Monday, October 31, 2011

Russians and Tatars 1238

We find images and terms like this to be a bit confusing. The term "Tatar" in this sense applies to Mongols. The modern Tatars of Tatarstan are not Mongolian. The Tatar people, The Bulgar empire were absorbed into the Golden Horde of Genghis Khan's grandson, Batu Khan. Tatar people are Turkic Muslims primarily of the Volga River Basin.

Preservation of Linguistic Diversity - Tatarstan

Zilya Valeeva
Moscow 2008

Republic of Tatarstan

The all-Russia population census of 2002 specifies the population of Tatarstan as 3.8 million (a 3.4% increase—by 137,500—since the 1987 census). Of these, Tatars account for 52.9% and Russians 39.5%. Tatar and Russian are official languages. The share of Tatars has grown by 4.4% since 1989 due to immigration and higher birth rates, while that of Russians has shrunken to 3.8%.

Tatarstan adopted a number of republican laws on ethnic cultural development in the 1990s and the present decade—On Languages of the Republic of Tatarstan, of July 8, 1992, and its amended and supplementedversion On the Official Languages of the Republic of Tatarstan and Other Languages in the Republic of Tatarstan, of July 28, 2004; On the Protection and Use of Historical Cultural Values, of October 2, 1996; On Culture, of July 3, 1998; On Freedom of Conscience and Religious Communities, of July 14, 1999;On the reinstitution of the Roman-based Tatar Alphabet, of September 15, 1999; On Ethnic Cultural Autonomies in the Republic of Tatarstan, of April 11, 2003;On the Cultural Heritage of the Republic of Tatarstan, of April 2005, and others. Each of these laws stresses themulti-ethnic and multi-cultural arrangement of the republic, and many religions coexisting there. However, certain instruments of the 1990s emphasized, to an extent, the support of the titular nation’s language and culture in the transition period.

The regional language policy found reflection in the developmental programs and concepts of education, languages and culture adopted in the 1990s-2000s. In particular, the State Program of the Republic of Tatarstan for the Preservation, Study and Development of the Languages of Tatarstan was adopted in 1994, and a draft concept of the republican language policy elaborated in 1999. These documents determined the goals and implementation mechanisms of the republican language policy, whose essence lay in the acquisition of the official status by the Tatar language to get it on a par with Russian, and providing practical conditions to extend the field of its social functioning.

The second ten-year State Program of the Republic of Tatarstan for the Preservation, Study and Development of the Official Languages of the Republic of Tatarstan and Other Languages in the Republic of Tatarstan entered into force in 2004. The implementation of the latest information technologies in humanities and formation of databases on the Tatar language and culture is one of the program targets. Apart from the development of the Tatar and Russian languages, the program envisages promoting the preservation and development of the languages of other ethnic entities populating Tatarstan, and the improvement of general speech culture and inter linguistic tolerance.

Tatarstan has formed an integrated system of satisfying the cultural and educational demands of its ethnic groups. Out of a total 2,261 comprehensive schools, 1,147 have tuition in Tatar—of these 92 grammar schools, lyceums and schools with extended curricula of certain disciplines. 380 schools have classes with bilingual—Tatar and Russian tuition. The republic has 119 Chuvash, 44Udmurt, 20Mari, 4Mordovian schools and 1 Bashkir. There is a school with Jewish ethnic cultural curricula, where modern Hebrew and Jewish history, culture and traditions are taught, and a kindergarten where modern Hebrew is spoken.

The study of Tatar and Russian is compulsory in all general educational institutions in compliance with Clause 9 of the Law On the Official Languages of the Republic of Tatarstan and Other Languages in the Republic of Tatarstan. At present, all schoolchildren are studying Russian, and 99.8%Tatar. 53%of Tatar Children study in their native language.

52 weekend schools teach languages of 27 nationalities (Ukrainian, Azerbaijani, Armenian, Polish,German, Yiddish,Georgian,Uzbek, Kyrgyz, Tajik, Bashkir, Lezgin, Assyrian, several languages of the Volga country, Arabic, French, English, Italian, Hindi, Pashtu and others).

Tatar is spoken in 67%of kindergartens. Their number has grown from 692 in 1988 to 876 in 2008. Another 532 kindergartens have Russian- and Tatar-speaking groups. 69%of Tatar children are brought up in their native tongue. There are also 51 Chuvash, 14 Udmurt and 10Mari kindergartens.

15%wage rises come as an incentive for bilingual, Tatar-Russian employees. The annual contest Teacher of the Year has categories Best Tatar-Language Teacher Year and Best Russian-Language Teacher.

The population approves the official status of two languages. 88% of Tatar parents and 44%Russian approve the tuition of Tatar in Russian language schools. 82% of respondents acknowledge the necessity of a working command of Russian and Tatar for government functionaries, and 79% for consumer services.

The number of Russians knowing the Tatar language grew from 1.1%in 1989 to 4.3%in 2002. 43%of Russians understood spoken Tatar, to varying extents, and 16% spoke it in 2002. 76% of Tatar respondents were fluent in their native language, and another 16%spoke it fairly well. However, a considerable part of Tatars seldom use the language outside home.

Secondary vocational training and higher education also extend tuition in Tatar, though not so dynamically as secondary education. 10 vocational schools have tuition in Tatar, as compared to 7 in 1989. Each college or university applicant can choose Tatar or Russian for entrance examinations. 12 higher educational establishments had established classes with tuition in Tatar by 2002. The Tatarstani State Humanitarian Pedagogical University, established in 2005, widely uses Tatar in tuition. The total collection of Tatarstani libraries exceeds 24.8million copes, more than 4.7million of these in other languages used in the Russian Federation than Russian. The collection of literature of the Volga country peoples comprises 153,700 documents. There are 10.9 books per capita for ethnic Russians, 2.2 forTatars, 0.9Chuvash, 0.42Mari, 0.77Udmurt, 0.06Mordovian, and 0.03 Bashkir. The Culture Ministry of Tatarstan makes regular allocations for the purchase of literature of the Volga country peoples.
The National Library, the largest in the republic, has more than 3 million copies, 96,000 of these in Tatar. Work to establish the Tatar language National Electronic Library started in 2007 to include 100 Tatar classics. It is on the website of the National Library of the Republic of Tatarstan ( Close on a thousand virtual calls are registered every day, coming from the whole world— in particular, from the United States, Australia, Japan and Iraq. Places densely populated by ethnic Diasporas have 220 libraries (147Chuvash, 32Udmurt, 24Mari, 14Mordovian and 3 Bashkir). 20 centralized library systems have libraries or desks for Diasporas, and 14 libraries are zonal cultural method-setting centers for ethnic Diasporas.

Tatarstan has an Association of Ethnic Cultural Societies, which unites 33 such societies, and a House of Friendship. 35.3% of all Tatars in the Russian Federation and 31.2% of the entire Tatar people live in Tatarstan. The republic satisfies cultural and linguistic demands of Tatars outside it in compliance with Russia’s state policy of support for compatriots living abroad, and with Clause 14 of the Constitution of Tatarstan and Clаuse 2.4 of the Treaty on the Delineation of Competences between State Ruling Bodies of the Russian Federation and of the Republic of Tatarstan.

Tatarstan offers regional ethnic Tatar societies research method setting and other assistance mainly through agreements treaties on inter regional cooperation, which envisage promotion of cultural development. The republic has for today concluded such agreements with 68 Russian regions, a majority of CIS countries and some other post-Soviet countries (Ukraine, Belarus, Lithuania, Azerbaijan, Uzbekistan, Kazakhstan, Kyrgyzstan and Moldova).

The Executive Committee of the World Tatar Congress coordinates activities of ethnic cultural organizations and Tatar communities in Russia and other countries within and outside the former Soviet area. The Congress presently unites 358 Tatar ethnic cultural organizations— 68 outside the former Soviet Union, 81 in other former Soviet republics, 164 in the Russian Federation and 46 in Tatarstan.

The problems of preservation of the Tatar language and ethnic cultural development are especially acute in other parts of the Russian Federation and abroad, whether in or outside the former Soviet Union. Tatarstan made agreements with other Russian regions on which inter regional Tatar language and literature contests were established in 1992.

They gather more than 60 school pupils from16-20 Russian regions every year. The Duslyk summer camp, based on the Zarechye camp in Kazan and established in 1997, provides Tatar language practice. It accommodated 190 schoolchildren from 23 Russian regions in 2007. A similar camp, the Mizgel, appeared in Naberezhnye Chelny in 2002. The republican Education and Science Ministry holds Tatar Public Education Days in Russian regions. It has organized 24 such events since 2002 with delegations of Tatar educationists visiting previously appointed areas for methodological assistance and educational opinion exchanges. 30 such visits took place in 2005-2007.

Tatarstan launched a project, supported by the federal ministries of Foreign Affairs and Education and Science and federally funded, in 2004 to enroll ethnic Tatars from other CIS countries and post-Soviet Baltic countries in Tatarstani higher educational institutions. Leading institutions have prepared entrance tests in 10 disciplines for examinations held in other CIS countries. School curricula in those countries occasionally do not coincide with those accepted in the Russian Federation, so the Kazan State University is organizing online courses for tentative ethnic Tatar applicants. The Federal Education Agency of the Education and Science Ministry of the Russian Federation earmarked 70 appointments in 2007, 165 applicants competing. The republican Institute of the Development of Education established postgraduate courses for Tatar language teachers in 2005. They enroll professors teaching their disciplines in Tatar from other CIS countries and post-Soviet Baltic countries. The 4th Tatar language teachers’ congress, held in Kazan on March 28-30, 2006, gathered 25 Tatar weekend school teachers from Ukraine, Belarus, Lithuania, Kazakhstan, Kyrgyzstan and Azerbaijan.More than 100 teachers from other Russian regions undergo postgraduate training in Tatarstan every year. There are permanent courses visiting other parts of Russia. They were held in seven parts of the country (the Kurgan, Sverdlovsk, Orenburg, Tyumen, Permand Kirov regions and the Republic of Bashkortostan) in 2005-2007.

Problems that still persist demand solution at the state level or by particular educational institutions.Many Tatar schools retain their ethnic identity only thanks to language classes, while Tatar schools in many parts of Russia are switching en masse to Russian as tuition language. Thus, according to the Education Ministry of the Republic of Bashkortostan, it had 397 schools teaching in Tatar in 2006, compared to 604 in 2000, and 207 schools with Tatar language classes in 2006, as against 553 in 2000. A majority of the 30 Tatar schools in the Nizhny Novgorod Region have switched to tuition in Russian at the basic and middle levels. The introduction of Unified State Examinations and specialist and pre-specialist schools is also to blame for the decreasing number of Tatar schools and cutting Tatar language and literature curricula. There are problems in supplies of Tatar-language study books, fiction and teaching aids. Teachers from many parts of Russia shower Tatarstan with requests for free literature supplies as a majority of Russian regions cannot afford Tatar-language school books. 91,000 copies of study books and teaching aids to 2.5 million rubles were purchased in Tatarstan on regional budget allocations in 2005 and 66,000 copies to 2.8 million rubles the next year, while in 2007, only the republics of Bashkortostan and Chuvasia, and the Perm Region bought such literature. That is why Tatarstan has to supply Tatar language and literature study books to educational establishments with the Tatar ethnic cultural component on the curricula in other parts of Russia and CIS countries through its own Education and Science Ministry. 17,000 copies of school books to more than 650,000 rubles were passed to 22 Russian regions and to other CIS countries within the first half-year 2007, compared to 10,000 copies to 236,000 rubles in 2005, and 6,500 copies to 244,000 rubles in 2006.

Tatarstan possesses 825 printed media outlets, including 110 Tatar-language newspapers (52 of them government) and 28 magazines (11 government). There are five Chuvash-language newspapers (a republican and 4 district) and one Udmurt-language district newspaper. There are also bilingual—Russian and Tatar—periodicals.

Tatarstan has 50 television companies, 30 of them (25 of these government companies) broadcasting in Russian and Tatar. 58 out of a total 86 radio companies broadcast in Russian, 22 in Russian and Tatar, and 6 in Tatar. The satellite television and radio company Tatarstan— New Age broadcasts in Russian and Tatar, and is available in many parts of Russia and in other countries. Bashkir and Udmurt television is transmitted to Tatarstan.
Two of the 10 news agencies of Tatarstan are republican.Tatar-Inform news agency ( works in Russian, Tatar (Cyrillic and Roman writing) and English. Tatar-language information is provided by the official server of the Republic of Tatarstan, the republican government portal, and the Internet portal of all Tatarstani media outlets 22 constituent entities of the Russian Federation presently possess 67 Tatar-language media outlets, including 39 newspapers and supplements to local editions. Other countries, within and outside the CIS, have 12 such outlets. The Tatar-language information field is steadily shrinking. Tatar-language broadcasts finished in the Omsk, Chelyabinsk, Tyumen, Orenburg and Ulyanovsk television and radio companies in 2006 alone. The ethnic press encounters bad problems—difficulties with press circulation in areas densely populated by Tatars; the necessity for a federal Tatar-language newspaper and television channel; the necessity to support Tatar-language editions in and outside Russia; and circulations of the Tatar-language press lagging far behind public demands in areas densely populated by Tatars.

Tatarstan bases the development of multilingualism in cyberspace on its comprehensive program for developing information technologies for 2005-2010, also known as Electronic Tatarstan. Among other goals, the program envisages parity development of information resources in the official languages of Tatarstan. It stipulates the establishment of a system of backbones and resource centers for information, research and methodological support of education in Russian and Tatar; the elaboration of Tatar-language computer standards, drivers, types, and model; the establishment of Tatar-language information resources in the Internet, and of a system of machine translation from and into Tatar, etc. The program acknowledges that Tatarstan is lagging behind, to an extent, with ethnic information and cultural development of information technologies. There are a negligible number of Tatar-language information resources in the library network, and information technologies are introduced too slowly in museums, art galleries, theatres and other cultural establishments.

Microsoft introduced the operating system Microsoft Windows
XP with a Tatar-language interface in 2006, and Tatar-language Microsoft
Windows Vista and Microsoft Office 2007 appeared the next
year—which means that Tatar has joined the number of leading languages
in the global information space.
Ethnic Tatars are dispersed all over the world. This is why the
rapid development of the Tatar Internet, popularly known as Tatnet, is
ever more important.

Information about Tatar history, culture, art and traditions can
be found in the websites of the institutes of the Tatar Encyclopedia
(, history (, language,
literature and art ( of the Academy of Sciences
and the National Museum of the Republic of Tatarstan
(, and project Turkic-Tatar World
( Information about Tatars’ life in Tatarstan and
the whole world is provided by the website of the World Tatar Congress Executive
Committee ( and the world Tatar server
( The Tatar-language Wikipedia in Roman writing
is on the website Bit.
Project Virtuan Tatar School ( provides free
access to online studies of the Tatar language, literature, history and
other disciplines, with 23 electronic study books. The website offers extensive facilities for Tatar language studies.
A Tatar-Russian online dictionary is on the website There are other dictionaries, as well: Tatar-
Turkish ( and English-
Tatar ( The information and
reference portal Tatar tele treats the problems of Tatar shifting to the
Roman alphabet (

Several newspapers have Tatar-language websites: the
Vatanym Tatarstan (, Tatarstan yashlere
(, Tatarskaya Gazeta (,
Magrifat (, and Shakhri Kazan
( The Internet offers Tatar-language
broadcasts of Radio Liberty (, Radio Kuray
(, Tatar Radiosi (, and
Radio Tatarica ( Lyrics of Tatar folk songs
are available on the website,
while the website the sound
version of such songs. Tatar literature is available on the websites of the
Tatar Electronic Library ( and
The Stars of Tatnet contest of Internet projects, established in
2004 (, gives many Tatar Internet projects a good

More from Turkic Dictionary

Within this dictionary the Tatar word is word number 4.
 Turkic Languages Dictionary - here

There is another portion of this book .pdf'd at: here (Tatar portion)

Sunday, October 30, 2011

Djemile - Crimean Tatar Dancing

Tukay in German

Islam in Russia - Bukharaev

Mardzhani - Gasprinskii - More

 Shigabutdin Mardzhani - educator of the Tatar people.
Ideologist Jadidism Ismail Gasprinskii.

End of XIX-beginning of the twentieth century is a period of unprecedented expansion of education and enlightenment among the Tatars magoemtan Volga and Ural. This is due, primarily, with the initiative, aspirations and desires of the nation and to a lesser extent with the social policies of the Government of . It's no secret that "among the peoples inhabiting the eastern part of , Tatars Mohammedans occupy the first place. The percentage of literacy among them is very high even in comparison with n. From whatever class or place Tartar, he certainly knows the beginning of faith, can read and write in Tartar ... The mullahs are engaged in educating children for the most pittance or even for free ... In it is difficult to specify the people, who would have been so widespread literacy, as in the Kazan Tatars. Illiterate Tartar can be found very rarely "(YD Koblov, 1908).
Who or what caused the unprecedented awareness and interest Tatars to education? On this question I will try to answer in the course work.

Shigabutdin Mardzhani - educator of the Tatar people.
Mardzhani - religious leader, educator, philosopher, historian. The above definition does not cover all aspects of his multifaceted activities. Mardzhani also an ethnographer, and archaeographer and orientalist, and teacher. His encyclopedic knowledge can be compared with encyclopedic eighteenth century French Enlightenment - Diderot and Rousseau.
What was the path to recognition Mardzhani, heights, which allowed Gabdulla Tukai describe it as "a champion of free thought, knowledge and progress that has made the first step to enlightenment? Shihab al-Din (Shihabuddin) b.. Baha al-Din b.. Subhan used. Abd al-Karim al-Marjani born January 16, 1818 (new style) in. Yabynchi current Atninskogo region of Tatarstan.
Ancestors Mardzhani from his father and mother belonged to the famous surname Imams mudarrisov. The first information on the history Shihabuddin received from his grandfather Subhan used. Abd al-Karim, who owned the Arabic and Persian.
Santa Mardzhani mother's side, Abd Al-Nasser, taught him Kor'anu, Sunnah, Fiqh (Islamic law). Father Mardzhani Baha Addin was educated in Bukhara, where he was one of the distinguished people who have their Majlis (Assembly) invited the Emir of Bukhara, Haidar B. Masoom. With his father he studied the Arabic language, logic, Kalam (theological science section).
At the age of five Mardzhani lost his mother, and then reared by her stepmother in a rather harsh environment. Primary education he received in the madrassas, where his father taught in the village Tashkichu. Junior Shihabuddin not limited to the study of subjects taught there and worked independently in the home library. From the age of seventeen he began teaching in the madrassas, and being dissatisfied textbook morphology of the Persian language, is his. Both his grandfather and father, being educated people, possessing a vast knowledge of Eastern history, philosophy, religion, managed to inculcate in the young Shihabuddinu commitment to teaching knowledge. Academic qualifications are not satisfied Mardzhani, constantly seek to acquire new knowledge. In 1838 he went to Bukhara for continuing education.
In Bukhara, the pent-up system of education in the madrasa, he basically alone, is engaged in rich precious manuscripts of local libraries. Money earns a living teaching the children of wealthy people. In 1843 Mardzhani sent to Samarkand - one of the ancient cultural centers of Central Asia. There he enrolled in madrassas "Shirdar, meets famous historian qadi Abu Said Al-Samarkand (um.1848-49 years.), Who writes Mardzhani, was the root cause of the fact that he" became interested in historical scholarship and began to study history books.
In Samarkand, already possessing some knowledge, Mardzhani feels the need deeper knowledge of the views of his predecessor and compatriot, Abu Nasr al-Kursavi (1776-1812).
In 1845 Mardzhani returned madrasa in Bukhara, Mir-Arab. It was there Mardzhani begin a serious study of culture, history and philosophy of the East. The first of his works he devoted the history of the Turkic peoples of Central Asia.
In 1848, after an eleven-year absence, with a new store of knowledge Mardzhani returned to his homeland and in March 1850 appointed Imam mudarrisom 1-st Kazan mosque.
In 1867-68 years the Spiritual Assembly of the Muslims of the Volga and Ural regions Mardzhani appointed to the post of Akhund and muhtasibs Kazan (one of the most respected religious posts in the region), which was no doubt a recognition of his work with the leadership of the Muslims. With the official secular authorities have also set Mardzhani positive contacts. It performs various errands Kazan provincial government: following the publication of the text Kor'ana in Kazan printing (later released a book on the history and principles of the publication Kor'ana in ), arrange for the collection of money for the Caucasian peoples affected by the earthquake, reports of birth , marriage, death of Muslims to government agencies involved in the trials in the utterance of oaths Muslims.
Over time, the name Mardzhani become known far beyond the borders of Kazan: in 1870 the publication of his book "Nazratul-Haqq," their new for its time and environment of religious reform ideas, which brought the author wide recognition, not only at home but also in the Muslim East. He became a prominent ideologue of the religious reformation, to continue and deepen in the new historical conditions, the traditions of their predecessors, and A. A. Kursavi Utyz-Imyani. Religious reformist Mardzhani included the concept of "opening the doors of ijtihad", as well as treatment to the times of Prophet Muhammad (Kor'anu, Sunnah, said mudzhtahidov) for "purification" of Islam from the accretions of later, the reform of teaching in the madrassas.
Educational work Mardzhani - another page of his education in the broadest sense of the word.
September 13, 1876 in Kazan, Tatar opened with an eight-school teacher training. The school prepares elementary school teachers from the Tatars. Instruction was in n, excluding lesson Shariah. Mardzhani the first of the Tatar Muslim clergy agreed to a proposal by the school inspector V. Radlov teach in her faith. At the opening of school, he made a welcoming speech in which he urged the Tatars to teaching in this school. During the nine years Mardzhani taught at the Tatar school teacher, entered the teachers' council. However, due to disagreements with the inspector and some teachers had to leave teaching. During this time the conservative circles of the Muslim clerics called Mardzhani missionary, a heretic, an apostate.
In his madrassa Mardzhani many classes has its own programme.V 80 years of the nineteenth century, radically expanded its own scientific activities Mardzhani, the fore classes philosophical and historical subjects. During this period Mardzhani working on a manuscript biographical dictionary "Vafiyatul aslyaf-va-tahiyyatul ahlyaf" (More about the precursors and their descendants greetings "), which includes 6057 biographies of scientists, writers, philosophers and political figures of the Muslim East.
K Vafiyatul-aslyaf "Mardzhani wrote the introduction -" Mukaddima ", which was also published. It describes the history of the origin scientist sciences in the East, gives their classification, supported by its references to the statements of eminent Muslim culture, examines the major religious schools, trends in Islam. In fact, it is not only historic, but also ideological work on various aspects and problems of the spiritual culture of the East.
During this period, published the most significant works Mardzhani, among them: "Hakkulov ma'rifa-va husnul-Idrak" ( "Truth is knowledge and comprehension of beauty"), 1880 - a treatise on Islamic law (fiqh), in which the scientist, particular, sets out its social and political views; "Mustafadul-akhbar fi ahvali Univ va Bulgar" ( "Your source of information about the affairs of Kazan and Bolgar), 1885, Volume 1 - a historical work on the Volga Bulgaria and Khanate of Kazan," Kitabul - Al-Hikma Al-Baliga dzhaniyya fi sharhil-akaid al-Hanafiyya "(" Book of mature philosophy, helps to explain the teachings Hanafite "), 1888 - an essay in which Mardzhani presents his religious views. Mental educational potential Mardzhani multiplied his journey 80 years in and countries of the Middle East. In search of material for historical research Mardzhani visited the ancient ruins of Bulgar, Tatar, n, Chuvash, Mordvin village. August 31, 1880 from Kazan, he goes to the pilgrimage, during which visiting Istanbul, Izmir, Alexandria, Cairo, Suez and other centers of Islamic culture.
In Istanbul, he met with the author of book "Chagatai and Ottoman languages" Kudratulloy al-Kanduzi and renowned scholar Ahmad Jawdat Pasha, takes copies with inscriptions dome mosque of Sultan Salim. In Cairo, a scientist visits Mahmoud al-bek-Fallaki, takes copies with inscriptions of the walls of the mosque of Muhammad Ali Pasha.
Enlightening ideas Mardzhani cover a 70 - 80 years of the nineteenth century, a variety of renewal of public life of the Tatar people, including a thought about the need for the Tatar population of secular education, the assimilation of the progressive legacy of the past (antiquity, the Arab Thought) and present (the n and Western cultures) . Academic caring and education issues of national identity of the Tatar people, concerned about his welfare, socio-economic and political situation. Considering education of the most powerful instrument of progress, scientists are trying to rescue his people from "hibernation".
Mardzhani - harbinger Jadid movement in , and that he laid its foundation - the reform of teaching in the madrassas, the assimilation of the Tatar people of the advanced achievements of world culture and science. Mardzhani wrote more than 30 works, most of which were published mainly in Arabic. Only a few works written in the Tatar language in Arabic script. Not all the works written by scientists who have discovered. For example, "Risalyatun fi masailin-Nahvi" ( "Treatise on matters of grammar"), "Al-Al-tahrirat mufrada" ( "Edit Selected").
The ideological and philosophical views Mardzhani, his work as an educator, religious leader, historian, educator, philosopher, will remain a notable event in national history.

Ideologist Jadidism Ismail Gasprinskii.
Owner Jadidism Ismail Gasprinskii was born March 8, 1851 in Crimea, in the village adzhikoy near Gaspra, in the family of Ensign Mustafa Gasprinskiy. He studied at the rural Muslim school-Mekteb, then - in Voronezh, and the cadet corps in Moscow. In 15 years, he interrupted his military education and with a high school buddy on foot from Moscow on the Volga, Don, Azov Sea reached Bakhchisarai.
In his native city, he was appointed teacher of n language in the madrasas. In 1871 Gasprinskii went to Paris, where he lived for three years, serving in the office of the ad and working with the Secretary of Turgenev. Here he began to write correspondence for n newspapers. In 1874 he went to Constantinople, where a year studying the Turkish language.
Back home, Ismail Gaspirali becomes head Bakhchisarai. After leaving that post in 1883, Gasprinskii begin publishing and educational activities. It publishes a Muslim newspaper Terdzhiman "(" Translator ") in conditions of strict censorship, as the tsarist government in its rule based on national chauvinism. "Entire three years, I have petitioned the governors and ministers, and four years traveled to St. Petersburg to obtain permission for the publication of the newspaper - wrote a young writer.
The first person to approve the plan to publish the newspaper, was a theologian Shihabbadin Mardzhani. In the two years before the release of "Terdzhimana" I. Gasprinskii in Simferopol published a brochure "n Islam. Thoughts, notes and observations of a Muslim." He wrote that education reform should be carried out, based on the "new method". He said that the "old method" (Usul-i-Kadima) was to memorize the Koran and other religious texts, which was considered a chaplain sufficient to achieve a comprehensive knowledge.
"A new method" I. Gasprinsky based on the principle of phonetic reading in training, as well as the introduction of secular subjects in the madrasas: arithmetic, the n language, geography and history. Bitter opponents of its educational programs I. Gasprinskii met in the person who served the tsarist government ukaznyh mullahs, subordinates and Orenburg Tauride (Crimea), Mufti, as well as Orthodox missionaries, for instance, N. Elias (1822-1891 gg.), An ardent foe of education of peoples of .
I. Gasprinskii died in 1914, leaving hundreds of supporters, who continued his teaching not only in Empire, but also outside it, especially in Turkey, Persia and India. As a result of reforms to the educational and cultural levels of the Muslims of have increased considerably. A number of Muslim cities: Kazan, Bakhchisaray, Orenburg, Baku, Ufa, Troitsk - were worthy rivals of other intellectual and cultural centers - Istanbul, Cairo, Beirut.

Companions I. Gasprinsky were other talented people of the Tatar people.
Rizzauddin Fakhruddinov - in the early 90-ies of the last century was elected a member of the Orenburg Spiritual Assembly. Rizzauddin Fakhruddinov a perfect master of the Arabic language, ordered from Muslim countries, scientific journals and newspapers. On the formation of his ideology influenced compositions Shihhabbadina Mardzhani, teaching Ismail Gasprinskiy and a chance meeting in St. Petersburg with an outstanding Islamic thinker and political activist Dzhamaladdinom Afghani.
?In May 1906 he left that post and moved to Orenburg on the invitation of renowned Goldminers Rameevyh. Fakhruddinov becomes a member of the newspaper vakt ", edited by his nephew Fatykhov Karimov. Together they raise the newspaper on a high level and make under "vakt" magazine "Shura", the editor of which he was until 1915.
Great value of the writer on the life and work of prominent Muslim thinkers in . Major works in this area:
1. Multi-volume work "Asar" - consists of biographies of n Muslim leaders. There are currently published in two volumes, in which the author gives not only biographical information but also supported by notes containing theological critique.
2. "Remarkable People" - biographies of the founders of classical Muslim scholarship. Issued by the six parts of this work: "Ibn Rushd", "Magarri", "Ibn Arabi", "Outstanding Women in Islam". In addition, placed in every room of the journal published by the "Shura" - "Imam Ghazali," and "Ahmed Midhat.
3. "Remarkable Women" - a collection of biographical essays of "Shura" in the "remarkable people and great events."
Main work Rizauddina Fakhruddinov in theology - Religious and social issues. In it the author outlines the main provisions of the Muslim religion and covers hot topics of modern Muslim life.
Another great scientist is writing "Commentary on the sayings of Muhammad (peace be upon him and welcomed), and has not yet issued an essay" Saints and miracles. "
Another educator, Musa Bigiev - was born in 1875 in Rostov-on-Don in the family of the mullahs. He studied at Kazan, Bukhara, Mecca and Medina, where for several years, he attended lectures by the most famous theologians. He has been in the leading centers of Islamic education in Egypt, Turkey and other Muslim states.
In 1905, Musa Bigiev arrives in Petrograd, where moving closer to the editor of newspapers Ulfet and Tilmiz Rasheed Ibragimov. In these publications, he puts his religious reform article. With 1907 starting out his work on Islamic theology.
At the moment of the works Bigieva in the light went out the following: "The history of the Koran," onthe author wrote in Arabic; comment on the composition of the famous Arab poet Abu al-Magarri "Elluzumiyat" "Proof of God's mercy," "Arabic literature and Islamic sciences," "The theory of Islamic law," "Fundamentals Iariata; translation of the famous Persian poet Hafiz Diwaniyah and others.
Galimzyan Baroody - mudarris, founder of the madrassa "Muhammadiye, which has long served as the center novometodnogo education. Born in 1857 in the Powder suburb of Kazan. My father gave it to one of the Kazan madrassas, and after its completion sent to study in Bukhara. Galimzyan returned to his homeland in 1881 and was selected second mullah in the 4 th arrival of Kazan.
In 1901, he built a madrasa "Muhammadiye" and introduced into the educational system of the new method. While his name has gained great popularity, for him to study gathered the Muslims from all over , the Caucasus, Turkestan, Siberia and the Kyrgyz steppes.
He made friends with authoritative and influential sheik Zaynulloy Rassulevym Sharifi, and receiving his permission, he began to take on training murids. A lot of this has caused outrage, but in the illegal Youth Authority "Taraki" in his address appeared sarcastic poem "Oh, Sheikh Galimdzhan." Many mudarrisy and public figures opposed Galimzyan Baroody. However, despite this, Baroody has made every effort to ensure that prevailed in his madrassa spirit of Islam, the truth of which has been confirmed not decrepit scholasticism, and the science of our time, studied to become enlightened Muslims. For students in madrassas Baroody was a lot of textbooks on the new method

We don't have a source for the above notes

Saturday, October 29, 2011

Ten Great Tatars

Shigabutdin Mardzhani (1818 -1889)

A scholar and religious leader, he laid the foundations for contemporary research into the Kazan Tatars and the history of the region. His major work, Reports on the History of Kazan and the Bulgar, remains a valuable source for contemporary historians.  One of the most significant figures in the history of the spiritual life and culture of the Tatars.  With an encyclopaedic knowledge, he was one of the greatest of the true, scholar historians, as well as a religious leader, populariser and teacher.  He laid the foundations for contemporary research into the history of the Kazan Tatars and of the Kazan region in general.  His work has been recognized both in the East and in Europe.
Mardzhani - "The historian's job is to investigate all the material at his disposal, without exaggeration or understatement, impartially and dispassionately."

Kayum Nasyri (1825 1902)

After the long period of severe cultural repression, Nasyri was one of the first Tatars to enroll at Kazan University.   As an educator, writer, teacher, and scholar Nasyri made a unique contribution to the study of the history and culture of the Tatar people.  He was one of the first Tatars to be accepted at Kazan university as a voluntary student.  Later he wrote text books for students on the Tatar language, arithmetic, geometry, botany and history, and created the first scientific grammar of the Tatar language and the first Tatar dictionary.  For the first time ever in 1871 he began the publication of annual Tatar calendars which included a good deal of material of general scientific interest.  Of Nasyri's other works, the following are perhaps the most significant: "Fruits of My Conversations on Literature", "On the Education of the Kazan Tatars: Their beliefs and Rituals", "A brief History of Russia".

Galimdzhan Barudi (1857 - 1921)

Barudi was a religious educator and reformer, who organized "Mukhammadiya," an important Kazan madrasa. In the early days of the Soviet Union he was the spiritual head of Russia's Muslims, elected mufti by the General Congress of Muslims in Moscow. He didn't live long enough to witness the destruction of the mosques, or the mass executions and exiles of the muftis.

Gabdulla Tukay (1886 - 1913)

The most popular of Tatar poets, he wrote lyrical and tragic poetry, satire, children's poems, and fairy tales. His fairy tales remain popular today and have inspired many pieces of music and paintings. He died in a hospital in Kazan at the age of twenty-seven.

Mirsaid Sultan-Galiev (1892 - 1940)

Sultan-Galiev was one of the leaders in building the nation states of the Soviet Union. He was a member of the board of Narkomnats, the state committee on questions of nationality, and also head of the Eastern Section of the Red Army Political Organization. He helped prepare the joint Tatar-Bashkir Republic, which was later replaced by two separate states. Deemed ideologically untrustworthy, he was first arrested in 1923. He survived another seventeen years before Stalin had him shot.

Baki Urmanche (1897 - 1990)

Urmanche is considered the greatest Tatar artist of the twentieth century. He was not only a sculptor, painter, draftsman, but also an expert on languages and philosophy, on Tatar folklore and history. At one time a political prisoner in the Gulag, he survived to become a revered public figure.

Salikh Saidashev ( 1900 - 1954 )

Saidashev - "The Founder of Professional Tatar Music" - composed songs, marches, musical, and tunes that ares still played in Tatarstan during official celebrations.  His talent anticipated the development of Tatar music in the 20th century.

Musa Jalil ( 1906 - 1944 )

Jalil was one of the dominant figures of Tatar culture in the 1930's, a dangerous time for intellectuals and artists. He was a poet, a publicist, a brilliant organizer; he wrote librettos; he was also a humorist and entertainer. Taken prisoner by the Germans in the Second World War, he became a leader of the underground resistance and was later guillotined. His most famous works are the Moabit Notebooks, which he wrote while imprisoned.

Nazib Zhiganov ( 1911 - 1988 )

Zhiganov was the greatest Tatar composer of the Soviet era. Unlike Saidashev, who wrote ditties, he produced classical operas, symphonies, and chamber music, and headed the Tatarstan Composers' Union from its inception in 1939 for many years. He was also the rector of the Kazan Conservatory, which opened in 1945.

Sofia Gubaidulina (1931 - )

The only woman on this list ... One of the most significant contemporary composers in the world, she was born in Chistopol (a Tatar town), but studied piano in the Kazan Conservatory, where she composed her first pieces. Her challenging, highly avant-garde music is now performed around the world. She lives in Germany.

from "Lost Cosmonaut" by Daniel Kalder and other sources.

much more here

Sunday, October 23, 2011

Ferns with a Tatar tune

The song is from a poem by Gabdullah Tukay called "Milli Monnar".
The song that is derived is titled "Elluki" or "Ellukoy" or "Allukoy"

Singer is Zohre Saxabieva.

Filmed in the Fern Grotto at the Aids Memorial Grove in San Francisco

Tuesday, October 18, 2011

1562 Russia

Tatar Golden Gate Park

The Music Concourse in Golden Gate Park is the place where you'd be most likely to be serenaded by Tatar Folk Music. We can't stay away from this place. The benches, tunnels, fountains and civilized promenade are the perfect location to share and teach of Tatar culture.

Sunday, October 16, 2011

Yelabuga - Алабуга

Yelabuga in Tatarstan.

From Wikipedia, the free encyclopedia
Coordinates: 55°46′N 52°02′E

The Devil's Tower (Şaytan qalası), a unique architectural monument surviving from Volga Bulgaria

Kazan Street

Spasskaya Street

Gassar Markovo

Yelabuga (Russian: Ела́буга; Tatar Cyrillic: Алабуга, Latin: Alabuğa, also spelled Alabuga or Elabuga, is a town in the Republic of Tatarstan, Russia, located on the right bank of the Kama River and 200 kilometers (120 mi) east from Kazan. Population: 70,750 (2010 Census preliminary results) 68,663 (2002 Census)  53,537 (1989 Census)
The history of the settlement dates back to the 11th century, when a Volga Bulgarian border castle was established. The castle was later abandoned, and its remains are now known as Şaytan qalası (Shaytan's castle).

In the second half of the 16th century, a Russian village was founded on the same spot. It is known for its oil industry and as the birthplace of painter Ivan Shishkin.

Yelabuga is famous as the place where Russian poet Marina Tsvetayeva committed suicide in 1941. The poet is buried at the municipal cemetery.

In the 1990s, a General Motors assembly plant operated in the town.

Near Yelabuga is the Nizhnyaya Kama National Park.

Saturday, October 15, 2011

Links from Ayaz

Isenme Dostlar
Tatar TV THB 6 ay ga yakin internettan kariyalmadik
Bugen den itibaren yagi adrestan daha yakshi karapbola
after opening this page go to ONLINE and click and choose the screen
depending on the speed
or open directly using
UFA Bashkortistan TV
Barçagızga selemler

Streaming Tatar TV online has been historically problematic to say the least. Thank you Ayaz for helping us to enjoy our Language online. We wish more of the content was in Tatar, but there are many Tatars that speak only Russian now that should be acknowledged.

We have many hopes and wishes for future of Tatars, Tatar Media and Tatatarstan. The list is quite long.

Thursday, October 13, 2011

Tuesday, October 11, 2011

Tatars in America - from THB - TNV

Lil Tatar - Sin Matur - Син матур

Lil Tatar - Sin Matur - "You're Pretty"

Chess Player the Turk

Tatarstan Independence - BBC 2003

Inside Putin's Russia: State within a state

Bridget Kendall
By Bridget Kendall
BBC diplomatic correspondent
Inside Putin's Russia is a series looking at life outside Moscow. In the fourth part of the series, Bridget Kendall travels to Tatarstan - a republic inside the Russian Federation whose distance from Moscow means it is the local leaders who hold the most sway.
Map showing Tatarstan
It was our first day in Kazan, the capital of Tatarstan. And we had come, of all places, to an Acqua Park, an indoor water amusement centre. In front of us delirious children shrieked and splashed as they feverishly tumbled down the water slides, dodging the heaving artificial waves in the biggest pool, ducking to swim through tunnels into smaller grottos.
A slightly distorted loudspeaker voice informed us this was the biggest amusement park of its type in Russia.
"The Pearl of Tatarstan," declared the voice before being drowned out, rather incongruously, by a shaky recording of Tchaikovsky's Swan Lake music.
Suddenly, round the corner, we sensed the approach of the Tatar leader, President Mintimer Shaimiev. He moved forward with the quiet, regal manner of a leader who has no need to raise his voice to command attention.
And behind him came the inevitable retinue of grey-suited official courtiers. We were told the entire presidential apparatus and most important ministers of his government were here for this grand opening.
All looked slightly uncomfortable in the clammy swimming pool heat, and all were dutifully shod, as required by hygiene rules, in bright blue plastic shoe covers.
Perennial paradoxes
Tatarstan is a state within a state, a republic inside the Russian Federation. But it is also a signatory to a unique treaty which in 1994 gave the Tatars equal sovereignty alongside Russia and considerable control over their own laws and - crucially - tax income from their oil fields.
Bridget Kendall, President Shaimiev and series producer Teresa Cherfas (image courtesy of president's press office)
President Shaimiev knows the wisdom of keeping the broad mass of the population happy
Bridget Kendall
But then President Putin took office and changed the rules, once again putting Tatarstan's status under the spotlight.
So is Tatarstan an integral part of Russia or not? It is a key question in the sometimes tense negotiations going on at the moment between Moscow and Kazan as they endeavour to clarify what Russia's federal system should mean in practice.
This, after all, is one of the perennial paradoxes about Russia. It is true that everything ultimately depends on the federal authorities in Moscow. But on the ground, it often seems that it is the local mayor or governor - or in Tatarstan's case, president - who is the feudal overlord, holding court and dispensing favours, too far away ever to be really under Moscow's thumb, however tightly the Kremlin tries to keep a grip on what is happening.
According to President Shaimiev's political adviser, Dr Rafael Khakimov, Tatarstan's independence has already been curtailed.
"Take the police," he said. "These days they take their orders from Moscow, so do all the security services. There used to be parallel ministries, so we could also have a say. Now they want to run everything from the centre."
'We live in paradise'
But ask the women who invited us to break the Muslim fast of Ramadan with them in a Tatar village and they will say it is President Shaimiev who rules them.
Breaking the fast
Women break the fast of Ramadan
As the former local Communist party chief and an experienced political survivor, he knows the wisdom of keeping the broad mass of the population happy. Hence the Acqua parks, and the newly asphalted roads and the gas pipes being run out to villages to give them instant hot water. Not a bad perk for Tatarstan's citizens. In many other parts of Russia, villagers still traipse through the snow to the well to get water.
"We remember times just after the war when we were eating nettles and green potatoes," said our hostess, as she finished prayers and invited us to a table laden with steaming bowls of soup, newly baked pies and piles of fruit. "Now we live in paradise."
But the economic relationship with Moscow is only one part of Tatarstan's story. The other is the revival of a language and culture which 15 years ago Tatar intellectuals were afraid was in danger of extinction.
Language laws
Across Russia as a whole, the Muslim Tatars are the largest ethnic minority - at least five million strong. But in Tatarstan, they account for just 50% of the population and mixed marriages are frequent.
I well remember visiting Kazan in early 1991 and being impressed by the sense of urgency among Tatar writers who were driving the nationalist movement. In those days their immediate goal was to harness the new power of computers to their cause and launch a concerted programme of Tatar desktop publishing.
Muslim women break the fast
Muslim Tatars account for just 50% of the population in Tatarstan
"If we don't do something soon to save the language and literature, it will be gone. Everyone will speak Russian," they told me. A decade later, new Tatar grammar schools have been opened in Kazan, Tatar language has an equal status with Russian in the republic, and Muslim Tatar women have sued and won a court battle with Moscow to be allowed to wear headscarves on their passport photos.
At the parliament in Kazan, we were told of plans for a new law to require local businesses to pay 15% bonuses to workers who could speak both languages; or, in other words, to pay less to those Russians who do not speak Tatar.
Not a move that Moscow is likely to tolerate.
Already, the Russian parliament has overruled one Tatar law aimed at switching the written language from the Russian Cyrillic alphabet to the Latin script. The Tatar Government has quietly postponed the move, concerned not to jeopardise negotiations with Moscow.
Of course we have freedom of speech here. The press criticise me all the time. They just have to show responsibility
President Shaimiev
But outraged Tatar nationalists say the Russian ban infringes their constitutional rights, and warn they will go all the way to the European Court of Human Rights in Strasbourg to fight their corner if necessary. Meanwhile, sitting in his lavishly restored Presidential Palace in the Kazan Kremlin, President Shaimiev smiles his benign grandfatherly smile and tells us there is no conflict with Moscow.
"When Putin said he wanted more vertical control, I was one of the first to support him," he said. "Had I been president of Russia, I'd have done exactly the same."
But surely what this wily former Communist chief means is that firm control over his own people is something he also needs, in order to pursue his delicate negotiations with Moscow. So he keeps the lid on dangerous dissent - whether from Islamic radicals, or Tatars nationalists, or disgruntled Russians.
"Of course we have freedom of speech here. The press criticise me all the time." But he adds: "They just have to show responsibility."
Another paradox: of all the places in Russia we have visited so far, this seemed the least open. Little Tatarstan, positioning itself as a beacon of democracy in Russia, a test case for Moscow's tolerance. Yet, on our journey at least, where local political control seemed most in evidence.

Monday, October 10, 2011

Clown Shoes

We spotted these Halloween Clown Shoes in a shop window and couldn't help but think....

OHmyGod! Those look like Tatar shoes!

Chitek are what they're called. Pronounced "Chee-tick".
(Читек и. national boots)
Here are the real thing:

Nagoya Japan Tatars

In addition to mosques in Tokyo and Kobe, Tatars opened a mosque in Nagoya on 27 January 1937 as well.

According to the information in the book titled “ Japonya’da Turk Izleri” by Ali Merthan Dundar-pages 73 to 92 this is what it stated:

“In 1919 one of the cities Tatars immigrated in Japan was Nagoya. Because of its proximity to the industrial cities like Kobe and Osaka, Tatars preferred to settle there. Nagoya Tatars kept close contact with Kobe Tatars therefore some Tatar families moved from one to other. There were no reliable records kept to determine how many Tatars lived in Nagoya between 1919 and 1950.

According to Mian Abdul Aziz, the person who officially opened the mosque in Nagoya stated that there were approximately 30 Tatars living in Nagoya in 1935. Tatar researcher Larisa Usmanova stated their numbers as 50 between 1941 and 1945.

According to a report in 1933 held in Japanese archives stated the numbers as 20 children and 20 adults (Naimusho 1933:167). Additionally individuals like Halide Hanim (daughter of Nagoya Mosque Imam Huseyin Kilky )and Rustem Arslan Efendi, who are living in America, confirmed that Tatars were numbered 50 between 1934-1935.

According to a report prepared by American sources Tatars in Nagoya moved to Kobe on 25 March 1945. According to information supplied by Rustem arslan Efendi this move was forced upon Tatars by the Japanese authorities. Apparently Japanese military did not want any foreigners in Nagoya because of its strategic importance to Japanese military and air force during the war. As a result of this there are no documents available to confirm if the Nagoya Mosque was sold or disposed of by other means. However as a result of American bombardment the Mosque was burnt to the ground in March 1945..

Nagoya Idel-Ural Tatar Islamic School opened in 1933. Tatar Cultural Centre (Bunka Kyokai) also operated in the same building. When their numbers increased, Tatars found the premises to be inadequate and decided to build another centre. With funds collected Tatars bought a land located at 16 Banchi 25, 3 Chome, Chikusa-ku in April 1936. With the further funds collected from Tatars and other Muslims ( Mr. Ismettullah Haci Eferci Efendi donated 1000 yen for construction) they were able to construct the new centre in two years, which was used as mosque and school until 1945

Board of Directors were:

Mr. Timirbay Hamidullah (my grandfather) President

Mr. Husneddin Saidgali –Treasurer

Miss H Mansura-Secretary

Mr. D Sezgen-Vice President

Mr. Huseyin Kilky- Member (He was also an Imam and mahalle reisi)

Mr. G Shihater-Member

Rehmetler to Ziya Maski in South Australia for submitting this

Thursday, October 6, 2011

Sabantuy Dancing 2010

Tatar Dance from Sabantuy 2010 Nizhniy Novgorod
and just beautiful

Сабантуй 2010 Нижний Новгород

Tatar Dance - "Tankur"

Tatar Dance - "Tankur"