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An artwork as a scientific unit in the study of the works of M.K. Tilke is an important source category when studying the material aspects of the Tatar heritage. The goal of the research is to study, systematize and introduce visual sources that reproduce the costume complex of the Tatars into scientific circulation. During the research the following tasks were solved: certain types of clothing reproduced in sketches were identified and described; graphic, written sources and surviving material heritage in museum collections were analyzed. The method of historical and ethnographic research was used. The conclusions: each of the artist’s artworks is ethnographically accurate, since the main goal was to reveal the uniqueness, significance and features of the costume complex. Participation in scientific expeditions, consistent study and comparison of graphic, written sources and preserved material heritage in museum collections revealed an accurate reproduction of the cut features. As a researcher, he tried to draw parallels with other peoples, those close in culture, or simply those in interaction with the Tatars. Turning to early historical and ethnographic sources, M. Tilke tried to identify the general and specific in the details of the Tatar women's and men's costume complex.

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.

The relevance of the research consists in the fact that the folk wisdom of any nation contains morals for all occasions. Scientific researches usually consider only positive examples of educational value, despite the fact that folk wisdom contains thoughts that warn of danger. The problem is that it is necessary to uncover the thoughts of the Tatar people about ensuring life safety in everyday conditions, in particular in relations with a neighbor. The Tatar people are versatile and diverse in revealing and describing relations and interactions with their neighbors. Tatar folk proverbs and sayings contain more thoughts about a positive attitude towards a neighbor than careful handling of them. The purpose of this study is to reveal folk wisdom from the point of view of ensuring life safety at the household level. Empirical methods such as observation, comparing proverbs and sayings with the experience of people in real life, and theoretical methods such as abstraction, analysis and synthesis, idealization, induction and deduction, mental modeling, ascent from the abstract to the concrete, etc. have been used in the research. As a result, the authors have revealed that Tatar Folk Pedagogy, in particular, proverbs and sayings contain many examples of how to properly organize relations with neighbors, to keep distance, to be compliant, to live in harmony and peace, to know the recommendations and adhere to the instructions of Folk Pedagogy, so that one doesn’t run into trouble. All this in the end will preserve the life and health of people, it’s something everyone should know about, because everyone has beloved neighbors. Key findings: examples from the Tatar Folk Pedagogy are offered to students at pedagogical universities in History of Pedagogy, Psychology, Theory and methods of educational work, and Life safety classes in the area of preparation of 4.03.01 “Pedagogical education”.

The relevance of the study consists in the fact that pedagogical thought, experience of teaching and upbringing of many generations and of multinational people made it possible to create a modern education system in Russia. An appeal to the pedagogical thought of enlighteners of the past and a critical rethinking of the historical experience of organizing education will contribute to improving the quality of education and achieve better results in educating the young generation. Turning to the history of pedagogical thought and upbringing experience will reveal the pedagogical values that have been forgotten, but are relevant for modern education, which will expand our ideas about the great thinkers of the past. Modern education reforms actualize the need to refer to the past experience of organizing training and education, as well as pedagogical thought, which will prevent numerous mistakes in the education system. The pedagogical thought of the great enlighteners of the past has always been and remains relevant at all times, for their correctness has been proven by time. The pedagogical thought and practice of education during the period of historical changes in Russia in 1920-30-s are of particular relevance. During this period of historical development of social and political life, the education system is also radically changing, which is significant for its great thinkers and educators who are called upon to organize education, instill cultural values in the young generation, and reveal all the wealth and effectiveness of national education. The problem of the research is to study the pedagogical heritage and practical activities of the educators of the early 20th century, in particular, G. Gubaidullin, who left a bright trace in the history of Tatar pedagogical thought. The purpose of the research is to reveal the practical pedagogical activity of the Tatar educator G. Gubaidullin, which was later theoretically generalized and reflected in pedagogical essays. In the course of the research the following methods have been applied: study of archival materials, manuscripts, theoretical literature; comparison of the pedagogical heritage of the past and the modernity; analysis of practical activities and pedagogical heritage of the educator; induction and deduction. The research results and key conclusions are the following: the pedagogical idea and experience of educating the young generation at the beginning of the 20th century have been proposed on the example of creativity and activities of the Tatar educator and teacher G. Gubaidullin for studying pedagogical educational institutions, the history of Pedagogy and education, theory and methods of educational work in the direction of preparation of 44.03.01 «Pedagogical education».

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]

Copyright of Bylye Gody is the property of Cherkas Global University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)