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From the variety of moulded artifacts studied by the authors, it is obvious that the Kazan Tatar craftsmen were familiar with elementary and rather complex casting technologies. Casting from a ready-made model into closed earthen moulds was the simplest and most widespread. This is how most of the moulded jewelry was made. “Splash" casting and casting on a melted wax model were known among the complex methods. They are of particular interest in terms of identifying the origins of casting technologies closely related to the medieval traditions of the Turkic, Finno-Ugric, Slavic ethnic groups of Eurasia. In different periods of ethnic-cultural history, the casting work was at various stages of technological evolution, which is explained by a number of historical reasons, particularly related to the assay legislation of the Russian Empire.

A discourse analysis of the texts (narratives) by medieval European (Plano Carpini, Guillaume de Rubrouck, Riccoldo da Monte di Croce) and Eastern (Al-Omari, Ibn-Battuta) authors addressing the nomads of the Golden Horde has allowed the author of the paper to draw a number of conclusions regarding the mutual perception of nomads, who represented the main part of the Golden Horde society, by the European (Catholic) and Eastern (Muslim) worlds. In particular, from the viewpoint of European narrators, this was a world posing a potential danger to Christian Europe. From the viewpoint of Eastern (Muslim) authors, this world did not deserve any serious attention. As for the Golden Horde nomads themselves, due to their mentality accounted for by their way of life and ideology, they perceived the world around them primarily as an object of mercantile exploitation.

The article examines the situation of the Tatars and other Muslim minorities in Bulgaria during the communist period. The policy of the state in relation to Muslim minorities after the proclamation of the People`s Republic of Bulgaria and the establishment of socialism in the state according to the Soviet model, when the political, economic and social models of the USSR were imported and introduced without taking into account the national characteristics of Bulgaria, are analyzed. As in the Soviet Union (especially in the early stage of its formation, religion was banned and this applied to all confessions without exception. The Bulgarian Communist Party (BCP) made every effort eradicate religious identity and, in particular, Islamic identity. It was planned to replace the religious ideological fragment with a socialist one, and then, on its platform, form and stimulate the development of the national, modernist and Soviet identity of Muslims. Moreover, the emphasis was also placed on improving the way of life and the material situation of the Muslim population, which, according to the Marxist theory of culture, should have contributed to a more effective formation of socialist consciousness. The ruling party saw in the Muslim religious consciousness and rudiments of the Ottoman past, an obstacle on the way of socialist progress and formation of socialist consciousness. Emasculating elements of the religious worldview from the mind of people, the BCP set itself the task of creating a modern, secular, socialist personality. To this end, in 1946–1989 the government implemented a number of economic, educational and cultural establishments.

The paper describes the dynamics of the ethnic and cultural situation in Bolgar lands in 12th–4th century with an emphasis on the late nomads' role in the processes. Known archaeological traces of newly arrived ethnic groups which settled in these lands in the reviewed chronological period are summarized in the paper. Attention is drawn to certain scarcely known anthropological data which additionally shed light on these migration waves. A conclusion was rightfully drawn on the necessity of complex approach in the study of the late Bolgar Middle Ages through attraction and interpretation of the maximum amount of scientific evidence of historical, archaeological and anthropological origin.

The paper investigates how Christians of different denominations in the Polish-Lithuanian Commonwealth described the Tatars and the Turks in the legends related to the miraculous image/icons of Virgin Mary. It includes both the use of topoi of Tatars devastating the icons during Tatar incursions in the 13-16 centuries, general vision of the Turks and Tatars by the 17 and 18-centuries’ authors, and presentation of them as military enemies in the setting of wars between the Ottoman Empire and the Polish-Lithuanian Commonwealth as well as reflection of these plots in the visual art. The research is based on the analysis of legends and miracles dating back to the 17-18th century and available visual material. It was shown that Christians of three main denominations –Orthodox, Catholics, Greek Catholics– represented the Turks and the Tatars in a similar way and the representation corresponded to the representation of other military enemies independently of religious believes.

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Выдающийся русский этнограф и фольклорист В. А. Мошков (1852-1922) в некоторых направлениях российского народоведения является первопроходцем. Важнейшую часть его музыкально-фольклористического наследия представляют «Материалы для характеристики музыкального творчества инородцев Волжско-Камского края» (Казань, 1893-1901). Они включают в себя этнографический материал и более 130 котированных напевов и инструментальных наигрышей чувашей, татар и ногайцев. Мошков первым указал на преобладание «китайской гаммы» (пентатоники) у местных народов, описал специфические свойства их песенной ритмики и поэтики.

The question of preservation and transmission of cultural elements from one generation to another is widely discussed within the scope of humanities and natural sciences. This article discusses the phenomenon of cultural transmission between generations of the Tatars residing in the CPR and the role of language in this. The eastern branch of the Tatar emigration is least studied of all in the language aspect, but deserves special attention. Therefore, language features of the Tatar language of the representatives of the Tatar diaspora in China were selected as the object of study of this project. A coverage of approaches to the study of the role of language in the cultural transmission is offered. Each language is a tool for formation, preservation and transmission of national culture. In this connection, the study of language as a cultural code of the nation, and not only as an instrument of communication and cognition is very important. And this is dictated by the process of rethinking the role of language in the cultural creative activity of man. Everything is evidence of the fact that language is not only a means of communication, but also a translator of culture. It is the vocabulary in which culture, realities, social features, and beliefs of the Tatars are mirrored. [ABSTRACT FROM AUTHOR]