Life of Kabardians. Start in science

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INTRODUCTION

This project is dedicated to the history of my people - the Kabardians. The population of the Kabardino-Balkarian Republic as of January 1, 2017 is 862,050 people. according to Rosstat data on a preliminary estimate of the population as of 01/01/2017.

I, Gonibova Lalina, am a representative of the Kabardian family, immigrants from the Kabardino-Balkarian Republic, the village of Verkhniy Akbash.

Russia is a multinational state. Representatives of more than 100 different nations live here. A people and a nation are a community of people that has formed over a long period of time in a certain territory and has its own special language, culture, and economy. A person’s belonging to a particular nation is called nationality. A person inherits his nationality from his parents.

In my work, I would like to draw public attention to the development of the cultural traditions of my people.

When starting work on this project, I set myself a goal to learn as much as possible about the traditions of my people. While working on the project, I studied various literary and documentary sources, which helped me learn a lot useful information. I learned to analyze and draw conclusions. To find answers, I turned to an explanatory dictionary for help, talked with village elders, met with school and rural libraries, visited Internet sites, asked the teacher for help.

On September 1, 1921, the Kabardian Autonomous Region was formed as part of the RSFSR, and in January 1922, a single Kabardino-Balkarian Autonomous Region was formed, transformed in 1936 into the Kabardino-Balkarian Autonomous Soviet Socialist Republic.

Kabardino-Balkaria - one of the most picturesque corners North Caucasus. The main wealth of the republic is its people: hardworking and brave, generous in friendship and hospitality, harsh with enemies. The workers of Kabardino-Balkaria turned the formerly backward region into a powerful industrial region of the country. New power plants, factories and factories peacefully coexist with the remains of ancient battle towers, monuments to ancient folk heroes - defenders from foreign invaders.

The very name of the republic suggests that two peoples live here - Kabardians and Balkars. These peoples speak different languages, but since ancient times they have been united by commonality historical destinies, proximity to everyday life. There are many similarities in the oral literature of Kabardins and Balkars - in their folklore.

Kabardians call themselves “Adyghe”. “Adyghe” is the common name for two other peoples related to Kabardians - Adyghe and Circassians, who live in the Adyghe and Karachay-Cherkess Autonomous Regions. In the distant past, Adygeis, Kabardians and Circassians formed a single people. They created and general folklore, known as Adyghe.

Majestic tales about the heroes - the Narts, songs about the fighters for the people's cause - the brave Aidemirkan, Hatha Kochas and others folk heroes, sincere lyrical songs, various fairy tales - all this is the common property of the three peoples.

Objective of the project: get acquainted with the history of the Kabardian people and explore the peculiarities of cultural traditions.

Project objectives:

Learn from various sources the history of the development of the Kabardian people; explore the main stages of development of cultural traditions.

Introduce national crafts and features of homemade culinary products.

To tell about national traditions your family.

Relevance:

Russia is a huge, big country. And in this huge country there is a beautiful corner called “Kabardino-Balkaria”. Every person should know well about the place where he was born and lives. Everyone has the right to be proud of their history. Everyone has their own, unique, special, original. It was shaped year after year, created by dozens of generations. What we inherited from past generations was obtained through incredible efforts, sweat and blood of our predecessors. Therefore, we remember them with gratitude and carefully preserve everything they left us.

Today, the issue of preserving the customs and cultural traditions of peoples is very acute in the world. It is necessary to draw public attention to the development of cultural traditions of different peoples living on the territory of the Kabardino-Balkarian Republic.

Hypothesis: the ability to preserve and enhance the traditions and culture of one’s ancestors, representatives of different nationalities is not only the ability to honor the past and present, but also the ability to educate a cultural, tolerant society for the future generation of our country.

Customs and traditions of Kabardians: loyalty to the principles of Adyghe Khabze.

Object of study:

My family, my classmates, the Kabardian people.

Subject of study:

History and culture of Kabardians.

Research methods:

Collection of information.

Working with Internet resources.

Analysis of received materials.

Chapter 1.

1.1. History of Kabardians.

Since ancient times, until the end of the 14th century, all Adygs (Circassians) (including Kabardians, Circassians of the Karachay-Cherkess Republic and Adygeis) have a common history.

Kabardians are the largest branch of the Circassians (Circassians). Of all the mountain tribes, the Kabardians gained the loudest fame, thanks to their warlike spirit, courage, as well as their dominant position in the North Caucasus. In Russian history they are known by the name "Pyatigorsk Circassians", which comes from the name of Mount Beshtau (in Russian - Pyatigorye), in the vicinity of which they live.

The ancestors of Kabardians have lived on the eastern shores of the Black Sea since time immemorial. But only from the middle of the 15th century did Kabarda and the Kabardians appear on the historical stage, named after the leader of the people, the semi-legendary Prince Idar (Kabardey). Subsequently, the Kabardian princes kept the neighboring mountain tribes - Ingush, Ossetians, Abazins, and Mountain Tatars - in tributary dependence.

All the highlanders of the North Caucasus, and after them the Russian Cossacks, borrowed from the Kabardians their uniform, weapons, and horse riding. Kabarda was also a school of good manners and manners for the mountaineers.

In 1722, during the Persian campaign of Peter I, the Kabardians, despite the threats of the Crimean Khan, stood on the side of Russia. Their complete unification occurred after a series of Russian-Turkish wars. Friendship with Russia contributed to the strengthening of the influence of the Kabardians in the North Caucasus. In 1991, the Kabardian Autonomous Okrug was formed as part of the RSFSR, subsequently the united Kabardino-Balkarian Republic.

I learned that Kabarda has the best pastures in the Caucasus. The rivers and streams are home to carp, pike, and trout, but the fish of the Caspian Sea rise up the Terek only to Naur or Mozdok. This region lacks only a large population to turn it into one of the most beautiful provinces of Russia. The rivers and streams that irrigate the plains of Kabarda are very numerous. Here is a list of them: Podkumok, Stoka, Zaluka, Malka, Kura, Kish-Malka, Baksan, Chegem, Cherek, Nalchik, Urukh, Psydakha, Shugolya, Durdur, Psykhuzh, or Belaya, Ardon, Fiak-don, Gezeldon, Arkhon, Mostchaya and Kurp.

I also learned that nature generously endowed our region: high mountains crowned with snowy peaks, fertile plains, dense forests. In Kabardino-Balkaria there is highest peak Europe - Mount Elbrus (in Kabardian - Oshkhamakho, which means “Mountain of Happiness”) and the famous Blue Lakes.

1.2. How Kabardians lived and what they did.

Young Kabardians of the noble class have been engaged in their physical development. This is how the ideal of a Kabardian was developed, who has broad shoulders and a narrow waist, a powerful neck like an ox, keen eyes like a falcon, and strong hands like a wolf’s mouth. The love of sports (although there is no adequate word in the Adyghe language) is fantastically reflected in Nart legends. Every year the Narts (the legendary heroes of the Kabardians) staged heroic games with the Steel Wheel. He was lowered from the top of the mountain, and one of the heroes met him at the foot and drove him back up the mountain with a blow of his foot or palm. The Narts loved multi-day races, wrestling, the goal of which was to drive the enemy into the ground up to his neck. For Kabardians, the Narts were an unattainable ideal.

Kabardian sport did not know mountaineering, but the greatest mountaineering feat in the Caucasus belongs to Kabardian Kilar Khashirov. On July 10, 1829, he was the first in the world to conquer Elbrus without prior training. The ascent was organized by the commander of the Caucasian line, General Emanuel. Scientists were involved in this expedition - geophysicist, geologist, physicist, zoologist, botanist, as well as an escort team consisting of Kabardians, Balkars and Cossacks. However, most of the climbers were forced to descend from a height of 4270 meters, unable to withstand altitude sickness. Some did not reach the top by only 210 meters. Only Kilar Khashirov continued the ascent alone. Observing the assault on Elbrus through a telescope, General Emanuel saw how he climbed to the very top of the eastern peak. To perpetuate Kilar’s ​​feat, by order Russian Academy A memorial slab was cast at the Lugansk plant with the inscription: “Let this modest stone pass on to posterity the names of those who first paved the way to reach Elbrus, which is still considered inaccessible!”

1.3. Trades

Kabarda and Circassia were not areas of widespread development of crafts, like, for example, Dagestan.

Most of the local crafts are related to the processing of agricultural products and served the needs of the residents of their village. Only the famous Kabardian cloaks and saddles found sales outside Kabarda and Circassia, especially among the Terek and Kuban Cossacks.

Existed among the Kabardians and Circassians in the 19th - early 20th centuries. fisheries can be divided into two groups:

1) women's household crafts (women worked for their family, and in the feudal period, for the owner's family);

2) handicraft and handicraft production, serviced by male labor.

The main raw material for women's household crafts came from cattle breeding, with the first place being occupied by wool, from which burkas, hats, felts, cloth, ropes, etc. were made. They are best known for their high quality light and durable local burkas, so necessary in the life of a mountaineer rider. In the household, women were also involved in processing sheepskins and leathers, from which clothes and shoes were made. Along with this, for a long time there were artisan tanners who made leather for shoes and especially belts for horse harnesses.

Women also weaved mats from reeds. In the everyday life of Kabardians and Circassians, things woven from willow and hazel twigs are widespread. The walls of the house and outbuildings, fences, part of the body of a cart, beehives and all kinds of baskets were woven together. Men did the weaving.

Chapter 2. Cultural traditions Kabardians.

2.1. Cloth.

For a long time, Kabardians and Balkars lived in friendship, jointly repelling the onslaught of numerous enemies. In harsh battles, these peoples managed to preserve their language, customs, and rich folklore.

The national clothing of Kabardians and Balkars has evolved over centuries. There were great similarities in the traditional clothing of Kabardians and Balkars. This community has developed over a long historical period. The general military life was also important.

MEN'S CLOTHING

The men's clothing of Kabardians and Balkars was basically the same type. It was largely made from local materials: sheepskin, cattle leather, wool was processed into felt, from which hats, burkas, and homespun cloth were made. Kabardians and Balkars received silk, velvet, and cotton fabrics through developed trade relations.

Men's clothing of Kabardians and Balkars was not only well adapted to local conditions, but was also distinguished by its beauty, grace and peculiar elegance. It fully corresponded to the highlanders’ idea of ​​the beauty of the male figure, emphasizing the broad shoulders and thin waist, its slimness and fit, dexterity, and strength. Both the cattle breeder, the hunter, the warrior, and the rider felt equally comfortable and free in clothes that were precisely tailored to the figure and did not restrict movement.

The clothes of Kabardians and Balkars were also a kind of decoration. These qualities national clothes ensured her universal recognition in the Caucasus.

WOMEN'S CLOTHING

The clothing of Kabardian and Balkar women had much in common with men's, which indicates the unity of their fundamental principles. There were, of course, significant differences. The ideal of female beauty in the Caucasus was considered to be a thin waist and a flat chest. To achieve such a figure, Kabardian and Balkar girls from the age of 10-12 wore morocco corsets with wooden slats, worn over the naked body and tightly encircling the girl’s entire bust. This ensured the girl’s slim and slender figure. The corset was tightened with laces and removed only on the wedding night.

Over the corset they put on an undershirt, which had the same cut as the men's shirt. But it was longer and went down below the knees. Her sleeves were also straight and wide, long, sometimes covering her hands. The women's shirt also had a straight cut and a small stand-up collar fastened with a button. Shirts were made from cotton or silk fabric of various, sometimes bright, colors. The choice of material for an elegant shirt was great attention, as the collar, front slit and sleeves peeked out from the dress. Connected with this was the custom of Kabardian and Balkar women to decorate these parts of the shirt with embroidery and beautiful narrow braid. Old women wore shirts made of cotton fabric in white or slightly darker colors, while young women sewed them from dark red, blue, brown colors etc. The shirts of older women did not have decorations or embroidery.

2.2. Food.

The Adygs always approached the issue of food and its intake very seriously. It is no coincidence that in this regard they developed a special etiquette - table etiquette. This etiquette was taught to children from early childhood, because it was not just a meal, but a whole school that required concentration, attention, and self-control.

Meat dishes were a common traditional food for Kabardians. They were prepared from lamb, beef, poultry and game - from fresh, dried, smoked, boiled meat. The carcass was carefully cut up at its joints. First of all, they chopped the spine into small pieces, separated the ribs, loin, shoulder blades and hind thighs. If there was no need to cook the entire carcass of a ram or goat, i.e., food was prepared only for family members, then first of all, pieces of the spine, part of the ribs, a shoulder blade, liver, lungs, and heart were cooked. The last four parts were fried separately in oil. The head and feet were oiled and washed thoroughly in hot and cold water; The innards (offal) were also washed very thoroughly and, at the same time, the head and legs were cooked separately. Before cooking fresh meat, you need to thoroughly rinse it in cold water and put it in a container with already hot, but not yet boiling, salted water and cook, periodically removing the foam. About 30-40 minutes before it is fully cooked, add a head of onion or a bunch of peeled green onions and other spices to taste into the broth. The cooked meat is removed, and the broth can be used separately. Kabardians always ate boiled and fried meat with pasta. A prerequisite for eating boiled meat was that for normal digestion it was washed down with either broth or another hot drink, but in no case with cold water. As a rule, meat was eaten hot and with “shyps” (gravy with garlic on a different base - broth, sour milk, sour cream, a mixture of sour cream and sour milk).

2.3. Culture.

The culture of any people is eternal. It will remain for humanity, even if its creator disappears from the face of the earth. In the system of Caucasian civilization, the culture of the Kabardian people occupies a significant and worthy place. The whole world knows Adyghe etiquette (a set of unwritten laws of the Adyghe people) - one of the remarkable monuments of the spiritual culture of the Adyghe ethnic group. The national uniform of the Circassians was adopted by almost all the peoples of the Caucasus, as well as by the Don, Kuban and Terek Cossacks. Historically, Kabardians were engaged in agriculture and cattle breeding.

Kabardians raised sheep, cattle and horses. Kabardian horses have always been famous both in Russia and abroad. The famous breed of Kabardian horse is not only the personification of beauty and endurance, it is extremely popular among connoisseurs and equestrian sports enthusiasts; many give preference to it because of its unpretentiousness and practicality in the household. The monumental Nart epic is a significant part of world culture.

Nowadays, after more than 100 years, there has been such a close merging and mutual enrichment of the cultures of the peoples of Kabardino-Balkaria that samples of their song creativity are difficult to separate from each other. They are perceived as unified culture. Therefore, in this work, Kabardian and Balkar music will be discussed as a single whole.

Kabardians carefully preserve the traditions of their ancestors. In their lives, an important role is played by “Adyghe khabze” - a set of norms and rules of behavior that have been established for centuries. Honoring elders is one of the main rules of “Adyge khabze”. It is no coincidence that an eloquent saying has been preserved in Kabarda for a long time: “The power of the elder is equal to the power of God.” Indeed, old people are the most respected people among relatives and villagers. Elders are always given emphasized signs of attention, they are never objected to. In the company of elders, the younger ones never speak first, do not interrupt them, and, moreover, will never smoke in front of them. The respect of the elders in Kabarda can only be equaled by a guest. Hospitality among Kabardians is virtuous, because it is believed that the guest is a messenger of God. Popular wisdom says: “The Adyghe guest sits in the fortress.” The holy commandment of a Kabardian is to receive a guest at any time, feed him and accommodate him in the best possible way. A family that is unable to fulfill the duty of hospitality is condemned by its fellow villagers.

2.4. History of Lezginka dance.

Lezginka is familiar to everyone. This dance is danced at concerts, city squares, weddings and just on the road. He inspires some, irritates others, but people indifferent to Lezginka simply do not exist. The peoples of the Caucasus have many common features determined by their genetic affinity - from the famous “mountain temperament” to linguistic and cultural proximity. One of the most famous common symbols of the culture of the peoples of the Caucasus is the Lezginka dance, which traditionally symbolically expresses the diversity of the mountain worldview.

Lezginka has a deep symbolic meaning - the ancient basis of the dance is the story of the eagle and the swan. In the image of an eagle, a man dances, alternating the tempo of the dance from slow to swift, like an eagle, now soaring, now diving, and spreading his arms as if they were wings. The woman opposite moves smoothly, imitating a swan's figure and grace, gradually accelerating, following her partner. Men compete with each other, trying to show the best skill and the most incredible movements at maximum speed.

Lezginka can also be performed with weapons, which gives it additional belligerence. Techniques for performing Lezginka exist in many variations, and each nation dances it in its own way. However, three types of dance can be distinguished, each of which is distinguished by its unique performance.

Chapter 3. Practical work.

Manufacturing national dish.

To find out how to prepare gedlibze I asked my grandmother to tell me about the peculiarities of preparing the national dish.

Giedlibrze- one of the most common dishes of Adyghe cuisine, without which not a single feast is complete. Gedlibrze is prepared for every day, and for the festive table, and for funerals. This is chicken lightly boiled and then stewed in a creamy sauce. For this dish, dip the chicken in cold water, bring to a boil, add salt and cook over low heat until almost done. Then we cut it into small portions. To speed up the process a little, take the chicken fillet and immediately cut it into thin slices along the grain, and then cook. Transfer the boiled chicken meat, divided into portions, to a frying pan. There we fill it with a mixture of cream and broth and simmer.

One serving will require 200 g. chicken fillet, 120 gr. cream 33% fat and 50 gr. strained broth. 10-15 minutes - and the dish is ready. Of course, we serve it with the inevitable pasta.

Conclusion.

Summing up the results of the work, I would like to note that preserving the diversity of national cultures is important task modern society.

The level of national relations, the degree of their humanity and respect depend on the correct understanding of another people and their culture. A person who is included in the culture of his own people, thinking about its origins, cannot help but treat another culture with good interest and trust.

This work helped me learn the history of my people and tell my peers about them and their traditions. I believe that the more we know about the peoples living in our country and abroad, the fewer interethnic conflicts there will be on our land.

Let's summarize.

While working on the project, I learned the history of my people, how my people fought for the right to live, observing the traditions of their ancestors. I learned a lot about the development of the culture of the Kabardian people.

The Caucasus is one of the regions of the world where folk costume is distinguished by exceptional diversity, color and decoration. I learned that you can study the history of a people using national costume. I also learned to independently analyze and evaluate facts and events in the history of my native land.

References:

“Traditional hospitality of Kabardians and Balkars” A.I. Musukaev. 2008

“Traditional culture of Kabardins and Balkars” G.Kh.Mambetov. 2008

“Narts” Heroic epic of the Balkars and Karachais. A.I.Alieva. Moscow 1994.

4. Internet resources.

1. The spiritual culture of the Circassians and Balkars and its role in the life of the people.

Culture is the way of existence of an ethnic group, of overcoming historical space in the same geographical area. Culture (from the Latin “cultura”) means “cultivation”, “processing”. In the XVIII-XIX centuries. the concept of “culture” presupposed elegance of manners and erudition; cultured person, as a rule, is an aristocrat. Culture is a multifaceted concept. We often use this word to mean the quality of something. For example: “work culture”, “life culture”, “culture family life", "culture of leisure", etc. Culture is a "second nature" artificially created by man. Thus, this is special shape life activities of people, allowing for the manifestation of a variety of lifestyles, material ways transformation of nature and creation of spiritual values. Structurally, culture includes: ways of maintaining the life of the community (economy); specifics of behavior and interaction of people; organized forms ( cultural institutions), ensuring the unity of the community, the formation of man as a cultural being; parts or divisions associated with the “production”, creation and functioning of ideas, symbols, ideal entities that give meaning to the worldview that exists in a culture. The traditional culture of the Circassians and Balkars, like other peoples, goes back centuries. One of the first social units on which it was based was the clan and then the rural community. It was in the depths of this social organization that the first democratic institutions arose, which became an integral part of the culture of the Circassians and Balkars. The value system of the culture of peoples, including the Adyghe and Balkar, was deeply imprinted by various social systems that existed over the centuries.
2. The culture of the Circassians and Balkars in the system of Caucasian civilization.

The Caucasus is located at the crossroads of continents; its natural and climatic conditions are not only unique, but also diverse. In these privileged places, naturally, from the beginning of settled life, people sought to concentrate, mingle and accumulate human mass. Such a “privileged” land in all respects is the Caucasus - the place where great creations of material and spiritual culture of the human race appeared, starting from the moment of the emergence of man himself as a rational being. The Caucasus is one of the corners of our planet where, having separated from nature itself, man entered into a “conflict” with nature itself in order to become its “king”. Subjected to constant pressure from both the south and the north, the peoples of the Caucasus, nevertheless, were able to create, preserve and develop a unique culture. The vitality of tradition is one of the most striking and striking features of the culture that developed in ancient times in the Caucasus, which to this day delights the world community with its uniqueness. In contrast to the options for the development of Russian culture, the history and culture of the Caucasian peoples moved along a different path. First of all, since ancient times, the Caucasus has been influenced by Asia Minor, and it, in turn, had contacts and influence from Mesopotamia and Syria, with their civilizations. The ethnic composition of the Caucasus is much more diverse than the composition of Russia in the past, at the initial stage of its formation. There were many religions in the Caucasus, including Christianity and Islam. A single centralized state was created in Russia. And in the Caucasus there are several statehoods (the kingdom of Urartu, Colchis, Iberia, Ancient Sindica). Caucasian Eurasianism is further strengthened, even, one might say, finally taking shape, after the appearance of the first nomadic Iranian-speaking tribes from Asia in this region.

3. The relationship between culture and the environment of peoples.

Over the course of their centuries-old history, the Adyghe-Circassians and Balkars have created a phenomenal system of traditions and customs, which for many centuries has truly served as a guideline for maintaining the harmony of their relationships with their environment, in raising a physically healthy, highly moral younger generation, in regulating the entire range of relationships between people in public and family life; civilized relations with other peoples. The most important principles of Adyghe etiquette (Adyghe khabze), its requirements are similar to many provisions of the norms of international diplomacy and international law. His most popular (1902-1972) concept was called cultural ecology. She studies society's adaptation to environment. Cultural adaptation is a continuous process, since no culture has adapted to the environment to such an extent as to become static. The core of culture is a set of traits most directly related to the activities of producing means of subsistence and to the economic structure of society. During periods of greater development, the ethnos not only subjugated many neighboring peoples, but also many elements of Adyghe etiquette penetrated them. The viability of this social system lies in the fact that it covers all spheres and aspects of people’s lives and their relationships. And therefore, it is no coincidence that it has still been preserved and is a reflection of today's times. The traditional and material culture of the Circassians and Balkars depends entirely on their habitat. It was formed under her influence.
1. Settlement and dwellings of the Circassians and Balkars.

Temporary camps, caves and light ground huts and shelters were characteristic of the North Caucasus until the last stage of the Paleolithic (Upper Paleolithic - 40-12 thousand years BC). IN

During the Neolithic era, in connection with the emergence of agriculture and cattle breeding, the first permanent settlements appeared among people. Such settlements were discovered in the vicinity of Nalchik (Agubekovskoe settlement and Nalchik burial ground). Each dwelling had hearth pits and pits for storing grain. The dwellings were located at some distance from one another without any noticeable order. The Neolithic period dates back to the peculiar stone burial dolmen houses found in many places, which still provide a mystery. large number| in various regions of the North Caucasus. In terms of their purpose, dolmens are truly specific religious burial structures. In the conditions of the collapse of patriarchal-tribal foundations and constant invasions of nomadic Scythian, Sarmatian and other tribes, an objective need arose to create fortified settlements, which were surrounded by high earthen ramparts and ditches. On top of the ramparts at some fortifications there were additional fortifications, which consisted of two rows of fence covered with earth inside. They were intended to hold back the cavalry of the attackers. The Adyghe tribal nobility, under the influence of the Greeks, built their palaces and castles from hewn and crushed stone. Palaces with an area of ​​more than 458 square meters were discovered. m, where there were floors lined with stone slabs and courtyards with wells. Dwelling made of stone early middle ages existed in many regions where the Circassians lived. By the middle of the 19th century. The most common type of Adyghe settlement was a small monogeneous (one-family) settlement, consisting of several (no more than 1-1.2 dozen) households, all members of which were in direct blood relationship. Since the 19th century Among the Kabardians, polygenic (multi-family) villages were already beginning to predominate, belonging to various princely families, which were divided quarterly. And the word “hyeble” begins to take on a new meaning.

2. Clothing of the Circassians and Balkars.

Clothes like essential element material culture has always been in the center of attention of the person himself, because it is a significant indicator of the standard of living. Throughout human history it has constantly changed. The clothes of a particular people are their way of life, their way of thinking, even, if you like, their philosophy. There is a lot in common in material culture, including in the form of national clothing of Kabardians and Balkars. They always paid great attention to their appearance. One of the most important components of male outerwear Circassians and Balkars had a burka. It protected a person from cold, snow, wind and rain. In many cases it served as a blanket at night. To this day, many livestock farmers wear it. Many Russian generals and officers wore the burka with pleasure; Many Europeans who visited the North Caucasus noted that it is impossible to imagine a male mountaineer without a burqa. The burkas were made from first-class wool, cut in autumn. The most common type of men's outerwear was the Circassian coat, made from cloth; it was adopted by many peoples of the Caucasus. Outer trousers were made mainly from homespun cloth or thick fabric factory production. Very common top men's clothing Circassians and Balkars wore a sheepskin coat. A fur coat, like a Circassian coat, a shirt, a beshmet, was fastened with 5-6 ribbon buttons and loops, and since the 20th century. - and with the help of metal hooks and loops. There was a certain similarity between the headdresses of the Circassians and the Balkars, but there were differences, primarily in the methods of decoration and embroidery that were on the cap. Circassian and Balkar women's headdresses were worn in the 18th - early 20th centuries. very diverse in material and shape. They reflect social and age differences and the degree of financial status of women. Adyghe and Balkar women usually wore homemade shoes.
3. Traditional food of the Circassians and Balkars.

The Adygs and Balkars have always taken the issue of food and its intake very seriously. It is no coincidence that in this regard they developed a special etiquette - table etiquette. Speaking about Adyghe cuisine, it should be noted that it is not the same in everything between Kabardins and Adyghe people. Many traditional Adyghe dishes are currently absent among the Balkars. They also differ in preparation technology. Many technologies for preparing various seasonings and gravies for dishes also differ. Meat dishes were a common traditional food of the Circassians and Balkars. They were prepared from lamb, beef, poultry and game - from fresh (steamed), dried, smoked, boiled meat. The carcass was carefully cut up at its joints. Beef, especially lamb, was roasted on a spit over hot coals. At the celebrations, the whole lamb carcass was roasted and served on a large round table, pieces of pasta were laid out around, and each of the diners cut off pieces to their taste with their own knife. A very common dish throughout the Caucasus, including among the Circassians and Balkars, was shish kebab. Poultry dishes occupied a prominent place in the food structure of the Circassians and Balkars. The famous dish “djed lybzhe” has gained recognition all over the world.

Turkey, duck and goose were most often cooked and eaten with garlic sauce. The Adygs and Balkars also prepared fish dishes. The fish was mainly river (trout, barbel, etc.). Great place Dairy foods have always occupied the food structure of the Circassians and Balkars. In the past, they prepared “shkhez”. This is a kind of canned milk. The Adygs and Balkars widely consumed various flour products and legume dishes. A very tasty and nutritious dish made from corn - mamalyga (“myramyse”). Paste was made from corn grits. Soup (“1eshry1”) was prepared from crushed corn grits.

1. Blacksmithing and weapons production.

The most important component of the material culture of any people, including the Circassians and Balkars, were homemade items and crafts. Basic necessities, weapons, various agricultural tools, and household items were a necessary part of every Adyghe and Balkar family. Therefore, home crafts are an important object of study for any ethnic group, including the Circassians and Balkars. Adyghe folk - decorative arts very original,” M. A. Meretukov rightly notes. - It has gone through a long and complex path of development and has its own specific features. It absorbed individual elements from the decorative and applied arts of other peoples. But these elements were subjected to creative processing and organically merged with folk art Circassians One of the oldest and significant births people's activity was blacksmithing. Man's production of metal, especially iron, is the time when the first blacksmiths appeared. The Adygs have always especially revered iron. They gave him supernatural strength. Since ancient times, the Circassians have learned to obtain and process this metal. Therefore, it is not for nothing that merchants have always shown special interest in him. Iron was in special demand and cost 40 times more than silver and 5-8 times more than gold. The Circassians not only received steel, but they were well acquainted with the production of cast iron. Naturally, with such a level of development of metallurgy, they could not help but engage in forging production. Therefore, the blacksmith's craft received great development. During the Russian-Caucasian War, the need not only for various types of firearms, but also for gunpowder increased significantly. The weapons of the Circassians and Balkars were very diverse. In ancient times and the Middle Ages, bows and arrows were widely used. The arrows were carefully finished and equipped with an iron tip. The bows were strong and large in size. The arrows were kept in quivers. There were also axes, pikes, spears, and darts.
2. Wool production.

Hundreds of thousands of sheep were bred by Circassians and Balkars, and their wool was not only used for domestic consumption, but was exported in large quantities to various countries. Not only wool was exported, but not to to a lesser extent and woolen products - burkas, cloth and other goods; in addition, sheep skins and horns were exported. Woolen products and the wool itself were sold in Turkish, Russian, Polish, Crimean, Moldavian and other markets. Circassians made various types of fabric from wool. Finer wool was made to order. It should be noted that weaving among the Circassians has ancient and rich traditions. This is eloquently evidenced by materials from archaeological excavations. For example, during excavations of the Elizavetinsky settlement (IV century BC), clay spindle whorls and weights from a loom were found. 100 thousand pieces of chekmen (a material made from wool and very common throughout Tataria and Turkey) were exported from Circassia annually. 5-6 thousand special kinds of dresses made of wool were exported. By the way, this dress came in different varieties. 50-60 thousand pants or shalwars made of wool were sold on the foreign market. One of the most popular wool products was the famous burka. It was highly valued not only within the country, but also on the foreign market. Every year Circassia exported 200 thousand burkas of excellent quality of three grades. Finer wool was made to order.
3. Artistic processing of wood and stone. Jewelry production.

Processing wood and using it for a wide variety of needs is one of the most ancient crafts of the Circassians and Balkars. This is evidenced by numerous archaeological materials discovered in various regions of the North Caucasus. It is known that on the current territory of the Kabardino-Balkarian Republic, long before the beginning of our era, people lived ancient ancestors Circassians During excavations of the Dolinskoye settlement of the Copper Age, a significant amount of clay was discovered with imprints of rods and poles that formed the basis of the walls. Masters of artistic woodworking were very popular among the people. The Circassians especially valued arob makers who made carts (“vygu”). Over time, the wheels and axle have undergone significant changes. An important place in the applied art of the Circassians and Balkars was occupied by the production of various mats and wickerwork from twigs, straw and kugi. Various motifs were reflected in wood carving, but the predominant one was floral ornament. Craftsmen made figurines of various animals as children's toys. At the end of the 19th - beginning of the 20th centuries. in Bolshaya alone (Kabarda there were about 50 professional jewelers. Their names were known far beyond its borders. Here are the names of some silversmiths, which are given by E. Astvatsaturyan in his work “Weapons of the Peoples of the Caucasus”: Begaev Natshao (second half of the 19th century) , village of Khamidiya; Doguzhaev Kady (second half of the 19th century), village of Urozhainoye; Sablirov X. (second half of the 19th century), village of Staraya Fortress; Tumov F. ( mid-19th all L. Lower Akbash; Khabekov Nafedz (second half of the 19th century), village. Deyskoe and others. The products of these masters were in great demand among representatives of many nations. Adyghe women were engaged in embroidery with gold and silver threads, which were used to decorate dresses, bedding, curtains, and hats.
1. Pagan beliefs.

To this day, all world religions retain remnants of polytheism (from the Greek “poly” - many and “theos” - god) - polytheism, which involves the worship of several gods - as opposed to monotheism (monotheism). Among the Circassians and Balkars we observe remnants of paganism (polytheism). Polytheism (polytheism), as the very first religious worldview, originated in the depths of a classless society and has come a long way. It should be noted here that paganism, although we call it a primitive religion, has great vitality. “Originated in the depths of a classless tribal society. The Circassians believed in polytheism, celebrated festivals in the name of thunder, gave divine honors to corruptible creatures, and many other beliefs of idolatry marked their delusion. During paganism, the main deities among the Circassians were: 1. Mezith (god of the forests). 2. Zeykuth (deity of horsemanship). 3. Psykhueguasche (princess of waters). 4. Ahin. 5. Sozeresh. This deity was revered as the patron of agriculture. 6. Emish. The pagans revered this deity as the patron of sheep breeding and celebrated a festival in his honor in the fall, during the mating of rams.

2. Christianity.

Scientists note that the first seeds of Christianity were brought to the North Caucasus back in the 1st century, thanks to the apostolic activity of Saints Andrew the First-Called and Simon the Canonite in the Black Sea region. Greek colonies Caucasus. From here, Christianity penetrated among the Circassians (Circassians) who inhabited the North-Western Caucasus. Sh. Nogmov noted that Christianity significantly established itself among the Circassians under the Greek emperor Justinian (527-565). Sh. Nogmov further writes that under the influence of the alliance with Justinian, the Greek clergy penetrated into the Caucasus Mountains and brought peaceful arts and education to us. The construction of temples of God in our land dates back to this era. Christianity among the Circassians and Balkars could not have a stable position for a number of reasons. These, first of all, should include the fact that these peoples did not have a centralized statehood. Patriarchal-tribal relations in the Adyghe and Balkar societies played a significant role for a long time, therefore, tribal fragmentation was the main obstacle to the sustainable establishment of the Christian religion. Therefore, it is no coincidence that ancient pagan amulets and rituals held a stable position among these peoples.

3. Islam.

First of all, it should be noted here that the strengthening of the political influence of Turkey and Crimean Khanate in the North Caucasus played a big role in the displacement of Christianity and the establishment of Islam in the region. The displacement of Christianity from the territory of the North Caucasus was significantly facilitated by the gradual weakening and then the final fall of Byzantium in the middle of the 15th century. (1453). Among the Circassians, only the princes and nobility are Muslims and observe its rituals, but they do this to clear their conscience, without any zeal and often laugh at these religious ceremonies. The people are actually pagan.” Consequently, Islam is displacing Christianity from the spiritual life of the Circassians and Balkars due to the strengthening of the position of Turkey and its vassal - the Crimean Khanate - in the North Caucasus. They seemed to be “ahead” of Russia in Caucasian politics, including in the establishment of Islam in the region. Any world religion was introduced into the environment of one or another people by sword and blood. It was established during the struggle as the bearer of one or another religion against other peoples. Islam, which entered the life of the Circassians and Balkars through the efforts of the Turks and Crimean Tatars, was no exception in this regard. Islam began to penetrate the Balkars much later. Scientists suggest that the beginning of its spread in Balkar societies dates back to the first half of the 8th century. The main source, the holy book of Islam is the Koran (literally - recitation, reading). It contains the teachings, speeches and commandments of Muhammad (c. 570-632). He communicated them to his followers, beginning in 609 in Mecca and Medina, as revelations of God sent to him through the holy spirit or through the archangel Gabriel. According to the content in the Koran, one can distinguish: Eschatology (the doctrine of the ultimate destinies of the world and man) (Islam; Judaic and Christian views; ancient Arabic customs, formalized in the ritual prescriptions of Islam; Arabic folklore; Muslim legislation.

Balkars – Turkic people, living in Russia. The Balkars call themselves “taulula,” which translates as “highlander.” According to the 2002 Population Census, 108 thousand Balkars live in the Russian Federation. They speak the Karachay-Balkar language.
The Balkars as a people were formed mainly from three tribes: Caucasian-speaking tribes, Iranian-speaking Alans and Turkic-speaking tribes (Kuban Bulgarians, Kipchaks). Residents of all Balkar villages had close ties with neighboring peoples: , Svans, . Close contact between the Balkars and the Russians began around the seventeenth century, as evidenced by chronicle sources where the Balkars are called “Balkhar taverns.”

At the very beginning of the 19th century, Balkar societies became part of Russian Empire. In 1922, the Kabardino-Balkarian Autonomous Region was formed, and in 1936 it was transformed into the Autonomous Soviet Socialist Republic. In 1944, Balkars were forcibly deported to the regions Central Asia And . In 1957, the Kabardino-Balkarian Autonomous Soviet Socialist Republic was restored and the Balkars returned to their homeland. In 1991, the Kabardino-Balkarian Republic was proclaimed.

For many years, the Balkars were engaged in cattle breeding, mainly raising sheep, goats, horses, cows and the like. They were also engaged in mountain terrace arable land (barley, wheat, oats). Home crafts and crafts - making felts, felts, cloth, leather and wood processing, salt making. Some villages were engaged in beekeeping, others hunted fur-bearing animals.

Until the nineteenth century, the Balkars professed a religion that was a combination of Orthodoxy, Islam and paganism. Since the end of the seventeenth century, the process of complete transition to Islam began, but it ended only in the nineteenth century. Until this moment, the Balkars believed in magical powers, endowed magical properties stones, trees. Patron deities were also present.

Traditional home

Balkar settlements are usually large, consisting of several clans. They were located in ledges along the mountain slopes. For defense purposes, unique towers were erected. Sometimes the Balkars settled on the plains, standing their houses in the Russian, “street” manner with estates.

In mountain settlements, the Balkars built their dwellings of stone, one-story, rectangular; in the Baksan and Chegem gorges they also built wooden frame houses with earthen roofs. According to the family charter, which was in force until the end of the 19th century, the sleeping honor of the Balkar house should be divided into two halves: female and male. In addition, there were utility rooms and sometimes a guest room. Houses with 2-3 rooms with a guest room (kunatskaya) appeared among wealthy families at the end of the 19th century. In the 20th century, two-story multi-room houses with wooden floors and ceilings became widespread. In the old days, the Balkar home was heated and lit by an open fireplace.

Folk costume

Traditional clothing of the Balkars of the North Caucasian type: for men - an undershirt, trousers, sheepskin shirts, a beshmet, belted with a narrow belt. From winter clothes: fur coats, burkas, hats, hoods, felt hats, leather shoes, felt shoes, morocco shoes, leggings. Women wore shirts wide pants, caftan, long swing dress, belt, sheepskin coats, shawls, scarves, hats. Balkar women pay great attention to jewelry: bracelets, rings, earrings, necklaces, and so on. The festive dress was decorated with galloon, gold or silver embroidery, braid, and patterned braid.

Balkar cuisine

The traditional cuisine of the Balkars mainly consists of food prepared from grains (barley, oats, wheat, corn...). Meat and dairy foods were consumed quite rarely, mainly on holidays. On weekdays they ate honey, flat cakes, bread and stews. They brewed beer from barley.

Balkars are a Turkic people living in the North Caucasus, mainly in Kabardino-Balkaria. The number of Balkars, according to official data, is 170,000 people. Religion – Sunni Islam. They speak the Karachay-Balkar language, which belongs to the Polovtsian-Kypchak group of the Turkic language family.

In traditional Balkar society, rituals, ritual games and entertainment were a kind of holiday and theatrical performance, bringing a unique flavor to the harsh life of a highlander.

Balkar holidays and rituals, timed to coincide with the change of seasons, clearly represented traditional culture, and their organization showed the creativity of the participants. The symbolism developed over centuries added solemnity and color to the festive event.

In the labor processes of the Balkars there is a playful moment, dating back to the ancients folk traditions, also had a very great importance, discovering magical functions in themselves - the ritual participants sang songs and performed ritual dances in honor of the supreme deity Teyri, as well as in honor of the deities of fertility, thunderstorms, lightning and thunder - Choppa, Eliya, Shibli.

In the pantheon of agrarian deities of the Balkars, Hardar, who bore the epithet “golden,” occupied a prominent place. In Chegem, the agricultural ritual “Gutan” was carried out widely and magnificently, with the sacrifice of a bull. It is characteristic that the cult of the bull is widespread in the Caucasus everywhere - on both sides of the Main Caucasian ridge - among Georgians (Svans), Abkhazians, Ossetians, etc. The holiday of the first go to plowing was called “Saban-toy”. It was attended by groups of individual householders (saban zhyiyn) or residents of the entire village. For the sacrifice on this occasion, the animal that was born first (tel bash) in a flock of sheep during the previous lambing was fattened. The origins of beliefs and rituals associated with agriculture go back to spiritual world early agricultural and pastoral cultures of the Central Caucasus.

A holiday known to all residents of Balkaria, which also attracted representatives from Karachay and Digoria, was the “Gollu” holiday, timed to coincide with the spring equinox. In addition to it, every family celebrated the day of the spring equinox with the preparation of a special dish called ashyr zhyrna, ashyr gezhe.

On the day of the summer solstice, the ritual game “Elek kyz” was performed. The first-born girl (tunguch) from prosperous family dressed up in a long hoodie dress. Holding a sieve in her hands outstretched to the sky, she (elek kyz) with a group of her peers walked around the courtyards, all the time rotating the sieve from right to left, eh? the girls sang a ritual song so that the harvest would be rich. This game though? resembles carols (ozai), but most likely it is a fragment of an ancient agrarian ritual.

Haymaking organized and mobilized the community. For the mowers, as well as for the plowmen, a one-year-old lamb, the first to appear in the flock, was slaughtered, and buza and ayran were prepared. During haymaking, the mowers formed a kind of row - usually the most experienced one went ahead, and the rest followed him, achieving maximum synchronization in actions. Thus, young haymaking participants acquired the necessary skills under the guidance of their elders.

An important event was the shearing of sheep, which also began with magical rituals. Women came to the shearers with national pies (khychin), placing them on clean straw. It was forbidden to transfer pies to a dish (yrys). When shearing sheep, it was forbidden to eat fried food...

In the family - the primary unit of society, the most important social institution - the primary socialization of the individual occurs, and the traditions of previous generations are assimilated. Corresponded to different historical periods Various types families. An important step family development was a large patriarchal family, consisting of several elementary families and generations, where kinship was counted along the male line.

If before the abolition of serfdom among the Balkars the dominant type was a large paternal family, then by the end of the century fraternal families predominated. The authority of the father in the larger family was stricter and more despotic than that of the eldest among the brothers in the fraternal family. In the latter function and meaning family council increased significantly. The authority of the father - the head of the family (yuy tamata) and the mother - his wife (yuy biyche) in traditional families was held high. Unquestioning obedience to them was the law for all family members.

By adolescence, the boy and girl were prepared for going out into the world, taught the rules of good manners. Marriage was an extremely important moment life cycle. These events were accompanied by rituals rich in magical and etiquette attributes.

Each age and sex group was labeled with a specific term and played a role unique to it in the family and society. Relations between age groups were fixed by adat and sharia. The basis of the relationships of all individuals, regardless of age, was care, respect and responsibility and everything that constitutes the moral core of the behavior of all generations - courage, hard work, honesty, nobility, careful attitude to the surrounding nature.

Among the Balkars, like among many peoples, when solving particularly important matters, priority roles in society and family were assigned to men. At the same time, older women played a significant role in managing the household, and their opinion was taken into account when deciding all important issues in the life of the family. Balkar women were not powerless and occupied a rather prestigious niche in the family, kinship and household hierarchy.

At all times, among the Balkars, the opinion of their elders was authoritative and respected in all life situations? situations. The cult of elders was manifested in everything: the elder was the first to make a toast, took pride of place in the house, at the refectory table; in the opposition “right - left” - necessarily the right (prestigious) side. The honorable place of the elderly in the hierarchy of generations, their veneration by the younger ones, the favorable psychological climate, and spiritual comfort had a beneficial effect on their physical condition. Therefore, in traditional Balkaria there were many long-livers, despite the difficult living conditions in the mountains.

In the system of education of the Balkars, the positive personal qualities of the younger generation were not suppressed, but, on the contrary, were encouraged and developed.

For a Balkar, as for other mountain peoples, a guest (konak) is an important person. He was given a special room (konak yu). This room was furnished with everything necessary for a guest's stay. When implementing the norms of hospitality, the most developed rules of table etiquette of the Balkars are revealed. According to this table etiquette, there was a clear scheme for the use of space and the arrangement of guests and other participants in the meal, a form of greeting and farewell, contact and communication, eating and drinking, etc.

In etiquette, three main factors play a decisive role: gender, age and social status. The basis of the rules of decency were decent behavior (namys), face, conscience (bet), politeness, diligence (adezhlik).

Moral and ethical standards developed in traditional society, form the basis of relationships in the modern Balkar family. However, in our age of exclusive predominance of small families, ancient foundations, customs and rituals are crumbling, the connection between generations is weakening, new character status roles of family members.

Urbanization and the infiltrating mass culture affect aesthetics, ethical standards, and national symbols, which act as elements of ethnic identification, are weakening.

In the socionormative culture of any nation, the component of legal culture plays an important role. The result of centuries of practice Balkar people are adats - unwritten laws that reflect legal consciousness, moral beliefs and ethnic mentality. Adats regulated all aspects of family and community life. They were refined, supplemented, and adapted to new conditions.

The revival of adats and their creative use in modern local lawmaking and conflict resolution is not without a positive perspective.

The family traditions of the Balkars were regulated by norms of behavior developed over centuries. The woman submitted to the man and unquestioningly obeyed his will. There were also various restrictions on family life: separate meals for men and women, the duty of women is to stand and serve men during meals. A husband and wife were not supposed to be in the same room in front of strangers, or to call each other husband and wife or by name. Female half at home was absolutely forbidden for strangers. At the same time, in Balkaria one cannot see a man riding a horse, but woman walking next to him, or the woman walks with a heavy burden, and the man is empty-handed.

Particular strictness was emphasized in the relationship between parents and children. Between grandfathers and grandchildren, on the contrary, affection and joint games were allowed in the presence of strangers.

The Balkars had a custom according to which an extinguished fire could not be rekindled with the help of a neighbor's fire. This is where the custom came from - not giving neighbors fire from the hearth. But each family was allowed to pass fire to its neighbors on one specific day.

Based on the custom of hospitality, the Balkars developed a kunachestvo, which is one of the forms of artificial kinship. To establish kunat connections, time-tested friendship was necessary, as well as the performance of a special ritual, which consisted in the fact that the parties to the agreement poured a drink into a cup and drank it in turn, promising each other and before God to be brothers. At the same time, they exchanged weapons and gifts, after which they became blood relatives.

According to ancient custom, to establish twinning, two people took a cup of buza (a low-alcohol drink made from flour), adding a drop of their blood, and drank in turn, taking an oath of twinning. WITH early XIX V. To establish brotherhood, each of them touched his lips to the breast of his brother's mother or wife.

If, according to the old adats (customary law), the issue of marriage was decided by the father and older relatives, then from the 19th century. the initiative often came from the groom. Matchmakers from among the most respected old men were sent to the bride's house. After the agreement, one of the groom’s trusted people talked with the bride, finding out whether she agreed to get married. The girl had to submit to the will of her relatives.

After the conspiracy, the groom paid the bride's parents part of the bride price (bride price) in cattle, things and money. Part of the dowry was recorded for the wife in case of divorce due to the fault of the husband. The difficulty of paying dowry was often one of the reasons for the abduction of girls. In these cases, the amount of kalym was already determined by the groom's family, but for taking away the girl (“for dishonor”), according to custom, in addition to the kalym, the groom was obliged to give valuable gifts to the bride's parents. The abduction could have been caused by other reasons, for example, the disagreement of the girl or her parents. If the bride was kidnapped and the young son-in-law visited their village for the first time after reconciliation with her family, the local boys would drag him into the river for a swim, and the girls would take him under their protection and ransom him from the guys for a treat.