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Blood of Others offers a cultural history of Crimea and the Black Sea region, one of Europe's most volatile flashpoints, by chronicling the aftermath of Stalin's 1944 deportation of the Crimean Tatars in four different literary traditions.

In this research, the melodies in Asan Refatov’s book of folk melodies called Qırım Tatar Yırları were analyzed in terms of genre, structure and rhythm. In addition, information about Crimean Tatar folk music, Asan Refatov’s life and the writing of the book was collected. The aim of the research is to determine the structure, genre and rhythm characteristics of the melodies in the book titled Qırım Tatar Yırları. In addition, to collect and share information about Asan Refatov’s life and the emergence of the book. Document analysis, one of the qualitative research methods, was used as a method in the research. In addition, musical analysis method was applied to examine the melodies in the book. This research is important for the preservation, survival and dissemination of Crimean Tatar folk music.

The article deals with folk designations (phytonyms) that denote the plant celandine (Chelidonium L.) and its most widespread species, the greater celandine (Celidonium majus L.). The author reviews the designations attested in Udmurt and searches for their parallels in three other Finno-Permic languages, Komi-Permyak, Komi, and Finnish. The analysis includes motivations for the designations and their nominational characteristics as well as ethnolinguistic and etymological comments. The research is descriptive, contrastive, and comparative. The result is that the folk designations of celandine have the following motivations: its usage in folk medicine, several folk beliefs connected with the plant, flowering time, colour, surface features, and the presence of latex in the plant’s parts.

The study of soundscape as a tool to study national culture, national identity formation has a huge potential in the historical, cultural, musicological, pedagogical, and other broad aspects.  The Old Tatar settlement is one of the historic districts of Kazan; the architectural ensemble consisting of mosques which were the main location of social life of Tatars. However, the sound picture of the Old Tatar settlement's realities included acoustic images of various cultures and ethnicities, which contributed to the creation of a unique soundscape of the old Tatar settlement. We applied the methods of audio and video recordings, study of historical materials, descriptions, and recollections of old residents of this historical and cultural center of Kazan; the method of emotional immersion in the sound environment for recreation and linkages not only between objects of art and culture, but also between man and his object-cultural environment. The results showed that the history of the Tatar settlement is the history of the preservation of national identity. When Ivan the Terrible had conquered Kazan, all the Tatars were settled away from town. These people were given right to live only in the territory of the Old Tatar settlement.   The logical consequence of that was the consolidation of religious forces of the Tatar people, which became the main spiritual factor of preserving the national identity. Muslim clergy had taken the function of cultural force. The formation of specific acoustic space of the Old Tatar settlement was closely connected with the construction of Muslim mosques with minarets.  In addition to the ethno - confessional factors in the properties of cultural landscapes, we have identified several private cultural spaces, including: historical, linguistic, professional and folk art, everyday culture. We have identified the main elements of the soundscape of the Old Tatar settlement and came to the conclusion that soundscapes play a huge role in the holistic perception of objects of cultural heritage.  El estudio del paisaje sonoro como herramienta para estudiar la cultura nacional, la formación de la identidad nacional tiene un enorme potencial en los aspectos histórico, cultural, musicológico, pedagógico y otros amplios aspectos. El asentamiento Old Tatar es uno de los distritos históricos de Kazán; el conjunto arquitectónico formado por mezquitas que fueron el lugar principal de la vida social de los tártaros. Sin embargo, la imagen sonora de las realidades del antiguo asentamiento tártaro incluía imágenes acústicas de varias culturas y etnias, lo que contribuyó a la creación de un paisaje sonoro único del antiguo asentamiento tártaro. Aplicamos los métodos de grabaciones de audio y video, estudio de materiales históricos, descripciones y recuerdos de antiguos residentes de este centro histórico y cultural de Kazán; el método de inmersión emocional en el entorno sonoro para la recreación y los vínculos no solo entre objetos de arte y cultura, sino también entre el hombre y su entorno objeto-cultural. Los resultados mostraron que la historia del asentamiento tártaro es la historia de la preservación de la identidad nacional. Cuando Iván el Terrible conquistó Kazán, todos los tártaros se establecieron fuera de la ciudad. A estas personas se les dio derecho a vivir solo en el territorio del asentamiento tártaro antiguo. La consecuencia lógica de eso fue la consolidación de las fuerzas religiosas del pueblo tártaro, que se convirtió en el principal factor espiritual de preservación de la identidad nacional. El clero musulmán había asumido la función de fuerza cultural. La formación del espacio acústico específico del asentamiento tártaro antiguo estuvo estrechamente relacionada con la construcción de mezquitas musulmanas con minaretes. Además de los factores etnoconfesionales en las propiedades de los paisajes culturales, hemos identificado varios espacios culturales privados, que incluyen: arte histórico, lingüístico, profesional y popular, cultura cotidiana. Hemos identificado los elementos principales del paisaje sonoro del asentamiento tártaro antiguo y llegamos a la conclusión de que los paisajes sonoros juegan un papel muy importante en la percepción holística de los objetos del patrimonio cultural.

Tatar-language education has been organised by the Tatar communities in Finland for more than a century. This traditional minority, today comprising less than a thousand members, was already literate and valued education on arriving in Finland in the second half of the nineteenth century. With very little official support, they have continued to transmit their language, culture, and religion through original and adapted teaching and learning resources (TLRs) for more than six generations. The TLRs target mainly children and young people of kindergarten and school age, but many publications and activities are aimed at all age groups. This overview approaches the production of Tatar TLRs in Finland from cultural, multilingual, and social points of view, discussing less-common aspects in minority research such as the role of women, the significance of traditions, religion and community organisation, attitudes to adaptation and education, as well as the impact of the political and economic situation, multilingualism, and multiculturalism on a minority with a high number of polyglots and transnational connections. The qualitative case study is interdisciplinary, based on a literature review and several decades of participatory observation, interviews, and informal discussions; it uses source pluralism and memory studies to discuss the developments and the cultural and social aspects of TLR production and application of TLRs in language and culture preservation.

In this paper, I present evidence for variable agreement with anaphors in Tatar. I show that inflected reflexives trigger co-varying person agreement as DP/nominalization subjects and as complements of postpositions, which appears to contradict the generalization on the anaphor agreement effect (AAE). At the same time, inflected reciprocals induce 3p agreement on external targets. These data are puzzling in two aspects. First, it is unclear how to derive co-varying agreement with inflected reflexives because it cannot be handled as a regular exception to AAE predicted to arise by the agreement-based theory if the antecedent of the anaphor is positioned lower than the agreement target. Secondly, the difference between reflexives and reciprocals with respect to external agreement looks enigmatic. I propose that Tatar reflexives and reciprocals, despite their superficial resemblance, have different internal structures, which in turn bring about differences in their feature sets, and external agreement reveals these differences. As to AAE violations, I propose that the Tatar data can be accounted for under the feature sharing approach whereby the features on the anaphor and on the external probe are first identified as instances of the same feature set and then valued by the anaphor’s binder.

Marriage is the beginning of the family institution, which is the smallest building block of society and the only legitimate way for the continuation of the generation. It is an effective institution to ensure the continuation of lineage in all societies. Traditional marriage rituals in the South Crimean Tatars are a series of colourful and entertaining events that take place in the home of the bride and groom and last for three to seven days. In determining the information about these marriage rituals, historical data on this subject were utilized, and field research was carried out using observation and interview techniques. In light of the data provided by the informants, we tried to determine whether their own marriage-related traditions, customs, religious beliefs, and practices are like today’s religious beliefs and practices, and whether the ceremonies still continue.

ووفقا لمصادر التاريخ المحلية سواء أ كانت شفوية ام كتابية، فكان الرواد الأوائل في نشر دين الإسلام في أرض باسوندان (Pasundan)، هم ثلاثة أشخاص من أبناء ملك باججرن (Pajajaran) : الأمير جكرابوانا (Cakrabuana) وشريف هداية الله (Syarif Hidayatullah) ، وملك كيان سانتانج (Kean Santang). بالرغم من أن معظم المؤرخين يشكون في وجودهم ودور هؤلاء الثلاثة لكثرة عدد الأسماء التي نسبـت إليهم، والخطأ في أخذ المصادر، ولكثرة الأساطير التي تم العثور عليها في المصادر المحلية. واستنادا إلى الواقع التاريخي هذا، فإن هذه الورقة هي محاولة لكشف الغموض أو عدم وضوح الموقف، والوظيفة، ودور الشخصيات الثلاثة في عملية الأسلمة في أرض باسوندان. الطريقة المستخدمة في هذا البحث هو الطريقة التاريخية-السيميائية باستخدام النصوص كمصدر للمعلومات. النصوص المستخدمة هي المخطوطات الآتية: Naskah Negara Kretabhumi, Carita Purwaka Caruban Nagari, Babad Cerbon, Sajarah Cerbon, Sajarah Babad Nagari Cerbon, Babad Sunan Gunung Djati, Wawacan Sunan Gunung Djati, Babad Walangsungsang, Sajarah Lampahing Para Wali Kabeh, Wawacan Prabu Kean Santang dan Babad Limbangan. اتضحت النتائج أن الرواد الأوائل في نشر الإسلام في الساحل الشمالي لمنطقة شيريبون (Cirebon)هو العالم شريف هداية الله أي سونان غونونج جاتي(Sunan Gunung Djati). According to local history sources both oral and written, early pioneer for spreading Islam in Tatar Pasundan are three royal Pajajaran, namely the Pangeran Cakrabuana, Prabu Kean Santang and Syarif Hidayatullah. However, most chroniclers doubted the existence and the role of three characters because of the many names which are used to them, error in citing, and many myths related to them. This paper will try to unravel the mystery, function, and role of three characters in the process of Islamization in the Tatar Pasundan. The method used in this study is the historical method. The texts used are Manuscripts of Negara Kretabhumi, Carita Purwaka Caruban Nagari, Babad Cerbon, Cerbon history, history of Nagari Cerbon Babad, Babad Sunan Gunung Djati, Wawacan Sunan Gunung Djati, Babad Walangsungsang, the history of Lampahing Parawali Kabeh, Wawacan Kean Santang and Babad Limbangan. The results show that the first pioneers of spreading Islam in the coastal north of Cirebon were the prince Kean Santang, and Syarif Hidayatullah (Sunan Gunung Djati).

A special place belongs to the historical thought of the late 19th - early 20th centuries in the spiritual heritage of the Tatar people. In a short time, Tatar historians have achieved significant results in the reconstruction and study of the national past. Their successes were appreciated by Russian and European scholars and orientalists, and their unconditional leadership among other Turkic Muslims was generally recognized. The works by Sh. Mardzhani, R. Fakhrutdinov, G. Akhmarov, H. Atlasi, G. Gubaidullin are being republished today and are returned to the reader. Their work is being successfully studied, but there are no works where the formation and development of Tatar historical science at the end of the 19th - beginning of the 20th centuries would be considered specifically. A systematized study of the historical thought of the Tatars during the Jadid period, the determination of the characteristics, trends, and the directions of its development remains an urgent task of modern science. This scientific article examines the features of Russian-Tatar relation coverage by Tatar historians of the late 19th - early 20th centuries, reveals the information and analytical activities of censorship and its special attention to historical writings, contains an overview of little-known sources - popular editions and publications in time-based press, dated to the centenary of The Patriotic War of 1812 and the 300th anniversary of the House of Romanov, the authors of which, showing the commonality of the historical fate of Russians and Tatars, substantiated the thesis of \"equal rights in a common Fatherland\".  The obtained analytical results are very effective in increasing the level of education of educators in this field. Un lugar especial pertenece al pensamiento histórico de finales del siglo XIX y principios del XX en la herencia espiritual del pueblo tártaro. En poco tiempo, los historiadores tártaros han logrado resultados significativos en la reconstrucción y el estudio del pasado nacional. Sus éxitos fueron apreciados por los eruditos y orientalistas rusos y europeos, y su liderazgo incondicional entre otros musulmanes turcos fue generalmente reconocido. Las obras de Sh. Mardzhani, R. Fakhrutdinov, G. Akhmarov, H. Atlasi, G. Gubaidullin se vuelven a publicar hoy y se devuelven al lector. Su trabajo está siendo estudiado con éxito, pero no hay trabajos donde se considere específicamente la formación y el desarrollo de la ciencia histórica tártara a fines del siglo XIX y principios del XX. Un estudio sistematizado del pensamiento histórico de los tártaros durante el período Jadid, la determinación de las características, tendencias y direcciones de su desarrollo sigue siendo una tarea urgente de la ciencia moderna. Este artículo científico examina las características de la cobertura de la relación ruso-tártara por parte de historiadores tártaros de finales del siglo XIX y principios del XX, revela la información y las actividades analíticas de la censura y su especial atención a los escritos históricos, contiene una descripción general de fuentes poco conocidas: populares ediciones y publicaciones en prensa basada en el tiempo, fechadas en el centenario de La Guerra Patriótica de 1812 y el 300 aniversario de la Casa Romanov, cuyos autores, mostrando la similitud del destino histórico de rusos y tártaros, corroboraron la tesis de \"Igualdad de derechos en una Patria común\". Los resultados analíticos obtenidos son muy efectivos para incrementar el nivel de formación de los educadores en este campo.