Amulets in the traditional culture of the Siberian Tatars

Zinnatullina Guliuza ORCID: 0000-0002-0371-0812 PhD in History Senior Researcher at the Tobolsk Complex Scientific Station of the Ural Branch of the Russian Academy of Sciences 626152, Russia, Tyumen region, Tobolsk, Academician Yuri Osipov str., 15 Zgulyusa@gmail.com Other publications by this author

In the traditional culture of any nation, amulets occupy a special place as an element of protective magic, which helped to create a safe and comfortable psychological environment for a person and his living space. Having originated in ancient times, the amulets have been preserved and remain relevant to this day, thus representing a unique material for studying the spiritual culture of the people.

The topic of amulets has been studied quite deeply and comprehensively in the modern scientific environment. The semantics and functions of amulets have been studied from various scientific positions and approaches by scientists such as J. Fraser, E. E. Levkievskaya, G. V. Tokarev, and others ^{[17, 30, 32]}.

In recent years, there has also been a surge of interest in this topic from researchers of the traditional culture of the peoples of Russia. ^{[3, 4, 10, 13, 26, 34]}. However, there is no such interest from researchers of the culture of the Siberian Tatars. There are only a few works that provide information about the coastal traditions of the Tatars of Western Siberia.

The first ethnographic work in which the amulets of the Siberian Tatars were described was the work of the Leningrad researcher V. V. Khramova, who collected materials on the territory of the Zabolotye in the Tyumen region in the 1950s of the last century ^[33]. F. T. Valeev covers the topic of amulets in more detail in the article "Amulets as a relic of pre-Islamic beliefs among the Siberian Tatars" ^[6]. L. M. Kadyrova, in her dissertation on the description of traditional medicine of the Tatars of the Omsk Irtysh region, considers amulets as an element of the healing practices of the Siberian Tatars ^[12]. Amulets related to children's rituals are also described in detail in the article by A.M. Diyanova ^[8]. Nevertheless, it is worth noting that there is no separate work that includes a comprehensive study of the charms of the Tatars of Western Siberia.

The purpose of the article is to identify, describe and analyze the amulets common among the Siberian Tatars of the Tyumen region.

The source base of the study was made up of the author's ethnographic field materials collected in the Tyumen, Tobolsk, Yalutorovsky, Vagai and Yarkovsky districts of the Tyumen Region from 2002 to 2024 ^[20-24], some materials stored in the Museum of Archeology and Ethnography of Omsk State University named after F. M. Dostoevsky ^[2], as well as works by other researchers in the field.

The methodological basis for the article was the works of Russian researchers. In particular, the approach proposed by E. E. Levkievskaya, who in her works identified three main forms of amulet use: amulet as an object, amulet as a word, and amulet as an action ^[17]. To write this work, traditional methods for ethnographic research were also applied: historical and comparative, which made it possible to compare the amulets of the Siberian Tatars with similar practices among other Turkic peoples; the method of observing and studying modern practices of using amulets in the life of the people; interviews with traditional speakers; and a syncretic approach was used, which helped identify the interaction of various religious and cultural traditions, in particular the influence of Islam and pre-Islamic beliefs on the transformation of the amulets of the Siberian Tatars.

In the Siberian Tatar language, the concept of an amulet is expressed in various terms depending on the type of object and its function. Such words include: "togalyk", "tumar", "kusteimas", "shamayyl", "taburlek", "poti", "kuk yentse", "kuk muntsak", as well as descriptive phrases such as "yamannan saklauts" (preserving from bad), "chin-sakmattan saklauts" (preserving from gins), "kus teyutan saklauts" (preserving from the evil eye), etc. There is no specific word that unites all these concepts.

Making apotropaea and conducting protection rites could be carried out by both "knowledgeable" people, who included religious ministers, healers and clairvoyants, as well as the person himself ^[20-24].

The most common and diverse in their origin are amulets in the form of objects. Among them are amulets of animal origin, which are represented by the protective organs of cult animals, such as claws and teeth; amulets of plant origin, usually with healing properties; metal sharp, piercing objects such as knives, scissors; as well as amulets made by human hands.

The most archaic in this group are amulets of animal origin. The ancestors of the Siberian Tatars believed in the protective power of the fetish, which was used as a talisman against illness, it served as a psychological defense in difficult crisis situations. For example, the bear's claw (ayu tarnak) and the pike's jaws (tsurtan sanak) have long been considered powerful amulets among the swampy Tatars, and they are still used in this capacity ^[21]. According to V. V. Khramova's observations, Siberian Tatars wore amulets made of a bear's fang and claw in order to "protect against lightning, thunder, evil spirits, diseases... Amulets were also hung from children's cradles" ^[33]. Perhaps the veneration of the bear by the swamp Tatars reflects the Ugric influence, since the bear is a cult animal for the Ugric peoples of Siberia ^[28]. Bashkirs also attributed protective functions to the bear's claw ^[7].

One of the ancient traditions preserved in the culture of the Siberian Tatars is the custom of keeping the umbilical cord of a child (pala kentek). This ceremony involves wrapping the umbilical cord in a cloth or leather and storing it between the mat and the ceiling boards ^{[21, 22]}. According to F.T. Valeev, this practice is connected with the pre-Islamic beliefs of the Turks, in particular, with the cult of the female deity Umai (Ymai), which was perceived as a spiritual principle that resides in a person and supports his physical and spiritual powers. In this context, the umbilical cord of a child was associated with Umai, which emphasizes the importance of this element not only for the newborn, but also for the whole family ^[6].

In addition, some groups of Siberian Tatars had a custom of storing the first shorn hair of a child (kyryk tsatsi), which was carried out on the fortieth day after birth. Obviously, this custom was one of the rituals of the so-called kyrygyn cygaru, when on the fortieth day a set of events was held, symbolizing the child's transition to a new stage of life and his acceptance into the community ^[22].

The tradition of storing the first hair has deep roots in the more ancient customs of the Turkic-Mongolian peoples, who believed that the intrauterine hair of a child is a gift from the Creator and the container of the newborn's soul. These hairs were treated with special respect and awe ^[27]. Tuvans also attributed protective functions to the first child's hair, storing it in a bag in a safe place ^[34].

To this day, the tradition of wearing the so-called taberlek is widespread among Siberian Tatars. It is made in the form of a lace from a piece of a shroud of a long-lived woman. This charm is attached to the wrist and worn for a long time, until the lace falls off on its own. It was believed that wearing a tabarek protects the wearer from danger and can contribute to his long life. The Tobolsk Tatars used this amulet only for children ^[21], whereas the Tyumen Tatars have a common practice of wearing it among young people ^[22]. It was believed that wearing a tabarek protects the wearer from danger and can contribute to his long life. Thus, this amulet performs the functions of not only protection, but also a talisman that prolongs life.

Among the Siberian Tatars, there was a tradition of attributing magical properties to certain herbs and shrubs that were used as amulets. The use of these plants as amulets was not limited to the Siberian Tatars; similar practices were observed among other ethnic groups of Tatars, as well as among Bashkirs ^[8].

Siberian Tatars endowed juniper (artysh), mountain ash (milash) and rosemary (shokshe) with protective properties, etc. ^{[2, 20-23]}. These plants were considered protectors, able to protect a person and his house from negative influences. For example, a juniper twig (artysh tayak) was used as a powerful amulet in the house: it was hung over the front door, put in a baby's cradle, sewn on children's clothes. Juniper was fumigated in the room if someone fell ill in the house, during childbirth, or simply for the purpose of cleansing from evil spirits, but at the same time Muslim prayers were recited ^{[2, 20-23]}. There were cases when juniper was planted outside the house for protection ^[22].

In some cases, magical properties were attributed to oregano (yilyut, matrushka), which the Tyumen-Turin Tatars put in a baby's cradle, wrapped in a blue cloth. The storage of wormwood (polin, irem) in the home of the Tyumen-Turin Tatars was considered an effective prevention of spoilage and negative influences, which emphasized its role in the protection system of the family and home ^{[12, pp.91-92]}.

The ability to ward off evil spirits and protect the house was attributed to the bluebird (teganak), which was traditionally used as a bouquet and hung over the door. This practice has deep roots in popular culture and persists to the present day ^[22]. The belief in the magical properties of blueberry is probably related to its characteristic bluish hue, which persists even in dried form. Shades of blue and light blue are endowed with protective and purifying powers among the Turkic peoples, as they are associated with Tang, the heavenly deity to whom their ancestors worshiped.

In the traditional beliefs of the peoples of Siberia, including the Siberian Tatars, household items such as knives and scissors were attributed protective functions. These objects were often placed in the baby's cradle, located at the head, which symbolized protection from negative influences and evil spirits ^{[21, 23]}.

In addition, single women, in order to protect themselves, put a knife or scissors under the pillow during sleep, and also placed them under the door mat. According to popular beliefs, single women and widows living at home alone without children were considered particularly vulnerable and susceptible to the effects of evil spirits. The people said: "Yalgys katynka chin yabyshaty" (gin can stick to a single woman) and, in this regard, various protective measures were prescribed ^[22].

In the context of traditional beliefs, men, on the contrary, were considered capable of resisting evil spirits. For example, in the healing rituals of the Siberian Tatars, men's trousers were used as a deterrent element ^{[20, 21]}. This ceremony highlights gender differences in perceptions of vulnerability and protection.

Magical properties have also been attributed to inorganic products such as salt and ash. Salt occupied one of the key places in protective rituals, while ash was used to sprinkle the entrance to the house or at the gate in order to prevent the entry of evil spirits, diseases, spoilage and the evil eye ^[24]. In modern traditions, ash continues to be used as a talisman for children, it is applied to the forehead of a child to protect against the evil eye. However, in recent years, due to the unavailability of ash, bright lipstick has been used for this purpose.

Among the amulets, objects used in traditional culture, a special place is occupied by amulets and talismans, which simultaneously served as toys and ornaments. They were used both for humans and for protecting their homes and vehicles.

For example, the Siberian Tatars decorated the cradle with small triangular or four-cornered pillows, which were sewn from bright colored fabric. This decoration served as both a talisman and a toy. Extracts from Muslim prayers were also sewn into them, which enhanced their protective properties ^[20-24].

One of the main functions of jewelry, along with aesthetic, is their magical role, in particular, protective. Women's jewelry has been used as a talisman since ancient times. For example, among the Siberian Tatars, as well as other ethnic groups of Tatars, women and girls wore knee pads (tsulbs), one of the functions of which was the ability to ward off evil spirits ^{[22, 24]}.

Among the Siberian Tatars, in addition to traditional jewelry, beads of blue and turquoise color, pins and other objects were widely used as amulets. They were sewn onto children's hats or pinned to clothes with pins ^[20-24]. The value and protective ability of such beads lay in the blue color, the significance of which was described above.

It is interesting to note that these beads were not used in everyday life, but were used exclusively in situations where the child was in crowded places, such as visiting guests or when guests came to the house. It was believed that the blue bead was capable of "taking on an unkind look" (Keshenen yaman kuse kook yentsega kutsate) ^[21].

In the 1990s of the last century, Siberian Tatar women began to actively use beads, beads of blue color with a white dot, brought from Turkey. These beads were embedded in the seams of the earrings, and bracelets were also made from them. However, to date, the mass use of these ornaments has not been observed, although nazars, of a larger size, which were used as amulets of vehicles, are still used today.

In addition, during this period, crescent-shaped gold jewelry and pendants with prayers in Arabic began to spread among the Siberian Tatars. This phenomenon can be considered as an innovation, since such pendants were not worn in the traditional culture of the Tatars. The widespread use of these products in the 1990s may be due not only to faith in their protective properties, but also to the desire to emphasize one's religious affiliation and identity in the context of globalization and cultural exchange.

Among the Siberian Tatars, there is a tradition of wearing amulets known as "tumar" or "poti". They are small pouches made of cloth or leather, in which the inscriptions of Muslim prayers were placed. As items of personal protection, these amulets were usually worn around the neck under clothing. The contents of the tumars include the names of Allah, Quranic verses, and sometimes the entire Quran written on thin paper in small handwriting ^[21-24].

Such amulets are widespread throughout the Muslim world, including the Turkic peoples, and have been studied in detail by various researchers. ^{[9, 16, 18, 25, 29]}. For example, Rezvan M. E. in her work "The Koran in the system of Muslim magical practices" described in detail the tradition of making such amulets, which had various terms such as: taima, hijab, hamila, mask, tilsam, including tumar. Moreover, they had different variations, the sacred texts were placed not only in amulets in the form of a case, but also in other jewelry, such as rings, pendants ^{[25, p. 150]}. The first option was widespread among the Siberian Tatars.

Amulets identical to tumaras in design were also widespread among the Anatolian Turks, who were called muskas ^{[9, pp. 8-10]}. The Gagauz Orthodox had a similar tradition of making and wearing muskies. They used plant seeds and Orthodox prayers as a filler for musk. Another interesting feature is the preference for blue cloth, which was used to wrap the sacred text ^[13].

The tradition of making and wearing tumars, which came to the culture of the Siberian Tatars with the adoption of Islam, has practically replaced the amulets in the form of wicks, which were described above. This practice was prohibited by Islam, because it was believed that the force acting in these talismans was not the power of Allah, whereas wearing tumaras, on the contrary, was considered by Muslim society as a way to receive divine protection ^{[21, 22]}.

Modern Siberian Tatars, in addition to man-made tumars, also use purchased options. Previously, such an amulet could only be made by a knowledgeable person, and only a mullah could write a prayer, but today such an amulet can be found on sale in stores that sell religious paraphernalia. This indicates the transformation of traditions in the context of globalization and a change in the perception of the sacred in modern society.

In addition to Muslim prayers sewn into amulets or toys for the cradle, the Koran, which was placed at the head of the crib, was also used as a strong protection for newborns. Also, if the family had a certain manuscript or printed book in Arabic or Old Tatar, they were also carefully stored on the upper shelves of cabinets, attributing protective functions to them ^[22]. According to M. E. Rezvan: "for non-Arabic-speaking Muslim peoples, any inscription made in Arabic graphics acquired a sacred meaning, transferring it to the very object on which it was applied. Therefore, not only the Quran, but also any book written in Arabic script, could be considered sacred" ^{[25, p. 151]}.

Since not only a person needed protection, but also his space, the Siberian Tatars placed "shamayyl" or "togalyk" above the front door of the house, which is a panel or painting with sayings from the Koran. This tradition continues to this day. Shamayils have a variety of forms, content and execution, ranging from plastic panels of industrial production, ending with works of art. They decorate not only the wall above the entrance of the house, but also other rooms, with the exception of the toilet and bathroom ^[22].

Today, almost every person, regardless of their religious affiliation, can find some kind of amulet in their car. For example, Siberian Tatars decorate cars with amulets with Muslim prayer (togalyk), half moons (yarymai), rosaries (tasbih), amulets in the form of a blue eye (nazar), etc. These charms perform not only an aesthetic function, but also serve as a means of protection, creating a sense of safety and well-being for the driver and passengers.

The means of verbal protection include amulets, which are magical words, spells, and spells ^{[17, 30]}.

In this regard, it should be noted that the Siberian Tatars, with the adoption of Islam, gradually lose the pre-Islamic texts of spells and spells, however, in some regions archaic methods persist and are used to this day.

For example, the Tobolsk Tatars had the following method of protection from dogs: according to the informants, in order to prevent the aggression of the animal, it was necessary, without running away, looking him straight in the eyes, to pronounce the spell: "Alkhorri, bilkhorri. Alhatti, bilhatti. Alons, bills. Ata kyrik inan lane. Ugh, late!!!" ("Elhorry, bilhorry. Elhatty, bilhatty. Elonsay, bilonsay. You have forty fathers and one mother. Ugh, damn it!!!") After these words, the dog usually ran away ^[21]. Unfortunately, we have only managed to translate the last parts of this plot. Interestingly, the Tyumen Tatars have preserved the last part of the conspiracy, which they apparently understood. So, at the sight of an angry dog, they recommended to cast a spell: "Ata kyrik inan per!" (You have forty fathers and one mother) ^[22].

In the traditional culture of the Siberian Tatars, there are also verbal practices aimed at protecting against negative views and evil intentions. For example, if a person noticed that someone "looked badly" at him, then it was necessary to say to himself: "Kuslagenne kuse toshsen, telagenne tele toshsen" (Let the one who looked badly have an eye fall out, the one who said bad things have a tongue). The words "ugh, ugh, kus teimasen" ("ugh, ugh, so as not to jinx") were also pronounced in order to protect themselves from the evil eye. ^{[20 -24]}.

Words are considered universal means of protection against all negative phenomena.: "Bismillah ir-rahman ir-rahim" ("In the name of Allah, the Merciful and Merciful"), which should be recited during any activity, whether it is the beginning of a meal, leaving the house or the beginning of any work.

Being bearers of the Islamic worldview, Siberian Tatars consider the most powerful means of protection to be reading such surahs as "Al-Ikhlas", "Al-Falaq", "An-Nas", ayat "Al-Kursi" from Surah "Al-Bakara" and Surah "Ya-Sin" For this purpose, they regularly invite a mullah to read the Koran in their homes, thereby providing protection not only to the dwelling, but to its inhabitants. For example, families who have moved to a new home are instructed to consecrate their home by reading the Koran as soon as possible. Similar rituals are also performed when buying a car to ensure safety on the road and prevent traffic accidents.

Until the middle of the last century, it was common for Siberian Tatars to use the name as a talisman. In general, the choice of a name was taken very seriously, as it was believed that the fate and health of the child depended on the meaning of the name. Amulet names such as Ulmas (immortal), Timerbik (iron woman), etc. They were given in families where children were born either stillborn or died in infancy. There was also a tradition of renaming babies. Such measures were resorted to if the child was seriously ill. It was believed that the disease could be associated with an unsuitable name, and a name change could help improve health ^[22].

Among the Siberian Tatars, as in many other cultures, protection from negative influences and maintenance of well-being were carried out not only with the help of objects and words, but also through rituals and rituals. These practices included various elements aimed at creating a protective field around the individual and his space.

One of these rituals is the "Atsak qiyu", which was performed to protect against various negative circumstances, such as illness or the effects of evil spirits. To perform this rite, it is necessary to draw a circle around yourself seven times with any metal object and at the same time recite a prayer (ayat "Al-Kursi"). Completing the circle, close it, i.e. "close", while the prayer, begun at the beginning of drawing, should end at the moment of closing the circle ^{[11, p. 104]}. Obviously, symbolically enclosing oneself in a circle provided emotional and psychological protection.

This method was often used as a talisman against evil spirits by hunters who found themselves in the forest at night. "Atsak qiyu" could also be carried out in order to protect against the evil eye. Some informants claim that with the help of this magical rite, it was possible to protect the dwelling. This rite was also resorted to by women who, due to circumstances, had to give birth in the forest or in the field. This rite was recorded by us among the Tobolsk Tatars and has no analogues among other groups of Tatars ^[21].

Protective practices also include prescriptions, prohibitions, and recommendations. For example, among the Siberian Tatars, as well as many other peoples, it was forbidden to show a child until he was forty days old, as well as a ban on taking garbage out of the house at night, etc. ^[20-24]. In most cases, the prohibitions applied to young children and pregnant women, as well as to any actions in unfavorable places or at the wrong time of day.

Some protective measures were used as emergency measures in case of suspected evil eye or harm. Such actions included washing the face with water, cleansing with salt, reciting prayers and other rituals. For example, if a child, after visiting a crowded place, began to cry violently, this was considered a sign of the evil eye. In such cases, the Yalutorovo Tatars symbolically wiped the window frames and glass with water, as well as the handle from the front door to the house. Then the child's face, hands, and feet were washed with this water. For emergency help with the evil eye, they also turned to the mullah, who enchanted water for the child and the child himself ^[23].

As a preventive measure against the evil eye, spoilage and other negative actions, there was a tradition of charming food products such as tea, sugar and other products that had a long shelf life. For this purpose, a new package of tea or sugar was purchased, which then belonged to the mullah. The mullah performed the rite of incantation using Muslim prayers, a process known as "mullaga ashkertu" ^[21].

The use of amulets was most often resorted to during critical and significant periods in life, such as homelands, infancy, childbearing, and other significant events in a person's life. Therefore, children, especially infants, were the most protected group. This is evidenced by the fact that sometimes, in order to protect against all kinds of misfortunes, diseases and evil spirits, several different amulets were used at once, so that at the same time a juniper twig, a knife, and a Koran could be placed in a child's cradle, and they could decorate it with bright amulets.

Modern Siberian Tatars show interest in the protective magical practices of other cultures, including elements of oriental culture such as Feng Shui talismans, wearing red threads on the wrist, and other practices. This indicates that this element of culture among the Siberian Tatars is dynamically developing and continues to adapt to modern conditions and needs of society.

Thus, the study revealed that the amulets of the Siberian Tatars are a complex consisting of objects, magical texts and ritual actions that reflect the transformation of the worldview of the people.

The amulets of the Siberian Tatars were formed and developed on the basis of common Turkic traditions, as indicated by the similarity of protective practices with the cultures of many Turkic peoples. Nevertheless, the presence of unique rituals, such as "atsak qiyu", as well as the practice of using t a b a lek, indicates the presence of specific elements in their traditions.

Islam, having had a significant impact on the spiritual culture of the Siberian Tatars, has not completely replaced the elements of pre-Islamic beliefs. When analyzing the substantive aspect of the amulets of the Siberian Tatars, it can be noted that they largely reflect Muslim traditions, since any protective rituals are accompanied by the recitation of Muslim prayers. Whereas, in their form, the amulets of the Siberian Tatars retain some archaic elements, such as the use of fetish objects, the sacralization of blue, as well as the veneration of archaic spirits and deities. This syncretism highlights the complexity and multilayered cultural identity of the Siberian Tatars.