the basins of the Izh, Pizhanka and Shuda rivers, with an area of ​​about 1 thousand km². The capital is Pizhanka (known in Russian written sources only from the moment the church was built, in 1693).

Mari (Mari people)

Ethnic groups
Mountain Mari (Mountain Mari language)
Forest Mari
Meadow-Eastern Mari (Meadow-Eastern Mari (Mari) language)
Meadow Mari
Eastern Mari
Pribel Mari
Ural Mari
Kungur, or Sylven, Mari
Upper Ufa, or Krasnoufimsky, Mari
Northwestern Mari
Kostroma Mari

Mountain Mari, Kuryk Mari

Mountain Mari language - the language of the Mountain Mari, literary language based on the mountain dialect of the Mari language. The number of speakers is 36,822 (2002 census). Distributed in the Gornomariysky, Yurinsky and Kilemarsky districts of Mari El, as well as in the Voskresensky district of the Nizhny Novgorod and Yaransky districts of the Kirov regions. Occupies the western regions of distribution of the Mari languages.
The Mountain Mari language, along with the Meadow-Eastern Mari and Russian languages, is one of the official languages ​​of the Republic of Mari El.
The newspapers “Zhero” and “Yomdoli!” are published in the Mountain Mari language, the literary magazine “U Sem” is broadcast, and the Mountain Mari radio broadcasts.

Sergei Chavain, founder of Mari literature

Meadow-Eastern Mari - generalized name ethnic group Mari, which includes historically established ethnic groups of meadow and eastern Mari, who speak a single meadow-eastern Mari language with their own regional characteristics, in contrast to the mountain Mari, who speak their own mountain Mari language.
Meadow-Eastern Mari make up most Mari people. The number is, according to some estimates, about 580 thousand people out of more than 700 thousand Mari.
According to the All-Russian Population Census of 2002, a total of 56,119 people (including 52,696 in Mari El) out of 604,298 Mari (or 9% of them) in Russia identified themselves as Meadow-Eastern Mari, of whom as “Meadow Mari” (Olyk Mari) - 52,410 people, as the “Meadow-Eastern Mari” proper - 3,333 people, as the “Eastern Mari” (Eastern (Ural) Mari) - 255 people, which speaks in general about the established tradition (commitment) to call themselves under the single name of the people - “Mari”.

Eastern (Ural) Mari

Kungur, or Sylven, Mari (Mar. Köҥgyr Mari, Suliy Mari) - ethnographic group Mari in the southeastern part Perm region Russia. The Kungur Mari are part of the Ural Mari, who in turn are part of the Eastern Mari. The group received its name from the former Kungur district of the Perm province, which until the 1780s included the territory where the Mari had settled since the 16th century. In 1678-1679 In the Kungur district there were already 100 Mari yurts with a male population of 311 people. In the 16th-17th centuries, Mari settlements appeared along the Sylva and Iren rivers. Some of the Mari were then assimilated by the more numerous Russians and Tatars (for example, the village of Oshmarina of the Nasadsky village council of the Kungur region, former Mari villages along the upper reaches of the Ireni, etc.). The Kungur Mari took part in the formation of the Tatars of the Suksun, Kishert and Kungur regions of the region.

Funeral ritual among the Mari people __________________

Mari (Mari people)
Northwestern Mari- an ethnographic group of Mari who traditionally live in the southern regions of the Kirov region, in the northeastern regions of Nizhny Novgorod: Tonshaevsky, Tonkinsky, Shakhunsky, Voskresensky and Sharangsky. The overwhelming majority underwent strong Russification and Christianization. At the same time, near the village of Bolshaya Yuronga in the Voskresensky district, the village of Bolshie Ashkaty in Tonshaevsky and some other Mari villages, Mari sacred groves have been preserved.

at the grave of the Mari hero Akpatyr

The Northwestern Mari are presumably a group of Mari, whom the Russians called Merya from the local self-name Märӹ, in contrast to the self-name of the meadow Mari - Mari, who appeared in the chronicles as Cheremis - from the Turkic chirmesh.
The northwestern dialect of the Mari language differs significantly from the meadow dialect, which is why literature in the Mari language published in Yoshkar-Ola is poorly understood by the northwestern Mari.
In the village of Sharanga, Nizhny Novgorod region, there is a center of Mari culture. In addition, in the regional museums of the northern regions of the Nizhny Novgorod region, tools and household items of the northwestern Mari are widely represented.

in the sacred Mari grove

Settlement
The bulk of the Mari live in the Republic of Mari El (324.4 thousand people). A significant part lives in the Mari territories of the Kirov and Nizhny Novgorod regions. The largest Mari diaspora is in the Republic of Bashkortostan (105 thousand people). Also, the Mari live compactly in Tatarstan (19.5 thousand people), Udmurtia (9.5 thousand people), Sverdlovsk (28 thousand people) and Perm (5.4 thousand people) regions, Khanty-Mansiysk Autonomous Okrug, Chelyabinsk and Tomsk regions. They also live in Kazakhstan (4 thousand, 2009 and 12 thousand, 1989), in Ukraine (4 thousand, 2001 and 7 thousand, 1989), in Uzbekistan (3 thousand, 1989 G.).

Mari (Mari people)

Kirov region
2002: number of shares (in the region)
Kilmezsky 2 thousand 8%
Kiknursky 4 thousand 20%
Lebyazhsky 1.5 thousand 9%
Malmyzhsky 5 thousand 24%
Pizhansky 4.5 thousand 23%
Sanchursky 1.8 thousand 10%
Tuzhinsky 1.4 thousand 9%
Urzhumsky 7.5 thousand 26%
Number (Kirov region): 2002 - 38,390, 2010 - 29,598.

Anthropological type
The Mari belong to the Subural anthropological type, different from classic options The Ural race has a noticeably larger proportion of the Mongoloid component.

Marie hunting at the end of the 19th century

Festive performance among the Mari people______

Language
The Mari languages ​​belong to the Finno-Volga group of the Finno-Ugric branch of the Uralic languages.
In Russia, according to the 2002 All-Russian Population Census, 487,855 people speak Mari languages, including Mari (meadow-eastern Mari) - 451,033 people (92.5%) and Mountain Mari - 36,822 people (7.5%). Among the 604,298 Mari in Russia, 464,341 people (76.8%) speak Mari languages, 587,452 people (97.2%) speak Russian, that is, Mari-Russian bilingualism is widespread. Among the 312,195 Mari in Mari El, 262,976 people (84.2%) speak Mari languages, including Mari (meadow-eastern Mari) - 245,151 people (93.2%) and Mountain Mari - 17,825 people (6 ,8 %); Russians - 302,719 people (97.0%, 2002).

Mari funeral rite

The Mari language (or Meadow-Eastern Mari) is one of the Finno-Ugric languages. Distributed among the Mari, mainly in the Republic of Mari El and Bashkortostan. The old name is “Cheremis language”.
Belongs to the Finno-Perm group of these languages ​​(along with the Baltic-Finnish, Sami, Mordovian, Udmurt and Komi languages). In addition to Mari El, it is also distributed in the Vyatka River basin and further east, to the Urals. In the Mari (meadow-eastern Mari) language, several dialects and dialects are distinguished: meadow, widespread exclusively on the meadow shore (near Yoshkar-Ola); as well as those adjacent to the so-called meadow. eastern (Ural) dialects (in Bashkortostan, Sverdlovsk region, Udmurtia, etc.); the northwestern dialect of the meadow Mari language is spoken in Nizhny Novgorod and some areas of the Kirov and Kostroma regions. The Mountain Mari language stands out separately, widespread mainly on the mountainous right bank of the Volga (near Kozmodemyansk) and partly on its meadow left bank - in the west of Mari El.
The Meadow-Eastern Mari language, along with the Mountain Mari and Russian languages, is one of the official languages ​​of the Republic of Mari El.

Traditional Mari clothing

The main clothing of the Mari was a tunic-shaped shirt (tuvir), trousers (yolash), as well as a caftan (shovyr), all clothes were girded with a waist towel (solyk), and sometimes with a belt (ÿshto).
Men could wear a felt hat with a brim, a cap and a mosquito net. Shoes were leather boots, and later felt boots and bast shoes (borrowed from Russian costume). To work in swampy areas, wooden platforms (ketyrma) were attached to shoes.
Women had common waist pendants - decorations made of beads, cowrie shells, coins, clasps, etc. There were also three types of women's headdresses: a cone-shaped cap with an occipital blade; soroka (borrowed from the Russians), sharpan - a head towel with a headband. Similar to the Mordovian and Udmurt headdress is the shurka.

Public works among the Mari people__________

Mari prayer, Surem holiday

Religion
In addition to Orthodoxy, the Mari have their own pagan traditional religion, which retains a certain role in spiritual culture today. The Mari's commitment to their traditional faith is of keen interest to journalists from Europe and Russia. The Mari are even called " the last pagans Europe".
In the 19th century, paganism among the Mari was persecuted. For example, in 1830, on the instructions of the Minister of Internal Affairs, who received an appeal from the Holy Synod, the place of prayer - Chumbylat Kuryk - was blown up, however, interestingly, the destruction of the Chumbylat stone did not have the desired effect on morals, because the Cheremis worshiped not the stone, but the inhabitant here to the deity.

Mari (Mari people)
Mari traditional religion (Mar. Chimarii yula, Mari (marla) faith, Mariy yula, Marla kumaltysh, Oshmariy-Chimariy and other local and historical variants of names) - folk religion Mari, based on Mari mythology, modified under the influence of monotheism. According to some researchers in Lately, with the exception of rural areas, is neo-pagan in nature. Since the beginning of the 2000s, there has been organizational formation and registration as several local ones and a regional centralized organization uniting them. religious organization Republic of Mari El. For the first time, a single confessional name, Mari Traditional Religion (Mar. Mari Yumiyula) was officially established.

Holiday among the Mari people _________________

The Mari religion is based on faith in the forces of nature, which man must honor and respect. Before the spread of monotheistic teachings, the Mari revered many gods known as Yumo, while recognizing the primacy of the Supreme God (Kugu-Yumo). In the 19th century, pagan beliefs, under the influence of the monotheistic views of their neighbors, changed and the image of the One God Tÿҥ Osh Poro Kugu Yumo (One Bright Good Great God) was created.
Followers of the Mari traditional religion carry out religious rituals, mass prayers, and conduct charitable, cultural and educational events. They teach and educate the younger generation, publish and distribute religious literature. Currently, four district religious organizations are registered.
Prayer meetings and mass prayers are held according to the traditional calendar, always taking into account the positions of the moon and sun. Public prayers usually take place in sacred groves (kusoto). The prayer is led by onaeҥ, kart (kart kugyz).
G. Yakovlev points out that the meadow Mari have 140 gods, and the mountain Mari have about 70. However, some of these gods probably arose due to incorrect translation.
The main god is Kugu-Yumo - Supreme God, who lives in the sky, heads all the heavenly and lower gods. According to legend, the wind is his breath, the rainbow is his bow. Also mentioned is Kugurak - “elder” - sometimes also revered as the supreme god:

Mari archer on the hunt - late 19th century

Other gods and spirits among the Mari include:
Purysho is the god of fate, the spellcaster and creator of the future fate of all people.
Azyren - (mar. “death”) - according to legend, appeared in the form strong man, approaching the dying man with the words: “Your time has come!” There are many legends and tales of how people tried to outwit him.
Shudyr-Shamych Yumo - god of the stars
Tunya Yumo - god of the universe
Tul he Kugu Yumo - the god of fire (perhaps just an attribute of Kugu-Yumo), also Surt Kugu Yumo - the "god" of the hearth, Saksa Kugu Yumo - the "god" of fertility, Tutyra Kugu Yumo - the "god" of fog and others - rather In all, these are simply attributes of the supreme god.
Tylmache - speaker and lackey of the divine will
Tylze-Yumo - god of the moon
Uzhara-Yumo - god of the dawn
IN modern times prayers are made to the gods:
Poro Osh Kugu Yumo is the supreme, most important god.
Shochinava is the goddess of birth.
Tuniambal sergalysh.

Many researchers consider Keremetya to be the antipode of Kugo-Yumo. It should be noted that the places for sacrifices at Kugo-Yumo and Keremet are separate. Places of worship of deities are called Yumo-oto (“god’s island” or “divine grove”):
Mer-oto - public place worship, where the whole community prays
Tukym-oto - family and ancestral place of worship

The nature of prayer also differs into:
random prayers (for example, for rain)
communal - major holidays(Semyk, Agavayrem, Surem, etc.)
private (family) - wedding, birth of children, funeral, etc.

Settlements and dwellings of the Mari people

The Mari have long developed a riverine-ravine type of settlement. Their ancient habitats were located along the banks of large rivers - the Volga, Vetluga, Sura, Vyatka and their tributaries. Early settlements, according to archaeological data, existed in the form of fortified settlements (karman, or) and unfortified settlements (ilem, surt), connected by family ties. The settlements were small, which is typical for the forest belt. Until the middle of the 19th century. The layout of Mari settlements was dominated by cumulus, disorderly forms, inheriting early forms of settlement by family-patronymic groups. The transition from cumulus forms to an ordinary street layout of streets occurred gradually in the middle - second half of the 19th century.
The interior of the house was simple but functional; there were wide benches along the side walls from the red corner and the table. On the walls there were shelves for dishes and utensils, crossbars for clothes, and there were several chairs in the house. The living quarters were conventionally divided into the female half, where the stove was located, the men's - from front door to the red corner. Gradually, the interior changed - the number of rooms increased, furniture began to appear in the form of beds, cupboards, mirrors, clocks, stools, chairs, and framed photographs.

folklore Mari wedding in Sernur

Mari economy
Already by the end of the 1st - beginning of the 2nd millennium AD. was complex in nature, but the main thing was agriculture. In the IX-XI centuries. The Mari switched to arable farming. The steam three-field with manured fallows became established among the Mari peasants in the 18th century. Along with the three-field farming system up to late XIX V. slash-and-burn and fallow cultivation were maintained. The Mari cultivated grains (oats, buckwheat, barley, wheat, spelt, millet), legumes (peas, vetch), and industrial crops (hemp, flax). Sometimes in the fields, in addition to the vegetable gardens on the estate, they planted potatoes and grew hops. Vegetable gardening and horticulture were of a consumer nature. The traditional set of garden crops included: onions, cabbage, carrots, cucumbers, pumpkins, turnips, radishes, rutabaga, and beets. Potatoes began to be cultivated in the first half of the 19th century. Tomatoes began to be grown in Soviet times.
Gardening has become widespread since the mid-19th century. on the right bank of the Volga among the mountain Mari, where there were favorable climatic conditions. Gardening was of commercial value to them.

Folk calendar Mari holidays

The original basis of the holiday calendar was the labor practice of people, primarily agricultural, therefore the calendar ritual of the Mari was of an agricultural nature. Calendar holidays were closely related to the cyclical nature of nature and the corresponding stages of agricultural work.
Christianity had a significant impact on the calendar holidays of the Mari. With implementation church calendar, folk holidays were close in time to Orthodox holidays: Shorykyol ( New Year, Christmastide) - for Christmas, Kugeche (Great Day) - for Easter, Sÿrem (feast of the summer sacrifice) - for Peter's Day, Uginda (feast of the new bread) - for Elijah's Day, etc. Despite this, ancient traditions were not forgotten, they coexisted with Christian ones, preserving their original meaning and structure. The dates of arrival of individual holidays continued to be calculated in the old way, using the lunisolar calendar.

Names
From time immemorial, the Mari had national names. When interacting with the Tatars, Turkic-Arabic names penetrated the Mari, and with the adoption of Christianity - Christian ones. Currently more used christian names, a return to national (Mari) names is also gaining popularity. Examples of names: Akchas, Altynbikya, Aivet, Aymurza, Bikbai, Emysh, Izikai, Kumchas, Kysylvika, Mengylvika, Malika, Nastalche, Payralche, Shymavika.

Mari holiday Semyk

Wedding traditions
One of the main attributes of a wedding is the wedding whip “Sÿan lupsh”, a talisman that protects the “road” of life along which the newlyweds will have to walk together.

Mari people of Bashkortostan
Bashkortostan is the second region of Russia after Mari El in terms of the number of Mari residents. There are 105,829 Mari living on the territory of Bashkortostan (2002), a third of the Mari of Bashkortostan live in cities.
The resettlement of the Mari to the Urals took place in the 15th-19th centuries and was caused by their forced Christianization in the Middle Volga. The Mari of Bashkortostan for the most part retained traditional pagan beliefs.
Training in the Mari language is available in national schools, in secondary specialized and higher educational institutions in Birsk and Blagoveshchensk. Mariskoe operates in Ufa public association"Mari ushem."

Famous Mari
Abukaev-Emgak, Vyacheslav Aleksandrovich - journalist, playwright
Bykov, Vyacheslav Arkadyevich - hockey player, coach of the Russian national hockey team
Vasikova, Lidia Petrovna - the first Mari woman professor, Doctor of Philology
Vasiliev, Valerian Mikhailovich - linguist, ethnographer, folklorist, writer
Kim Vasin - writer
Grigoriev, Alexander Vladimirovich - artist
Efimov, Izmail Varsonofevich - artist, king of arms
Efremov, Tikhon Efremovich - educator
Efrush, Georgy Zakharovich - writer
Zotin, Vladislav Maksimovich - 1st President of Mari El
Ivanov, Mikhail Maksimovich - poet
Ignatiev, Nikon Vasilievich - writer
Iskandarov, Alexey Iskandarovitch - composer, choirmaster
Kazakov, Miklai - poet
Kislitsyn, Vyacheslav Alexandrovich - 2nd President of Mari El
Columbus, Valentin Khristoforovich - poet
Konakov, Alexander Fedorovich - playwright
Kirla, Yivan - poet, film actor, film Start to Life

Lekain, Nikandr Sergeevich - writer
Luppov, Anatoly Borisovich - composer
Makarova, Nina Vladimirovna - Soviet composer
Mikay, Mikhail Stepanovich - poet and fabulist
Molotov, Ivan N. - composer
Mosolov, Vasily Petrovich - agronomist, academician
Mukhin, Nikolai Semenovich - poet, translator
Sergei Nikolaevich Nikolaev - playwright
Olyk Ipay - poet
Orai, Dmitry Fedorovich - writer
Palantay, Ivan Stepanovich - composer, folklorist, teacher
Prokhorov, Zinon Filippovich - guard lieutenant, Hero of the Soviet Union.
Pet Pershut - poet
Regezh-Gorokhov, Vasily Mikhailovich - writer, translator, National artist MASSR, Honored Artist of the RSFSR
Savi, Vladimir Alekseevich - writer
Sapaev, Erik Nikitich - composer
Smirnov, Ivan Nikolaevich (historian) - historian, ethnographer
Taktarov, Oleg Nikolaevich - actor, athlete
Toidemar, Pavel S. - musician
Tynysh, Osyp - playwright
Shabdar, Osyp - writer
Shadt, Bulat - poet, prose writer, playwright
Shketan, Yakov Pavlovich - writer
Chavain, Sergei Grigorievich - poet and playwright
Cheremisinova, Anastasia Sergeevna - poetess
Chetkarev, Ksenophon Arkhipovich - ethnographer, folklorist, writer, organizer of science
Eleksein, Yakov Alekseevich - prose writer
Elmar, Vasily Sergeevich - poet
Eshkinin, Andrey Karpovich - writer
Eshpai, Andrey Andreevich - film director, screenwriter, producer
Eshpai, Andrey Yakovlevich - Soviet composer
Eshpai, Yakov Andreevich - ethnographer and composer
Yuzykain, Alexander Mikhailovich - writer
Yuksern, Vasily Stepanovich - writer
Yalkain, Yanysh Yalkaevich - writer, critic, ethnographer
Yamberdov, Ivan Mikhailovich - artist

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Source of information and photos:
Team Nomads.
Peoples of Russia: pictorial album, St. Petersburg, printing house of the Public Benefit Partnership, December 3, 1877, art. 161
MariUver - Independent portal about the Mari, Mari El in four languages: Mari, Russian, Estonian and English
Dictionary of Mari mythology.
Mari // Peoples of Russia. Ch. ed. V. A. Tishkov M.: BRE 1994 p.230
The Last Pagans of Europe
S.K. Kuznetsov. A trip to the ancient Cheremis shrine, known since the time of Olearius. Ethnographic review. 1905, No. 1, p. 129—157
Wikipedia website.
http://aboutmari.com/
http://www.mariuver.info/
http://www.finnougoria.ru/

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