Finno-Ugric languages are related to modern Finnish and Hungarian. The peoples who speak them make up the Finno-Ugric ethnolinguistic group. Their origin, territory of settlement, commonality and differences in external features, culture, religion and traditions are the subjects of global research in the field of history, anthropology, geography, linguistics and a number of other sciences. This review article will try to briefly cover this topic.
Peoples included in the Finno-Ugric ethnolinguistic group
Based on the degree of similarity of languages, researchers divide the Finno-Ugric peoples into five subgroups.
The basis of the first, Baltic-Finnish, are Finns and Estonians - peoples with their own states. They also live in Russia. Setu - a small group of Estonians - settled in the Pskov region. The most numerous of the Baltic-Finnish peoples of Russia are the Karelians. In everyday life they use three autochthonous dialects, while Finnish is considered their literary language. In addition, the same subgroup includes the Vepsians and Izhorians - small peoples who have preserved their languages, as well as the Vod (there are less than a hundred people left, their own language has been lost) and the Livs.
The second is the Sami (or Lapp) subgroup. The main part of the peoples who gave it its name are settled in Scandinavia. In Russia, the Sami live on the Kola Peninsula. Researchers suggest that in ancient times these peoples occupied a larger territory, but were subsequently pushed further north. At the same time, their own language was replaced by one of the Finnish dialects.
The third subgroup that makes up the Finno-Ugric peoples - the Volga-Finnish - includes the Mari and Mordovians. The Mari are the main part of Mari El; they also live in Bashkortostan, Tatarstan, Udmurtia and a number of other Russian regions. They have two literary language(with which, however, not all researchers agree). Mordva - autochthonous population of the Republic of Mordovia; at the same time, a significant part of the Mordvins are settled throughout Russia. This people consists of two ethnographic groups, each with its own literary written language.
The fourth subgroup is called Permian. It also includes the Udmurts. Even before October 1917, in terms of literacy (though in Russian), the Komi were approaching the most educated peoples of Russia - Jews and Russian Germans. As for the Udmurts, their dialect has been preserved mostly in villages Udmurt Republic. Residents of cities, as a rule, forget both the indigenous language and customs.
The fifth, Ugric, subgroup includes the Hungarians, Khanty and Mansi. Although the lower reaches of the Ob northern Urals separated from the Hungarian state on the Danube by many kilometers, these peoples are actually the closest relatives. The Khanty and Mansi belong to the small peoples of the North.
Disappeared Finno-Ugric tribes
The Finno-Ugric peoples also included tribes, mentions of which are currently preserved only in chronicles. Thus, the Merya people lived between the Volga and Oka rivers in the first millennium AD - there is a theory that they subsequently merged with the Eastern Slavs.
The same thing happened with Muroma. This is even more ancient people Finno-Ugric ethno-linguistic group that once inhabited the Oka basin.
The long-vanished Finnish tribes that lived along the Northern Dvina are called Chudya by researchers (according to one hypothesis, they were the ancestors of modern Estonians).
Commonality of languages and culture
Having declared the Finno-Ugric languages as a single group, researchers emphasize this commonality as main factor, uniting the peoples who speak them. However, the Ural ethnic groups, despite the similarity in the structure of their languages, still do not always understand each other. Thus, a Finn will certainly be able to communicate with an Estonian, an Erzyan with a Moksha, and an Udmurt with a Komi. However, the peoples of this group, geographically distant from each other, must make quite a lot of effort to identify common features in their languages that would help them conduct a conversation.
The linguistic kinship of the Finno-Ugric peoples is primarily traced in the similarity of linguistic constructions. This significantly influences the formation of the thinking and worldview of peoples. Despite the differences in cultures, this circumstance contributes to the emergence of mutual understanding between these ethnic groups.
At the same time, the peculiar psychology determined by the thought process in these languages enriches universal human culture with their unique vision of the world. Thus, unlike the Indo-Europeans, the representative of the Finno-Ugric people is inclined to treat nature with exceptional respect. Finno-Ugric culture also largely contributed to the desire of these peoples to peacefully adapt to their neighbors - as a rule, they preferred not to fight, but to migrate, preserving their identity.
Also characteristic feature peoples of this group - openness to ethnocultural exchange. In search of ways to strengthen relationships with related peoples, they maintain cultural contacts with all those who surround them. Basically, the Finno-Ugric peoples managed to preserve their languages and basic cultural elements. The connection with ethnic traditions in this area can be traced in their national songs, dancing, music, traditional dishes, clothes. Also, many elements of their ancient rituals have survived to this day: wedding, funeral, memorial.
Brief history of the Finno-Ugric peoples
The origin and early history of the Finno-Ugric peoples remain the subject of scientific debate to this day. The most common opinion among researchers is that in ancient times there was a single group of people who spoke a common Finno-Ugric proto-language. The ancestors of the current Finno-Ugric peoples until the end of the third millennium BC. e. maintained relative unity. They were settled in the Urals and the western Urals, and possibly also in some adjacent areas.
In that era, called Finno-Ugric, their tribes came into contact with the Indo-Iranians, which was reflected in myths and languages. Between the third and second millennia BC. e. The Ugric and Finno-Permian branches separated from each other. Among the peoples of the latter, who settled in westward, independent subgroups of languages gradually emerged and became distinct (Baltic-Finnish, Volga-Finnish, Permian). As a result of the transition of the autochthonous population of the Far North to one of the Finno-Ugric dialects, the Sami were formed.
The Ugric group of languages disintegrated by the middle of the 1st millennium BC. e. The Baltic-Finnish division occurred at the beginning of our era. Perm lasted a little longer - until the eighth century. Contacts of Finno-Ugric tribes with Baltic, Iranian, Slavic, Turkic, and Germanic peoples played a major role in the separate development of these languages.
Settlement area
Finno-Ugric peoples today mainly live in Northwestern Europe. Geographically, they are settled over a vast territory from Scandinavia to the Urals, Volga-Kama, lower and middle Tobol region. Hungarians - the only people Finno-Ugric ethno-linguistic group, who formed their own state away from other related tribes - in the Carpathian-Danube region.
Number of Finno-Ugric peoples
The total number of peoples speaking Uralic languages (these include Finno-Ugric and Samoyed) is 23-24 million people. The most numerous representatives are Hungarians. There are more than 15 million of them in the world. They are followed by Finns and Estonians (5 and 1 million people, respectively). Most other Finno-Ugric ethnic groups live in modern Russia.
Finno-Ugric ethnic groups in Russia
Russian settlers flocked en masse to the lands of the Finno-Ugrians in the 16th-18th centuries. Most often, the process of their settlement in these areas occurred peacefully, but some indigenous peoples (for example, the Mari) for a long time and fiercely resisted the annexation of their region to the Russian state.
Christian religion, writing, urban culture, introduced by the Russians, over time began to displace local beliefs and dialects. People moved to cities, moved to Siberian and Altai lands - where Russian was the main and common language. However, he (especially his northern dialect) absorbed many Finno-Ugric words - this is most noticeable in the field of toponyms and names of natural phenomena.
In some places, the Finno-Ugric peoples of Russia mixed with the Turks, converting to Islam. However, a significant part of them were still assimilated by the Russians. Therefore, these peoples do not constitute a majority anywhere - even in those republics that bear their name.
However, according to the 2002 population census, there are very significant Finno-Ugric groups in Russia. These are the Mordovians (843 thousand people), Udmurts (almost 637 thousand), Mari (604 thousand), Komi-Zyryans (293 thousand), Komi-Permyaks (125 thousand), Karelians (93 thousand). The number of some peoples does not exceed thirty thousand people: Khanty, Mansi, Vepsians. The Izhorians number 327 people, and the Vod people number only 73 people. Hungarians, Finns, Estonians, and Sami also live in Russia.
Development of Finno-Ugric culture in Russia
In total, sixteen Finno-Ugric peoples live in Russia. Five of them have their own national-state entities, and two have national-territorial ones. Others are dispersed throughout the country.
In Russia, considerable attention is paid to the preservation of the original cultural traditions of those inhabiting it. At the national and local level, programs are being developed with the support of which the culture of the Finno-Ugric peoples, their customs and dialects is being studied.
Thus, Sami, Khanty, Mansi are taught in primary schools, and Komi, Mari, Udmurt, and Mordovian languages are taught in secondary schools in those regions where large groups of the corresponding ethnic groups live. There are special laws on culture and languages (Mari El, Komi). Thus, in the Republic of Karelia there is an education law that enshrines the right of Vepsians and Karelians to study in their native language. The priority for the development of the cultural traditions of these peoples is determined by the Law on Culture.
Also, the republics of Mari El, Udmurtia, Komi, Mordovia, and the Khanty-Mansi Autonomous Okrug have their own concepts and programs for national development. The Foundation for the Development of Cultures of Finno-Ugric Peoples has been created and operates (on the territory of the Mari El Republic).
Finno-Ugric peoples: appearance
The ancestors of the current Finno-Ugrians were the result of a mixture of Paleo-European and Paleo-Asian tribes. Therefore, the appearance of all the peoples of this group contains both Caucasoid and Mongoloid features. Some scientists even put forward a theory about the existence of an independent race - the Ural, which is “intermediate” between Europeans and Asians, but this version has few supporters.
Finno-Ugrians are heterogeneous in anthropological terms. However, any representative of the Finno-Ugric people possesses characteristic “Ural” features to one degree or another. This is usually of average height, very light hair color, wide face, sparse beard. But these features manifest themselves in different ways. Thus, the Erzya Mordvins are tall, have blond hair and blue eyes. Mordvins-Moksha - on the contrary, are shorter, with wide cheekbones, and darker hair. The Udmurts and Mari often have characteristic “Mongolian” eyes with a special fold at the inner corner of the eye - epicanthus, very wide faces, thin beard. But at the same time, their hair, as a rule, is blond and red, and their eyes are blue or gray, which is typical for Europeans, but not Mongoloids. The “Mongolian fold” is also found among the Izhorians, Vodians, Karelians and even Estonians. Komi people look different. Where there are mixed marriages with the Nenets, representatives of this people have braided hair and black hair. Other Komi, on the contrary, are more like Scandinavians, but have wider faces.
Finno-Ugric traditional cuisine in Russia
Most of the dishes of traditional Finno-Ugric and Trans-Ural cuisines, in fact, have not been preserved or have been significantly distorted. However, ethnographers manage to trace some general patterns.
The main food product of the Finno-Ugrians was fish. It was not only processed in different ways (fried, dried, boiled, fermented, dried, eaten raw), but each type was also prepared in its own way, which would better convey the taste.
Before the advent of firearms, the main method of hunting in the forest was snares. They caught mainly forest birds (grouse, wood grouse) and small animals, mainly hares. Meat and poultry were stewed, boiled and baked, and much less often, fried.
For vegetables they used turnips and radishes, and for herbs - watercress, hogweed, horseradish, onions, and young mushrooms growing in the forest. Western Finno-Ugric peoples practically did not consume mushrooms; at the same time, for the eastern ones they constituted a significant part of the diet. The oldest types of grain known to these peoples are barley and wheat (spelt). They were used to prepare porridges, hot jelly, and also as a filling for homemade sausages.
The modern culinary repertoire of the Finno-Ugric people contains very few national traits, since it has been strongly influenced by Russian, Bashkir, Tatar, Chuvash and other cuisines. However, almost every nation has preserved one or two traditional, ritual or festive dishes that have survived to this day. Taken together, they allow us to get a general idea of Finno-Ugric cooking.
Finno-Ugric peoples: religion
Most Finno-Ugrians profess the Christian faith. Finns, Estonians and Western Sami are Lutherans. Catholics predominate among Hungarians, although you can also meet Calvinists and Lutherans.
Finno-Ugrians living in are predominantly Orthodox Christians. However, the Udmurts and Mari in some places managed to preserve the ancient (animistic) religion, and the Samoyed peoples and inhabitants of Siberia - shamanism.
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Residents of Pskov city and Pskov region have to turn to the Chancery of St Petersburg’s Consulate General in Pskov:
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Phone: (7 495) 737 36 48 (weekdays 9.00 – 12.00 and 14.00 – 17.00)
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Office hours: weekdays 8.30-17.00
Closed on Saturdays, Sundays and Estonian and Russian national holidays (Public Holidays).
Visa applications may be submitted on weekdays 9.00-12.00, visas are issued 9.00-12.00.
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8 Kalashny Pereulok (M. Arbatskaya)
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NB! The Consular Section of the Estonian Embassy in Moscow serves all Russian citizens who live on the whole territory of the Russian Federation, except:
To apply for Estonian visa the residents of St Petersburg city and Leningrad oblast, Karelia, Arhangelsk oblast, Vologda oblast, Murmansk oblast and Novgorod oblast have to turn to the Consulate General of Estonia in St Petersburg:
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Residents of Pskov city and Pskov region have to turn to the Chancery of St Petersburg’s Consulate General in Pskov:
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Phone: (7 495) 737 36 48 (weekdays 9.00 – 12.00 and 14.00 – 17.00)
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Office hours: weekdays 8.30-17.00
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Residents of Pskov city and Pskov region have to turn to the Chancery of St Petersburg’s Consulate General in Pskov:
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The bilateral relations of Estonia and the Russian Federation, in the form of diplomatic contacts and communication between officials and experts, are mostly aimed at solving practical issues. Similar to the entire European Union, Estonian political relations with Russia have, since 2014, been restricted due to Russian aggression in Ukraine, the illegal annexation of Crimea and Sevastopol. The main goals of the bilateral relations in the near future are enforcing border agreements and further border demarcations.
Cross-border cooperation between Estonia and Russia is successful, particularly within the framework of cooperation programs largely financed by the EU. Estonia-Latvia-Russia cross border cooperation program 2007-2014 supported 45 different projects in Estonia, Latvia and Russia in the amount of €48 million. For example, the reconstruction of border crossing points in Ivangorod and in Narva that help to increase the throughput capacity and make border crossing easier, was funded from the program. Small-craft harbors were constructed in Tartu, Mustvee and Räpina. First inland water body slipway in Estonia was built in Kallaste. Waste water treatment stations in Pskov, Gdov and Pechory and the districts of Pskov and Palkinsky were reconstructed.
Estonia-Russia cross-border cooperation program 2014-2020 (http://www.estoniarussia.eu) continues to finance cross-border projects. The program aims to support the development and competitiveness of border regions. Total amount of the program funds is €34.2 million, with most of the funding coming from the EU. Estonia will contribute €9 and Russia €8.4 million. The cooperation program helps to finance five large infrastructure projects, with €20 million in total funding: 1) development of small businesses in South-East Estonia and the district of Pskov, (connected to border crossing); 2) socio-economic and environmental development of the Lake Peipsi, including water tourism and small harbours, reconstruction of wastewater treatment facilities in the district of Pskov; 3) reconstruction of the Narva-Ivangorod fortresses ensemble; reconstruction of the Narva-Ivangorod promenade; 5) reconstruction of the Luhamaa-Shumilkino border crossing points.
The bilateral relations of Estonia and the Russian Federation, in the form of diplomatic contacts and communication between officials and experts, are mostly aimed at solving practical issues. Similar to the entire European Union, Estonian political relations with Russia have, since 2014, been restricted due to Russian aggression in Ukraine, the illegal annexation of Crimea and Sevastopol. The main goals of the bilateral relations in the near future are enforcing border agreements and further border demarcations.
Cross-border cooperation between Estonia and Russia is successful, particularly within the framework of cooperation programs largely financed by the EU. Estonia-Latvia-Russia cross border cooperation program 2007-2014 supported 45 different projects in Estonia, Latvia and Russia in the amount of €48 million. For example, the reconstruction of border crossing points in Ivangorod and in Narva that help to increase the throughput capacity and make border crossing easier, was funded from the program. Small-craft harbors were constructed in Tartu, Mustvee and Räpina. First inland water body slipway in Estonia was built in Kallaste. Waste water treatment stations in Pskov, Gdov and Pechory and the districts of Pskov and Palkinsky were reconstructed.
Estonia-Russia cross-border cooperation program 2014-2020 (http://www.estoniarussia.eu) continues to finance cross-border projects. The program aims to support the development and competitiveness of border regions. Total amount of the program funds is €34.2 million, with most of the funding coming from the EU. Estonia will contribute €9 and Russia €8.4 million. The cooperation program helps to finance five large infrastructure projects, with €20 million in total funding: 1) development of small businesses in South-East Estonia and the district of Pskov, (connected to border crossing); 2) socio-economic and environmental development of the Lake Peipsi, including water tourism and small harbours, reconstruction of wastewater treatment facilities in the district of Pskov; 3) reconstruction of the Narva-Ivangorod fortresses ensemble; reconstruction of the Narva-Ivangorod promenade; 5) reconstruction of the Luhamaa-Shumilkino border crossing points.
The bilateral relations of Estonia and the Russian Federation, in the form of diplomatic contacts and communication between officials and experts, are mostly aimed at solving practical issues. Similar to the entire European Union, Estonian political relations with Russia have, since 2014, been restricted due to Russian aggression in Ukraine, the illegal annexation of Crimea and Sevastopol. The main goals of the bilateral relations in the near future are enforcing border agreements and further border demarcations.
Cross-border cooperation between Estonia and Russia is successful, particularly within the framework of cooperation programs largely financed by the EU. Estonia-Latvia-Russia cross border cooperation program 2007-2014 supported 45 different projects in Estonia, Latvia and Russia in the amount of €48 million. For example, the reconstruction of border crossing points in Ivangorod and in Narva that help to increase the throughput capacity and make border crossing easier, was funded from the program. Small-craft harbors were constructed in Tartu, Mustvee and Räpina. First inland water body slipway in Estonia was built in Kallaste. Waste water treatment stations in Pskov, Gdov and Pechory and the districts of Pskov and Palkinsky were reconstructed.
Estonia-Russia cross-border cooperation program 2014-2020 (http://www.estoniarussia.eu) continues to finance cross-border projects. The program aims to support the development and competitiveness of border regions. Total amount of the program funds is €34.2 million, with most of the funding coming from the EU. Estonia will contribute €9 and Russia €8.4 million. The cooperation program helps to finance five large infrastructure projects, with €20 million in total funding: 1) development of small businesses in South-East Estonia and the district of Pskov, (connected to border crossing); 2) socio-economic and environmental development of the Lake Peipsi, including water tourism and small harbours, reconstruction of wastewater treatment facilities in the district of Pskov; 3) reconstruction of the Narva-Ivangorod fortresses ensemble; reconstruction of the Narva-Ivangorod promenade; 5) reconstruction of the Luhamaa-Shumilkino border crossing points.
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Finno-Ugric peoples are one of the largest ethno-linguistic communities in Europe. In Russia alone there live 17 peoples of Finno-Ugric origin. The Finnish Kalevala inspired Tolkien, and Izhora fairy tales inspired Alexander Pushkin.
Who are the Finno-Ugrians?
Finno-Ugrians are one of the largest ethno-linguistic communities in Europe. It includes 24 nations, 17 of which live in Russia. The Sami, Ingrian Finns and Seto live both in Russia and abroad.
Finno-Ugric peoples are divided into two groups: Finnish and Ugric. Their total number today is estimated at 25 million people. Of these, there are about 19 million Hungarians, 5 million Finns, about a million Estonians, 843 thousand Mordovians, 647 thousand Udmurts and 604 thousand Mari.
Where do Finno-Ugric people live in Russia?
Taking into account the current labor migration, we can say that everywhere, however, the most numerous Finno-Ugric peoples have their own republics in Russia. These are peoples such as Mordovians, Udmurts, Karelians and Mari. There are also autonomous okrugs of the Khanty, Mansi and Nenets.
Komi-Permyak Autonomous Okrug, where Komi-Permyaks were in the majority, was merged with Perm region V Perm region. The Finno-Ugric Vepsians in Karelia have their own national volost. Ingrian Finns, Izhoras and Selkups do not have an autonomous territory.
Is Moscow a Finno-Ugric name?
According to one hypothesis, the oikonym Moscow is of Finno-Ugric origin. From the Komi language “mosk”, “moska” is translated into Russian as “cow, heifer”, and “va” is translated as “water”, “river”. Moscow in this case is translated as “cow river”. The popularity of this hypothesis was brought by its support by Klyuchevsky.
Russian historian of the 19th-20th centuries Stefan Kuznetsov also believed that the word “Moscow” was of Finno-Ugric origin, but assumed that it came from the Meryan words “mask” (bear) and “ava” (mother, female). According to this version, the word “Moscow” is translated as “bear”.
Today, these versions, however, are refuted, since they do not take into account the ancient form of the oikonym “Moscow”. Stefan Kuznetsov used data from the Erzya and Mari languages; the word “mask” appeared in the Mari language only in the 14th-15th centuries.
Such different Finno-Ugrians
The Finno-Ugric peoples are far from homogeneous, either linguistically or anthropologically. Based on language, they are divided into several subgroups. The Permian-Finnish subgroup includes the Komi, Udmurts and Besermyans. The Volga-Finnish group is the Mordovians (Erzyans and Mokshans) and the Mari. The Balto-Finns include: Finns, Ingrian Finns, Estonians, Setos, Kvens in Norway, Vods, Izhorians, Karelians, Vepsians and descendants of the Meri. Also, the Khanty, Mansi and Hungarians belong to a separate Ugric group. The descendants of the medieval Meshchera and Murom most likely belong to the Volga Finns.
The peoples of the Finno-Ugric group have both Caucasian and Mongoloid characteristics. The Ob Ugrians (Khanty and Mansi), part of the Mari, and the Mordovians have more pronounced Mongoloid features. The rest of these traits are either equally divided, or the Caucasoid component dominates.
What do haplogroups say?
Genetic studies show that every second Russian Y chromosome belongs to haplogroup R1a. It is characteristic of all Baltic and Slavic peoples(except for the southern Slavs and northern Russians).
However, among the inhabitants of the North of Russia, haplogroup N3, characteristic of the Finnish group of peoples, is clearly represented. In the very north of Russia, its percentage reaches 35 (the Finns have an average of 40 percent), but the further south you go, the lower this percentage is. IN Western Siberia the N3-related haplogroup N2 is also common. This suggests that in the Russian North there was not a mixing of peoples, but a transition of the local Finno-Ugric population to the Russian language and Orthodox culture.
What fairy tales were read to us?
The famous Arina Rodionovna, Pushkin’s nanny, is known to have had a strong influence on the poet. It is noteworthy that she was of Finno-Ugric origin. She was born in the village of Lampovo in Ingria.
This explains a lot in understanding Pushkin's fairy tales. We have known them since childhood and believe that they are originally Russian, but their analysis suggests that storylines Some Pushkin fairy tales go back to Finno-Ugric folklore. For example, “The Tale of Tsar Saltan” is based on the fairy tale “Wonderful Children” from the Vepsian tradition (Vepsians are a small Finno-Ugric people).
First great work Pushkin, poem "Ruslan and Lyudmila". One of its main characters is Elder Finn, a wizard and sorcerer. The name, as they say, speaks volumes. Philologist Tatyana Tikhmeneva, compiler of the book “The Finnish Album,” also noted that the connection of the Finns with witchcraft and clairvoyance was recognized by all nations. The Finns themselves recognized the ability for magic as superior to strength and courage and revered it as wisdom. It is no coincidence that the main character of Kalevala, Väinemöinen, is not a warrior, but a prophet and poet.
Naina, another character in the poem, also bears traces of Finno-Ugric influence. In Finnish, woman is "nainen".
Another interesting fact. Pushkin, in a letter to Delvig in 1828, wrote: “By the New Year, I will probably return to you in Chukhlyandia.” This is what Pushkin called St. Petersburg, obviously recognizing the primordial Finno-Ugric peoples on this land.
The peoples of the Finno-Ugric group have inhabited the territories of Europe and Siberia for more than ten thousand years, since Neolithic times. Today, the number of speakers of Finno-Ugric languages exceeds 20 million people, and they are citizens of Russia and a number of European countries - modern representatives of the peoples of the Finno-Ugric group live in Western and Central Siberia, Central and Northern Europe. The Finno-Ugric peoples are an ethno-linguistic community of peoples, including the Mari, Samoyeds, Sami, Udmurts, Ob Ugrians, Erzyans, Hungarians, Finns, Estonians, Livs, etc.
Some peoples of the Finno-Ugric group created their own states (Hungary, Finland, Estonia, Latvia), and some live in multinational states. Despite the fact that the cultures of the peoples of the Finno-Ugric group were significantly influenced by the beliefs of the ethnic groups living with them on the same territory and the Christianization of Europe, the Finno-Ugric peoples still managed to preserve a layer of their original culture and religion.
Religion of the peoples of the Finno-Ugric group before Christianization
IN pre-Christian era The peoples of the Finno-Ugric group lived separately, over a vast territory, and representatives of different peoples had practically no contact with each other. Therefore, it is natural that the dialects and nuances of traditions and beliefs among different peoples of this group differed significantly: for example, despite the fact that both Estonians and Mansi belong to the Finno-Ugric peoples, it cannot be said that there is much in their beliefs and traditions general. The formation of religion and way of life of each ethnic group was influenced by conditions environment and the way of life of the people, therefore it is not surprising that the beliefs and traditions of the ethnic groups living in Siberia differed significantly from the religion of the Finno-Ugric peoples living in Western Europe.
There was no Finno-Ugric group in the religions of the peoples, therefore historians take all information about the beliefs of this ethnic group from oral folklore folk art, which was recorded in the epics and legends of different peoples. And the most famous epics, from which modern historians draw knowledge about beliefs, are the Finnish “Kalevala” and the Estonian “Kalevipoeg”, which describe in sufficient detail not only gods and traditions, but also the exploits of heroes of different times.
Despite the presence of a certain difference between the beliefs of different peoples of the Finno-Ugric group, there is much in common between them. All of these religions were polytheistic, and most of the gods were associated with either natural phenomena, or with cattle breeding and agriculture - the main occupations of the Finno-Ugrians. The supreme deity was considered the god of the sky, whom the Finns called Yumala, the Estonians - Taevataat, the Mari - Yumo, the Udmurts - Inmar, and the Sami - Ibmel. Also, the Finno-Ugrians revered the deities of the sun, moon, fertility, earth and thunder; representatives of each nation called their deities in their own way, however general characteristics The gods, besides their names, did not have too many differences. In addition to polytheism and similar gods, all religions of the peoples of the Finno-Ugric group have the following common characteristics:
- Ancestor cult - all representatives of the Finno-Ugric peoples believed in the existence of the immortal soul of man, as well as in the fact that residents of the afterlife can influence the lives of living people and, in exceptional cases, help their descendants
- Cults of gods and spirits associated with nature and earth (A nimism) - since the food of most peoples of Siberia and Europe directly depended on the offspring of farmed animals and crops cultivated plants, it is not surprising that many peoples of the Finno-Ugric group had many traditions and rituals intended to appease the spirits of nature
- Elements of shamanism - as in, in the Finno-Ugric ethnic groups, the role of intermediaries between the world of people and the spiritual world was performed by shamans.
Religion of the peoples of the Finno-Ugric group in modern times
After the Christianization of Europe, as well as an increase in the number of adherents of Islam at the beginning of the first half of the second millennium AD, more and more people belonging to the Finno-Ugric peoples began to profess any of them, leaving the beliefs of their ancestors in the past. Now only a small part of the Finno-Ugric people profess traditional pagan beliefs and shamanism, while the majority have adopted the faith of the peoples living with them on the same territory. For example, the overwhelming majority of Finns and Estonians, as well as citizens of other European countries, are Christians (Catholics, Orthodox or Lutherans), and among the representatives of the peoples of the Finno-Ugric group inhabiting the Urals and Siberia, there are many adherents of Islam.
Today, ancient animistic religions and shamanism are in the most full form preserved by the Udmurts, Mari and Samoyed peoples - the indigenous inhabitants of western and central Siberia. However, it cannot be said that the Finno-Ugric people completely forgot their traditions, because they preserved a number of rituals and beliefs, and even the traditions of some Christian holidays among the peoples of the Finno-Ugric group were closely intertwined with ancient pagan customs.
40 000
250-400
Finno-Ugric peoples (Finno-Ugrians listen)) - a linguistic community of peoples speaking Finno-Ugric languages living in Western Siberia, Central, Northern and Eastern Europe.
Classification and numbers
Finno-Ugric peoples are divided into two groups: Finnish and Ugric.
The total number of Finno-Ugric peoples is estimated at 25 million people. Of these, there are about 14 million Hungarians, 5 million Finns, about 1 million Estonians, 843 thousand Mordovians, 637 thousand Udmurts, 614 thousand Mari.
Finno-Permian group
Baltic-Finnish subgroup
- Finns (Suomi) - 6,000,000: 4,800,000 - in Finland, 300,000 - in Sweden, 300,000 people - in the USA, 50 people - in Kazakhstan.
- Ingrians - 32,231: 20,300 - in Russia, 10,639 - in Estonia.
- Kvens - 10,000 - 60,000 - in Norway.
- Estonians - 1,050,000: 920,000 - in Estonia (), 39,763 - in Finland (), 28,113 - in Russia (2002), 25,509 - in Sweden (), 25,000 - USA ().
- Võru - 74,000 in Estonia.
- Setu - 10,000: 10,000 in Estonia, 214 in Russia (2010).
- Karelians - 120,000: 93,344 - in Russia (2002), 20,000 - in Finland.
- Veps - 8,240 people in Russia (2002).
- Izhorians - 700 people: 327 people - in Russia (2002).
- Livs - 250-400 people (in Latvia).
- Vod - 100 people: 73 - in Russia (2002).
Sami subgroup
- Sami - 30,000-70,000: 40,000 in Norway, 20,000 in Sweden, 6,500 in Finland, 1.8 thousand people in Russia (2010).
Volga-Finnish subgroup
- Mordva - 744,237 in Russia (2010)
- Mokshane - 49,624 in Russia (2002)
- Erzyans - 84,407 in Russia (2002)
- Mari - 547,605 in Russia (2010)
Perm subgroup
- Udmurts - 636,906 in Russia (2002).
- Besermyans - 3,122 in Russia (2002).
- Komi-Zyrians - 293,406 in Russia (2002).
- Komi-Izhemtsy - 15,607 in Russia (2002).
- Komi-Permyaks - 125,235 in Russia (2002).
- Komi-Yazvintsy - 5,000 in Russia.
Ugric group
Danube subgroup
- Hungarians - 14,500,000: 9,416,015 - in Hungary (), 1,563,081 - in the USA (), 1,433,073 - in Romania (), 520,528 - in Slovakia (), 315,510 - in Canada (), 293 299 - in Serbia (), 156,600 - in Ukraine ().
- Yassy (medieval Alan people assimilated by the Hungarians)
Ob subgroup
- Khanty - 28,678 people in Russia (2002).
- Mansi - 11,432 people in Russia (2002).
Classification of state-territorial entities
Modern independent Finno-Ugric states
Modern Finno-Ugric national autonomies
Romania RussiaArcheology
- Cherkaskul culture - Bronze Age culture in the south of the Urals and Western Siberia
- Mezhovskaya culture - Bronze Age culture in the Trans-Urals and Western Siberia
- Ananyinskaya culture - Iron Age culture in the Middle Volga region
- Pianoborskaya culture - Iron Age culture in the Volga region and the Urals
- Bakhmutin culture and the Kama region
- Dyakovo culture - Iron Age culture in Central Russia
- Gorodets culture - Iron Age culture in Southern Russia and the Volga region
- Karayakup culture - Iron Age culture in the Southern Urals
- Kushnarenkovskaya culture - Iron Age culture in the Southern Urals
- Mazuninskaya culture - Iron Age culture in the Kama region and on the lower reaches of the Belaya River
- Sargat culture - Iron Age culture in Western Siberia
Story
Linguistic analysis shows the presence of direct contacts between the population of the Indo-Iranian group and the population of the Finno-Ugric language group. V.N. Chernetsov point to the presence of many Iranian features in the language, folklore and rituals of the later Ugric population of Western Siberia (Khanty and Mansi).
Genetics
According to the latest genetic data, the tribes that spread haplogroup N migrated from Southern Siberia.
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Notes
Literature
- Bongard-Levin G. M., Grantovsky E. A. From Scythia to India. M., 2000.
- Bernshtam T. A. Christianization in the ethnocultural processes of the Finno-Ugric peoples of the European North and the Volga region (comparative generalization) // Modern Finno-Ugric Studies. Experience and problems. Collection of scientific works State. Museum of Ethnography of the Peoples of the USSR. - L., 1990. - P. 133-140.
- Worldview of the Finno-Ugric peoples. M., 1990.
- Napolskikh V.V. Introduction to historical uralistics. Izhevsk: UdmIYAL, 1997.
- Peoples of the Volga and Urals regions. Komi-Zyryans. Komi-Permyaks. Mari. Mordva. Udmurts. M., 2000.
- Ryabinin E. A. Finno-Ugric tribes within Ancient Rus'. St. Petersburg : St. Petersburg State University Publishing House, 1997.
- Khelimsky E. A. Comparative studies, uralistics: Lectures and articles. M.: Languages of Russian culture, 2000.
- Fedyanovich T. L. Family customs and rituals of the Finno-Ugric peoples of the Volga region. M., 1997.
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An excerpt characterizing the Finno-Ugric peoples
Chernyshev was sitting with a book of a French novel at the window of the first room. This room was probably formerly a hall; there was still an organ in it, on which some carpets were piled, and in one corner stood the folding bed of Adjutant Bennigsen. This adjutant was here. He, apparently exhausted by a feast or business, sat on a rolled up bed and dozed. Two doors led from the hall: one straight into the former living room, the other to the right into the office. From the first door one could hear voices speaking in German and occasionally in French. There, in the former living room, at the sovereign’s request, not a military council was gathered (the sovereign loved uncertainty), but some people whose opinions on the upcoming difficulties he wanted to know. This was not a military council, but, as it were, a council of those elected to clarify certain issues personally for the sovereign. Invited to this half-council were: the Swedish General Armfeld, Adjutant General Wolzogen, Wintzingerode, whom Napoleon called a fugitive French subject, Michaud, Tol, not a military man at all - Count Stein and, finally, Pfuel himself, who, as Prince Andrei heard, was la cheville ouvriere [the basis] of the whole matter. Prince Andrei had the opportunity to take a good look at him, since Pfuhl arrived soon after him and walked into the living room, stopping for a minute to talk with Chernyshev.At first glance, Pfuhl, in his poorly tailored Russian general's uniform, which sat awkwardly on him, as if dressed up, seemed familiar to Prince Andrei, although he had never seen him. It included Weyrother, Mack, Schmidt, and many other German theoretic generals whom Prince Andrei managed to see in 1805; but he was more typical than all of them. Prince Andrei had never seen such a German theoretician, who combined in himself everything that was in those Germans.
Pfuel was short, very thin, but broad-boned, of a rough, healthy build, with a wide pelvis and bony shoulder blades. His face was very wrinkled, with deep-set eyes. His hair in front, near his temples, was obviously hastily smoothed with a brush, and naively stuck out with tassels at the back. He, looking around restlessly and angrily, entered the room, as if he was afraid of everything in the large room into which he entered. He, holding his sword with an awkward movement, turned to Chernyshev, asking in German where the sovereign was. He apparently wanted to go through the rooms as quickly as possible, finish bowing and greetings, and sit down to work in front of the map, where he felt at home. He hastily nodded his head at Chernyshev’s words and smiled ironically, listening to his words that the sovereign was inspecting the fortifications that he, Pfuel himself, had laid down according to his theory. He grumbled something bassily and coolly, as self-confident Germans say, to himself: Dummkopf... or: zu Grunde die ganze Geschichte... or: s"wird was gescheites d"raus werden... [nonsense... to hell with the whole thing... (German) ] Prince Andrei did not hear and wanted to pass, but Chernyshev introduced Prince Andrei to Pful, noting that Prince Andrei came from Turkey, where the war was so happily over. Pful almost looked not so much at Prince Andrei as through him, and said laughing: “Da muss ein schoner taktischcr Krieg gewesen sein.” [“It must have been a correctly tactical war.” (German)] - And, laughing contemptuously, he walked into the room from which voices were heard.
Apparently, Pfuhl, who was always ready for ironic irritation, was now especially excited by the fact that they dared to inspect his camp without him and judge him. Prince Andrei, from this one short meeting with Pfuel, thanks to his Austerlitz memories, compiled a clear description of this man. Pfuel was one of those hopelessly, invariably, self-confident people to the point of martyrdom, which only Germans can be, and precisely because only Germans are self-confident on the basis of an abstract idea - science, that is, the imaginary knowledge of perfect truth. A Frenchman is self-confident because he considers himself personally, both in mind and body, to be irresistibly charming to both men and women. An Englishman is self-confident on the grounds that he is a citizen of the most comfortable state in the world, and therefore, as an Englishman, he always knows what he needs to do, and knows that everything he does as an Englishman is undoubtedly good. The Italian is self-confident because he is excited and easily forgets himself and others. The Russian is self-confident precisely because he knows nothing and does not want to know, because he does not believe that it is possible to completely know anything. The German is the worst self-confident of all, and the firmest of all, and the most disgusting of all, because he imagines that he knows the truth, a science that he himself invented, but which for him is the absolute truth. This, obviously, was Pfuel. He had a science - the theory of shaped movement, which he derived from the history of the wars of Frederick the Great, and everything that he encountered in modern history wars of Frederick the Great, and everything that he encountered in modern military history seemed to him nonsense, barbarism, an ugly clash, in which so many mistakes were made on both sides that these wars could not be called wars: they did not fit the theory and did not could serve as a subject of science.
In 1806, Pfuhl was one of the drafters of the plan for the war that ended with Jena and Auerstätt; but in the outcome of this war he did not see the slightest proof of the incorrectness of his theory. On the contrary, the deviations made from his theory, according to his concepts, were the only reason for the entire failure, and he, with his characteristic joyful irony, said: “Ich sagte ja, daji die ganze Geschichte zum Teufel gehen wird.” [After all, I said that the whole thing would go to hell (German)] Pfuel was one of those theorists who love their theory so much that they forget the purpose of theory - its application to practice; In his love for theory, he hated all practice and did not want to know it. He even rejoiced at failure, because failure, which resulted from a deviation in practice from theory, only proved to him the validity of his theory.
He said a few words with Prince Andrei and Chernyshev about the real war with the expression of a man who knows in advance that everything will be bad and that he is not even dissatisfied with it. The unkempt tufts of hair sticking out at the back of his head and the hastily slicked temples especially eloquently confirmed this.
He walked into another room, and from there the bassy and grumbling sounds of his voice were immediately heard.
Before Prince Andrei had time to follow Pfuel with his eyes, Count Bennigsen hurriedly entered the room and, nodding his head to Bolkonsky, without stopping, walked into the office, giving some orders to his adjutant. The Emperor was following him, and Bennigsen hurried forward to prepare something and have time to meet the Emperor. Chernyshev and Prince Andrei went out onto the porch. The Emperor got off his horse with a tired look. Marquis Paulucci said something to the sovereign. The Emperor, bowing his head to the left, listened with a dissatisfied look to Paulucci, who spoke with particular fervor. The Emperor moved forward, apparently wanting to end the conversation, but the flushed, excited Italian, forgetting decency, followed him, continuing to say:
“Quant a celui qui a conseille ce camp, le camp de Drissa, [As for the one who advised the Drissa camp,” said Paulucci, while the sovereign, entering the steps and noticing Prince Andrei, peered into an unfamiliar face .