НАРОДЫ И РЕЛИГИИ

ЕВРАЗИИ

Барнаул

Издательство

Алтайского государственного

университета

2020

ISSN 2542-2332 (Print)

ISSN 2686-8040 (Online)

2020 № 3 (24)

Издание основано в2007г.

Учредитель: ФГБОУ ВО «Алтайский государственный университет»

Главный редактор:

П. К.Дашковский, доктор исторических наук (Россия, Барнаул)

Редакционная коллегия:

С. А.Васютин, доктор исторических наук (Россия, Кемерово)

Н. Л.Жуковская, доктор исторических наук (Россия, Москва)

А. П.Забияко, доктор философских наук (Россия, Благовещенск)

А. А.Тишкин, доктор исторических наук (Россия, Барнаул)

Н. А.Томилов, доктор исторических наук (Россия, Омск)

Т. Д.Скрынникова, доктор исторических наук (Россия, Санкт-Петербург)

О. М.Хомушку, доктор философских наук (Россия, Кызыл)

М. М.Шахнович, доктор философских наук (Россия, Санкт-Петербург)

Л. И.Шерстова, доктор исторических наук (Россия, Томск)

А. Г.Ситдиков, доктор исторических наук (Россия, Казань)

Е. А.Шершнева (отв. секретарь), кандидат исторических наук (Россия, Барнаул)

Редакционный совет журнала:

Л. Н.Ермоленко, доктор исторических наук (Россия, Кемерово)

Ю. А.Лысенко, доктор исторических наук (Россия, Барнаул)

Л. С.Марсадолов, доктор культурологии (Россия, Санкт-Петербург)

Г. Г.Пиков, доктор исторических наук, доктор культурологии (Россия, Новосибирск)

А. К.Погасий, доктор философских наук (Россия, Казань)

К. А.Руденко, доктор исторических наук (Россия, Казань)

С. А.Яценко, доктор исторических наук (Россия, Москва)

А. С.Жанбасинова, доктор исторических наук (Казахстан, Усть-Каменогорск)

Н. И.Осмонова, доктор философских наук (Кыргыстан, Бишкек)

Н.Цэдэв, кандидат педагогических наук (Монголия, Улан-Батор)

Ц.Степанов, доктор исторических наук (Болгария, София)

З. С.Самашев, доктор исторических наук (Казахстан, Астаны).

Журнал утвержден научно-техническим советом Алтайского государственного

университета изарегистрирован Комитетом РФ попечати.

Свидетельство орегистрации ПИ № ФС 77–78911 от07.08.2020г.

перепечатаны безписьменного разрешения авторов илииздателя.

Журнал подготовлен приподдержке РНФ «Религия ивласть: исторический опыт

государственного регулирования деятельности религиозных общин вЗападной Сибири

исопредельных районах Казахстана вXIX–XXвв.» (проект № 19-18-00023).

Адрес редакции: 656049, Барнаул, ул. Димитрова, 66,

Алтайский государственный университет, кафедра религиоведения России,

национальных игосударственно-конфессиональных отношений.

Алтайского госуниверситета, 2020

ISSN 2542-2332 (Print)

ISSN 2686-8040 (Online)

2020 № 3 (24)

NATIONS AND RELIGIONS

OF THE EURASIA

Barnaul

Publishing house

of Altai State University

2020

e journal was founded in 2007

e founder of the journal is Altai State University

Executive editor:

P.K. Dashkovskiy (doctor of historical sciences)

e editorial Board:

S. A.Vasutin, doctor of historical sciences (Russia, Kemerovo)

N. L.Zhukovskay, doctor of historical sciences (Russia, Moskow)

A. P.Zabiyako, doctor of philosophical sciences (Russia, Blagoveshchensk)

A. A.Tishkin, doctor of historical sciences (Russia, Barnaul)

N. А.Tomilov, doctor of historical sciences (Russia, Omsk)

T. D.Skrynnikova, doctor of historical sciences (Russia, Saint-Petersburg)

O. M.Homushku, doctor of philosophical sciences (Russia, Kyzyl)

M. M.Shakhnovich, doctor of philosophical sciences (Russia, Saint-Petersburg)

L. I.Sherstova, doctor of historical sciences (Russia, Tomsk)

A. G.Sitdikov, doctor of historical sciences (Russia, Kazan)

E. A.Shershneva (resp. secretary), candidate of historical sciences (Russia, Barnaul)

e journal editorial Board:

L. N.Yarmolenko, doctor of historical sciences (Russia, Kemerovo)

U. A.Lusenko, doctor of historical sciences Russia, Barnaul)

L. S.Marsadolov, doctor of Culturology (Russia, St. Petersburg)

G. G.Pikov, doctor of historical sciences, doctor of cultural studies (Russia, Novosibirsk)

A. K.Pogassiy, doctor of philosophical sciences (Russia, Kazan)

K. A.Rudenko, doctor of historical sciences (Russia, Kazan)

S. A.Yatsenko, doctor of historical sciences (Russia, Moscow)

A. S.Zhanbosynov, doctor of historical sciences (Kazakhstan, Ust-Kamenogorsk)

N. I.Osmonovа, candidate of philosophical sciences (Kyrgyzstan, Bishkek)

N.Cedev, candidate of pedagogical sciences (Mongolia, Ulaanbaatar)

Ts. Stepanov, doctor of historical sciences (Bolgariy, Soy)

Z. S.Samashev, doctor of historical sciences (Kazakhstan, Astana)

Approved for publication by the Joint Scientic and Technical Council of Altai State University.

permission of the authors or the publisher. Registered with the RF Committee on Printing.

Registration certicate PI № ФС 77–78911. Registration date 07.08.2020г.

e journal was prepared with the support of the RSF grant on “Religion and power: the

historical experience of state regulation of religious communities in Western Siberia and

neighboring regions of Kazakhstan in the XIX–XX centuries” (project № 19-18-00023).

Editorial oce address: 656049, Barnaul, ul. Dimitrova, 66, Altai State University, Department

of regional studies of Russia, national and state-confessional relations.

СОДЕРЖАНИЕ

Раздел I

АРХЕОЛОГИЯ ИЭТНОКУЛЬТУРНАЯ ИСТОРИЯ

БайпаковК. М., СавельеваТ. В., КамалдиновИ. Средневековые города

Илийской долины (Северо-Восточное Жетысу-Семиречье) наВеликом

Шелковом пути вVIII–XIVвв. ....................................................................................................7

ВасютинС. А. Проблемы преемственности сложных социально-политических

форм вкочевых империях Внутренней Азии конца I тыс. дон.э.—

начала II тыс. н. э. ..........................................................................................................................35

СерегинН. Н., ВасютинС. А. Тюркские оградки урочища Нижняя Соору:

неопубликованная часть комплекса (поматериалам раскопок А. С.Васютина) ..........52

ТабалдиевК. Ш., ХерманнЛ., ТишинВ. В., ЖелезняковБ. А. Новые руноподобные

надписи вКенколе (верховья Таласской долины) ................................................................65

Раздел II

ЭТНОЛОГИЯ ИНАЦИОНАЛЬНАЯ ПОЛИТИКА

АтдаевС. Дж.Обряд испрашивания дождя утуркмен .......................................................83

KomovaD. V., MatytsinK. S.e Altai old believers— “poles” in ethnographic works

of the imperial period .....................................................................................................................98

Раздел III

РЕЛИГИОВЕДЕНИЕ ИГОСУДАРСТВЕННО-КОНФЕССИОНАЛЬНАЯ

ПОЛИТИКА

АртемьеваН. Г., МакиевскийС. В.Буддийская кумирня возле с. Киевка

(Приморский край).................................................................................................................... 108

МарсадоловЛ. С.Новая семантика зооморфных образов насаркофаге

изкургана Башадар-2 наАлтае ...............................................................................................127

ДолжиковВ. А., ИльинВ. Н.Старообрядчество Алтая вконтексте

дискриминационной конфессиональной политики российской имперской

власти XVIIIв...............................................................................................................................151

РыбаковН. И.Назорейский обряд наЕнисее. Часть I .......................................................167

ДЛЯАВТОРОВ ..........................................................................................................................199

ISSN 2542-2332 (Print) • ISSN 2686-8040 (Online)

CONTENT

Section I

ARCHAEOLOGY AND ETNO-CULTURAL HISTORY

BaipakovK. M., SavelyevaT. V., KamaldinovI.Medieval towns of Ili valley (North-

eastern Zhetysu-Semirechye) on the Great Silk Road in the XIII–XIV centuries ....................7

VasyutinS. A.Succession issues of complicated social and political formations IN

Inner Asia nomadic empires of late 1ST millenary B.C.— early IIND millenary A.D. ......35

SereginN. N., VasyutinS. A.Turkic enclosures in the nizhnyaya sooru natural

boundary: unpublished part of the complex (based on excavations by A. S.Vasyutin) ........52

TabaldiyevK. Sh., HermannL., TishinV. V., ZheleznyakovB. А.New runiс inscriptions

in Kenkol (upper Talas valley) .......................................................................................................65

Section II

ETHNOLOGY AND NATIONAL POLICY

AtdaevS. J.Rite of asking for rain from turkmens ......................................................................83

KomovaD. V., MatytsinK. S.e Altai old believers— “poles” in ethnographic works

of the imperial period .....................................................................................................................98

Section III

RELIGIOUS STUDIES AND STATE-CONFESSIONAL RELATIONS

ArtemievaN. G., MakievskijC. V.Buddhist idol near s. Kiev (Primorsky krai) .................... 108

MarsadolovL. S.New semantics of zoomorphic images on the sarcophagus from

barrow Bashadar-2 in Altai ..........................................................................................................127

DolzhikovV. A., IlyinV. N.e old believers of Altai in the context of discriminatory

confessional policies of the Russian imperial power of the XVIII century ...........................151

RybakovN. I.e nazarene rite on the Yenisei. Part I ..............................................................167

FOR AUTHORS ...........................................................................................................................199

ISSN 2542-2332 (Print) • ISSN 2686-8040 (Online)

Народы и религии Евразии • 2020 № 3 (24). C. 98–107

UDK 094

DOI: 10.14258/nreur(2020)3-06

D. V. Komova

Altai State University, Barnaul (Russia)

K. S. Matytsin

Altai State University, Barnaul (Russia)

THE ALTAI OLD BELIEVERS — “POLES” IN ETHNOGRAPHIC

WORKS OF THE IMPERIAL PERIOD

e article discusses the historiographic aspect of the study of the ethnographic group—

the “Poles” which got its name in Altai due to the resettlement of Old Believers to Siberia

from Poland in the middle of the 18th century. Since the formation of the “Poles” settlements,

they periodically began to appear in publications in ethnographic works, which formed two

historical stages of research of the Old Believers of Siberia in the Russian Empire. e rst

stage is characterized by the indirect attention paid to Old Believers “Poles” in the Altai

by German travelers: P. S.Pallas, K. F.Ledebur, K. M.Meyer. e second stage, in the rst

place, is associated with the formation of regional departments of the Imperial Russian

Geographical Society. In these works, Old Believers “Poles” appeared acted as objects of eld

ethnography. Also, during this period mentions of the ethnographic group were recorded

in other periodicals.

e authors of the study paid special attention to the issues of the confessional composition

of the “Poles”, the peculiarities of household activities and the development of territories by

them interfaith and interethnic relations. As a result, considering the work of researcher’s

errors were identied related to the presentation of the ethnographic group and the inuence

of the ideology of the imperial period on them was also noted.

Key words: Old Believers, “Poles”, Bespopovtsy, Beglopopovtsy, Siberia, Altai.

Cайт журнала: http://journal.asu.ru/wv • Journal homepage: http://journal.asu.ru/wv

Nations and religions of Eurasia • 2020 № 3 (24). P. 98–107

Д. В. Комова

Алтайский государственный университет, Барнаул (Россия)

К. С. Матыцин

Алтайский государственный университет, Барнаул (Россия)

СТАРООБРЯДЦЫ-«ПОЛЯКИ» АЛТАЯ

В ЭТНОГРАФИЧЕСКИХ ТРУДАХ ИМПЕРСКОГО ПЕРИОДА

Встатье рассматривается историографический аспект исследования этнографиче-

ской группы— «поляки», которая получила свое название наАлтае благодаря пересе-

лению вСибирь старообрядцев стерритории Польши всередине XVIIIв. Смомента

образования поселений «поляков» упоминания оних стали периодически появляться

впубликациях, вчастности, вэтнографических работах, которые сформировали вРос-

сийской империи два исторических этапа исследований старообрядцев Сибири. Пер-

вый этап характеризуется обращением косвенного внимания настарообрядцев-«по-

ляков» натерритории Алтая немецкими путешественниками: П. С.Палласом, К. Ф.Ле-

дебуром, К. М.Мейером. Второй этап связан впервую очередь собразованием регио-

нальных отделов Императорского Русского географического общества. Благодаря им

появились работы, вкоторых старообрядцы-«поляки» выступали уже вкачестве объ-

екта полевой этнографии. Также вэтот период были зафиксированы упоминания эт-

нографической группы ивдругих периодических изданиях.

Авторы исследования уделили особое внимание вопросам конфессионального со-

става «поляков», особенностям бытовой деятельности иосвоения ими территорий,

межконфессиональным имежэтническим отношениям. Витоге, входе рассмотрения

работы исследователей были выявлены ошибки, связанные спредставлением этногра-

фической группы, атакже отмечено влияние наних идеологии имперского периода.

Ключевые слова: старообрядцы, «поляки», беспоповцы, беглопоповцы, Сибирь,

Алтай.

Komova Daria Vladimirovna, laboratory assistant at the laboratory of ethnocultural

and religious studies at Altai State University, Barnaul (Russia). Contact address: komova.

dariya@yandex.ru

Matytsin Kirill Sergeevich, graduate student, laboratory assistant at the laboratory of

ethnocultural and religious studies of Altai State University, Barnaul (Russia). Contact

address: cyril.matytsin@gmail.com

Комова Дарья Владимировна, лаборант-исследователь лаборатории этнокультур-

ных ирелигиоведческих исследований Алтайского государственного университета,

Барнаул (Россия). Адрес дляконтактов: komova.dariya@yandex.ru

Матыцин Кирилл Сергеевич, аспирант, лаборант-исследователь лаборатории этно-

культурных ирелигиоведческих исследований Алтайского государственного универ-

ситета, Барнаул (Россия). Адрес дляконтактов: cyril.matytsin@gmail.com

100

ISSN 2542-2332 (Print) • ISSN 2686-8040 (Online)

he problems and historiography of the research of the Old Believers remain relevant to

this day. Scientists remain interested in various aspects of the Old Believers in our time.

is is a state confessional policy in relation to various historical stages, the study of

written monuments of the Old Russian language, etc. Interest in the Siberian and Altai Old

Believers manifested itself in the middle of the XIX century. But scientic schools were formed

only in the 20th century.

A significant moment in the study of the Old Believers was the development in the

60s of the XX century the school of archaeographers in the city of Novosibirsk, created by

N. N.Pokrovsky. Her goal was that she could gather under her roof scientists from various

elds of humanitarian knowledge. An opportunity arose to exchange experience in research

on the Old Believers, sectarianism, and popular religious movements that arose in the Russian

Empire. As result, the works of N. N.Pokrovsky, T. S.Mamsik, N. A.Minenko made a huge

contribution to the study and presentation of various aspects of old education in Altai. e

classical struggle of the peasantry [Pokrovsky, 1974; Minenko, 1979; Mamsik, 1978, 1987].

In the Russian period, researchers are constantly studying various aspects of the Altai Old

Believers and an oen use the interdisciplinary approach. In the system of state-confessional

policy the Old Believers in the territory of Altai and Siberiawas considered by V. N.Ilyin and

I. V.Kupriyanova [Ilyin, 2014, 2019; Kupriyanova, 2010, 2019]. It is worth noting the cultural

studies conducted by N. A.Tadina, R. P.Kuchuganova, N. I.Shitova, in which ethnographers

touched on the historical aspects of the formation and ethnosocial interaction of the Old

Believers of Altai [Tadina, 1998; Kuchuganova, 2000; Shitova, 2005]. Researchers do not bypass

the topic of social utopia that existed among the Altai Old Believers in the Imperial period.

ese include the work of E. E.Dutchak, Y. E.Krivonosov, K. S.Matytsin, L. N.Mukaeva,

A. B.Ostrovsky, Yu. D.Rykov, V. A.Trusov, A. A.Chuvyurov [Dutchak, 2007; Krivonosov, 1998;

Matytsin, 2019; Mukaeva, 2000, 2001; Ostrovsky, Chuvyurov 2011; Rykov, 2015; Trusov, 2006].

In modern science there is the rule of studying previous works before research has begin.

At the same time, historiography as a scientic discipline in the study of the Old Believers

of Altai remains little involved. Studying the historiography of the Imperial period, it is

necessary to pay attention to the existing approaches to the study of the Old Believers. By

touches on the problems of the Old Believers in the territory of Altai of the Imperial period,

we single out historical, ethnographic, diocesan and investigative materials. So, in diocesan

studies, the authors mainly focused on the currents, consents and the rites of the Old Believers.

Investigative materials show the causes and severity of the oenses of the Old Believers in

the Russian Empire (since the Old Believers, called sectarians by the ocial church and the

authorities, were in a semi-legal position until 1905). In ethnographic works, emphasis was

placed on the study of ethnographic groups. is approach to the Old Believers was preserved

in the second half of the XX century. N. N.Pokrovsky in his work “Antifeudal Protest of the

Ural-Siberian Old Believer Peasants in the 18th Century” divided all Old Believers of Altai

into two ethno-religious groups: “Poles” and Kamenshiks [Pokrovsky, 1974: 312–314].

It is important to say about the inuence of ideology on the methodology of historical

science of the Imperial period. ere were two political camps— conservatives and populists

in the Russian Empire since the XIX century. On the one hand conservatives saw in the

Altai Old Believers the sectarian, sometimes anarchist currents that did not recognize the

Народы и религии Евразии • 2020 № 3 (24). C. 98–107

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monarchical system. On the other hand, the Altai Old Believers could not exist outside of

statehood in their opinion. e populists have seen the model of Russian peasant socialism

in the Altai Old Believers by use the ideas of A. I.Herzen. erefore, representatives of both

political movements showed interest in the Old Believers of Altai in ethnography science.

Paying attention to the Old Believers-“Poles” in our work, it is important to single out

two stages of ethnographic research, relevant topics and approaches. e rst stage or the

beginning of ethnographic research in Altai arose due to the election of P. S.Pallas by members

of the St. Petersburg Academy of Sciences as a professor of natural philosophy in 1766, who

later made expeditions to the Asian part of the Russian Empire. Even though the main purpose

of the expeditions was to collect information on the ora and fauna of various areas, it’s also

examined the socio-political, historical and ethnographic aspects [Keppen, 1902: 153–162].

As a result, P. S.Pallas described the presence of Old Believers in Altai. e researcher believed

that the Old Believers appeared here due to the resettlement from the territory of Poland.

In his work “Traveling to Dierent Places of the Russian State”, the researcher noted that from

1764 along the rivers Irtysh, Ob, Uba, Shemonaevka, Alea and further to the Zmeinogorodsky

mine, Kolyvano-Voskresensky plant and along defensive outposts, settlements of Old Believers

began to be established, resettled to this territory by decree of Catherine II [Pallas, 1786: 211].

Focusing on the description of the Old Believers, P. S.Pallas paid special attention to the village

of Shemonaikhe, which almost entirely consisted of Polish immigrants. Here, the researcher

highlighted the industriousness and agricultural skills of the “Poles”. At the same time, he also

pointed out the diculties that the Old Believers had to face: the harsh natural conditions of

Altai, unsuitable soils for habitual grain crops, and poor water quality [Pallas, 1786: 217–218].

In 1826, K. F.Ledebur together with his students— A. A.Bunge and K. A.Meyer, made an

expedition to Altai, organized by the University of Derpt, whose goal was to study ora and

fauna. Expeditions of K. F.Ledebour was nansed by P. K.Frolov, the head and the organizer

of a mining factory in Altai [GAAK. F.1. Op. 2. D. 367].

e main results of the expedition K. F.Ledebour reected in his work entitled “Traveling in

the Altai Mountains and the Foothills of Altai”. At the same time, during his trip, the researcher

described not only aspects relating to the sphere of his scientic interests, but also paid

attention to the way of life of the local population. As a result, they also aected the Old Believer

settlements. So, during his journey from Zmeinogorsk to Riddersk, he visited the indigenous

villages of the “Poles” of the Zmeinogorsk district: Yekaterininskaya, Shemonaikha, Losikh

(Verkh-Uba), Ubinsk, Malaya Ubinka, Bystrukha, Cheremshanka, Butakovo. Describing the

inhabitants of the area K. F.Ledebur highlighted their hospitality. As an example of openness

in communication between Old Believers “Poles”, the researcher cited the fact that on the way

from Losikh to Ubinsk he met frequent complaints of peasants about the the of their horses

by representatives of the Turkic-speaking population. Moreover, K. F.Ledebur noted that

despite the seeming hospitality and openness in communication, the peasants were suspicious

of foreigners, who in turn caused an extreme degree of curiosity among local residents. e

researcher attributed this to the fact that the bulk of the inhabitants of the above settlements

were Old Believers, whose religious views did not allow them to completely contact foreigners.

In his work K. F.Ledebur also noted that all the villages he visited in the Zmeinogorsk district

were quite large, and the main activities of the local population were: agriculture, cattle

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breeding and beekeeping. LikeP. S.Pallas, C. F.Ledebur also drew attention to the problems

faced by Polish immigrants. He added that in addition to diculties in organizing economic

life, residents of this territory were taxed by the treasury, land taxes, worldly taxes, and were

involved in mining works [Traveling in Altai Mountains…, 1993: 35–46].

K. M.Meyer (the student of K. F.Ledebur) while traveling from Zmeinogorsk to Ust-

Kamenogorsk, also indicated a number of indigenous Old Believer villages: Yekaterininskaya,

Shemonaikha, Losikh, Sekisovka and Bobrovka. In his work “Traveling the Dzungarian

Kyrgyz Steppe”, he described in more detail the economic activities of the “Poles” who lived

in Sekisovka and Bobrovka. K. M.Meyer noted that beekeeping was the most important

economic sector in this territory. Cattle breeding was less common here due to the lack of

good pastures and frequent epidemics of anthrax, but the land here was extremely favorable

for arable farming, which, most likely, brought great incomes to the peasants [Traveling in

Altai Mountains…, 1993: 222–224].

In 1845, the Imperial Russian Geographical Society (IRGS) was organized [Berg, 1946: 5].

Aer the emergence of the peripheral departments of the IRGS, interest in the study of the

Siberian Old Believers increases, the second stage of the study of the “Poles” begins. At this

stage, fundamental work appeared about the Altai Old Believers-“Poles” by M. V.Shvetsova.

She raised a number of issues related to the history of the formation of “Polish” villages in Altai,

religious structure, relations with the government, economic and household activities, etc.

Upon the history of the appearance of the “Poles” in Siberia and Altai, M. V.Shvetsova

pointed out that the Senate issued a decree in 1762 on the basis of the manifesto of Catherine

II according to which Old Believers who lived in Poland (which, in turn, they ed as a result

of religious persecution) were invited to voluntarily return to their homeland. In return, they

were promised the complete forgiveness of all their “crimes” and were given the opportunity

to choose their place of residence: either return to their former territory or settle as state

peasants in the territories indicated in a certain “register”. One of such territories included in

the “register” was the banks of the Uba and Ulba rivers in Altai. However, these measures did

not have the desired result. In 1765 the Senate again issued a decree inviting the Old Believers

to return to Russia, but now with the proviso that the “not willfully returned” link to Siberia

awaits [Shvetsova, 1898: 1–77].

M. V.Shvetsova managed to nd out that some of the Old Believers moved to Altai

voluntarily. ere were also stories of local residents that their ancestors were sent to

Siberia after the suppression of the uprising in Poland in 1768. The researcher came

to the conclusion that the resettlement of the “Poles” in Altai took place from 1763 to

1769. AlsoM. V.Shvetsova identified the same main settlements that they inhabited:

Staroaleyskoye, Yekaterininka, Shemonaikha, Verkh-Ubenskoye, Sekisovka and Bobrovka.

At the same time, the researcher pointed out that settlers founded their villages in the areas

of the former Cossack outposts, while cossacks oen went to new outposts. However, there

were cases when the cossacks, under the inuence of the Old Believers, went into a “split”.

According to M. V.Shvetsova, Old Believers from Poland were reluctant to make contact

with those adhering to ocial Orthodoxy, and as a result they quickly began to establish

their own settlements, which consisted exclusively of “Poles”: Malaya Ubinka was founded

in 1787, Bystrukha in 1790, and in 1799 Cheremshanka. As a result, by 1899 there were 21

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“Polish” settlements in 5 volosts of the Zmeinogorsky okrug: in Aleisky volost— Aleyskoye,

Shipunovo, Kamenka; in Aleksandrovsky volost— Shemonaikha, Ekaterina; in Vladimir

volost— Losikha (Verkh-Ubinskoe), Sekisovka, Bystrukha, Malaya Ubinka, Volchikha,

Zimovskaya, Aleksandrovskaya.; In the Ridder volost— Cheremshanka, Butakova, Cross,

Strezhnaya, Fir, Orlovka; in the Bobrovsky volost— Bobrovka, Chistopolka, Tarkhanskoye

[Shvetsova, 1898: 7–21].

M. V.Shvetsova divided the settlements of the “Poles” according to geographical conditions

into two approximately equal parts: northern and southern. e northern part was a steppe

with fertile soils. In it, the main occupation of the inhabitants was agriculture and cattle

breeding. e southern part is a mountainous area in which cattle breeding and beekeeping

were the main occupations. Most of the settlements were in the southern part and the most

densely populated in the northern part [Shvetsova, 1898: 25].

In the work of M. V.Shvetsova it is said that Polish immigrants were registered as state

peasants and were subject to double tax, which was established by Peter the Great for all Old

Believers. However, it is worth noting that voluntarily resettled people enjoyed the benet

of all taxes and duties for a period of 6 years. e main occupation of immigrants in Altai

was tillage, but since 1779 the situation has changed dramatically and state peasants began

to be attributed to factories and mines, since mining was developing at that time. e Poles,

however, aected these measures only 10 years later, in 1789, in view of the peculiarities of

their territorial settlement. But despite this fact, according to M. V.e Shvetsova “Poles” still

suered a serious blow to their usual way of life, except that they fell into a dependent position,

they also had to enter into close relations with the “Nikonians”, whom they had previously

shunned. WhereinM. V.Shvetsova emphasized that the “Poles” had a negative attitude

towards recruitment. e recruit service entailed the interaction of the Old Believers with

representatives of ocial Orthodoxy. e Poles believed that recruiting conscription leads to

the death of the soul, and “they tried by all means to evade it: when it was possible, they paid

o it with bribes; if they didn’t manage to pay o, they ed to the mountains, to Bukhtarma, to

Uimon and other places— they escaped from the “world” to their beloved “mother-beautiful

desert”. So, according to the researcher, in the wilderness of Altai, in impassable and almost

inaccessible mountain wilds, new Russian villages appeared, the Russian colonization of the

region spread” [Shvetsova, 1898: 11–19].

Analyzing the work of M. V.Shvetsova, it is worth noting that the researcher put forward,

in our opinion, the erroneous idea of the participation of Old Believers “Poles” in the

formation of another ethnographic group of Old Believers— Altai Kamenschiks. Arguing

their ndings, M. V.Shvetsova repeatedly referred to the study of P. S.Pallas. e “Poles”

inuenced the Bukhtarma Kamenschiks but did not participate in their formation. is was

noted by B. G.Gerasimov, the contemporary of M. V.Shvetsova. For example, as he points

out, the distinguishing feature in the clothes of the Bukhtarma Old Believer from adhering

to ocial Orthodoxy was the Confederate hat. She was of “Polish” origin. At the same time

B. G.Gerasimov emphasized that the Bukhtarma Old Believers did not call themselves “Poles”

[Gerasimov, 1911: 21].

Describing the confessional composition of the “Polish” villages, M. V.Shvetsova pointed out

that the peasants belonged either to single-faith or were Old Believers, from whom at the end of

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the 19th century the sect of the Samovodurovets stood out. e researcher draws attention to

the lack of ocial and accurate statistics on the state of the split in Altai. erefore, guided by

only approximate information, she concluded that the greatest concentration of Old Believers

was observed in Vladimir volost and in the nearest settlements of Ridder volost. According to

available ocial data and according to the testimony of the local population, M. V.Shvetsova,

examining the “Poles” who referred to themselves as Old Believers, identied the following

currents: “Austrians”, Pseudo-“Austrians”, Okrugniks, Beglopopovtsy (Protivokruzhniki),

Pomorians, Fedoseyevtsy, Filipovtsy, Stakikovets and Beguny [Shvetsova, 1898: 36–43].

Information about the “Poles” and their confessional composition we nd in the work of

G. D.Grebenshchikov “e Uba River and the Ubin People”. At the time of writing his work, the

author on this territory recorded Edinovercy, “Austrians”, Starikovtsy, Fedoseyevtsy, Spasovtsy,

Samokreschentsy, Okhovtsy (Vozdakhanites), Dyrniki, and Pomorians [Grebenshchikov, 1912:

31]. AlsoG. D.Grebenshchikov noted the presence on Uba of the so-called “white-footed

faith”. A runaway Old Believer bishop came under strict incognito and sent out a service

that included washing his feet, as a result of which his followers were called “white-footed”

[Grebenshchikov, 1912: 33].

A. E.Novoselov tried to cite statistical data on the confessional composition of the “Poles”.

He noted that since 1845 the Edinover’s church has existed in Shemonaikha. According to

the observations of A. E.Novoselov, the most current in with Losikh (Verkh-Ubinsk) were

Pomorians. There were also many Orthodox, Edinoverets and Fedoseevtsy. Of the five

thousand people in Sekisovka, approximately 60 % were Edinovertsy, 15 % were Bespopovtsy,

20 % were Beglopopovtsy, 4 % were “Austrians” and about 1 % were Orthodox. In Bystrukha the

vast majority are Bespopovtsy [Novoselov, 1915: 4–7]. As we can see from the overall picture,

the religious composition of the settlements varied among themselves.

In addition to the above-mentioned settlements of the Old Believers— “Poles”, in other

ethnographic messages of the Imperial period, information appeared about their presence

in the Biysk district. So, from S. L.Chudnovsky we see that in the Altaiskoe village in the

XIX century several families of “Poles” moved in, which were already inhabited by peasants

from the Yenisei province [Chudnovsky, 1890: 72]. us, the Old Believers “Poles” in Altai

settled not only on separate territories provided by the state, but also on existing villages and

villages. It is worth to say that when arriving in them, the “Poles” nevertheless sought to settle

separately. For example, as wrote S. L.Chudnovsky— in Altai they occupied the mountainous

part of the village.

Summing up, we note that the beginning of the study of the Old Believers in Altai coincides

with the beginning of the study of the ethnographic group of “Poles”, since the resettlement of

the Old Believers from Poland was ocial and to the territories established by the state. Other

factors were the openness of the Old Believers “Poles” in communication and the economic

interests of the state in relation to them. At the same time, researchers of the Imperial period,

touching upon the Old Believers “Poles” in their works, oen did not take into account

the “other” Old Believers— immigrants from other territories of the Russian Empire. So,

in ethnographic works there is a motley diversity of the confessional composition of the

ethnographic group. Of course, the immigrants from Poland were representatives of dierent

Old Believers currents. When settling in Altai, the contacts of the “Poles” were not taken with

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the mining workers and peasants who were from the northern parts of the Russian Empire

and the Urals, where Pomorians and Starikovtsy dominated. However, the researchers tried

to highlight the special role of the “Poles” in the development of the Altai territories. In our

opinion, this was dictated by the political course and state-confessional relations (in relation

to the Old Believers, the political vector was directed towards unity of faith) in the Russian

Empire.

Acknowledgments

is work was prepared with the nancial support of the Russian Foundation for Basic

Research and the Ministry of Culture, Education and Sports of Mongolia in the framework of

the project No. 19–59–44002.

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Цитирование статьи:

KomovaD. V., MatytsinK. S.e Altai Old Believers— “Poles” in ethnographic works of the

Imperial period// Народы ирелигии Евразии. 2020. № 2 (23). С. 98–107.

Citation:

KomovaD. V., MatytsinK. S.e Altai Old Believers— “Poles” in ethnographic works of the

Imperial period. Nations and religions of Eurasia. 2020. № 2 (23). P. 98–107.

Nations and religions of Eurasia • 2020 № 3 (24). P. 98–107