Altai tribes. Altai people: culture, traditions and customs
Altaians. General information
The Turkic-speaking population of the Russian Altai Mountains was divided into the following tribes and territorial groups: 1) Altaians, or self-named Altai Kizhi, 2) Telengits, 3) Teles, 4) Teleuts, 5) Kumandins, 6) Tubalars, 7) Chelkans. In Russian scientific literature, they were already known under the general name “Altaians”, because most of them called themselves that. However, there has been confusion over this correct name for a long time. So, for example, in Russian official documents of the 17th century, in descriptions of travelers of the 19th century. Altaians act under the names “border Kalmyks”, “white Kalmyks” (more often this is what Teleuts were called), finally, “Altai” or “Biysk Kalmyks”, “mountain Kalmyks”. The incorrect name of the Altaians as Kalmyks occurred because local tsarist officials, not understanding the language of the Altai tribes, called them Kalmyks due to the external similarity of the Altaians with the Kalmyks or Dzungars, whom the officials constantly encountered. In reality, Altaians and Kalmyks differ sharply in ethnicity and language. Kalmyks, or Western Mongols (Oirats, Dzungars), speak the Mongolian language and belong to the Mongolian group of peoples, while the Altaians speak the Turkic language and belong to the Turkic group.
Altai tribes by ethnic origin, language and past culture are divided into two groups: northern Altaians-Tubalars, Chelkans, Kumandins and southern Altaians - Altaians proper, or Altai Kizhi, Telengits, Teles and Teleuts.
If the southern Altaians were previously incorrectly called Kalmyks, then the northern Altaians, who are very different from the southern ones in physical type, were also arbitrarily called Tatars. Most often they were united by the general term “chernye Tatars” based on their residence in the “cherny” or “chernye” regions of Altai.
Most of the Altaians themselves live in the valleys and river basins: Katun, Ursula, Charysha, Kan, Peschanaya, Sema, Maima in Ongudai-
skom, Ust-Kansky, Ust-Koksinsky, Elikmonarsky, Shebalinsky and Maiminsky aimaks of the Gorno-Altai Autonomous Region. Telengits live along the Chui and Argut valleys in Kosh-Agach and partly in Ust-Koksinsky aimaks. Teles are settled along the system of the rivers Cholushman, Bashkaus, Ulagan in the Ulagan aimag. Tubalars live along the river. Bolshaya and Malaya Ishe, Sary-Kokshe, Kara-Kokshe, Pyzhe, Uymenyu in the Choi and Turochak aimaks, and the Chelkans along the river valley. Swans and especially its tributary Baigol in Turochak aimag. The Kumandins inhabit the right bank of the Biya in the Turochak aimag, but most of them are located in the Staro-Bardinsky and partly Soltonsky districts of the Altai Territory. Teleuts within the Gorno-Altai region live in small numbers in the Maiminsky aimak and in the river basin. Chergi in Shabalinsky aimag. Most of them are concentrated along the river. Big and Small Bachats in the Belovsky district of the Kemerovo region.
At present, thanks to joint economic and cultural life, common territory and administrative management, expansion of communication routes, development of a single literary language, the division of Altaians into tribes and territorial groups within the Gorno-Altai Autonomous Region has lost its real meaning and is part of history.
The creation of an autonomous region and the socialist construction that unfolded in it ensured a fairly rapid consolidation of the Altai Turkic-speaking tribes, isolated in the past, into a single socialist nation.
The early period of cultural development in the Altai Mountains is known from monuments of the Bronze Age of the Afanasyevsky, Andronovo and Karasuk types.
Throughout this long period of dominance of the primitive communal system, people lived in the Altai Mountains whose anthropological type bore ancient Caucasian features. The basis of the economy was hunting for animals; the beginnings of cattle breeding appeared. Tools were made of bronze.
In the 1st millennium BC. e. In the Altai mountains, nomadic cattle breeding becomes the basis of the economy. On this basis, the original culture of the early nomads of Altai arose and developed, known from the burial goods of large stone mounds dating back to the period of the 5th century. BC e. - I century n. e.
Archaeological sites establish the presence of cultural ties and exchanges between the early nomads of Altai with the east and west. This is indicated by finds in the mounds of various things: silk fabrics, items made of lacquer, fur, bronze, etc., which penetrated here through the Huns, who were closely connected with China and ruled over the Altai tribes. The connections between the early nomads of Altai and the Huns are widely reflected in art monuments and in the peculiarities of the funeral rites of this time.
The southwestern connections of the Altai tribes include their contact with the peoples Central Asia. In the process of communication of the Altai nomadic tribes with Central Asia, as well as as a result of the predatory raids of the Altai nomads on the cultural areas of Central Asia, and partly the advancement of some Central Asian tribes to the East, objects of high culture for that time, created by the peoples of Central Asia, appeared in Altai. This is especially well reflected by the burial goods of the group of large so-called Pazyryk mounds of Altai. This explains the presence in them of things (clothing, art objects) characteristic, for example, of Iran during the Achaemenid dynasty, etc.
From V-VI centuries. BC e. in the southern and northern Altai a population with a Mongoloid physical appearance appears. It penetrates here, judging by archaeological monuments, from Transbaikalia and begins to mix with the Altai aborigines of the ancient Caucasian type. This new Mongoloid population for Altai came here, apparently through Tuva and northwestern Mongolia in connection with the strengthening of the Huns, the formation of their barbarian state, more precisely the Xiongnu temporary military-administrative association, and its spread political power. The ethnic carriers of the new anthropological type for Altai were Mongol-speaking, but mainly Turkic-speaking nomadic tribes, which somewhat later formed a new temporary military-political association of nomads on Adtai (the so-called Turkic Kaganate), which for a short time became the hegemon of political power in Central Asia.
During the period of the Turkic Khaganate (VI-VIII centuries) and later, the Mongoloid anthropological type became dominant in southern Altai. Among the northern Altai tribes, it continued to exist, as in the Xiongnu time, mixed with the ancient Caucasoid. Orkhon-Yenisei monuments and Chinese chronicles make it possible to clarify the ethnic composition of the Turkic-speaking population of Altai in the period of the 7th-10th centuries, when such Turkic-speaking peoples and tribes as Kipchaks, Teles, Turgesh, Tuba, etc. became known. Tribal and clan names of modern Altaians, such as and a number of elements of their pre-revolutionary culture indicate their historical connection with these tribes. During this period of successive changes in the dominance of the Turkic Khaganate, Uighurs and Yenisei Kirghiz (VI-X centuries), the Turkization of the language of various Samoyed- and Ket-speaking tribes and clan groups living in the northern part of the Sayan-Altai Highlands took place. This is evidenced by the morphological, phonetic and lexical features of the dialects of modern northern Altaians, which reflect the features of the language of the ancient Altai Turks, Uighurs, and Yenisei Kyrgyz. In the dialects of the northern Altai, for example, words such as adai (dog), kanga (cart) are clearly Uyghur, in contrast to the southern Altai (pt and abra, respectively), characteristic of the language of other Turkic-speaking tribes. The northern Altaians preserved until the revolution the worship of the patroness of children, Umai or May-ena, known from the Orkhon-Yenisei monuments, etc. The process of Turkization of small remnants of tribal and clan Samoyed- and Keto-speaking (Yenisei-Ostyak) groups in the northern part of the Sayan Mountains only ended in the 18th century
The further history of the Altai tribes is associated with the temporary dominance of the Karakitai or Khitans, and by the end of the 12th century. Mongol-speaking Naimans who lived between the Khangai and Altai mountains, and partly on the spurs of Altai. The Naiman, who pushed back the Karakitai, formed a powerful alliance of hordes and tribes, the border of which was the Irtysh in the west, and East Turkestan in the south. From this time until the beginning of the 13th century. The population of Altai was in contact with the Mongols, under the rule of the Naiman vankhans, to whom they paid tribute. Distant descendants of the Naiman, who disappeared into the Turkic-speaking environment of the Altai tribes, have survived in Altai to this day. The name Naiman has been preserved in the names of some clans of modern Altaians, as well as the name of the Merkits, who constituted in the 12th century. a numerous people who inhabited the northern part of modern Mongolia.
The political and economic dominance of the Mongols over the Altai tribes was especially strengthened under Genghis Khan. The Altai tribes of Teles and Telengits found themselves under the rule of the old associate of Chinggis, his noyon-temnik Khorcha (from the Barin tribe), to whom they; were attached.
The stay of the Altaians under the rule of Genghis Khan and his descendants lasted approximately until the end of the 14th century. and had a detrimental effect on the culture of the Altai people. The reason for this was the predatory nature of the policy of the Mongol khans towards the peoples they conquered. The Mongol khans established a brutal regime of systematic terror, accompanied by robberies and murders. A direct result of this regime of Mongol exploiters was a cultural decline in Altai, as evidenced by archaeological monuments.
By the period of Mongol rule from the end of the 12th to the 15th centuries. refers to an important stage in the ethnogenesis of the Altaians. It is connected, firstly, with the active participation of Mongol-speaking tribes in it, and secondly, with the general process of formation of Turkic peoples, which took place at that time in certain areas in the vast expanse of steppes from Altai to the Crimea and the Danube. The Turkic Khaganate greatly contributed to the advancement of Turkic-speaking tribes to the west. The Karluks came from Altai, becoming famous in the 7th century; Semirechye fell into their hands after the decline of the power of the Turkic Khaganate (in the second half of the 8th century). Kipchaks, who also? They lived earlier in Altai, later they spread far to the West. Some Turkic tribes that were part of the Kaganate subsequently played an important role in the formation of the Kyrgyz and Turkmen peoples. The steppes of Western Siberia, Kazakhstan, the northern Aral and Caspian regions, the southern Russian steppes up to and including the northern Black Sea region, Crimea and the Danube found themselves in the sphere of influence of numerous nomadic Turkic-speaking tribes. Of these, the strongest for some time turned out to be the alliances of the Turkic tribes in the steppes of the Aral and Caspian regions under the leadership of the Pechenegs (X-XII centuries) and especially the Kipchaks in the southern Russian steppes. Known during the Turkic Kaganate in Altai, and in the half of the 11th century, according to Muslim authors (Gardizi), on the Irtysh, the Kipchaks acted in the 12th and early 13th centuries. as a short-term but major political force. In Muslim sources, large foot spaces over which the dominance of the Kipchaks extended are called Desht-i-Kipchak. At this time the Kipchaks themselves became known in Russian sources under the name Polovtsians, and in Byzantine sources as Komans. The temporary unification of Turkic-speaking nomads under the hegemony of the Kipchaks contributed to the creation of a cultural and everyday community between these tribes, which were at more or less the same level of socio-economic development. The political dominance of the Kipchaks was brought to an end by the Mongol state of Genghis Khan. In the 30s of the 13th century. The Mongols become the political masters of Desht-i-Kipchak. With the collapse of the empire of Genghis Khan, his grandson Batu founded a new state here, which was named in eastern sources the Juchia ulus, named after the eldest son of Genghis Khan, and in the Russians - the Golden Horde. With the formation of the Dzhuchi ulus, the process of formation of the Turkic peoples was complicated by the strong Mongol influence However, it was still based on various groupings of Turkic-speaking tribes, although in conjunction with others, primarily Mongolian ones. This is confirmed by the well-known fact that even the literary language of the Juchia ulus was a Turkic language with the presence of Kipchak linguistic elements in it, and in the dialects of the nomadic tribes inhabiting the steppes, these Kipchak elements predominated. The Altai tribes were part of the eastern part of the Dzhuchiev ulus, which was also called the White Horde and occupied the space from Western Siberia to the Volga. After the death of Batu (1255), the eastern part of the Dzhuchi ulus was divided between his sons: the Horde and Sheiban. In the first half of the 15th century, as a result of the political fragmentation of the Dzhuchi ulus, the White Horde broke up into a number of separate, warring uluses. This is how the uluses arose: Nogai (led by Edigei and his descendants) in the steppes between the rivers. Volga and Yaik; Sheibanidsky, whose summer camps were in the upper reaches of the Yaik, Irtysh and Tobol, and wintering grounds in the lower reaches of the Syr Darya; Siberian, or Tyumen, with a dynasty from the Sheybanid family. In the process of the collapse of the Golden Horde, new groups of Kipchak Turkic-speaking tribes were formed, which, mixed with the Mongols, laid the ethnic foundations of such modern peoples as the Kazakhs, Karakalpaks, Nogais and a significant part of the southern Altaians, especially the Teleuts, and which joined the closest historical ranks of modern Kyrgyz and Uzbeks. This explains that in the tribal compositions of these peoples, who have been living for many centuries at a far distance from each other, the same names are found (Kypchak, Naiman, Merkit, etc.), and the epic creativity of the time of the Juchia ulus (for example , legends about Edig, Chara-Baty, Takhtamysh), preserved by the Nogais North Caucasus, Kazakhs, various groups of Siberian Tatars and other peoples, is also known in the Altai region. Consequently, the closest historical ancestors of modern southern Altaians were the Kipchak Turkic-speaking tribes, also complex in their ethnic composition, who ended up in Altai both from the time of the Turkic Khaganate and as a result of the collapse of the Juchia ulus. In Altai they continued to mix with the descendants of the ancient Altai Turkic-speaking tribes (Teles, Turgesh, etc.) and with Western Mongolian tribes.
Historical development of the Altaians in the 15th century. occurs under the strong influence of the Western Mongols, or Oirats, which lasted until the half of the 18th century, when Dzungaria was defeated by China.
During this period, the Altaians were under the yoke of the Oirat khans, who were paid alman in kind: furs, livestock and various iron products, and bore other duties in kind. The culture of the Altai tribes at this time came into a state of greatest decline and stagnation. The difficult position of the Altaians as part of Dzungaria worsened even more in the middle of the 18th century, when Dzungaria turned into an arena of feudal civil strife and became the subject of the aggressive policy of the Manchu dynasty of China.
When the imperial troops invaded Dzungaria, twelve Altai zaisans turned to the Russian border authorities in 1756 with a request to quickly accept them and all their subjects under the protection of Russia. The request of the Altai zaisans was granted. The annexed population was declared Russian subjects. This event played a very positive role in the history of the Altai tribes, because it opened up for them the prospect of further historical development. There was no other way for the development of the culture of the Altai tribes at that time. This was impossible as part of Dzungaria due to the above conditions. An independent path of development would also be impossible, due to the extremely low level of culture of the Altai tribes, scattered, constantly exposed to attacks from the outside. Becoming part of the Russian state was the best way out for the Altaians from the extremely difficult situation in which they found themselves as a result of the centuries-long domination of the Mongol exploiters. Of course, as subjects of the Russian Tsar, the working Altaians experienced the oppression of the Tsarist colonial policy, but their communication and joint life with the Russian people enriched and raised the cultural level of the Altai tribes.
Let me make a reservation right away: for a correct comparison, according to the 2002 census, Telengits, Tubalars and Chelkans were included in the Altaians (at that time they were considered a separate nationality). Why 2 more tribes (Kumandins and Teleuts) were not included in the Altaians, as in the Soviet censuses, is a mystery to me. Perhaps because the former are present in decent quantities in the Altai Territory, and the latter in the Kemerovo region (English Wikipedia also includes the Shors in the Altaians). But for an ordinary Russian person, the difference between Telengits and Tubalars is like between Melanesians and Micronesians, so I hope that by the 2020 census the last 2 tribes will be included back in the Altaians.
| Altai Republic | 2002 | 2010 | 2017 |
| Russians | 57,52% | 56,63% | |
| Altaians | 33,04% | 33,94% | |
| Kazakhs | 5,98% | 6,18% | |
| Kumandins | 0,46% | 0,52% | |
| Other | 3,00% | 2,73% | |
| Total | 202 947 | 206 168 | 217 007 |
| GO Gorno-Altaisk | 2002 | 2010 | 2017 |
| Russians | 73,32% | 69,97% | |
| Altaians | 19,63% | 23,01% | |
| Kazakhs | 1,84% | 2,30% | |
| Kumandins | 0,83% | 0,80% | |
| Ukrainians | 0,96% | 0,64% | |
| Other | 3,42% | 3,28% | |
| Total | 53 538 | 56 933 | 63 295 |
| Kosh-Agachsky district | 2002 | 2010 | 2017 |
| Kazakhs | 54,84% | 54,41% | |
| Altaians | 42,02% | 41,27% | |
| Russians | 2,21% | 3,28% | |
| Other | 0,93% | 1,04% | |
| Total | 17 353 | 18 263 | 19 025 |
| Maiminsky district | 2002 | 2010 | 2017 |
| Russians | 87,76% | 86,32% | |
| Altaians | 7,22% | 8,26% | |
| Kazakhs | 0,75% | 0,90% | |
| Ukrainians | 1,11% | 0,79% | |
| Armenians | 0,50% | 0,68% | |
| Germans | 0,74% | 0,59% | |
| Other | 1,92% | 2,46% | |
| Total | 26 306 | 28 642 | 33 042 |
| Ongudaysky district | 2002 | 2010 | 2017 |
| Altaians | 75,96% | 76,49% | |
| Russians | 21,93% | 21,53% | |
| Kazakhs | 0,59% | 0,52% | |
| Other | 1,52% | 1,46% | |
| Total | 15 642 | 15 046 | 14 328 |
| Turochaksky district | 2002 | 2010 | 2017 |
| Russians | 73,47% | 73,57% | |
| Altaians | 18,61% | 19,52% | |
| Kumandins | 2,45% | 3,34% | |
| Ukrainians | 1,32% | 0,99% | |
| Germans | 1,16% | 0,74% | |
| Other | 2,99% | 1,84% | |
| Total | 13 168 | 12 484 | 12 330 |
| Ulagansky district | 2002 | 2010 | 2017 |
| Altaians | 73,64% | 78,02% | |
| Russians | 20,22% | 16,77% | |
| Kazakhs | 4,46% | 3,80% | |
| Other | 1,68% | 1,41% | |
| Total | 11 581 | 11 388 | 11 463 |
| Ust-Kansky district | 2002 | 2010 | 2017 |
| Altaians | 67,13% | 70,22% | |
| Russians | 27,89% | 25,34% | |
| Kazakhs | 3,77% | 3,23% | |
| Other | 1,21% | 1,21% | |
| Total | 15 482 | 15 007 | 14 704 |
| Ust-Koksinsky district | 2002 | 2010 | 2017 |
| Russians | 73,71% | 74,84% | |
| Altaians | 23,67% | 22,64% | |
| Kazakhs | 0,33% | 0,57% | |
| Other | 2,29% | 1,95% | |
| Total | 17 481 | 17 020 | 16 404 |
| Chemalsky district | 2002 | 2010 | 2017 |
| Russians | 64,87% | 67,98% | |
| Altaians | 31,49% | 28,18% | |
| Ukrainians | 0,99% | 0,76% | |
| Other | 2,65% | 3,08% | |
| Total | 9 023 | 9 441 | 10 242 |
| Choysky district | 2002 | 2010 | 2017 |
| Russians | 87,74% | 88,20% | |
| Altaians | 8,25% | 8,70% | |
| Ukrainians | 1,10% | 0,69% | |
| Other | 2,91% | 2,41% | |
| Total | 8 986 | 8 348 | 8 397 |
| Shebalinsky district | 2002 | 2010 | 2017 |
| Russians | 53,45% | 51,65% | |
| Altaians | 43,98% | 45,83% | |
| Kazakhs | 0,73% | 0,77% | |
| Other | 1,84% | 1,75% | |
| Total | 14 387 | 13 596 | 13 777 |
Short:
1. Altaians are actively migrating to the only city in the Republic of Armenia from the south of the republic. Is this good or bad? On the one hand, it’s good that the wild southern Altaians are at least somehow adopting urban culture and integrating into the Russian people. But on the other hand, we cannot allow the Russians to lose their absolute majority. The rapid Asianization of European cities does not lead to anything good; the once Russian Pishpek is clear evidence.
2. Maiminsky district - suburban area of Gorno-Altaisk. Here is the most powerful migration in the republic, but the share of Russians is relatively stable, which suggests that Russians from the regional center are actively moving here. The same Maima has in fact already merged with the city. The region itself, against the backdrop of Gorno-Altaisk, looks good in national terms.
3. Range of three adjacent regions by latitude - Ust-Kansky, Ongudaysky and Ulagansky districts. That same wild southern massif with an Altai majority (back in Soviet times, there weren’t really any Altaians north of these areas). High natural growth does not cover the migration outflow to the north; these sparsely populated lands are slowly emptying. The few Russians are also melting, except that in the Ongudai region they are surprisingly holding on.
4. Ust-Koksinsky district. An enclave of Russian presence, sandwiched by the above-mentioned Altai massif, but here the Russians are holding out with a bang, although they are also actively leaving the area. But the Shebalinsky district adjacent to the Russian northern massif will in the near future be squeezed out by the Altai minority.
5. Kosh-Agach district is a separate issue. 2/3 of the Altai Kazakhs live here, and here they have always constituted the absolute majority. There have never been even 10% Russians here. But!!! The number of Russians grew 1.5 times during the intercensal period (it was actively falling in the 90s), and I was even surprised to think that I had made a typo in the calculations. What prompted the Russians to go to this frankly, excuse me, ass of the world, even for a republic, is an interesting question. For us Russians, the main thing is that this good trend continues.
Addition: in the Kosh-Agach district - the most high performance birth rate and natural increase among the regions of the republic throughout the post-Soviet period, as well as the lowest mortality rate, which more than covers the migration loss (e.p. last years 18-20 ppm). In this regard, the Kazakhs of the republic are much more fertile and quite much younger than the same Altaians (there will be a separate post about this). Naturally, in this region there are the most “non-Russianized” Kazakhs in all of Russia. They do not even border on Kazakhstan, but on the Kazakh-populated regions of Mongolia. That’s why I was actually surprised at the increase in the share of the Russian population) But it is what it is.
Note: the republic itself is extremely useless as a separate region. Even in Adygea there is a fairly large city + large villages in the suburban area of Krasnodar. Here is a city of 60 thousand people and in the south there are cheerful nomadic tribes mixed with Kazakhs. Therefore, the benefit of such a subject is not just 0, but -1 (subsidies, all things). IMHO, the authorities of the republic need to actively tell the Altai people that Gorno-Altaisk is beautiful, but there is an even more beautiful and wonderful and huge (against the backdrop of Gorno-Altaisk :)) Barnaul, huge prospects for our southern aimaks. So that they vote, feet first, for the annexation of the republic to the Altai Territory and travel together en masse (together with the fraternal Kazakhs) to Barnaul (nothing threatens it, even if all the Altaians are pushed in, they will make up 10% of the city). All this is better than the rather vague future of Gorno-Altaisk. There's no harm in dreaming :)
To the question Tell me, please, what peoples live in the Altai region? given by the author Eurovision the best answer is the Altaians - the indigenous people inhabiting the mountains and foothills of the geographical Altai. From the middle of the 19th century, in connection with the transition from a nomadic way of life to a settled way of life, the Altaians (Dzungars after the collapse of the Dzungar state in Central Asia in the 18th century) until the beginning of the 20th century were divided into a number of tribal and territorial groups. Currently, Altaians are divided into small nationalities: Altaians, Teleuts, Shors, Tubalars, Telengits, Uriankhians and live in the Altai Republic, Altai Territory, Kemerovo Region Russian Federation, Western Mongolia, Xinjiang Uygur Autonomous Region of China. The main source of studying the origin of a people is its language. It is generally accepted that the language of a people is the history of a people. Having originated in ancient times, a language, together with its speaker, goes through a complex path of development, during which it mixes with neighboring languages, becomes enriched, experiences a certain influence, and itself influences neighboring languages. History is known for language shifts and assimilation of one language by another. The Altai language is decisive for many Turkic-Mongolian, Tungus-Manchu, Japanese-Korean languages. Therefore, these languages are included in the Altai language family of the peoples of the world, like others language families: Indo-European, Semitic-Hamitic, etc. Traditions of the Altaians The traditional dwelling of the Altaians is ail. This is a hexagonal building (among the Altaians 6 is considered a symbolic number) from wooden beams with a pointed roof covered with bark, at the top of which there is a hole for smoke. Modern Altaians use the village as a summer kitchen, preferring to live in a larger hut. The food of the Altaians consists mainly of meat (lamb, beef, horse meat), milk, fermented milk products. Among the Altai pagans, the most important holiday is called tyazhyl-dyr - " green leaves", this is a holiday of the beginning of summer. It is similar to the Russian Trinity. Celebrated in June, during the white full moon, on the new moon. In the fall, the holiday of Saaryl-dyr is celebrated - " yellow leaves". During this holiday, Altai people ask for a good winter. Once every two years, the national holiday of folk games “El-Oyyn” is held in the Altai Mountains. Representatives from all regions of Altai gather at the festival, delegations from Mongolia, Tuva, and Kazakhstan arrive. Competitions are organized, sports competitions, costumed processions, performances by artists, a national costume competition.KumandinsKumandins are an ethnic group of northern Altai people living compactly in the Solton, Krasnogorsk districts and the city of Biysk of the Altai Territory, Turachak district and the city of Gorno-Altaisk of the Altai Republic. In addition, they live dispersed both in the Altai Territory and the Altai Republic, and beyond. The Altai Territory and the northern part of the Altai Republic are the historical homeland of the people. It is difficult to determine the number of Kumandins, but based on the 1989 census in the Altai Territory there are more than 2 thousand, in the Altai Republic about 700 people.The traditional occupation of the indigenous people is hunting, fishing, animal husbandry, collecting medicinal raw materials, collecting berries, nuts, herbs, etc. In the city of Biysk, many indigenous people worked at a timber mill, which deals with timber harvesting, its primary processing, and also produces finished products. But the plant is currently on the verge of closure, and as a result, many Kumandin residents have lost their jobs. Kumandy residents living in rural areas mainly worked on collective farms, state farms and other agricultural enterprises, but recently these forms of management are losing their activity, and again - loss of jobs. Due to low professional level, poor adaptation to the market policy of the state, the inability to sell their products, a predatory attitude towards nature (deforestation, rafting of wood, etc.), consolidation of villages, loss of jobs, many Kumandins are on the brink of survival. The public self-organization of the Kumandin people is the “Association of the Kumandin People.”
Answer from 22 answers[guru]
Hello! Here is a selection of topics with answers to your question: Tell me, please, what peoples live in the Altai region?
Answer from Irina Razumeeva[newbie]
KUUUUUUUUPPPPPPPPPPPPPPPPPPPPPPPPP
Answer from sleepy[newbie]
All
Answer from sprout[active]
Only the Yenisei Kirghiz lived there for a long time and other peoples descended from them...
Answer from User deleted[expert]
Altaians
Answer from D.K[newbie]
Population - 2 million 508 thousand people (2008), 20th place in terms of population among the constituent entities of the Russian Federation (1.8% of the Russian population). Population density - 15.2 people. /km² (2005), specific gravity urban population - 54%, rural - 46% (2006). Since 2007, there has been a positive trend in the birth rate. Thus, in January 2 thousand 318 babies were born, in February - 1 thousand 964, in March - 2 thousand 288 children. In total, in the first quarter of 2007, 6,570 babies were born in Altai families. According to the results of the 2002 All-Russian Population Census, National composition The population of the region was as follows: Russians 92% Germans 3.05% Ukrainians 2% Kazakhs 0.38% Tatars 0.34% Belarusians 0.32% Armenians 0.31%
Altai itself occupies a special place in the culture of the Altai peoples. For them, he is the main source of well-being, strength and beauty. It is Altai, or rather its spirit, that gives them food, clothing, shelter, happiness and even life. If you ask an Altaian “who is your god?”, he will answer “mening kudayim agashtash, ar-butken, Altai,” which means “my god is stone, tree, nature, Altai.” This is how they answer Altaians, traditions and customs who are filled with a comprehensive love for their land.
Traditions and customs of the Altai people
The main deity of the Altai people is the owner (eezi) of Altai, who lives on the sacred mountain Uch-Sumer. They imagine him as an old man dressed in white robes. Seeing the owner of Altai in a dream means enlisting his support. It is with the veneration of Eezi Altai that the ancient ritual “kyira buular” is associated - tying ribbons at passes.
They tie them to trees - birch, larch or cedar. There are a number of requirements for a person wishing to perform this ritual. In particular, he must be clean and there must be no deaths in his family during the year. The ribbon is tied on the east side; under no circumstances should it be hung on a spruce or pine tree. There are also requirements for the size of the tape itself.
The color of the ribbon is also symbolic: white is the color of milk, life, yellow is the color of the sun and moon, pink is a symbol of fire, blue means the sky and stars, and green is the color of nature in general. When hanging a ribbon, a person should turn to nature through alkyshi - wishes of peace, happiness and health to all his loved ones. An alternative option for worshiping Altai in a place where there are no trees is to lay out a hill of stones.
Very interesting among the Altaians traditions of hospitality. There are certain requirements for how to receive a guest, how to serve him milk, araku in a bowl (an alcoholic drink) or a smoking pipe, and how to invite him to tea. Altaians are very hospitable people.
Because they believe that everything has its own spirit: near mountains, water and fire, they are very respectful of everything around them. The hearth is not just a place for preparing food. It is customary among Altai people to “feed” the fire, to thank it for warmth and food. 
Don’t be surprised if you see a woman in Altai throwing baked goods, pieces of meat or fat into the fire - she’s feeding it! At the same time, it is unacceptable for an Altai to spit on the fire, burn garbage in it, or step over the fireplace.
Altaians believe that nature is healing, in particular, Arzhans - springs and mountain lakes. Locals believe that mountain spirits live in them, and therefore the water from them is sacred and can even bestow immortality. You can visit Arzhans only if accompanied by a guide and a healer.
Now Altai culture is reborn, the ancients are carried out again shamanistic customs And Burkhanist rituals. These rituals attract many tourists.
Musical traditions
Musical traditions of the Altai people, their song culture goes back to ancient times. Their songs are tales of exploits, entire life stories. They are performed through Kai throat singing. Such a “song” can last for several days. She is accompanied by playing national instruments: topshur and yatakana. Kai is the art of male singing and at the same time prayer, a sacred action that introduces all listeners into something similar to a trance. They are usually invited to weddings and holidays. 
Another musical instrument, the komus, is known for its mystical sound. It is believed that this is a women's instrument. Tourists often bring the komus from Altai as a souvenir.
Wedding traditions
This is how the traditional wedding ceremony takes place. The newlyweds pour fat into the fire of the ail (yurt), throw a pinch of tea and a few drops of araki into it. The ceremony is divided into two days: toi - a holiday on the groom's side and belkenechek - the bride's day. Birch branches, a cult tree, are hung above the village.
Previously, it was customary to kidnap the bride, but now this custom has lost its relevance. In short, a bride could be bought by paying a bride price. But here is a custom that has survived to this day: a girl cannot marry a boy from her seok (family family). When meeting, they must make sure that they belong to different seoks. Marrying "relatives" is considered a disgrace.
Each clan has its own sacred mountain, its own patron spirits. Women are prohibited from climbing the mountain or even standing near it barefoot. At the same time, the role of a woman is very great; in the minds of the Altai people, she is a sacred vessel that gives life, and a man is obliged to protect her. Hence the roles: the man is a warrior and hunter, and the woman is the mother, the keeper of the hearth.
When a child is born, Altai people throw a party and slaughter sheep or even a calf. It is interesting that the octagonal Altai ail - traditional home Altaians - has a female (right) and male (left) half. Each family member and guest is assigned their own place. Children are taught to address everyone as “you,” thereby showing respect for the spirits of their patrons.
The head of the Altai family is the father. The boys have been with him since childhood; he teaches them hunting, men's work, and how to handle a horse.
In the old days they used to say in villages: " Who has seen the owner of this horse?" calling its suit, but not the name of the owner, as if the horse is inseparable from its owner, as its most important part.
The youngest son traditionally lives with his parents and sees them off on their last journey.
The main holidays of the Altai people
Altaians have 4 main holidays:
El-Oytyn- a national holiday and festival of national culture, which is attended by a lot of guests, including other nationalities, is held every two years. The holiday atmosphere seems to transport everyone to another time dimension. Concerts, competitions, sports competitions and other interesting events are held. The main condition for participation is the presence of a national costume.
Chaga Bayram- “White Holiday”, something like New Year. It begins at the end of February, during the new moon, and its main goal is the worship of the Sun and Altai. It is during this holiday that it is customary to tie kyira ribbons and present treats to the spirits on the tagyl - altar. After the rituals are completed, the public celebration begins.
Dilgayak- a pagan holiday, an analogue of Russian Maslenitsa. On this holiday, Altai people burn an effigy - a symbol of the passing year, have fun, organize a fair, fun rides and competitions.
Kurultai of storytellers- competitions for kaichi. Men compete in throat singing skills and perform tales to the accompaniment of national musical instruments. Kaichi enjoy popular love and respect in Altai. According to legends, even shamans were afraid to organize rituals near their homes - they were afraid of not being able to resist the great power of their art. 
Russia is a multinational state, the regions of which are represented by territories that are unique in terms of culture, nature, and, in many respects, in the aspect of respectful and peaceful coexistence of different peoples. Among these is the Altai Republic. What are the most notable stages of the region's history? What is its economy based on? What are the features of the cultural development of Altai today?
Administrative and political structure of the Republic
The administrative and political structure of the region is formed by 10 districts, each of which is divided into municipalities, as well as the capital of the Altai Republic. This system of organizing power is quite similar to the management models implemented in other national republics of the Russian Federation. The capital of the subject is the city of Gorno-Altaisk.
Each of the municipalities that form the administrative and political structure of the Republic has its own Charter, which is mandatory registered by the Government. The heads of the Ministry of Defense are elected through direct voting. The charters of most municipalities include provisions according to which the head of the municipality also heads the executive body of the corresponding territorial entity. At the same time, it is possible that the key political figure of the municipality may be the head of the legislative representative structure. So, for example, in the Shebalinsky district, the person holding the position of head of a given municipality is also the chairman of the Council of Deputies. The head of the Ust-Koksinsky district, in turn, heads not only the corresponding representative body, but also the Administration of the Moscow Region. A similar model operates in the Chemal region of the Republic.
Thus, the structure of political power of this federal subject is generally similar to the models adopted in other Russian regions. Therefore, having studied its main points, we will move on to the study of the national and cultural characteristics of the Republic, which, in turn, are unique in many aspects.
National composition
Among the most multinational regions of Russia is the Altai Republic. Linguists classify the language of the indigenous population as a Turkic language. He, along with the Russian, is one of two official ones in the subject of the federation. Altaians in the Republic make up about 31% of the population. The majority, about 60%, are Russians. The share of the Kazakh ethnic group is noticeable - about 6%. In addition, this land is home to a large number of ethnic Ukrainians and Germans.
Altaians are the indigenous people of the Republic
The history of the Altai Republic is interesting primarily from the point of view of the development of the indigenous ethnic group. Let us consider the main stages of the ethnogenesis of the Altaians, as well as their social and cultural communications with other peoples. In fact, Altaians are a collective name for several tribes speaking Turkic languages. The largest nationalities are the Teleuts, Tubalars, Uriankhians, Shors, Telengits, as well as an ethnic group called the same as the titular one in the Republic - Altaians, but different from others related to it. There are more than a hundred sub-ethnic groups called seoks. Belonging to them is determined, as a rule, by a person’s ancestry. Altaians communicate in different dialects. The language of the indigenous ethnic group of the Republic belongs to the Kyrgyz-Kypchay subgroup of Turkic dialects.
Origin of the Altaians
The ethnogenesis of the Altaians varies depending on the specific territory of the region. The northern peoples inhabiting the republic appeared in the process of contacts between tribes of Samoyed, Ugric, Turkic, and Ket origin. The Tubalars are considered the descendants of these ethnic groups. In turn, in the south there was interaction between Turkic and Mongolian tribes. This is how, for example, Telengits and Teleuts appeared. Due to the fact that the Altai peoples of the north and south have different origins and, due to the absence of large transport routes, did not actively contact each other, for a long time significant differences remained between them in linguistic, cultural, and social aspects. And in Soviet times there was a noticeable consolidation of the ethnic group.
At the same time, as some researchers note, many Altaians primarily identify themselves not so much as residents of the region and the titular nation, but as belonging to a specific ethnic group, seok or clan. The second most important criterion, according to ethnographers, is language, as well as family and religious traditions, the worldview of ancestors. Also, the researchers note, the geographical factor is important for Altaians, that is, the place of specific residence and its characteristic social environment.
Contemporary indigenous culture
Particularly active processes reflecting the growth of a single national identity of Altaians of different genetic origins began to occur in the 80s of the last century. Actually, this trend, as some researchers believe, largely predetermined the fact that in 1991 the authorities of this subject declared state sovereignty within the borders that correspond to the modern Republic of Gorny Altai. The language of the indigenous ethnic group received official status. National holidays were legislated, such as Independence Day, celebrated on July 3, or the El-Oyyn folk festival. In the course of processes reflecting the growth of national self-awareness of the Altai people, one of the key historical social institutions people - the council of tribal elders, or zaisans. Now their role in the social development of the Republic is assessed as extremely important, complementing the official structures of power.
Migration processes occupy not the least place in the development of the Altai ethnic group. At different historical periods, the indigenous peoples of the region moved between the mountains and the plain. If during the years of Soviet development, as some researchers believe, indigenous peoples could gravitate toward moving to the mountains, now the ethnic group is beginning to perceive itself as part of a civil community living in cities located on the plain. The capital of the Republic plays a key role in this direction, largely because after the crisis period of the 90s, more or less significant, from an economic point of view, infrastructure resources remained here.
Altaians and Russians
The history of the Altai Republic is also interesting in terms of interaction between indigenous and Russian peoples. Both ethnic groups coexist on a common territory, traditionally maintaining peace in their relationships. The cultural life of the Republic is saturated with both events and Russian festivities. Some of the holidays of different peoples are characterized by close cultural proximity. For example, the national holiday Dyylgayak is very similar to the Russian Maslenitsa.
As researchers note, active interaction between the Altai peoples and Russians began in the 17th century. Moreover, until approximately the middle of the 18th century, a significant part of the territory of the modern Republic was part of the Dzungar Khanate, with which it shared Russian Empire The relationship was not the most friendly. This circumstance, as historians believe, was a significant barrier to further contacts of Russians with the indigenous ethnic groups of the region. At the same time, the Altaians lived in not the most favorable socio-political conditions. They were surrounded mainly by hostile Mongol and Chinese tribes. As a result, the Altai zaisans - at that time their status in national communities was close to that enjoyed by the Russian princes - asked the tsar for citizenship. So, on May 2, 1756, the Altai territories became part of the Russian Empire. Since the end of the 18th century, the indigenous ethnic groups of the region began to especially interact with Russian compatriots. Residents of the European part of the Empire moving to new territories were attracted, according to researchers, by the prospect of developing arable land. Together with the settlers, Russian ministers came to Altai. Orthodox Church who were engaged in missionary work.
One example of the unity of Russians and the indigenous people of the region can be considered the anthem of the Altai Republic. It is unique in that it is presented in two versions - in the national language and in Russian. However, his second verse is written only in Altai. The official anthem of the Altai Republic was adopted relatively recently, in 2001. This patriotic song, as researchers believe, largely testifies to the significance and influence of the centuries-old friendship of the two peoples on their joint peaceful and friendly coexistence, as well as on the further prospects for the development of the Altai Republic in socio-political and cultural terms.
Capital
What is interesting about the capital of the Altai Republic? Let's look at the basic facts. Gorno-Altaisk is located in the north-west of the Republic, on the territory of the municipal formation Maiminsky district. The city's population is more than 61 thousand people. The official history of Gorno-Altaisk, according to some researchers, dates back to the beginning of the 19th century. At that time, on the site of the future capital there was a small settlement founded by one of the indigenous ethnic groups of the region, the Teleuts. At the same time, there is information confirmed by archaeologists that people have lived in the Gorno-Altaisk region since ancient times.
The future capital of the Altai Republic began to actively develop in the 20s of the 19th century. In particular, in 1824, settlers from Biysk began to move here. They founded a village whose name in one of the indigenous languages sounds like Ulala. It became part of the Biysk district of the Tomsk province. The development of the village, according to historians, was mainly associated with the activities of the Altai Spiritual Mission. In subsequent decades, merchants began to move to Ulala, after which the settlement became a significant trading center in Biysk district.
In 1917, a revolution occurred and the Soviets came to power. It was decided to form the territory where the village of Ulala was located, Biysk and a number of other settlements located in the region, as well as the Oirot Autonomous Region. In 1922, Ulala became its administrative center, and in 1928 the settlement received city status. In 1932 it was renamed Oirot-Tura. In 1948, it was decided to rename the Oirot Autonomous Region to the Gorno-Altai Region. The capital also changed its name. From that moment on it was called Gorno-Altaisk.
Gorno-Altaisk: economics
Let's look at how Altai is organized economically. During the Soviet period, Gorno-Altaisk became a powerful industrial center. Enterprises of a wide variety of industrial sectors were located here - construction, engineering, metallurgy, food, and printing. Furniture and textile factories operated. However, after the collapse of the USSR, the main part of production was closed. One of the few remaining ones, which now play a key role in the city’s economy and significantly influence the development of the Altai Republic, is a reinforced concrete products plant.
Now the emphasis in investing in the city’s economic system is on the tourism industry. The culture of the Altai Republic has a long history; in fact, it connects several civilizations. This makes the region an attractive destination in the field of ethnotourism. There is an active development of the appropriate infrastructure necessary for the organization of recreational services. Hotels and restaurants are being built, health centers are opening.
Tourism
One of the key objects of the city is the Elanda tract, located near Gorno-Altaisk. A large recreational area has been created there. It is planned to build a ski resort, infrastructure for equestrian sports, and various types of winter recreation. Initiatives related to turning the region into a tourist center are already producing results. There is information that, for example, since 2010 there has been a steady increase in the tourist flow. Some experts believe that in the difficult economic situation in which Russia is currently experiencing, the Altai Republic may well begin to attract tourists accustomed to expensive winter resorts in other Russian regions and foreign countries.
Altai is a unique place, both in terms of geography and in terms of centuries-old development and mutual penetration of religions, cultures, and national traditions. Many people who have visited here note a special connection with nature - and the Altaians somehow manage to convey this feeling of harmony with the surrounding world to other neighboring ethnic groups, including visitors. The Republic of Gorny Altai, despite a significant degree of industrialization in Soviet times, has vast territories that have not been developed by humans. There, in conditions of the purest ecology, a resident of a modern Russian metropolis can temporarily forget about pressing problems and take a break from the noisy city and bustle. Come to Gorny Altai!
