Ingushetia history and culture. History of Ingushetia (brief essay)

According to some scientists, the Ingush are autochthonous - the heirs of the tribes of the Koban culture (I millennium BC).

The first mention of the Ingush dates back to the 7th century AD.

In the tenth century the state of the Alans is formed. Its capital is Magas ("City of the Sun").

In the first half of the XIII century, the Mongols defeated the Alanian state and it became part of the Golden Horde. However, the Horde did not manage to conquer the mountainous part of modern Ingushetia. So the Alans managed to preserve the language and culture of their ancestors.

The next trouble overtook the Alans already at the end of the XIV century in the person of the Central Asian conqueror Tamerlane, who penetrated the foothills of Ingushetia.

At the beginning of the 15th century, the Alans returned to the plain, settled along the valleys of the Sunzha, Nazranka, Kambileevka and Achaluki rivers. However, in 1562, as a result of the campaign of the Kabardian prince Temryuk, the Ingush were again forced to go to the mountains, where they remained until the beginning of the 17th century.

In the mountains, societies are formed based on the territorial principle - shahars. Society is built on the principles of democracy.

According to some evidence, in the 17th century, a large settlement Angusht appeared in the Tara Valley, from the name of which the Russian ethnonym “Ingush” originated. Migration to the plane continued until the first half of XIX century.

In March 1770, an agreement was signed with the Ingush on their accession to the citizenship of the Russian Empire. In 1810, a fortress of the same name was founded on the territory of Nazran.

In 40-60 years. XIX century, the Russian administration in the Caucasus is carrying out the eviction of the Ingush from some villages and populates them with Cossacks. Most of the Ingush migrate to Turkey.

In 1860, the military administration of the Caucasus was abolished. The Kuban and Terek regions were created. In the Terek region, the Ingush district was formed, which in 1871 was merged with the Ossetian district into the Vladikavkaz district. In 1905, the Ingush achieved the separation of Ingushetia into an independent Nazran district of the Terek region. In 1909, the Nazran District was legalized.

In 1917, the Mountain Republic was proclaimed and a provisional Terek government was established. On March 3, 1918, the Terek People's Soviet Republic was proclaimed. From February 1919 to March 1920 flat Ingushetia was occupied by the army of General Denikin.

During the revolution of 1917 and the civil war, the Ingush actively supported the Bolsheviks.

In 1921, Ingushetia became part of the Mountain Autonomous Soviet Socialist Republic, but already in 1924, in connection with the collapse of the Mountain Autonomous Soviet Socialist Republic, it separated into the Ingush Autonomous Region with its administrative center in Vladikavkaz.

In 1934, Ingushetia, contrary to the opinion of citizens, was annexed to Chechnya, forming the Chechen-Ingush Autonomous Region.

During the Great Patriotic War The Ingush, along with other peoples of the Soviet Union, defended their homeland from the Nazi invaders. Several dozen Ingush participated in the defense of the Brest Fortress. More than 50 Ingush received the title of Hero of the Soviet Union.

In 1944, the Chechen-Ingush Autonomous Soviet Socialist Republic was liquidated, and the Ingush were deported to Kazakhstan and Central Asia. The territories that once belonged to the Ingush were divided between Ossetia, the Grozny region and Georgia.

Only in 1957 the Chechen-Ingush Autonomous Soviet Socialist Republic was partially restored.

In 1991, the Chechen-Ingush ASSR was renamed the Chechen-Ingush Republic. In the same year, Chechnya seceded from Ingushetia.

In December 1991, at a national referendum, the Ingush confirmed that Ingushetia was part of Russian Federation.

In February 1993, the first president of Ingushetia, Ruslan Aushev, was elected.

In April 2002, Murat Zyazikov was elected President of the Republic of Ingushetia.

In 2008, the post of head of Ingushetia was taken by the Hero of Russia Yunus-bek Yevkurov.

The Ingush are a people with an ancient and rich history. Anthropologists attribute the Ingush to the Caucasian anthropological type of the large Caucasian or Caucasoid race. In Russia, the Caucasoid race is called Caucasoid. For the first time the name "Caucasian race" was given to the white race in early XIX v. German scientist I.F. Blumenbach. He owned the largest collection of skulls in the world, and, while studying them, he came to the conclusion that the most ancient representatives of the white race are Caucasians.

Representatives of the Caucasoid race settled Europe from the Caucasus in very distant times. In 1956, when, thanks to Tbilisi anthropologists, the name “Caucasian type” was already introduced into scientific circulation, the Moscow anthropologist G.F. Debets noted that this type retained the features of the old Caucasoid, Cro-Magnon population, which had the same high skeletons and massive skulls. V.P. Alekseev, based on the results of his own research, confirmed this opinion, adding only that the Caucasian type has not only all Cro-Magnon features, but also a southern genesis.

Several anthropological types are known in the Caucasus: Caucasian - in the center of the Caucasus, Caspian - in the North-Eastern Caucasus, Pontic - in the North-Western Caucasus and Iberian - in Transcaucasia.

The Caucasian type are peoples living in the Central Caucasus on the territory of the existence of the Koban archaeological culture (ser.II - the end of the 1st millennium BC) and the settlement of the Alans (I-XV centuries) - Ingush, Chechens, Ossetians, Balkars, Karachays , Kabardians, Circassians, Tushins, Khevsurs, Svans and other mountain Georgian ethnographic groups. In addition to the Ingush, all peoples have a strong admixture of other anthropological types. Anthropologist V.V. Bunak wrote that "among the Ingush, this own Caucasian type has been preserved more than among any of the other North Caucasian peoples."

In the areas surrounding the Black Sea - the Caucasus, Anatolia, the Balkans, the Carpathians, in the Northern Black Sea region - in the 4th-3rd millennium BC. a circumpontian metallurgical province was formed, the creators of which were the North Caucasians. Here the most important discoveries were made and industries developed that determined the nature and ways of development of many cultures of Eurasia; it implies, in particular, the mining and metallurgical industry and the formation of the Circumpontic province here - the main and central system of producing centers for the entire Old World for almost two thousand years: from the second half of the 4th millennium to the beginning of the 2nd millennium BC.

At the end of IV - beginning of III millennium BC. Europe is invaded by hordes of nomads who emerged several millennia ago from the depths of Asia, speaking Proto-Indo-European languages. During this period, in the areas adjacent to the Black Sea (circumpontian province), the construction of stone fortresses began, which were supposed to protect the local population from the conquerors.

At the end of the IV millennium BC. there is a disintegration of the East Caucasian family into the Nakh and Dagestan branches. In material culture, this manifested itself in the formation of the Maikop and Kuro-Arak cultures.

From the end of the 4th millennium BC. distant ancestors of the Ingush begin to move in several waves to Transcaucasia and Western Asia. This led to the formation of the Hurrian civilization in Western Asia. (In the II-I millennium BC, more than a dozen states were created by the Hurrians, the largest of which were in Asia Minor - Mittania (Khanigalbat, Naharina), Biaynili (Urartu), Arrapkhe, Mana (Matiena), Alzi, Azzi -Hayasa (Country of the Diauhs), Kulha (Colchis), etc., in Asia Minor - Kizzuvatna, etc. Also in the Hittite kingdom, the Hurrians made up a significant part of the population.)

In the II millennium BC. in the North Caucasus, the Maikop culture was replaced by its genetic successor, the North Caucasian culture. From the end of the II millennium BC. on the basis of the North Caucasian culture, the Koban culture is formed, which was distributed in the territory from the river. Argun in the east, to the interfluve of the Malka and Kuban in the west. On the southeastern coast of the Black Sea, the Colchis culture is taking shape, which many researchers combine with the Koban culture into the Colchis-Koban culture. In addition to the unity of material culture, the same ethnonyms are also observed here. At the end of the 1st millennium BC. Colchian tribes move to the Central Caucasus. In the second half of the 1st millennium BC. The pre-state association of tribes "Malkh" was created by the Koban tribes, which was defeated in the II century. BC. as a result of the campaign of the Seleucid king Antiochus III.

According to ancient, Georgian, Armenian written sources in the 1st millennium BC. - I millennium AD the ethnonyms Malkhi, Makhalon, Caucasians, Hamekites, Durdzuks, Gligvs, Dvals, Digors, Kolkhs, Khalibs, Sanars, Mahals, Ganaks, Khalis, Sierbs, Troglodytes, Kists, etc. are known, under which tribes of distant ancestors of the Ingush. Often, ancient authors called the North Caucasian tribes (including the Pro-Ingush ones) Scythians and Sarmatians.

From the beginning of the 1st millennium AD. the ethnonym Alans extends to all the pra-Ingush tribes of the North Caucasus. In the 4th-5th centuries, during the period of the great migration of peoples, the Alans took part in campaigns against Western Europe. In 411-429 years. in Spain there is an Alano-Vandal kingdom. In 435-533 years. there is an Alano-Vandal kingdom in North Africa. In the VI-VII centuries. Alans participate in the Iranian-Byzantine wars. In the 7th-10th centuries Alans are politically dependent on the Khazar Khaganate. In the VII-IX centuries. Alans participate in the Arab-Khazar wars on the side of the Khazars.

In the tenth century the state of the Alans is formed with the capital city of Magas (“City of the Sun”). In the first half of the XIII century. The Alanian state was defeated as a result of the Mongol aggressive campaigns. The territory of Alania was included in the Golden Horde. Sources report the courageous struggle of the Alans against the conquerors. They were never able to conquer the mountainous part of modern Ingushetia. The Alans have preserved their language and culture in the mountains of Ingushetia and in the adjacent mountainous regions of Chechnya.

At the end of the XIV century. The Alans were invaded by the troops of the Central Asian conqueror Tamerlane. Tamerlane penetrated the foothills of Ingushetia in the area of ​​modern villages Galashki-Muzhichi-Dattykh-Angusht.

At the beginning of the XV century. Ingush return to the plane, settle in the valleys of the river. Sunzha, Nazranka, Kambileevka, Achaluki. But in the second half of the 16th century, as a result of the campaign of the Kabardian prince Temryuk (December 1562), supported by the Nogai Murzas and the Russian Tsar Ivan IV the Terrible, the Ingush were again forced to leave the plane and go to the mountains.

In the mountains, societies are formed based on the territorial principle - shahars. There is a pre-state structure of public life based on democratic principles.

A new return of the Ingush to the plane begins from the beginning of the 17th century. Migration went along the gorges of the rivers Fortanga, Assa, Terek Sunzha, Kambileevka.

According to the Georgian geographer Vakhushti Bagrationi, already in the 17th century. in the Tara Valley, a large Ingush village of Angusht is known, from the name of which the Russian ethnonym “Ingush” originated. Migration to the plane continued until the first half of the 19th century. In the 19th century the territory of the modern settlement of the Ingush was determined.

In March 1770 in the village. Angusht Ingush signed an agreement with Russia on the entry of the Ingush into citizenship of the Russian Empire. In 1784, the fortress of Vladikavkaz was founded near the Ingush village of Zaur-Kov. In 1810, the Nazran fortress was founded on the territory of Nazran. P.G. Butkov wrote: “First of all, to connect the Caucasian line with Georgia, in 1784 a detachment of troops built a fortress near the Terek, at the entrance to the gorge of the Caucasus Mountains, near the Ingush village of Zaur, and was named Vladikavkaz.”

In 40-60 years. 19th century the Russian administration in the Caucasus is carrying out the eviction of the Ingush from the villages located along the rivers Fortanga, Assa, Sunzha, Kambileevka, renaming the villages liberated in this way into villages and populating them with Cossacks. The Ingush from these villages were partly deported to Turkey, partly died from cold, hunger and disease, the rest settled in other Ingush villages.

In 1860, the military administration of the Caucasus was abolished, and the Kuban and Terek regions were created in the North Caucasus. The Ingush were part of the Ingush district of the Terek region. In 1871 the Ingush okrug was merged with the Ossetian okrug to form the Vladikavkaz okrug. In 1888, Ingushetia was subordinated to the Sunzha (Cossack) department of the Terek region. As a result of a stubborn struggle in 1905, the Ingush achieved the temporary separation of Ingushetia into an independent Nazran district of the Terek region. In 1909, the Nazran district was legalized.

In November 1917, the Mountain Republic was proclaimed. On December 1, 1917, a provisional Terek government was created. On March 3, 1918, the Terek People's Soviet Republic was proclaimed. From February 1919 to March 1920, flat Ingushetia was occupied by the army of General A.I. Denikin.

During the revolutions of 1917 and the civil war, the Ingush actively supported the Bolsheviks, believing in their promises of a fair solution to the national question. Thousands of Ingush died in the struggle for Soviet power during the civil war. General of the White Army A.I. Denikin wrote in his memoirs that it was in Ingushetia that his victorious march across Russia bogged down.

In March 1920, the Terek People's Soviet Republic was restored. On November 17, 1920, the Mountain SSR was proclaimed. By the decree of the All-Russian Central Executive Committee of January 20, 1921, the Gorskaya ASSR was created.

In 1921-1924. Ingushetia was part of the Mountain ASSR. In 1924, in connection with the collapse of the Mountain Autonomous Soviet Socialist Republic, the Ingush ASSR was formed. Autonomous region with the administrative center in Vladikavkaz.

In 1929, the Sunzha Cossack district, consisting of villages based on the site of Ingush villages, was included in Chechnya. In July 1933, the city of Ordzhonikidze (renamed on the initiative of the Ingush leadership in 1931) was transferred to Ossetia, and in early 1934, without taking into account the opinion of the people, Ingushetia was annexed to Chechnya and the Chechen-Ingush Autonomous Region was formed (since 1936 city ​​- Chechen-Ingush Autonomous Soviet Socialist Republic).

With the beginning of the Great Patriotic War, the Ingush, along with other peoples of the Soviet Union, defended their homeland from the Nazi invaders. From the very first day of the war, several dozen Ingush participated in the defense of the Brest Fortress. The Ingush took part in the defense of Odessa, the Caucasus, Leningrad, Moscow, in Battle of Stalingrad, in the Battle of Kursk, in the battles for the liberation of Europe. More than 50 Ingush were presented to the title of Hero of the Soviet Union. Near the Ingush city of Malgobek in 1942, the victorious march of the German army across the North Caucasus was stopped. In 2007, on the initiative of the President of the Republic of Ingushetia M. Zyazikov, Malgobek was awarded the honorary title "City of Military Glory".

In 1944, the Chechen-Ingush Autonomous Soviet Socialist Republic was liquidated, and the Ingush, together with the Chechens, were deported to Kazakhstan and Central Asia. Up to a third of the Ingush died in exile. The territory of Ingushetia was divided between Ossetia, the newly created Grozny Oblast and Georgia.

In 1957, the Chechen-Ingush ASSR was partially restored. Ingush Prigorodny District, a significant part of which was later included in the city of Ordzhonikidze (Vladikavkaz), was left in the North Ossetia.

In May 1991, the Chechen-Ingush ASSR was renamed the Chechen-Ingush Republic. In the autumn of 1991, Chechnya separated from Ingushetia, the creation of the Chechen Republic was proclaimed, and its own president was elected. In December 1991, at a national referendum, the Ingush confirmed that Ingushetia is part of the Russian Federation. On April 26, 1991, the Supreme Council of the Russian Federation adopted the Law “On the Rehabilitation of repressed peoples”, and on June 4, 1992, the Law “On the Formation of the Ingush Republic as part of the Russian Federation” was adopted.

History of the Ingush people. Chapter 5

INGUSHETIA IN THE 19TH CENTURY

§ 1. Ingushetia in the first half of the XIX century.

Foundation of Nazran

At the beginning of the XIX century. there is a mass resettlement of the Ingush in the Nazran Valley. Representatives of several clans - Targimkhoevs, Egievs, Khamkhoevs, Tsikmabukhovs (Ozdoevs), Evloevs and Kartoevs - having united, moved to Nazran. The resettlement was headed by Kartskhal, the son of Ortskha, a descendant of Malsag from the Targimkhoev family. Numerous data about this resettlement have been preserved in Ingush folklore.

The Ingush moved to the Nazran Valley from the territory of the modern Prigorodny district. Engelgard, who visited the area of ​​Kambileevsky farms in 1811, noted that only “the empty houses of some of the current inhabitants of Nazran” remained in their place.

The resettlement to Nazran took place in 1810. In a report dated July 13, 1810, General Delpozo reported to General Bulgakov: ) for 32 versts”.

According to folklore, negotiations on the resettlement of the Ingush in the Nazran tract were conducted by Kartskhal, the son of Ortskha, with a Kabardian prince and a certain Magomed-Khadzhi (Kumyk shamkhal), who led a detachment of highlanders who came from the east.

Kartskhal enlisted the support of both sides. But still, in the future, the resettlement of the Ingush led to a clash with a detachment of highlanders, consisting of Chechens, representatives of various mountain peoples of Dagestan, Kumyks.

According to the above report dated July 13, 1810, the Ingush let the Chechen party go to the Vladikavkaz fortress, “but when the Chechens, not taking advantage of the booty they wanted, returned back to their villages, and, having killed the shepherd of their sheep herd, wanted to drive away the sheep, then it became between there was a quarrel between them and the Chechens, and as a result of it, there was a battle known between them. This battle took place on June 5, 1810. It was then that the settlement of Nazran was first mentioned in an official document.

According to the legend "On the past of Nazran", the attackers took away the dead and wounded from Nazran on 180 carts. According to the documents, the attacking army consisted of 600 people, in the battle near Nazran they lost 51 people killed, 23 people were captured and the Ingush captured "up to 100 healthy and wounded horses."

Russian-Ingush Treaty of 1810

Fearing a new attack, the leaders of the Nazranites turned to the military administration of the Vladikavkaz fortress with a request to provide them with "one gun and several gunners with charges, so that they could repair shots in the mornings and evenings for fear of predators and intimidate them."

In the same June 1810, a detachment was sent to Nazran under the command of Lieutenant Colonel Firsov (200 privates, 150 Cossacks, three guns).

Shortly after the arrival of Firsov's detachment, an army of representatives of various peoples of Chechnya and Dagestan again attacked Nazran. The report of General Bulgakov to General Tormasov says: “On June 28, crowds of various mountain peoples, stretching more than 5,000 people, came to avenge the Ingush for the death of their famous daredevils, whom he, Firsov, with the help of several Ingush, attacked, hit and put to flight ". Armed assistance to the Nazran Ingush was provided by the Russian military authorities on the condition that they accept Russian citizenship.

On August 22, 1810, in Vladikavkaz, representatives of six clans living in Nazran signed an act of entry into Russian citizenship. The act was signed by 10 representatives from each clan - from the Targimkhoevs, Khamkhoevs, Tsikmabukhovs (Ozdoevs), Egievs, Kartoevs, Evloevs. Among the signatories from the Targimkhoevs, the third is the name of Kartskhal.

As a result of the current situation, the Nazran Ingush were forced to sign this agreement.

According to the agreement, the Nazis were obliged to put up a fully equipped army of 1000 people to fight the enemies of Russia, which should be at the allowance of Russia; “consider all the enemies of Russia as our enemies”; upon detection of attempts by groups hostile to Russia to organize raids on Russian positions, report this to the authorities and, if necessary, repel these raids together with Russian troops; those Ingush who will be connected with the enemies of the Russians, to transfer into the hands of the latter; that of the Ingush who kills a soldier, merchant or other Russian citizen, together with his family, must also be handed over to the Russian authorities; how the Russian authorities will treat the enemies of Russia with the Ingush, who allowed propaganda and the introduction of Muslim laws and the construction of mosques; without the consent of the Russian authorities, the Ingush do not have the right to move to another place; the Ingush undertake to accept the Russian army into their village and carry provisions for it from Vladikavkaz on their carts, “deliver firewood to their dwelling, take sick soldiers to the Vladikavkaz fortress”; “To build dwellings for this army, deliver timber and other needs”; the Ingush undertake to send 6 amanats (hostages) at the choice of the Russian command as a pledge of the fulfillment of all obligations; in case of violation of these obligations, they become "traitors and rebels", and the Russian command has the right to deal with them as with an enemy.

Rice. 58. Nazran fortress. Modern look.

After the signing of the act on the acceptance of Russian citizenship by the Nazran Ingush, the military administration decided to build a fortress near Nazran. It was built in the autumn of 1810. Later (1817 and 1832) the fortress was rebuilt and strengthened.

Caucasian War and Ingushetia

By the beginning of the XIX century. Almost all of Transcaucasia was annexed to Russia. But the peoples inhabiting the northern slopes of the Caucasus Range still remained unconquered. The beginning of the Caucasian War was associated with the appointment in 1816 of General A.P. Yermolov as commander-in-chief of the Russian troops in the Caucasus. The historian G.K. Martirosian wrote: “Yermolov was of the view that the subjugation of the highlanders is possible only under the condition of decisive military operations, and he thought of carrying out the latter gradually, but firmly.” The goals of the war were very succinctly outlined by Emperor Nicholas I in a letter to General I.F. Paskevich: "... the humility of the mountain peoples forever or the extermination of the recalcitrant." At the end of the 20s. 19th century The national liberation movement of the highlanders was headed by Imam Gazi-Mukhammed Gimrinsky. After his death in battle in 1832, during the capture of the village of Gimry by Russian troops, Khamzat-bek was elected imam. Khamzat-bek died at the hands of the bloodlines in 1834, after which Imam Shamil took his place. By nationality, all three imams were Avars. Under Shamil, the national liberation movement of the highlanders of the North-Eastern Caucasus reached its greatest extent. Under him, the state of the highlanders was formed, which in the scientific literature is usually called the Imamate of Shamil. The main task of this state was the struggle for the independence of the North Caucasus. The main military events unfolded in Chechnya and Dagestan. The Adyghe peoples revolted in the North-Western Caucasus. In the North-Eastern Caucasus, the war ended with the capture of Shamil's last stronghold in the highland village of Gunib on August 25, 1859. Shamil surrendered. In the Northwestern Caucasus, the war continued until 1864.

In the scientific literature, it is widely believed that the Ingush did not participate in the Caucasian War. This is not entirely true. Documents testify to the participation of the Ingush, like many other peoples of the North Caucasus, in this bloody war.

Rice. 59. Firearms of the Highlanders of the 19th century. (flintlock pistols, flintlock gun, powder flasks, bullet guns).

The inhabitants of Eastern Ingushetia, the Orstkhoys (Karabulaks), actively participated in the war. For some time there were two vilayets (districts) of Shamil's state - Arshtinsky and Galashkinsky.

From the documents we can conclude that many Ingush participated in the war on the territory of Chechnya and Dagestan. So, in the report of General Golovin to Count Chernyshev dated October 3, 1840, it says:

“In the present state of affairs on the left flank of the Line, Chechnya in particular attracts attention, because there, in addition to its indigenous inhabitants, all fugitive Karabulaks, Nazranians, Galgaevs, Sunzha and Nadterechny Chechens now nest and, at the call of their leader Akhverda-Magoma, an associate of Shamil , they can assemble significant forces, well-armed, near the Georgian Military Highway.

“The whole of Greater Chechnya was transferred to him (to Shamil), as well as Michik and Ichkerin residents and many Aukhites; kachkalyks. are kept in obedience only by the presence of our detachment. Some of the Karabulak and Ingush villages, all the Galgaevs and Kistins are also in great agitation and are secretly or openly assisting the rebel.

In the west of Ingushetia, there were two large Russian fortresses - Vladikavkaz and Nazran - with numerous military garrisons, which restrained the local population from open action against Russia. Similar areas, located near Russian fortresses, were in Chechnya and Dagestan.

Rice. 60. Edged weapons of the highlanders of the XIX century.

(dagger, sabers)

In 1825, expeditions of Russian troops were made to the Orstkhoy auls lying along the Fortanga and Assa rivers. In the same year, the uprising of the Ingush in the village of Yandare was suppressed.

In July 1830, Russian troops under the command of General Abkhazov moved into Mountainous Ingushetia. As a result of this expedition, many Ingush villages were devastated, the village of Eban was especially affected, the inhabitants of which offered significant resistance to the troops - the towers of Eban were blown up.

In July 1832, Russian troops again entered Mountainous Ingushetia. The reason for this expedition was the murder by the inhabitants of the village. Fuck bailiff Konstantinov. The Russian army included detachments of Ossetians and mountain Georgians. The commander, Baron Rosen, explained the presence of the mountaineers with his army in the following way: “Similar to the highest permission to use the mountaineers one against the other to strengthen their mutual hatred, there are Ossetians living near Vladikavkaz with my detachment, and militia from the mountaineers living along the Georgian Military Highway from Lars to Pasanaur, belonging to Georgia, under the name of the mountain peoples.

In the following 1833, an uprising broke out led by Dzhankhot Azamatov in the village. Yandare. In July of that year, it was suppressed. The houses of Dzhanhot Azamatov and his relatives were burned down. The destruction of the entire village was stopped due to the intercession of the Nazran Ingush.

Nazran uprising of 1858

The largest event of the Caucasian War in Ingushetia was the Nazran uprising of May-July 1858, known according to official documents as the "Nazran indignation". The Ingush, who moved to the plains at the beginning of the 19th century, settled in small farms with several families, usually closely related. At the end of the 50s. military authorities decided to create large settlements on the plains by destroying small farms and resettling their inhabitants in places allotted for the creation of large settlements. Each village was to have at least 300 households. According to the commander-in-chief of the Caucasian army, General Baryatinsky, " main reason The Nazran uprising consisted in the impossibility of having proper supervision of the inhabitants during scattered settlements in separate farms, and therefore I found it necessary to settle them in large auls in the places we had chosen ... At the same time, completely independently of this, the Committee established in Vladikavkaz to analyze personal and land rights of the natives demanded from the Nazran deputies information on the population. Opponents took advantage of the clash of these two circumstances. public order and angered the people."

Not only Nazranians took part in the uprising, but also residents of other regions of Ingushetia: Karabulaks, Galashians, residents of the Tara Valley. The organizers of the uprising sent letters to Shamil, calling for his help.

Having gathered on May 25 on a mound, not far from the Nazran fortress, the rebels sent 16 deputies to the military command in the fortress for negotiations. The deputies informed Colonel Zotov about the reluctance of the Ingush to settle in large settlements. In response, Colonel Zotov detained four deputies, who, in his opinion, "were among the main culprits," and ordered the crowd to disperse. Protesting against the actions of the authorities, the Ingush (about 5,000 people) rushed to the fortification. The attackers were repulsed by artillery and rifle fire.

In July 1858, Imam Shamil twice tried to break through to help the rebels, but was defeated. The uprising was put down.

The Russian military command severely punished the rebels. According to the verdict of the court-martial, 5 people - cadet Choldyr Archakov, standard-bearer Magomed Mazurov, Jogast Bekhoev, mullahs Bashir Ashiev (Kumyk) and Urusbi Mugaev - were sentenced to hanging. The four condemned (Dzhogast Bekhoev escaped) were hanged on June 25, 1858 on the very hill where the gathering was scheduled. In addition, 32 people were sentenced to punishment with syringes - 1000 blows for each, with the deprivation of all rights of the state; to exile in Siberia for hard labor - 30 people, in the mines without a term - 5 people and to work in factories for 8 years - 25 people.

The Nazran uprising had tragic consequences for the Ingush. But it is possible that it was this uprising that saved them from even more tragic events. The fact is that at the same time the military administration was discussing the project “On the increase of the Russian population in the Caucasus with the resettlement of mountaineers from there to the Don”. After the Nazran uprising, the military leadership of Russia concluded:

“... If only the proposal to peaceful Nazranians to concentrate in large villages, on the plot of land they occupied, served as a pretext for an uprising, then the proposal to the mountaineers, who have to express humility, to leave their homeland and go to the Don will serve as a pretext for a fierce war, and, therefore, will entail to extermination, and not to the obedience of the mountaineers.

After the suppression of the uprising, the military administration began to implement a plan for the destruction of small farms and the creation of large settlements.

Adoption of Islam by the bulk of the Ingush

The first information that there are Muslims among the Ingush dates back to the end of the 17th century. Vakhushti Bagrationi reports that the inhabitants of Angusht profess Sunni Islam. In all likelihood, Islam penetrated the Ingush from Kabarda. At the end of the 18th - beginning of the 19th centuries. Islam begins to penetrate to the Ingush from Dagestan and Chechnya. Islam was accepted by individual inhabitants of the flat part of Ingushetia.

“Now, they are turning the entire Ingush people to the Basurman faith with circumcision, who, out of their madness, out of compulsion, now accept mullahs and please the Chechens and began to build mosques near the river. Sunzhi, through which they must take an oath to be enemies against great Russia ... "

Highlanders until the middle of the XIX century. for the most part remained pagans.

The mass conversion of the Ingush to Islam is associated with the activities of the preacher Kunta-Khadzhi, the son of Kishi, from the Chechen village of Ilskhan-Yurt. Kunta-Khadji preached Islam among the Chechens and Ingush in the form of the Kadyrian tariqa of Sufism.

The term "Sufism" comes from the Arabic word "suf" - "coarse wool"; Sufis wore woolen clothes. Sufism is a mystical-ascetic trend in Islam that arose in the Arab countries at the beginning of the 9th century. Its emergence was associated with the reaction of a part of the clergy and the lower classes of the society of the Arab Caliphate, zealous champions of Islam, to the perversion of the Islamic idea by those in power. The founders of Sufism required their adherents to strictly imitate the way of life of the Prophet Muhammad, an ascetic life, aloofness from everything that was considered forbidden. The teaching of Sufism was based on the postulate that truth or knowledge about God can only be comprehended by intuition and love, in contrast to the point of view of orthodox theologians, according to which truth can be comprehended based on the power of logic.

The comprehension of the truth (God) occurs, according to the Sufis, by zeal - dhikr, with the help of which the Sufis enter into ecstasy and achieve insight. Dhikrs in various Sufi tariqahs differ in the way of rejoicing at loud dhikr (jahriya) and silent, contemplative dhikr (hufiyya). Dhikr consists of endless repetitions of the formula of the unity of God - "there is no god but Allah" ("la illaha ilyallah"). Among the Sufis of these two directions, there were disputes about which of the rituals of rejoicing is pleasing to God. Subsequently, these disputes led to a division between Sufis - followers of loud dhikr and Sufis - followers of silent dhikr. The followers of the Qadiri tariqa, named after its founder, Abd al-Qadir Gilani from Baghdad, who lived in the 12th century, adhered to the loud method of zikr. The silent contemplative dhikr was followed by the followers of the Nakshebendi tariqa, founded by Bahauddin Nakshbenji from Bukhara, who lived in the 14th century. The Naqshbendi tarikat was spread in Dagestan and Chechnya from late XVIII v. The penetration of the Kadyrian tariqat into the North-Eastern Caucasus was associated with the activities of Kunta-Khadzhi.

Kunta-Khadji preached a new teaching for the North-Eastern Caucasus - the Kadyrian tariqat - in the second half of the 50s. 19th century upon returning from a pilgrimage to Mecca.

Kunta-Khadzhi preached peace between people, opposed war with a superior enemy, demanded from his followers that they give up luxury, respect for all people, and strictly comply with Sharia norms. The following words are attributed to him:

“And if they tell you to go to churches, go, for they are only buildings, and we are Muslims in our souls. If you are forced to wear crosses, wear them, as these are only pieces of iron, remaining Muslims in your soul. But! If your women are used and raped, forced to forget their language, culture and customs, rise up and fight to the death, to the last remaining!

Imam Shamil soon stopped his activities, since the activities of Kunta-Khadzhi undermined Shamil's efforts to mobilize the population to fight the authorities. Kunta-Khadzhi was forced to leave the Caucasus and again go to Mecca.

After the fall of Shamil in 1859, Kunta-Khadzhi, returning to his homeland, continued his activities. It was during this period that Islam was adopted by the bulk of the Ingush people. He did with a word what Shamil could not do with a sword. The last in Ingushetia to accept Islam in 1861 was the village of Gelate (Gvileti), located on the Georgian Military Highway. Some Ingush (especially in the mountains) continued to worship the ancient pagan gods for a long time.

In 1864 Kunta-Khadzhi was arrested and exiled to the Novgorod province.

After the expulsion of Kunta-Khadzhi, his teaching in the North Caucasus was banned. But the Murid movement, which had gone underground, was expanding more and more. In the early 1880s. new Murid communities are formed, spun off from the Kuntahadzhin community. In Ingushetia, the communities of Bamat-Girey-Khadzhi Mitaev from the Chechen village of Avtury and Batal-Khadzhi Belkharoev from the village of Surkhakhi are widespread.

§ 2. Ingushetia in the second half of the XIX century.

The device of the Cossack villages on the site of the Ingush villages

Since the beginning of the conquest of the Caucasus by Russia, the question of the eviction of the Ingush, like other highlanders, from the Caucasus has been raised more than once.

Back in 1806, in the name of Emperor Alexander I, a collegiate assessor Lofitsky, an employee of the Russian administration in Georgia, submitted a note “Remarks on Georgia”, in which he proposed to deport the Ingush and Chechens to the interior regions of Russia.

In his note, Lofitsky writes: “It would be very useful to evict Chechens and Ingush from the gorges of their current residence to other empty Russian lands, because these peoples, due to their inveterate robbery, cannot be appeased by anything, either by the extermination of the nations of those or withdrawal to other lands ... The lands lying between pp. Malkoya and Terek, populate with natural Russians, since those lands are most advantageous for agriculture, cattle breeding and other institutions, with a good climate, and which these predatory peoples still own without benefit to mankind ... "

One of the leaders of the Decembrists, P. I. Pestel, in his “Russian Pravda”, adopted in 1823 at the congress of the leaders of the Decembrists as the basis for the future constitution of Russia, proposed “to divide all these Caucasian peoples into two categories: peaceful and violent. Leave the first in their dwellings and give them Russian rule and organization, and move the second by force to the interior of Russia, scatter them in small quantities throughout all Russian volosts. To start Russian settlements in the Caucasian land and to this Russian settlers to share all the lands taken from the former violent inhabitants, in order to erase in this way even all the signs of its former inhabitants in the Caucasus and turn this region into a calm and comfortable Russian region.

In 1858, the Russian military administration developed a project for the resettlement of peaceful highlanders (primarily the Ingush) to the Don, but the Nazran uprising that broke out in the same year forced the Russian government to abandon this plan.

After the capture of Shamil and the end of the war in the Northeast Caucasus in 1859, Russia embarked on a policy of creating Cossack villages on the site of mountain villages.

This policy is clearly expressed in the words: "... we, of necessity, resorted to the indigenous Russian historical system of settling the outskirts of the state by Cossacks."

In a note by Adjutant General Grabbe on measures to subdue the Ingush, it says: “Two means are presented to establish Russian rule here: 1) the settlement of Cossack villages on the Sunzha and 2) the construction of fortifications at the main exits from the mountains ...

Cossack villages can be arranged in the following places:

1. Two on the left bank of the Sunzha, between cr. Terrible and Ukrainian Umakhan-yurt;

2. Five on the same bank, between cr. Groznaya and Kazakh-kichu aul;

3. Two on the right bank of the Sunzha, above Kazakh-kichu;

4. Two on the left bank of the Assy River, below the confluence of the Algus-Ali River - a total of 11 villages.

200 families should live in each village. Thus, the specified space will be populated by 2200 families.

To evict such a number of people from the Caucasian line would mean too weakening the local Cossack army, which at the same time should transfer about 2,800 families to Laba.

Therefore, for the formation of the Sunzha line, the funds of the Caucasus are insufficient and it is necessary to send at least part of the required number of settlers from the Don army.

The first Cossack villages on the territory of Ingushetia were founded in 1845 - Art. Troitskaya on the site of the Ingush village of Ebarg-Yurt and st. Sunzhenskaya (renamed to the village of Sleptsovskaya in 1851) on the site of the village of Kurai-Yurt. In 1847, on the Tersky Ridge, on the site of the Ingush village of MahmadhitIe, the village of Voznesenskaya was founded.

The commander of the Left Wing of the Caucasian Line, Adjutant General Evdokimov, in a note dated August 14, 1860, sent to the Chief of the General Staff of the Caucasian Army, Adjutant General Milyutin, writes:

“I would think that the entire Vladikavkaz village will be evicted next spring to the Tara Valley, resettling the inhabitants of the latter to free lands in Malaya Kabarda. I consider this measure absolutely necessary for providing the regional city of Vladikavkaz; and the reason for the resettlement of the Tarts may be the predators that have recently been in the vicinity of Vladikavkaz, which could not be carried out without the assistance of the inhabitants of the Tara Valley ... I also consider it absolutely necessary to strengthen the Russian population in the Assinsky Gorge; but instead of increasing the number of households in the best stanitsas already established between the villages of Galashevskaya and Alkunskaya, to establish a new village of 125 households on the site of the former village of Muzhich ... I think it is possible not to increase the population of the Dattykh stanitsa for the time being.

In a letter dated November 4, 1860, Evdokimov writes: “Resettlement is also intended for the Galgaev people, and therefore the announcement of the proclamation to the Galgaev people should be postponed until they finally settle new places for their settlement ...”

In 1860, the villages of Tarskaya and Sunzhenskaya were founded on the site of the ancient Ingush villages of Angusht and Akhki-Yurt.

In December 1860, the governor of the Caucasus, Baryatinsky, received permission from Alexander II to set up the village of Nesterovskaya, which was founded in the following 1861 on the site of the Ingush village of Pazhar-Yurt.

In 1859, the village of Karabulakskaya was founded on the site of the village of IldarkhgIala. In 1860, on the site of the village of Alkhaste, the village of Feldmarshalskaya was founded. In 1861, on the site of the village of Akh-Borze - the village of Assinovskaya. In 1861, on the site of the village of Touzan-Yurt - the village of Vorontsovo-Dashkovskaya. In 1867, on the site of the village of Sholkhi - the Tarsky farm. The inhabitants of the villages located on Fortanga and Assa - Galashki, Muzhichi, Dattykh - were also evicted, and the villages of Galashevskaya, Dattykhskaya and the Muzhichiy farm were founded in their place. Later, the Cossacks of the last three villages were evicted due to the unsuitability of the land for cultivation, but the land and forest remained the property of the Terek Cossack army until 1918.

The head of the Ossetian Military District, Colonel Musa Kundukhov, wrote to Adjutant General Evdokimov:

“After the described resettlement in the gorges along Fortanga, Assa, Sunzha and Kambileevka, there were no small farms and residents left, and to my pleasure, I consider this business to be completely over.”

Along the gorges of the Kambileevka, Sunzha, Asse and Fortanga rivers, the highlanders always connected with the plains. There were no other roads. Cossack villages were founded along the entire perimeter of Ingushetia.

Ingush, who lived in villages located east of the river. The Fortangs (Evloevs, Vadelgovs, Ozdoevs, Tumgoevs, Tsechoevs, Galaevs, Merzhoevs and others, who lived in settlements on the territory of the modern Achkhoi-Martan district), as a result of artificial separation from the main part of the people, were assimilated over time by the Chechens.

The Ingush found themselves in economic dependence on the Cossacks, locked up in the mountains and doomed to a hard beggarly existence. Fertile lands were transferred to the Cossack villages, and in the following decades, until the revolution of 1917 and the civil war, the land issue was the most urgent for Ingushetia. According to the data of 1873, land plots (in acres) per capita in the Terek region were distributed on the plains as follows: Terek Cossacks - 21.3; Kabardians - 8.37; Ossetians - 5.3; Ingush - 4.3; Chechens -4.11. In Mountainous Ingushetia, there were only 1.6 acres of land per capita. In 1868, N. Grabovsky wrote:

“A person who has entered the mountains for the first time will have to be endlessly surprised at the inhuman efforts that the mountaineer uses to ensure that the meager patches of land at his disposal serve as help in his means of life.”

In May 1888, at the request of the Georgian princes, the Ingush were evicted from the village. Gvileti (Gelate), located on the Georgian Military Highway and was part of the Tiflis province. There were 51 Ingush yards in the village. The Gvitletins in the amount of 329 people were deported to different villages of the Akhaltsikhe and Akhalkalaki districts of Georgia, 2-3 families in each village. By the time of the eviction, Gvileti was the only village on the Georgian Military Highway in which the Ingush still lived, i.e. from others, they were evicted even earlier, in particular, in 1865, the Khamatkhanovs and Durovs were evicted from the village. Long Valley. Even earlier, in 1851, the Ingush were evicted - residents of the village. Temurkovo, located near the fortress of Vladikavkaz. In 1896, the Gviletins received permission to move to Ingushetia (Terek region), but with the condition that there would be no more than 2-3 families in each village.

Deportation of the Ingush to Turkey

Part of the evicted went to the mountains, others received land allotments on the plains. Some emigrated to Turkey.

The land allotments of the inhabitants of the plain part of Ingushetia were much larger than those of the highlanders, but even they were insufficient. Thus, in 1865, the commission on personal and land rights of the natives of the Terek region, when examining the land condition of the inhabitants of the Nazran society, concluded that the size of the allotment per each household of the Nazran residents, "the commission does not in any way consider satisfactory." The lack of land of the Ingush was also recognized by the commander of the troops of the Terek region, Loris-Melikov, but he proposed to solve the land issue by resettling the highlanders in Turkey:

“The dispersion of the Cossack population and the lack of land both for the Cossacks, and even more so for the local population, is the whole difficulty and exclusivity of the administration of the Terek region in comparison with other parts of the Caucasus ... 100,000 Cossack population, put most of the native tribes in the complete impossibility of the previous conditions of their economic life; on the other hand, the isolation of the region, lying between the waterless steppe and the snowy ridge, makes it impossible to withdraw the restless and incapable of accepting citizenship from the Chechen tribe from the region ... Now I consider it extremely necessary to turn to Your Excellency on a subject raised by Major General Kundukhov and powerful have an impact on further actions in the Terek region. Having arrived in Vladikavkaz the other day, General Kundukhov suggested to me that it was possible to revive the desire among the natives of the Terek region for resettlement in Turkey. He offered to take over the implementation of this business and is sure that with the measures that he takes behind the scenes, up to three thousand people will leave during the summer months ... One of the main conditions for the success of this enterprise of General Kundukhov is the complete secrecy of his personal participation in this deed."

With the knowledge of the Caucasian administration, M. Kundukhov went to Turkey to coordinate the issue of the resettlement of the highlanders with the Turkish government. An agreement was received to accept 5,000 families of migrants on the condition that they be settled in the Karsky pashalyk near the Russian-Turkish border.

In 1865, even according to low official figures, 22 thousand Chechens and about 3-5 thousand Ingush (mostly Orstkhoev) moved to Turkey. In general, for the period from 1858 to 1865. more than half a million highlanders, mostly representatives of the Adyghe peoples (about 470 thousand people), moved from the North Caucasus (according to official data).

The “Rules for Chechens to travel from the Terek region to the Turkish land border” states: “... Settlers move in batches of 150 families and 690 draft animals (each family is allowed to have two steam carts and for each batch (150 families) - 90 spare livestock). Each party is accompanied by an officer with 10 escorts. The interval between parties is 5 days. Set up overnight stays. They pass them on the lists to other officers - and so on to the border.

Settlers - Muhajirs - found themselves in a difficult situation in the Turkish Empire. Many died on the way, drowned in the sea, others died of epidemics and starvation.

From a letter from the Russian consul in Constantinople Moshin to General Kirtsov dated December 28, 1863: “From the beginning of the eviction, up to 247,000 souls have been in Trebizond and its environs; 19,000 died en route; now 63,000 remain. The average death rate is about 200 people a day. Typhus is rampant. The camp in Achka-Kala is supposed to be completely destroyed, since it is impossible to live from sewage and cadaveric decomposition ... "

Realizing that they were deceived, many migrants tried to return to the Caucasus, petitioned the authorities. Alexander II imposed a resolution on one of these petitions: "There can be no question of returning." Turkish and Russian troops were thrown against those who tried to return without permission. Only a few managed to illegally come to their homeland. But even here they often had to hide, as they were again evicted to Turkey.

In November 1869, a group of Ingush, who were in Russian military service, turned to the commander-in-chief of the Caucasian army with a request to allow the return of 76 settlers with their families. Representatives of 15 settlements of the Nazran Society addressed the Russian military command with the same request. Loris-Melikov was refused.

Many settlers were hired by the Turkish troops, fought, suppressing other people's freedom in various areas of the Turkish Empire.

Administrative structure of the North Caucasus in the second half of the XIX century.

Until the 60s. 19th century the mountain population of the North Caucasus was subordinate to the military authorities of the left (North-Eastern Caucasus) and Right (North-Western Caucasus) flanks of the Caucasian line. civil administration was only in the Stavropol province. After the end of the Caucasian War, the military administration of the Caucasus was eliminated. In 1860, the entire territory of the North Caucasus was divided into the Stavropol province, Kuban, Terek and Dagestan regions. The regions were in turn divided into districts. The Terek region consisted of eight districts: Kabardian, Ossetian, Ingush, Argun, Chechen, Nagorny, Ichkeria and Kumyk. Separate administration was established for the civilian, Cossack and mountain population.

In 1858, Ingushetia was included in the Ossetian Military District, and in 1862 - in the Western Military District. The administrative center of Ingushetia was in Vladikavkaz.

Rice. 61. Map of the North Caucasus. 1861.

In 1870, administrative transformations were carried out in the Terek region. In particular, the Ossetian and Ingush districts were merged into the Vladikavkaz district. The districts were divided into sections, headed by district chiefs - tsarist officers. Administrative, military and judicial power in the districts belonged to the chiefs of the districts.

In 1888, a military Cossack administration was introduced. The population of Ingushetia, the only one of all the mountain peoples, did not receive its own district administration, but was included in separate sections into the Cossack Sunzha department of the Terek region. The Ingush sought to get out of the subordination of the Sunzhensky department and create a separate administrative unit. In 1905, Ingushetia was temporarily separated into an independent Nazranovsky district of the Terek region, and on July 10, 1909, the Nazranovsky district was legalized. The headquarters of the district authorities was in Vladikavkaz.

Judicial reform 1869-1870 in the North Caucasus

In December 1869-1870. Judicial reform was carried out in the North Caucasus. A decree was promulgated on the introduction in the Terek and Kuban regions of the "Temporary rules of mountain verbal courts." In the districts, a verbal court was introduced under the chairmanship of the head of the district or his assistant. The composition was approved by the head of the region. In the Vladikavkaz district, as in some others, "aul courts" were established, to which criminal cases were transferred for minor crimes committed within the territory of a rural society. More serious criminal offenses were subject to consideration by the district verbal court. The courts were guided by the provisions of customary law - adat. Where necessary, national legislation was used. When solving a limited range of issues, such as the conclusion and dissolution of marriage, issues of personal and property rights, etc., Islamic law - Sharia was applied.

Up until the 60s. bailiffs were the heads in the Ingush villages. In 1869-1870. the “Regulations on aul societies in the mountain population of the Kuban and Terek regions and their public administration” was introduced, which regulated the life of the villagers, determined the procedure for the formation of rural societies, the composition, range of activities, the rights and duties of officials of the rural administration. In accordance with this "Regulation", from now on, at the head of rural societies were foremen and their assistants, who were elected at rural gatherings. Rural assemblies were given the right to resolve all issues related to the economic and political life of the inhabitants of the village: land disputes, questions about the family division, on the allocation of new members of society land plots, on serving duties, etc. According to the “Regulations”, rural assemblies received great powers. But in fact, rural communities were deprived of independence in solving important issues. Foremen were usually appointed officials, officers, representatives of the wealthy elite. The "Regulations" also gave great rights to the foremen and their assistants. The foreman had the right to arrest any member of the rural society on the slightest suspicion of anti-government propaganda.

Participation of the Ingush in the wars of Russia

In 1786, a detachment of the Ingush militia was created to guard the Vladikavkaz fortress.

At the beginning of the 19th century, Russia began to more actively recruit the Ingush for military service. Ingush military formations participated in almost all foreign wars Russia. In the memory of the people, the names of many Ingush officers of the Russian army, such as Malsag Utsigovaich Dolgiev, Mochko Beisarovich (according to the passport Sergey Fedorovich) Bazorkin, the first general from among the Ingush Bunukho Beisarovich (according to the passport Fedorovich) Bazorkin, Izhi (according to the passport Eldzhi) Dzhabagiyev, have been preserved. There are legends and songs about them.

The Ingush, as part of the Russian troops, participated in the Crimean War (1853-1856), in battles on the Caucasian front against the Turkish army. After the end of the war, 325 Ingush were awarded a commemorative bronze medal. Lieutenant Commander Tommy Lyanov from Furtoug and Tochiev from Metskhal took part in the defense of Sevastopol.

The Ingush took an active part in the Russian-Turkish war of 1877-1878. The Ingush division under the command of Lieutenant Colonel Bunukho Bazorkin, which was part of the Tersko-Gorsk irregular cavalry regiment, was awarded the St. George banner with the inscription " For distinction in the Turkish war of 1877 and 1878. One and a half hundred Ingush horsemen operating near Rushuk, Shumla and Varna received St. George's crosses and medals. Also, other divisions of the Tersko-Gorsk irregular military regiment and some other regiments, including the Alexandropol regiment, in which 15 Ingush served from the beginning of its formation, were also awarded banners of honor.

The Ingush warriors especially distinguished themselves in the battle for the village of Katselevo.

Rice. 62. Riders of the Ingush division - participants in the Russian-Turkish war of 1877-1878.

“The behavior of the Ingush ... is beyond praise ... - wrote the commander of the XIII-M Army Corps, Adjutant General, Lieutenant General Prince A. M. Dondukov-Korsakov. - With unparalleled courage, they rushed at the enemy, who showered them with bullets ... The Ingush, supported by the 3rd squadron of hussars, boldly attacked the infantry units in the lodgements. According to the general opinion, the heroes of the day were the horsemen of the Tersko-Gorsky regiment.

For this battle, the division commander B. Bazorkin was awarded the Order of St. Anna, 2nd degree.

Many Ingush for participation in this war were awarded military decorations and promoted to officers. A considerable number of them died in battles or died from wounds and diseases.

At parting with the Ingush division, the commander of the XIII Army Corps, Adjutant General Manzei, issued an order that included the following words:

“... The troops of the XIII Corps part with great regret from these glorious comrades who, according to the general opinion, have earned the title of excellent brave men in the detachment. These merits were rewarded with the most honorable award for the troops ... - an award to the division of the St. George standard. Lord officers! You can proudly unfold your St. George standard in the Caucasus and declare to your fellow countrymen and fellow citizens that military comrades, who most hardly give preference to others in courage, recognized this advantage for you.

The first Ingush general Bunukho Beisarovich Bazorkin (1835-1906)

Bunukho Beisarovich Bazorkin (according to the passport Bunuho Fedorovich) was born in 1835 in the Beisar family from the Gazdiev family. His elder brother was Mochko Beisarovich Bazorkin, well-known in Ingushetia, an officer of the Russian army and a public figure, the founder of the village of Mochkiy-Yurt (Bazorkino).

Bunuho Bazorkin began his military career with participation in the Caucasian war. After the end of hostilities in the North-Eastern Caucasus for ten years - from 1861 to 1871 - he served in the imperial convoy, and for almost 7 years (1864-1871) - the commander of the mountain platoon of the Life Guards of the Caucasian squadron.

Participated in the Russian-Turkish war of 1877-1878. With the rank of lieutenant colonel, he commanded the Ingush division of the Tersko-Gorsk irregular cavalry regiment.

October 6, 1888 was promoted to colonel. In 1896 he participated as a representative of the Ingush people in the coronation of Emperor Nicholas II. On August 20, 1904, Bunukho Beisarovich Bazorkin was the first of the Ingush to be awarded the rank of major general. In the same year he retired.

Bunukho Beisarovich Bazorkin died in 1906.

Rice. 63. Major General Bunuho Bazorkin.

For many years of impeccable service, he was awarded the following orders: St. Vladimir of the fourth degree with a bow, St. Anna of the third degree with swords and a bow with the inscription "For Bravery", St. Stanislav of the second degree with swords and third degree with swords and a bow, St. Vladimir of the third degree. He also had a cross for service in the Caucasus and numerous medals, including gold and silver with the inscription "For Bravery".

Economic activity of the Ingush in the XIX century.

The main types of economic activity of the Ingush throughout the 19th century remained traditional cattle breeding and agriculture. On the plains, the Ingush began to breed cattle and horses, while in the mountains they bred mainly sheep and goats.

Climatic conditions and soil composition contributed to the spread of corn.

According to N. Grabovsky for 1873, for 21,610 inhabitants (according to other sources, in 1875 there were 33,000 Ingush people), the Ingush had 3,572 horses, 16,439 head of cattle, 58,447 heads of small cattle ; 48,278 quarters of corn, 12,017 quarters of wheat, 917 quarters of millet and 196 quarters of barley, and about 1,000 quarters of potatoes were harvested.

The handicraft industry developed. On the territory of Ingushetia there were forges, mills, salt works, pottery workshops, workshops for the manufacture of woolen products, carpets, cloaks, etc.

A large place in the handicraft industry of the Ingush was occupied by water mills. In 1889, there were 8 of them in Psedakh, 15 in Barsuki, 11 in Plievo, 1 in Yandar, 2 in Ekazhevo, 2 in Surkhakhi, 16 in Altievo and Gamurzievo, 5 in Bazorkino, and 5 in Kantyshevo - 6 etc. There were many small mills in the mountains.

In the same year, the Ingush villages had the following number of forges: in Psedakh - 2, in Nasyr-Kort - 3, in Ekazhevo - 2, in Surkhakhi - 2, in Bazorkino - 3, in Kantyshevo - 3, in Dolakovo - 2, in Upper Achalukah - 1, etc. There were forges in many settlements of Mountainous Ingushetia.

Many handicraft industries withered away, unable to withstand competition with Russian goods.

Rice. 64. Water Mill 90s 19th century Barsukinsky municipal district of Nazran.

The Ingush were engaged in trade. According to the data for 1865, the inhabitants of the Dzheirakh society (taking advantage of the proximity of Vladikavkaz) brought stone and wood for sale to the Vladikavkaz market. The inhabitants of the Merzhoyevsky society, on the territory of which there were salt springs, were mainly engaged in the sale of salt. According to a contemporary, the sale of salt was quite profitable for the Merzhoyites, "because they are not engaged in arable farming at all."

Some Ingush exchanged their products for imported goods (decorations, fabrics, hardware for agriculture, etc.), then they resold these goods and made good money on this. Especially vantage point for trade was the representatives of the families who owned the entrances to the mountain gorges.

According to N. Grabovsky, some Ingush took contracts for the construction of the North Caucasian railway.

The development of productive forces in Ingushetia, and especially trade, was facilitated by the construction of a railway through its territory. In 1875 a railroad was built from Rostov to Vladikavkaz. By 1894, the construction of the railway from Beslan to Grozny was completed, which passed through Nazran. On May 1, 1893, a railway station was opened in Nazran. Soon a settlement arose under him, which received the name "Vogzale" / "Vozgale" among the people. This settlement laid the foundation for the central municipal district of the city of Nazran.

In 1894, the peasant Idig Ketirgov (aka Gelishkhanov, from the Ozdoev family) set up scales at the station to weigh the corn bought from the surrounding peasantry. He soon became one of the richest merchants in the area.

According to the "Terek calendar for 1901", in 1900 in the village of Nazran there were already 33 commercial and industrial establishments, 8 bulk barns, two corn dryers, two kerosene tanks owned by Nazran merchants.

§ 3. Enlightenment and culture of Ingushetia in the XIX century.

The birth of education in Ingushetia

In the process of the birth of education in Ingushetia, the Stavropol Men's Gymnasium played an important role, at which in 1807 a school was founded for the children of the highlanders of the North Caucasus. At the beginning of the 19th century, when Russia was advancing to the Caucasus, the Russian administration in the Caucasus needed to have competent highlanders in its service, who would contribute to the implementation of its policy.

At the end of the first half of the XIX century. at the Stavropol gymnasium, a preparatory department was opened with a boarding house for the children of the highlanders. One of the first students from among the Ingush in this gymnasium were the future famous educators Chakh Akhriev, Adil-Girey Dolgiev, Inal Bekbuzarov, Saadulla Akhriev, Aslanbek Bazorkin, Pshemakho Dakhkilgov, Kuraz Malsagov, Sai Malsagov and others. Many Ingush who graduated from the Stavropol gymnasium continued study at higher educational institutions in Moscow, St. Petersburg, Tiflis and other cities of the Russian Empire.

It should be noted that few of the Ingush could get an education, although the thirst for knowledge was very great. Among the mountain peoples of the Caucasus, illiteracy reached almost 100 percent. An analysis of family lists for 1886 shows that there were very few literate people in the Ingush villages located on the plain.

In 1848, the Caucasian educational district was created, which was tasked with developing educational affairs among the highlanders and bringing the educational institutions of the Caucasus closer in terms of the composition and direction of teaching with the educational institutions of the empire. But no one thought about teaching in their native language, about taking into account the national characteristics of the peoples of the Caucasus and creating schools in national languages.

The first secular school on the territory of Ingushetia was opened on February 14, 1868 in the fortress of Nazran. The school was two-class - preparatory and first classes, only boys studied in it. The school had a boarding house. The school building, a room for one teacher and caretakers were built at the expense of local residents with little financial support from the treasury.

Ingush teachers also taught at the school: Mullah Minga Altemirov (taught the law of God), Adil-Girey Dolgiev, Beisultan Zyazikov (father of the future head of the Ingush Autonomous Region Idris Zyazikov), Eldzhi Sautiev, Biberd Kartoev.

The school mainly served the villages closest to the fortress: Barsuki, Gamurzievo, Altievo and Nasyr-Kort. “The school is literally full of children,” wrote historian N. Grabovsky in 1876, “and there are always more applicants for education than the school building can accommodate. Most of the children attending school need to pass daily to Nazran from villages 2-4 miles away from this place, and the boys, as far as possible, overcome this difficulty.

In terms of the composition of subjects and the course of teaching, this school approached the primary public schools: the law of God, Muslim law, Russian, Church Slavonic, calligraphy, brief information on arithmetic, geography, history. Pupils of schools were also engaged in optional subjects: Arabic, gymnastics, craft, gardening, beekeeping, gardening. Pupils at school were supposed to speak only Russian.

The level of education at the school was low: the mark "3" prevailed in the examination sheets, and the percentage of transfers from class to class ranged from 60 to 80 percent. Pupils complained about poor food, bad clothes, beatings and insults.

The number of students in the school for a number of years remained at the same level, at times even decreased, and then began to slowly grow: in 1868, 73 boys studied, in 1869 - 63, in 1870 - 62, in 1871 .- 45, in 1872 - 55, in 1873 - 55, in 1874 - 71. By 1905, the number of students at the Nazran school reached 150. Thus, in 37 years it doubled.

The Nazran school was at that time the center of the dissemination of education and the formation of national personnel among the Ingush.

The best students of the Nazran school entered the Vladikavkaz real school, the Stavropol gymnasium and other educational institutions. But there were few of them.

At the same time, according to N. Grabovsky, the children of "the most honorable families" were sent to the cadet corps, where "they were given education only for appearances, with their release as officers often from the 3rd and even 2nd class."

The Ingush then dreamed of good schools, collected funds for them, filed petitions. Numerous appeals from aul communities about the opening of schools convincingly testify to this. But the administration in the Caucasus was not interested in educating the highlanders. All they needed was a small literate stratum that would serve their interests locally. Despite all the appeals of the Ingush, throughout the 19th century. The Nazran school remained the only secular educational institution on the territory of Ingushetia.

Chakh Elmurzaevich Akhriev (1850-1914) - the first Ingush scientist

Chakh Elmurzaevich Akhriev - the founder of the Ingush enlightenment, the first Ingush scientist, was born on May 22, 1850 in the village of Furtoug. He was one of the first among the Ingush to receive higher education in Russia. In 1868 he graduated from the Stavropol gymnasium, and in 1874 - Nezhinsky Lyceum. Prince Bezborodko (Nizhin, Chernihiv province). After graduating from the gymnasium and before entering the Nezhinsky Lyceum, Chakh Akhriev spent 2 years (from 1868 to 1770) due to illness in his homeland. “These two years,” wrote L.P. Semenov, the first biographer of Chakha Azriev, “had great importance for him. An inquisitive and developed young man saw his land in a new light. The education he received not only did not alienate him from his native environment, but prompted him to peer even more into surrounding life to comprehend all its features. He became deeply interested in both the past and the present of Ingush, its way of life, its poetry and ancient monuments. He visited various parts of the region, visited both the Assinsky gorge and the Nazran region. He began to study science very early, even before entering the Nezhinsky Lyceum. His first scientific work- “Appendix” to the article by N. F. Grabovsky “Economic and domestic life of the inhabitants of the Gorsky section of the Ingush district” - was written by Chakh Akhriev at the age of 18 - in 1868

During his studies at the Nezhin Lyceum, he continues his active scientific work. In 1870-1875. he wrote and published 9 more scientific articles, many of whose provisions have not yet lost their scientific significance. At the beginning of his career, Akhriev explored the spiritual and moral views of his people, expressed in his oral and poetic works.

Rice. 65. Chakh Akhriev. Drawing by B. Dakhkilgov.

Chakh Akhriev pays special attention to folklore, rituals and customs of the people, because they contain the memory of historical events, all the wisdom of the people, echoes of ancient knowledge. Chakh Akhriev treated the wealth of oral folk art of the Ingush people with care and sensitivity. He thought it was a reflection folk life that folklore works can serve as invaluable sources in the study of the history of the people. Chakh Akhriev wrote: “The nature of the past Ingush life can be partly judged by those fairy tales and legends that are preserved among the Ingush people, and partly by the preserved folk legal customs.” Chakh Akhriev writes down the myths and legends of the Ingush, gets acquainted with their way of life, describes their customs and traditions. The works “A few words about heroes in Ingush legends”, “Ingush holidays”, “From Chechen legends”, “Ethnographic essay of the Ingush people with the application of their fairy tales and legends”, “Ingush (their legends, beliefs and beliefs)” were devoted to these issues. .

In the work “On the Ingush porridges (family crypts of noble families)”, he describes the solar burial grounds in which the dead pagan Ingush were buried, the features of their construction.

In the works “The Oath of the Ingush”, “On the Character of the Ingush”, “On the Ingush Women”, Chakh Akhriev considers the civil structure of the Ingush society, the position of women and notes the features inherent in the character of the Ingush people.

At the age of 25 in 1875, Chakh Elmurzaevich stopped his studies in science. For a long time he worked in the Transcaucasus in the apparatus of the Russian court and administration. In 1912, for health reasons, he retired and settled in Vladikavkaz. Chakh Akhriev died on April 29, 1914. He was buried in the family cemetery in the village. Furtoug.

Enlightener Adil-Girey Olmazovich Dolgiev (1845-1903)

Adil-Girey Dolgiev was the fourth son in the family of Olmaz and Izi Dolgiev, who lived in the villages. Dakhkilg-Yurt (modern settlement of Dolakovo - Dolakh-Yurt).

Adil-Girey Dolgiev became one of the first students of the Stavropol gymnasium among the Ingush. After graduating from the gymnasium, Adil-Giray decided to continue his studies at St. Petersburg University. The gathering of the villagers supported him, and Adil-Girey turned to the authorities of the Terek region with a request to help him travel to study in St. Petersburg and establish a scholarship. The regional administration refused a scholarship, but allocated money for travel to St. Petersburg in the amount of 30 rubles. Adil-Giray entered the law faculty of St. Petersburg University.

At the university, Adil Giray joined the People's Will. In March 1869, in many universities of St. Petersburg, and then in other major Russian student cities, student protests took place against the existing order in Russia. The students' actions were qualified by the police as a plan aimed at overthrowing the state system. The police made numerous arrests. Adil-Girey Dolgiev was also arrested. He was imprisoned in the Peter and Paul Fortress.

After a month of imprisonment in the casemate of the Peter and Paul Fortress, Adil-Girey was released, but before the end of the investigation, he was expelled from the university and expelled from St. Petersburg to his homeland under strict police supervision "for taking part in criminal plans against a sacred person." In the accompanying document, the St. Petersburg police chief Trepov ordered: "Subordinate Dolgiev at the place of expulsion to supervision without the right to leave the place of residence."

After returning home, Adil-Giray petitions the authorities for permission to take any job. He writes petitions to all instances. As a result, he was allowed to teach at the Nazran Mountain School. While working at school, at the same time he collaborates with the newspaper Terskiye Vedomosti, published in Vladikavkaz. The first article by Adil-Girey Dolgiev entitled "A Few Words about the Nazran Mountain School" was published in February 1870.

Adil-Giray tried to obtain permission to continue his studies at the university. After numerous petitions, on December 21, 1871, he received a response from the head of the III department that he was released from political supervision. However, his application for reinstatement at his former place of study - at the Faculty of Law of St. Petersburg University - was denied to him. In May 1872, Dolgiev was allowed to enter St. Petersburg, and in August 1873 he entered the Medico-Surgical Academy.

Soon, student unrest flared up again in St. Petersburg, and the Medical and Surgical Academy became the center of political agitation. Adil-Girey joins the student movement, and as unreliable he is again arrested and deported to the Terek region under police supervision.

In 1877, an uprising began in Chechnya under the leadership of Alibek-Khadzhi Aldanov, which threatened to develop into a new Caucasian war. The authorities are taking measures to isolate all "unreliable". Until now, Adil-Girey Dolgiev was sent to his homeland, this time he was sent away from his native places - to the Transcaucasus. The last years of his life he lived in Tiflis. Adil-Girey Olmazovich Dolgiev died in 1903.

Aslanbek Bunukhoevich Bazorkin (1852-1890) - the first Ingush writer

Aslanbek Bunukhoevich Bazorkin, the son of the first Ingush general of the Russian army, Bunukho Bazorkin, was born in 1852 in the village of Bazorkino (Mochkyi-Yurt), named after his uncle, a well-known Ingush public figure, major of the Russian army Mochko Bazorkin. In 1871, Aslanbek Bunukhoevich graduated with honors from the Stavropol classical gymnasium. In the same year, he entered the Department of Natural Sciences of the Physics and Mathematics Faculty of St. Petersburg University. The following year, 1872, he left his studies at the university and entered the Nizhyn Lyceum. Prince Bezborodko in the Chernigov province.

In 1873, Aslanbek Bazorkin came to his native village for a vacation. While on vacation with relatives in Mountainous Ingushetia, he became a witness and participant in a nationwide pagan holiday held on the sacred mountain for the Ingush Myatlome (Table Mountain). Upon his return to Nizhyn in the autumn of the same year, he wrote "Mountain Pilgrimage" (in Russian), which researchers attribute to the novel genre. This is the first Ingush author's literary work, which also contains many valuable ethnographic and historical details that are important for researchers of the history and culture of the Ingush. The Mountain Pilgrimage was first published in the eighth edition of the Collection of Information about the Caucasian Highlanders, published in Tiflis in 1875.

If the works of Chakha Akhriev were of a historical and ethnographic nature, then Aslanbek Bazorkin made a very successful attempt to combine historical and ethnographic material with the form of a work of art.

At the beginning of the essay, A. Bazorkin characterizes several Ingush societies, provides historical information about the people, folklore legends, introduces the reader to the religious beliefs of the Ingush. This is followed by an artistic description of the nature, costumes, people that the author meets on the way to the Myattseli sanctuary on the top of Mount Myatlom, vividly and figuratively narrates about the theatrical performance during the pagan prayer at the sanctuary.

Currently, researchers are aware of two more articles by Aslanbek Bazorkina, published in 1883 in the Terek newspaper - “From the Distant Past” (No. 20-21) and “Memories from a Journey through Chechnya” (No. 22), which raise various questions life of the Ingush people 70-80 years. 19th century

Abdurakhman-hadji Aktoliev (1834-1928) - the first theologian of Ingushetia

Mullah Bashir Ashimov, a Kumyk from the village of Aksai, was among the four hanged after the Nazran uprising of 1858. He taught in Gamurziev Ingush children Arabic literacy and the basics of theology. Among his students was the boy Inderby, the son of Aktol, from the family of the Ozievs (Gorbakovs). After the defeat of the Nazran uprising, many Ingush, succumbing to the agitation of provocateurs, emigrated to Turkey. Among them was Inderby, who had not yet reached adolescence, and his younger brother Toso. After seven years of wandering around Turkey, Toso died. And Inderbi in 1872, having reached Istanbul, went to study at a madrasah. There he was given a new name Abdurakhman. In 1882 Abdurakhman graduated from the madrasah. He became the first Ingush to receive a higher theological education. In 1883, after performing a hajj to Mecca, Abdurakhman-hadji returned to Ingushetia, where an enthusiastic welcome awaited him. Mochko Bazorkin, who at that time was a foreman with. Bazorkino (Mochkiy-Yurt), and the villagers begged him to become an imam. Here he founded the very first madrasah in Ingushetia. After several years of living in Bazorkino, he moved to his native village of Gamurzievo (Doshlakhii-Yurt). In 1892, Abdurakhman-hadji was elected Qadi of Ingushetia. He held this position for twenty years. He was respected by the people for his mind, learning and justice. As a qadi, he contributed to the opening of many madrasahs in Ingushetia, educated a whole galaxy of Ingush theologians. Not a single decision of Abdurakhman-hadji for twenty years of his work as a qadi was disputed and not transferred to another mullah for verification. He enjoyed unquestioned authority in Ingushetia.

In 1912, at the request of Abdurakhman-hadji, he was relieved of the post of qadi.

Famous Ingush doctors

There were many famous doctors among the Ingush. most famous in the 19th century. were Buzurtanov Bunkho Bursakovich from Alkun and Tochiev Bunkho from Metskhal (XIX - early XX centuries). In the manuscript “From the cultural past of the Vainakhs”, B. A. Chakhkiev gives examples, recorded from the words of eyewitnesses, about the ability of Ingush doctors to perform craniotomy.

“Once one of the inhabitants of the village of Alkun ... fell from a tree and hit his head on a stump. Fellow villagers fled to the inhuman cries of the victim. The patient with a broken head was taken to the local "surgeon" Buzurtanov Bunho Bursakovich ... who established that the indented bone, in contact with the brain, causes terrible pain to the victim. An urgent surgical intervention was needed. And Bunkho Buzurtanov performed a bold operation: he cut the skin crosswise in the bruised place, parted it with special tools and, having exposed the cranial surface, began to scrape the bone with a din. Having scraped out the bruised place of the skull, the surgeon almost exposed the injured part of the brain. After that, Bunkho Buzurtanov took a ram's horn, substituting it in the wound with a wide end, began to suck in air sharply, the hard bone cover lagged behind the bruised area of ​​\u200b\u200bthe brain. The patient calmed down. Then the "surgeon" removed the warm brain from the freshly slaughtered kid, applied it to the patient's fresh wound, and bandaged it. The operation was successful. The patient recovered."

And the second example is from the same manuscript.

“In one of the armed clashes (it was before the revolution), a resident of the Ingush village of Metskhal Kotiev, Ismail Khusenovich, received a saber blow to the head. The patient was brought in a serious condition to the Vladikavkaz hospital. After examining the wounded, the doctors refused to do anything. The skull was literally cut into two parts - from the cerebellum to the forebrain. Relatives took Kotiev home to die in the circle of relatives. Villagers came and expressed their condolences. The people's surgeon of Metskhal Tochiev Bunkho also came. Glancing at the wounded man, he volunteered to help. And he did a difficult job. He carefully cleaned the wound, and licked the small crumbled bones from the brain with his tongue, wiping his tongue with a clean rag each time. After that, Bunkho Tochiev ordered to slaughter a fat-tailed ram. He immediately separated part of the fat tail and, cutting it into thin slices, began to put it into the wound.

Then Tochiev bandaged the patient's head. The operation was successful. Ismail Kotiev recovered and not only did not lose his mental abilities, but did not even suffer from headaches and lived for another 40 years after this operation.

The material culture of the Ingush in the 19th century.

E. I. Krupnov wrote that "the culture of the Vainakh tribes has deep local roots, and the Vainakh people themselves are one of the most ancient ethnic massifs of the Caucasus." To understand a people, you need to know its history. Material culture includes everything that was created by man to ensure his life: dwellings, settlements, clothing, food, tools, weapons, etc. The material culture of any nation can tell a lot about the conditions of its life, the level of development of productive forces and social relationships, relationships with other peoples.

Much has been written about the material culture of the peoples of the Caucasus, including the Ingush. The appearance of the first studies on this topic is associated with the advance of Russia to the Caucasus, starting from the 18th century. In the future, in connection with the inclusion of various regions of the Caucasus into Russia, the interest of Russian and European scientists in the Caucasus, in the peoples inhabiting it, is growing. Until now, the work of scientists of the late XVIII-XIX centuries. are invaluable sources of information about various rituals, legends, dwellings, settlements, etc.

Studies of the culture of the Ingush continued in the 20-30s. 20th century In the 40-50s, in connection with the liquidation of the Chechen-Ingush Autonomous Soviet Socialist Republic and the deportation of the Ingush and Chechens to the eastern regions of the USSR, the study was suspended. Until now, there are no works summarizing the accumulated knowledge.

The works of Vakhushti Bagrationi "Geography of Georgia" contain information about the Ingush and their material culture of the late 17th - early 18th centuries. Some studies of the authors of the 19th century contain valuable information: Grabovsky N.F. “Ingush (their life and customs)” (SSKG, issue 9., Tiflis, 1876), Seydlits N.K. “Trip to the Galkaevsky and Dzheyrakhsky Gorges” (IKORGO, vol. 2, No. 4. Tiflis, 1873), Olshevsky M. L. “The Caucasus from 1841 to 1866.” ("Russian antiquity". St. Petersburg, 1893), Evetsky O. "Statistical description of the Transcaucasian region" (St. Petersburg, 1835), Vertepov G. N. "Essays on handicrafts in the Terek region" (TS, issue 4. Vladikavkaz, 1887), etc.

There is material about the material culture of the Ingush in the works of Krupnov E. I. “Medieval Ingushetia” (M., 1971), Gegechkori G. G. “Dwellings, such as“ tsla ”in the gorge of the Armkhi River and its tributaries” (KEAS, issue 2 . Tbilisi, 1968), Robakidze A. I. "Dwellings and settlements of the mountain Ingush" (KES, issue 2. Tbilisi, 1968), Akhmadov Sh. B. "Craft occupations of Chechens and Ingush in the XVIII-XIX centuries." (In the collection: "Issues of the political and economic development of Chechen-Ingushetia (XVIII - the beginning of the 20th centuries." Grozny, 1986), Dautova R.A. political and economic development of Chechen-Ingushetia (XVIII - early XX centuries) ". Grozny, 1986), Gorchkhanova G. A. "On the state of handicrafts and manufacturing in the post-reform Chechen-Ingushetia" (In the collection: "Issues of political and economic development of Chechen-Ingushetia (XVIII - early XX centuries) ". Grozny, 1986), Khasieva S. A. "From the history of the development of handicrafts of Chechens and Ingush", "On the carpentry tools of the Vainakhs in the second half of the XIX - early XX centuries." (Web: "New materials on the archeology and ethnography of Checheno-Ingushetia". Grozny, 1987), Aliroeva T. Yu. "Language, history and culture of the Vainakhs" (Grozny, 1990), etc.

Rice. 66. Details of the costume of Ingush women: a silver breastplate and belts with gilding.

The main type of Ingush dwellings in the mountains were residential towers built of stone - gIala. Also, battle towers (vIov), temples and shrines (elgats, erda, sieling), mausoleums, solar burial grounds (malkhara kasha) and other burial structures were built in the mountains. There were also turluch residential buildings.

A characteristic type of Ingush settlements in the mountains and on the plains has long been villages, which were designated by different terms: phya, eyla, yurt, khala.

Places for the foundation of settlements were chosen carefully, taking into account the presence of water sources, the strategic position of the area, a convenient location for defense, etc.

In the traditional clothes of the Ingush, the economic activity of the people, cultural traditions and artistic tastes, worldview and contacts with other peoples were clearly reflected. The Circassian was very common among the Ingush and other Caucasian peoples.

The natural geographical conditions of life of the highlanders left a certain imprint on the development of handicrafts associated with the manufacture of clothing. Basically, the Ingush met their needs at the expense of the local raw material base (wool, leather, linen), but imported materials (morocco, silk, brocade, velvet, and other fabrics) were also actively used. Ready-made clothes were rarely bought. Mostly it was sewn by women at home. Clothes were embroidered with various decorations made of copper, bronze, and silver. However, each nation had its own elements of clothing inherent only to it.

The cuisine of the Ingush was distinguished by a variety of dishes. Thanks to historical and linguistic sources, the names of various dishes and foodstuffs have been preserved, for the most part related to the main vocabulary of the Ingush language. Basically, the Ingush consumed animal products: meat, milk, cheese, cottage cheese, sour cream, etc., corn, wheat or barley bread, as well as honey and everything that the forest gave: berries, fruits, various edible plants.

Rice. 67. Household utensils of the Ingush XIX century.

Researchers note the moderation of highlanders in food. In the 19th century historians have noted the scarcity of nutrition of the Ingush. This was due to the lack of land after the last Caucasian war.

Since ancient times, dishes have been made from stone, clay, copper, bronze, iron, and wood. Numerous names of dishes with different purposes have been preserved (yay, chami, oarkhuv, kad, khIangi, khaba, Iag, mIar, sang, etc.). In the XVIII-XIX centuries. dishes were made mainly from copper, clay and wood. In the second half of the XIX century. there is a purchased utensils made of porcelain and glass.

The rich terminology presented in the Ingush language speaks of the antiquity of the culture of agriculture, animal husbandry and the art of building military and residential buildings in the mountains. The terminology of agricultural tools is very developed. In the Ingush language, the names of blacksmithing and carpentry tools are also very diverse. According to archaeological data, from ancient times, the Ingush were engaged in the production and processing of metal, and related crafts were also developed. The names of tools for working wood have been preserved. There are also terms denoting tools for the dressing and processing of leather, the production of various goods from it, spinning and the production of fabrics, etc. In the mountains, you can still see combat and residential towers and the remains of older cyclopean buildings made of solid giant stone blocks, which indicates the existence of the necessary tools (lifting devices, stone processing tools, etc.).

The Ingush were skilled gunsmiths, they sought to acquire the newest, most advanced weapons. The armament of the Ingush warrior in the Middle Ages consisted of a bow, arrows with tips of various sizes and shapes, a dart, a spear, a sling, a bow for throwing stones, a sword, later a saber, a dagger, etc. From the 16th century flintlock firearms begin to spread.

The main means of transportation for the Ingush since ancient times was the horse. Donkeys, mules, bulls were also used as pack transport. Four-wheeled and two-wheeled carts were used, and, accordingly, the production of wheels, wheel rims, saddles, etc. was developed. terms appeared in the Ingush language, overwhelmingly borrowed from the Russian language, to designate modern transport.

Spiritual culture of the Ingush

The oral folklore of the Ingush is a valuable source for studying the history of the Ingush people. Historical events that took place in the distant past, ideas about the world around us, echoes of ancient religions, knowledge that the distant ancestors of the Ingush had, but were forgotten, were preserved in the people's memory in the form of legends, myths and fairy tales.

Various genres of folklore were widespread among the Ingush: ritual songs, spell songs, heroic-historical and love songs, proverbs and sayings, fairy tales, myths, legends and legends.

The central place in the folklore of the Ingush is occupied by the Nart epic, which has not yet been properly studied. In all likelihood, the Nart epic began to take shape as early as the era of the Hurrians - the plots of the Hurrian myths and the Nart epic have something in common.

In the most ancient layers of folk art, mainly mythical characters appear: gIam (witch), eshap, sarmak (dragon), almas (forest woman monster), biidolg (dwarf), one-eyed vampal (cyclops), etc. Often, Ingush folklore echoes with world folklore motifs.

Legends and legends composed at a later time reflect real historical events associated with the invasion of various nomadic peoples.

Later, the oral creativity of the Ingush acquires an increasingly realistic coloring - magical motifs give way to realistic ones. Social problems are increasingly coming to the fore.

Ingush folklore was, as it were, the foundation on the basis of which literature and historical science began to develop in the future.

In the religious rites of the Ingush there were elements of theatricality (the ritual of slaughtering a goat in honor of the god Elta, worship of the goddess Tusholi, etc.). Up until the beginning of the 20th century. the pagan rite of driving through the village during the drought of the mummers - “musta gudarg” has been preserved. Theatrical performances with the performance of ritual songs took place during caroling during the meeting of the new year. Elements of theatricalization can be found in the everyday rituals of the Ingush. From musical instruments chondirg (two-stringed violin), dakhchan pandar (mountain balalaika), zurna, drum were widespread, and at the end of the 19th century. harmonica - kahata pandar.

In the 19th century ceramic production developed in Ingushetia. Vessels - various jugs, glasses, dishes, etc. - were made from high-quality clay, polished. Since the time of the Koban culture, the tradition of decorating the handles of vessels with stylized heads or animal figures has been preserved.

Wood and stone carving developed. Carved window casings, doors, furniture, etc. were widely used. Towers and solar burial grounds were decorated with stone carvings; characteristic traditional images of the sun and other celestial bodies, pagan symbols, and geometric ornament were applied.

The art of carpet weaving was developed, in which stylized plant and animal ornaments were often used. There are drawings that are complex in composition, where floral ornaments are organically intertwined with stylized silhouettes of animals and birds.

Many Ingush customs and traditions go back to ancient times. Ingush etiquette has been developed to the point of subtlety. Researchers have always noted the hospitality and diligence of the Ingush, their reverence for old age, respect for women, love for children, whose upbringing, as noted by N. F. Yakovlev, “is distinguished by complete freedom and the absence of corporal punishment.” The categories of morality were laid in the minds of children from a very young age: modesty, patience, fortitude, courage.

INSTEAD OF CONCLUSION

INGUSHETIA IN THE XX CENTURY

In 1905, Ingushetia was separated into an independent Nazran district of the Terek region, at first temporarily, and since 1909 - permanently.

In 1900-1910. the works of educators Ibragim Bunukhoevich Bazorkin (1878-1948), Magomed (1877-1937) and Vasan-Girey (1882-1961) Dzhabagievs, Magomed Choriyev Kotiev (1886-1973) and others are published.

Ingush took part in Russo-Japanese War 1904-1905 On the fronts of the First World War, the famous Wild Division became famous, in which the Ingush regiment fought. Before the revolution of 1917, many Ingush officers served in the Russian army. Five of them rose to the rank of general: Bunuho Bazorkin, Safarbek Malsagov, Tonta Ukurov, Elberd Nalgiev and Soslanbek Bekbuzarov.

During the revolution of 1917 and the civil war, the Ingush actively supported the Bolsheviks, believing in their promises of a fair solution to the national question. About 15 thousand Ingush died in the struggle for Soviet power.

In 1918, the creation of an independent state of the highlanders of the North Caucasus was proclaimed. The Chechen oilman Tapa (Abdul-Mazhit) Chermoev was elected the leader of the Mountainous Republic. The post of Minister of Finance, and later Chairman of the Parliament, was held by the well-known Ingush public figure Vasan-Girey Dzhabagiev. In the same 1918, the Government of the Mountainous Republic moved to Tiflis. In 1921, after the arrival of the Red Army troops in Georgia, members of the government emigrated to Western Europe.

In 1921-1924, Ingushetia was part of the Mountain Autonomous Soviet Socialist Republic. In 1924, in connection with the collapse of the Mountain Autonomous Soviet Socialist Republic, the Ingush Autonomous Region was formed with the administrative center in the city of Vladikavkaz. The region was headed by prominent political figures Idris Zyazikov, Ali Gorchkhanov and others.

In 1928, the first attempt to annex Vladikavkaz to Ossetia failed.

In 1929, the Sunzha District was included in Chechnya. Thus, the ground was prepared for the unification of Ingushetia with Chechnya, the main goal of which was the transfer of the city of Vladikavkaz to North Ossetia. The patriotic leaders of Ingushetia were repressed. In July 1933, the city of Ordzhonikidze (renamed on the initiative of the Ingush leadership in 1931) was transferred to Ossetia, and in early 1934, without taking into account the opinion of the people, Ingushetia was merged with Chechnya into the Chechen-Ingush Autonomous Region (since 1936, it became the Chechen-Ingush Autonomous Region). - Chechen-Ingush Autonomous Soviet Socialist Republic).

The Ingush fought heroically on the fronts of the Second World War, defending the USSR. Several dozen Ingush were presented to the title of Hero of the Soviet Union. Several dozen Ingush took part in the defense of the Brest Fortress, they fought near Moscow and Leningrad, near Stalingrad and on the Kursk Bulge, liberated the countries of Europe from the Nazis, took Berlin.

In 1944, the Chechen-Ingush Autonomous Soviet Socialist Republic was liquidated, and the Ingush, together with the Chechens, were deported to Kazakhstan and Central Asia. Up to a third of the Ingush died in exile. The territory of Ingushetia was divided between Ossetia, the newly created Grozny Oblast and Georgia.

In 1957, the Chechen-Ingush ASSR was partially restored. The Ingush Prigorodny District, a significant part of which was later included in the city of Ordzhonikidze (Vladikavkaz), was left as part of North Ossetia.

Ingushetia as part of the Chechen-Ingush Autonomous Soviet Socialist Republic was rather of agricultural importance. From the moment they returned to their homeland, the Ingush advocated the return of the torn territories, for the creation of their own statehood. These performances reached their apogee in 1972-1973.

After the start of perestroika in the USSR, the Ingush woke up with hope for the restoration of justice for their people.

Since 1988, informal organizations have been created in Ingushetia, various movements have appeared (“Niiskho”, “Dakkaste”, “ People's Council”), which set as their goal the creation of the Ingush statehood as part of the Russian Federation with the administrative center in the city of Vladikavkaz, with the return of all seized territories.

In May 1991, the Chechen-Ingush ASSR was renamed the Chechen-Ingush Republic. In the autumn of 1991, the Supreme Council of the Russian Federation adopted the Law of the Russian Federation "On the rehabilitation of repressed peoples", on June 4, 1992, the Law "On the formation of the Ingush Republic as part of the Russian Federation" was adopted.

In the autumn of 1992, tragic events took place in the Prigorodny District and the city of Vladikavkaz, which resulted in the death of civilians and the forced resettlement of more than 70,000 Ingush from the conflict area.

In 1993, Ruslan Aushev was elected the first President of Ingushetia, a parliament was elected, and a government was formed. From 1993 to 2001, the foundations of the statehood of Ingushetia were laid, state structures, the construction of a new capital of the Republic - the city of Magas has begun, many household and socio-economic facilities have been built. But at the same time, the main tasks facing the first President - the return of the deportees from the Prigorodny district and Vladikavkaz to their homes, the definition of the borders of Ingushetia and the elimination of unemployment were unresolved.

In April 2002, Murat Zyazikov was elected President of Ingushetia.

Ingushetia will enter the 3rd millennium with a load of unresolved problems, but also with hope for the revival of its people.

The brand of "Ingush Alania", promoted by third parties in the North Caucasus, has recently attracted the attention of not only ordinary citizens, but also authoritative historians. To the great regret of the authors of this idea, the scales with hard-to-dispute facts and evidence are increasingly leaning against supporters "Ingush Alania". Not so long ago, the book "History of Ingushetia" fell into the hands of a team of Ingush historians, on the example of which one can state the desire of interested behind-the-scenes puppeteers to push the peoples in the North Caucasus and unleash a new hotbed of tension. But today we will not talk so much about big politics , how much about exposing the dirty technology of substitution and distortion of the history of the Ingush.

A kind of ideological foundation for the dispute was the book "History of Ingushetia", a team of authors - the State Ingush Research Institute for the Humanities named after Ch. Akhriev. The reader's bewilderment arises after reading page 7 of the "Introduction", where we meet a clear statement that: "The Republic of Ingushetia is located on the northern slopes of the central part of the Greater Caucasus Range." However, everyone knows that North Ossetia-Alania and the Kabardino-Balkarian Republic have been located in this territory for a long time. In fact, the Republic of Ingushetia is located in the western part of the Northeast Caucasus.

On the same page 7, it is unambiguously stated that: “In the east, Ingushetia borders on the Chechen Republic, in the north and west - on the Kabardino-Balkarian Republic and North Ossetia, in the south, in the mountainous part of Ingushetia, the state border of Russia and Georgia passes.” In reality, the modern Republic of Ingushetia (which, by the way, is part of the Russian Federation, which the authors did not bother to inform their readers about) borders: in the west and north with the Republic of North Ossetia-Alania, in the east with the Chechen Republic. And it does not border on the CBD at all.

Go ahead! Without indicating the source of information, the book shows (p. 13) a photograph with the inscription "Armament of the medieval Ingush warrior." However, in fact, the photograph is borrowed from the work of Akhmadov Ya.Z. "A Chechen in armored weapons, the middle of the 19th century." (“History of Chechnya from ancient times to the end of the 18th century. Moscow, 2001. p. 384), published back in 2001. According to Akhmadov, a copy of this photograph was purchased by him in 1992 from the archaeologist Chakhkiev D.Yu. on the basis of a written agreement, which designated it as a photo of a Kistian Chechen from the Pankisi Gorge, taken in Georgia.

On page 183 there is an illustration from a painting by U.M. Japaridze. "The commandant of Kizlyar Frauendorf rewards the Ingush delegates." However, as it turned out, this artist had never painted anything like this in his life. By the way, the major general and commandant of Kizlyar of the 50s of the 18th century look very strange in the picture. Karl (Ivan Lvovich) Frauendorf, dressed in an overcoat of the early 19th century, and even with epaulettes! For reference: in the Russian army, epaulettes on overcoats and hussar uniforms were never used. Not to mention the fact that the “Ingush delegates” were not awarded any medals or crosses by Frauendorf.

The list of such absurdities can be continued. "O rel from Arzi" on the cover of the book is not an eagle, but a bronze figure of a hawk (this couldto explain to venerable authors any Ingush boy). And its manufacture does not date back to 105 AH, as historians assure us on page 93, but according to the opinion of experts from the Hermitage (where the artifact is kept), to 189 AH.

Further, such a "History of Ingushetia" could not be read. What to talk about if its authors do not know the geographical location of the republic. However, perhaps the behind-the-scenes author wanted to hint to the proud Ingush that this is all your land and it should be returned to the “owner”.

The crowning of the development of archaeological cultures in the North Caucasus, the authors consider the Koban culture (XII-IV centuries BC) and argue that it isit is customary to link the ethnogenesis of proto-Ingush ethnic groups with the "tribes of the Koban culture." Who accepted, when, where? No answer! And further: “In the second half of the 1st millennium BC. e. The Ingush were a large union of tribes that was at the stage of formation of the state and occupied a rather vast territory of the foothill-flat and mountainous zone of the Central and North-Eastern Caucasus” (p. 13). What are the "Ingush" in the I millennium BC. e., when a common self-name appeared no earlier than the 18th century. n. e.?!!! The Nakh tribes, let it be known to the authors of the History of Ingushetia, occupied the same territory in ancient times as in the Koban time: from the basin of the river. Urup in the west to the river. Aksai and the Andean Range in the east and a strip of mountains adjacent to the Main Caucasian Range from the south, ranging from Svanetia to Dagestan (Melikishvili G.A. “K ancient history Georgia". (Tbilisi, 1959), Gamrekeli V.N. "Dvals and Dvalets in the I-XV centuries" (Tbilisi, 1961), Gadlo A.V. Ethnic history of the North Caucasus. IV-X centuries. " (Leningrad, 1979); Akhmadov Ya.Z. History of Chechnya from ancient times to the end of the 18th century. (Moscow, 2001; etc.).

Naturally, they were divided into more or less large and small tribes and societies, independent of each other, but not into "Ingush" and "Chechens", whose associations originated only in modern times. And yet, it should be noted that serious supporters have a hypothesis not only about the purely protonakh, but also about the proto-Abkhaz-Adyghe substrate of the carriers of the Koban culture.

I skip without comment the meaningless arguments of the authors about the Nart epic (it turns out that they do not know the onomastics of the names of the main characters of the nartiada and the actual name of its Nakh version - Nart-Orstkhoy / Erstkhoy / Arkhsartaggat) and move on to one of the main topics of the "Introduction" and "History ... » as a whole - to the ethnogenesis of the Sarmatians and Alans.

The Alanian state appears before the readers of this story as the result of “the completion of the ethno-political consolidation of the native Nakh (ancient Ingush) tribes and assimilated as a result of centuries of infiltration into the Nakh environment, in the late Koban and post-Koban era, Iranian-speaking (Sarmatian) and, starting from the 4th century. Turkic ethnic groups…”.

Here we see a visual use of techniques borrowed from card cheating practicein a pseudohistorical work. “Ingush”, “Old Ingush” names are being thrown at us here, not only instead of Protonakh and Chechen ethnonyms, but already instead of Alans and other mountain peoples. Thus, the alternative "History of Ingushetia" turns into an alternative history of the entire North Caucasus ...

Meanwhile, the authors of the first volume of "History of Chechnya from ancient times to the present day" (Grozny, 2006) in their texts up to the 15th century. predominantly used the ethnonyms "Nakhs" and "Vainakhs", and not "Chechens". Professor Akhmadov Ya.Z. in his work "History of Chechnya from ancient times to the end of the 18th century" (Moscow, 2001) until the beginning of the 16th century. does not use the ethnonym “Chechens” at all, limiting himself to using exclusively the ethnonym “Nakhi” ...

Pseudo-scientific maneuvers are performed by the authors of the "History of Ingushetia" in their assessments of the historical period of the 15th-18th centuries. Here, the “late settlers” in Georgia - “fyappi-batsoy” or “tsova-tushins” from “Mountainous Ingushetia” switch to the Georgian language, another part of the “Ingush” leaves the territories of the Kurtatinsky, Kobansky, Sanibansky gorges of Ossetia and they are populated by no one knows where they came from " Iranian-speaking Irons-Ossetians”, etc. Then all of a sudden ethnic territory Ingush "approximately from the 16th century. begins to shift towards the North-Eastern Caucasus", but here the "Ingush" (who still do not exist in nature at that time) are forced out from the "foothills" by the Nogai and Adyghe "tribal groups" (which also do not yet exist).

The point of view of the authors on the Caucasian war cannot but attract attention. Here they once again built a construction using literary and visual means, in which, you see: “The imamate of Shamil had a significant impact on the ethnopolitical consolidation of the Chechen territorial societies proper and the expansion of the area of ​​distribution of the ethnonym “Chechens” as an ethnopolitical term.” And further: “During the period of the Caucasian War, these eastern Ingush-speaking societies, located in the mountainous and foothill zone of modern Chechnya to the west of Argun, were partially independent, partly part of the Imamat... the actual Ingush societies and their gradual orientation towards Chechnya was outlined with the completion of the construction of the Sunzhenskaya line and administrative-territorial reforms in the North Caucasus in the second half of the 19th century. In general, farewell to common sense!!

We have already had the opportunity to speak above about the inadequate perception of the history of Chechnya by our authors. But the question arises, why is nonsense all the time only about this. After all, the authors of the "History of Ingushetia" could rave about something else. What is the most important task of the Ingush pseudo-historians? Throughout the eighteenth and first half of the nineteenth century. the tsarist government did not remove the question of the Christianization of the Ingush from the agenda. But among the latter, pro-Muslim and pro-Chechen sentiments stubbornly grew. In the late 50s - early 60s. 19th century Through the efforts of the great Chechen sheikh Kunta-Khadzhi Kishiev, Islam finally established itself throughout the flat and mountainous Ingushetia. However, this most important page in the history of the Ingush people was practically not reflected in the "History ..." under consideration. The authors turned out to be completely distracted by all sorts of "Ingush-speaking" exercises, which are a real mockery of the history of the Ingush people and their neighbors ... We leave the pre-Soviet post-reform and Soviet period"History of Ingushetia" without attention. Actually the chapters of the "History ..." of this period (chapters VI-XI) are considered in a detailed review by Khamzat Umkhaev (Umkhaev Khamzat. Historical myth-making // Vesti Respubliki. 10/14/2011). One thing is clear and clearly expressed in the "Introduction" that the joint stay of the Ingush and Chechens in the Chechen-Ingush Autonomous Soviet Socialist Republic from 1934 to 1991 did not bring anything good for the Ingush. As the saying goes: "Here's your reward, kite!"

We cannot but agree with the authors of the "History of Ingushetia" in their recognition that "labor is not free from various kinds of shortcomings." But in the fact that "in the historical narrative of this work there are a number of provisions that, of course, can be recognized as controversial," I will allow myself to disagree. The fundamental fact that the sought-for "History of Ingushetia" completely lacks a historical approach, replaced by pseudo-ethnographic and pseudo-philological reasoning and conclusions, cannot be considered disputable.

Not only claims were made against their neighbors, but also frankly cynical encroachments: claims for Chechen lands up to Argun, and even up to Sulak in Dagestan, are colored by the nature of obsessive delirium. We are no longer saying that the entire Central Caucasus is “Ingush” ... Moreover, the last, of course, very murky statements are heavily implicated in extreme nationalism and sharply reek of an aggressive Nazi odor ... Apparently, the authors have the full assistance, approval and patronage of overseas and European puppeteers. And the Ingush emigrants, who are simply used in the dark, became the guides in this cunning political game.

What is written in this, so to speak, "History of Ingushetia" is completely unworthy of the glorious, Muslim Ingush people with rich humanistic traditions. Of course, everything negative noted in the book is not the postulates of the national self-consciousness of the Ingush people. The true culture of the Ingush people, its magnificent human qualities in the historical genesis are revealed, for example, by the monographs of A.Kh. Tankiev, M.M. Zyazikova and others (Tankiev A. Kh. “Spiritual towers of the Ingush people” (Saratov, 1997), Zyazikov M. M. “Traditional culture of the Ingush: history and modernity” (Rostov-on-Don, 2004), his own “On turn of the century Ingushetia at the end of the 19th – beginning of the 20th centuries” (Rostov-on-Don, 2011).

V raises a legitimate question exclusively to the authors of the book and its patrons. What's next? So you wrote, declared a claim to the lands, language, history of a number of mountain peoples, poured mud on them, got into history. And then what? How now, in your opinion, should the Chechens, Ossetians, Kabardians and the corresponding subjects of the Russian Federation react to your printed challenge. What options are emerging? Maybe the Chechens, Kabardians, Ossetians and highlanders of Georgia, ashamed of the delusional authors of the History of Ingushetia, to commit mass hara-kiri and release the so-called. "Ingush-speaking" territory? And if they take it and prefer easier options?! This seems to be what you are waiting for?

However, some options are unacceptable for the mountain peoples, others are disastrous for Ingushetia itself. So one is left reliable option- The Ingush people must realize that they are vilely manipulated from outside, and they do it with only one goal - to unleash a new war in the North Caucasus. Apparently, today only the Ingush people are able to subdue the ardor of dirty provocateurs!

History of Ingushetia.

The Ingush are a people with an ancient and rich history. Anthropologists attribute the Ingush to the Caucasian anthropological type of the large Caucasian or Caucasoid race. In Russia, the Caucasoid race is called Caucasoid. For the first time, the name "Caucasian race" was given to the white race at the beginning of the 19th century. German scientist I.F. Blumenbach. He owned the largest collection of skulls in the world, and, while studying them, he came to the conclusion that the most ancient representatives of the white race are Caucasians.

Representatives of the Caucasoid race settled Europe from the Caucasus in very distant times. In 1956, when, thanks to Tbilisi anthropologists, the name “Caucasian type” was already introduced into scientific circulation, the Moscow anthropologist G.F. Debets noted that this type retained the features of the old Caucasoid, Cro-Magnon population, which had the same high skeletons and massive skulls. V.P. Alekseev, based on the results of his own research, confirmed this opinion, adding only that the Caucasian type has not only all Cro-Magnon features, but also a southern genesis.

Several anthropological types are known in the Caucasus: Caucasian - in the center of the Caucasus, Caspian - in the North-Eastern Caucasus, Pontic - in the North-Western Caucasus and Iberian - in Transcaucasia.

The Caucasian type are peoples living in the Central Caucasus on the territory of the existence of the Koban archaeological culture (ser.II - the end of the 1st millennium BC) and the settlement of the Alans (I-XV centuries) - Ingush, Chechens, Ossetians, Balkars, Karachays , Kabardians, Circassians, Tushins, Khevsurs, Svans and other mountain Georgian ethnographic groups. In addition to the Ingush, all peoples have a strong admixture of other anthropological types. Anthropologist V.V. Bunak wrote that "among the Ingush, this own Caucasian type has been preserved more than among any of the other North Caucasian peoples."

In the areas surrounding the Black Sea - the Caucasus, Anatolia, the Balkans, the Carpathians, in the Northern Black Sea region - in the 4th-3rd millennium BC. a circumpontian metallurgical province was formed, the creators of which were the North Caucasians. Here the most important discoveries were made and industries developed that determined the nature and ways of development of many cultures of Eurasia; it implies, in particular, the mining and metallurgical industry and the formation of the Circumpontic province here - the main and central system of producing centers for the entire Old World for almost two thousand years: from the second half of the 4th millennium to the beginning of the 2nd millennium BC.

At the end of IV - beginning of III millennium BC. Europe is invaded by hordes of nomads who emerged several millennia ago from the depths of Asia, speaking Proto-Indo-European languages. During this period, in the areas adjacent to the Black Sea (circumpontian province), the construction of stone fortresses began, which were supposed to protect the local population from the conquerors.

At the end of the IV millennium BC. there is a disintegration of the East Caucasian family into the Nakh and Dagestan branches. In material culture, this manifested itself in the formation of the Maikop and Kuro-Arak cultures.

From the end of the 4th millennium BC. distant ancestors of the Ingush begin to move in several waves to Transcaucasia and Western Asia. This led to the formation of the Hurrian civilization in Western Asia. (In the II-I millennium BC, more than a dozen states were created by the Hurrians, the largest of which were in Asia Minor - Mittania (Khanigalbat, Naharina), Biainili (Urartu), Arrapkhe, Mana (Matiena), Alzi, Azzi -Hayasa (Country of the Diauhs), Kulha (Colchis), etc., in Asia Minor - Kizzuvatna, etc. Also in the Hittite kingdom, the Hurrians made up a significant part of the population.)

In the II millennium BC. in the North Caucasus, the Maikop culture was replaced by its genetic successor, the North Caucasian culture. From the end of the II millennium BC. on the basis of the North Caucasian culture, the Koban culture is formed, which was distributed in the territory from the river. Argun in the east, to the interfluve of the Malka and Kuban in the west. On the southeastern coast of the Black Sea, the Colchis culture is taking shape, which many researchers combine with the Koban culture into the Colchis-Koban culture. In addition to the unity of material culture, the same ethnonyms are also observed here. At the end of the 1st millennium BC. Colchian tribes move to the Central Caucasus. In the second half of the 1st millennium BC. The pre-state association of tribes "Malkh" was created by the Koban tribes, which was defeated in the II century. BC. as a result of the campaign of the Seleucid king Antiochus III.

According to ancient, Georgian, Armenian written sources in the 1st millennium BC. - I millennium AD the ethnonyms Malkhi, Makhalon, Caucasians, Hamekites, Durdzuks, Gligvs, Dvals, Digors, Kolkhs, Khalibs, Sanars, Mahals, Ganaks, Khalis, Sierbs, Troglodytes, Kists, etc. are known, under which tribes of distant ancestors of the Ingush. Often, ancient authors called the North Caucasian tribes (including the Pro-Ingush ones) Scythians and Sarmatians.

From the beginning of the 1st millennium AD. the ethnonym Alans extends to all the pra-Ingush tribes of the North Caucasus. In the 4th-5th centuries, during the period of the great migration of peoples, the Alans took part in campaigns against Western Europe. In 411-429 years. in Spain there is an Alano-Vandal kingdom. In 435-533 years. there is an Alano-Vandal kingdom in North Africa. In the VI-VII centuries. Alans participate in the Iranian-Byzantine wars. In the 7th-10th centuries Alans are politically dependent on the Khazar Khaganate. In the VII-IX centuries. Alans participate in the Arab-Khazar wars on the side of the Khazars.

In the tenth century the state of the Alans is formed with the capital city of Magas (“City of the Sun”). In the first half of the XIII century. The Alanian state was defeated as a result of the Mongol conquests. The territory of Alania was included in the Golden Horde. Sources report the courageous struggle of the Alans against the conquerors. They were never able to conquer the mountainous part of modern Ingushetia. The Alans have preserved their language and culture in the mountains of Ingushetia and in the adjacent mountainous regions of Chechnya.

At the end of the XIV century. The Alans were invaded by the troops of the Central Asian conqueror Tamerlane. Tamerlane penetrated the foothills of Ingushetia in the area of ​​modern villages Galashki-Muzhichi-Dattykh-Angusht.

At the beginning of the XV century. Ingush return to the plane, settle in the valleys of the river. Sunzha, Nazranka, Kambileevka, Achaluki. But in the second half of the 16th century, as a result of the campaign of the Kabardian prince Temryuk (December 1562), supported by the Nogai Murzas and the Russian Tsar Ivan IV the Terrible, the Ingush were again forced to leave the plane and go to the mountains.

In the mountains, societies are formed based on the territorial principle - shahars. There is a pre-state structure of public life based on democratic principles.

A new return of the Ingush to the plane begins from the beginning of the 17th century. Migration went along the gorges of the rivers Fortanga, Assa, Terek Sunzha, Kambileevka.

According to the Georgian geographer Vakhushti Bagrationi, already in the 17th century. in the Tara Valley, a large Ingush village of Angusht is known, from the name of which the Russian ethnonym “Ingush” originated. Migration to the plane continued until the first half of the 19th century. In the 19th century the territory of the modern settlement of the Ingush was determined.

In March 1770 in the village. Angusht Ingush signed an agreement with Russia on the entry of the Ingush into citizenship of the Russian Empire. In 1784, the fortress of Vladikavkaz was founded near the Ingush village of Zaur-Kov. In 1810, the fortress of Nazran was founded on the territory of Nazran. P.G. Butkov wrote: “First of all, to connect the Caucasian line with Georgia, in 1784 a detachment of troops built a fortress near the Terek, at the entrance to the gorge of the Caucasus Mountains, near the Ingush village of Zaur, and was named Vladikavkaz.”

In 40-60 years. 19th century the Russian administration in the Caucasus is carrying out the eviction of the Ingush from the villages located along the rivers Fortanga, Assa, Sunzha, Kambileevka, renaming the villages liberated in this way into villages and populating them with Cossacks. The Ingush from these villages were partly deported to Turkey, partly died from cold, hunger and disease, the rest settled in other Ingush villages.

In 1860, the military administration of the Caucasus was abolished, and the Kuban and Terek regions were created in the North Caucasus. The Ingush were part of the Ingush district of the Terek region. In 1871 the Ingush okrug was merged with the Ossetian okrug to form the Vladikavkaz okrug. In 1888, Ingushetia was subordinated to the Sunzha (Cossack) department of the Terek region. As a result of a stubborn struggle in 1905, the Ingush achieved the temporary separation of Ingushetia into an independent Nazran district of the Terek region. In 1909, the Nazran district was legalized.

In November 1917, the Mountain Republic was proclaimed. On December 1, 1917, a provisional Terek government was created. On March 3, 1918, the Terek People's Soviet Republic was proclaimed. From February 1919 to March 1920, flat Ingushetia was occupied by the army of General A.I. Denikin.

During the revolutions of 1917 and the civil war, the Ingush actively supported the Bolsheviks, believing in their promises of a fair solution to the national question. Thousands of Ingush died in the struggle for Soviet power during the civil war. General of the White Army A.I. Denikin wrote in his memoirs that it was in Ingushetia that his victorious march across Russia bogged down.

In March 1920, the Terek People's Soviet Republic was restored. On November 17, 1920, the Mountain SSR was proclaimed. By the decree of the All-Russian Central Executive Committee of January 20, 1921, the Gorskaya ASSR was created.

In 1921-1924. Ingushetia was part of the Mountain ASSR. In 1924, in connection with the disintegration of the Mountain Autonomous Soviet Socialist Republic, the Ingush Autonomous Region was formed with the administrative center in the city of Vladikavkaz.

In 1929, the Sunzha Cossack district, consisting of villages based on the site of Ingush villages, was included in Chechnya. In July 1933, the city of Ordzhonikidze (renamed on the initiative of the Ingush leadership in 1931) was transferred to Ossetia, and in early 1934, without taking into account the opinion of the people, Ingushetia was annexed to Chechnya and the Chechen-Ingush Autonomous Region was formed (since 1936 city ​​- Chechen-Ingush Autonomous Soviet Socialist Republic).

With the beginning of the Great Patriotic War, the Ingush, along with other peoples of the Soviet Union, defended their homeland from the Nazi invaders. From the very first day of the war, several dozen Ingush participated in the defense of the Brest Fortress. The Ingush took part in the defense of Odessa, the Caucasus, Leningrad, Moscow, in the Battle of Stalingrad, in the Battle of Kursk, in the battles for the liberation of Europe. More than 50 Ingush were presented to the title of Hero of the Soviet Union. Near the Ingush city of Malgobek in 1942, the victorious march of the German army across the North Caucasus was stopped. In 2007, on the initiative of the President of the Republic of Ingushetia M. Zyazikov, Malgobek was awarded the honorary title "City of Military Glory".

In 1944, the Chechen-Ingush Autonomous Soviet Socialist Republic was liquidated, and the Ingush, together with the Chechens, were deported to Kazakhstan and Central Asia. Up to a third of the Ingush died in exile. The territory of Ingushetia was divided between Ossetia, the newly created Grozny Oblast and Georgia.

In 1957, the Chechen-Ingush ASSR was partially restored. The Ingush Prigorodny District, a significant part of which was later included in the city of Ordzhonikidze (Vladikavkaz), was left as part of North Ossetia.

In May 1991, the Chechen-Ingush ASSR was renamed the Chechen-Ingush Republic. In the autumn of 1991, Chechnya separated from Ingushetia, the creation of the Chechen Republic was proclaimed, and its own president was elected. In December 1991, at a national referendum, the Ingush confirmed that Ingushetia is part of the Russian Federation. On April 26, 1991, the Supreme Council of the Russian Federation adopted the Law “On the Rehabilitation of Repressed Peoples”, and on June 4, 1992, the Law “On the Formation of the Ingush Republic as part of the Russian Federation” was adopted.