Adyghe etiquette: nemys men. Ethics and etiquette of the Circassians What does the concept of Circassian etiquette include?

Few people know about this - be sure to read

Any people living in the Caucasus are original and unique in their own way. They deeply value, support and observe many laws and traditions that have been formed over the centuries. There are special wedding rituals, funeral rules, in the Caucasus it is customary to honor elders and listen to their advice, to respect and value women. From childhood, children are instilled with the most valuable human qualities. So when receiving a guest, there is a special etiquette and order of serving food, and on ordinary days the Adygs try not only to observe the measure of food intake, but also to adhere to the national routine for eating it. We will talk about these features below.

The Circassians spent a significant part of their leisure time at a set table. A popular saying says that the time spent at the table is not included in the total volume of life and is, as it were, a vital “reserve”. The Italian traveler J. Interiano wrote: “Circassians drink to the glory of God, in the name of the saints, for the health of their parents, in honor of fallen friends, in memory of some remarkable feats, and they do this with great solemnity and reverence, as if performing a sacred rite.”

As for the traditional table etiquette of the Circassians, this is an example of one of the most complex and detailed etiquettes of this kind. A special place in it is occupied by strict standards for handling food, primarily meat, and the rules for its serving and distribution. Dishes are served to the table taking into account the status and age of those gathered: first to the eldest of the guests, then to the eldest of the hosts, and so on.

It also matters which parts, for example, lamb or chicken, are served to one or another participant in the feast. At the same time, the distribution of parts into more and less prestigious ones has regional differences. Thus, among the Circassians of Kabardino-Balkaria, the stomach is considered the most prestigious part of the chicken, in Karachay-Cherkessia - the brisket, and in Adygea - the wing. If we take lamb as an example, then the most honorable part of it is the right half of the ram's head. Kabardian historian B.Kh. Bgazhnokov cites a case when an elderly Circassian, while visiting, noticed that he was given the left side of a ram’s head, and was indignant: “I’m not a leftist, I came here on the right, bring me the right side of a ram’s head!” The unlucky owners had to slaughter another sheep, and the guests had to wait patiently until the “right” dish was brought.

Adyghe cuisine. Meal schedule.

The Adygs, like all peoples, followed a certain order of eating during the day. The daily routine was observed largely because food, as a rule, was prepared only for one meal - immediately before eating. Even in our time of refrigerators and microwave ovens, nutritionists recommend doing just that. If you needed a snack during the day, then there was always fermented milk products, Kalmyk tea, pastries, honey and nuts.

For breakfast, light, small in volume, but high-calorie food was usually served: Kalmyk tea, crumpets, fresh or fried Adyghe cheese, scrambled eggs. Lunch consisted mainly of meat dishes and poultry, which were served with chips sauce, bread, vegetables, sour milk, and fruit drinks. Meat dishes were sometimes served for dinner, but more often dairy, cereal and flour dishes, as well as sweets, honey and tea.

Nowadays, especially in cities, a standard set of tea, coffee and sandwiches is served for breakfast. Various dishes are prepared for lunch and dinner, especially national ones – infrequently. Baked goods such as slit and guubat are purchased, usually of good quality. If raw materials are available, Kalmyk tea is prepared. Fermented milk products are brought from villages and are perceived almost as delicacies. Bakhsym (buza), a light intoxicating drink made from millet or corn, has become very rare.

Based on materials from the book by R.G. Jamirze: "Adyghe cuisine. Traditions and modernity"
Book website:

Let's start with the main subject of etiquette - the man - Adyghel. What he should have looked like in terms of Adyghe nemys, Adyghe khabze, what Adyghe etiquette required of him.

First of all, we would like to remind the reader that among the Circassians, traditionally, a man was the teacher of boys, and women were engaged in raising girls. This already speaks of the serious attitude of the people towards the upbringing of the younger generation, which, unfortunately, cannot be said about our approach to upbringing, when in general everyone is involved in upbringing, but specifically no one. Can a woman develop a masculine character in a boy? Or how can one expect that a male teacher is able to shape femininity, charm, and grace in girls?! In a word, the level of education of our society (in which without a dictionary it is impossible to understand what chivalry, gallantry and simply intelligence mean, and such traits of female character as femininity, charm, modesty, bashfulness are perceived as detracting from the dignity of a real woman) testifies like nothing else to the deep crisis of domestic pedagogy. The problem touched upon can provide material for a multi-volume work. We are just going to systematize the existing ideas about the moral code of the Circassians.

We would like to note that the Adyghe tribes attached extremely important importance to appearance - neatness, smartness, slenderness of the body. The presence of fat reserves was considered a sign worthy of a plebeian, not an aristocrat. In the understanding of the Circassians, physical health meant nothing without moral health. Bodily beauty is given by God, it cannot be credited to a person. A person is first of all beautiful through his deeds and moral behavior. Therefore, a real person, a person worthy of imitation, is one who lives by his own labor, works ceaselessly to improve his body and spirit.

Adyge nemys covers all aspects of a man’s life and activities. So, according to the Adyghe nemys, a male citizen must be a patriot of his homeland, his people and with all his being be ready to serve them first of all. And as a citizen, he must have courage, fortitude, determination, resourcefulness, a sense of loyalty to duty, responsibility, and be ready for self-sacrifice.
History has preserved and conveyed to us the beauty, courage, valor of the Adyghe men, their devotion to the Motherland and constant, enduring concern for the fate of the people, whose etiquette - Adyghe nemys - has gone far beyond the borders of the creator people and attracted the attention of the cultural part of the population of Europe.

The Adyghe man - Adyghel I was responsible primarily for the fate of his people. His personal plans never came ahead of public plans. The image of the Adyghel I could not be imagined in any other way. Apparently; This explains the lexical meaning of this word. Adyghel I is an Adyghe man, a man who represents the Adygs, their typical representative. But this does not mean that every man in the Adyghe clan could be called “Adyghel”. Few deserved such a name, preserving all the best that is in the traditions of the people. The highest praise was the formula: “Nesaue adygelisch ar” - “A real Adyghe man.” The rest were called “tsIyukhukhyu” - “man”. Every tsIyukhukhyu felt like an Adygel at any age! and strove to be called that, to improve himself in knowledge and in strictly following the instructions of “Adyge nemys” in his actions.

Of particular interest is the word “Liyge” - courage. It not only denotes courage, but also indicates that this quality (heroism, endurance, perseverance, etc.) is a natural property of men. Therefore, even if a woman showed heroism, courage, endurance, or showed great intelligence, breadth of soul, it is still called lIyge, which means: she showed herself to be the best man. It's a shame for women, but there is no word in the language for a woman's feat! However, in fact, we see this in other languages ​​as well... The main distinguishing feature of women is femininity. When there were enough men in the family, women did not have to forget about femininity and take on government tasks. Their purpose was to always be beautiful, charming, to always delight the eyes of others, to be a source of pride for parents, brothers, and the love of children and husbands. Man's virtues did not adorn a woman in any way. Among the ancient Greeks, they say, even intelligence was not encouraged in women. Maybe as a joke?! Ancient Greek philosophers are credited with saying: “Women who think are as disgusting as men who wear makeup.” The Circassians have a lot in common with them. In history, there are isolated cases when a woman found herself in exceptional situations that required her endurance, fortitude, and sometimes even heroism (Lashin et al.). But science says that the lexical fund of a language does not react to accidents.

As a father, the most important indicator of an Adyghel I is what kind of children he raised, how his wife behaves, what kind of relationships they have in the family, what is the assessment of his family among people visiting his house, among neighbors (kheble - around). How does his family fit into the circle of people with the same last name, into society? (a point of pride or so-so). The classic of Adyghe Soviet literature Kerashev T.M. in his novel “The Lonely Horseman” gives us a description of one family: “...The father heard rumors about the heroic exploits of his son, performed by him at a time when his homeland was in danger. Without a doubt, the father was pleased with this news, but he did not show any sign (he did not express anything outwardly). The son, although very young, understood this and behaved correctly; it seemed to him indecent, unworthy of a man to brag about his heroic deeds to his father.

But one day, after another victory at the games, he couldn’t stand it and said that he had defeated everyone in all types of games. His father immediately made him understand: “Those who admire small heroism will never achieve big ones.” Next, Kerashev talks about the father’s nurturing behavior towards his sons: “The father of these three sons was the best example of an Adyghe man. He was not overly harsh towards them (did not show excessive cruelty), did not start frequent quarrels with them, and did not shout at them. He didn’t force anyone to do anything. When they offered something worthwhile, even though he was a father, he listened to them. But he didn’t let them look him in the eye. Without saying too much, knowing your worth, speaking intelligently” (i.e., the conversation with his sons was deeply thought through and weighed in all aspects. Therefore, his words mattered. - R. M.). The expression “didn’t let them look into his eyes” means: he didn’t allow familiarity. On the part of the sons, it was noticed: in addition to filial love, all three had deep respect for him and showed great human respect. Although the children grew up, there were no misunderstandings in the family about their upbringing.

The father, dying, bequeathed to his sons that they should know that people should mention their surname only in connection with humanity, decency and heroism (i.e., humanity, decency, heroism in the name of saving the homeland - should have become the hallmarks of his sons, who must pass them on to future generations). In the struggle for the freedom of the people, the Circassians did not know retreat; the Circassians could give their lives for their people. Talkativeness and boastfulness on the part of children were not allowed. Good manners exhibited by children in society were considered natural, self-evident, and not worthy of much praise. That's how it should be. This is not a topic for conversation with neighbors either.
A man is a husband. In this capacity, the most important thing is the attitude towards his wife, moral cleanliness, loyalty to the family, and a sense of duty to her. He is the head of the family, the defender of his wife's honor. The honor and dignity of the entire family is on his conscience and responsibility. In this capacity, he is required to have: humanity, decency, honesty, nobility, sensitivity, hard work, modesty, sincerity, truthfulness, a high culture of feelings and a culture of behavior.

Adygel I never speaks about his wife in public (does not scold, does not praise, does not provide any information about her). And she doesn’t declare her love unnecessarily. The best demonstration of feelings is his deeds, actions, and messages. And if the wife, due to poor upbringing, does not justify her husband, lets him down, humiliating herself and the family, then the husband should not raise a hand against her and curse her. A real man, in the Adyghe understanding, leaves such a wife without entering into any material or moral explanations with her.
A man is the son of his parents. In this case, the main indicator of his human qualities is the moral and material state of his parents, if they are alive. Sensitive and attentive attitude to their needs, to their state of health, daily care for them will only elevate him as a son in the eyes of others. By doing this, he will set a living example of proper attitude towards parents and his own children. This is how respect for and care for elders in the family is passed on from generation to generation. The Circassians did not have lonely and helpless old men, old women and orphans abandoned in the care of the state. Although people could not help but lose their loved ones - the law of nature is common to everyone - there were always others, loved ones, who took upon themselves further care of them. A self-respecting clan (surname) did not allow an old man or a young man bearing their surname to be thrown out onto the street, abandoned, forgotten, or given over to the care of the public. It would be a disgrace to the entire family.

The son’s personal relationship with his father was built solely on the basis of deep respect for his father, veneration for him (in no case fear, not blind obedience, as some try to imagine the origins of these relationships).

Thus, the son did not sit at the same table with his father during lunch or at a party. His place is at the youth table. The son did not raise his voice to anyone in the presence of his parents. It was indecent. He did not express his will or feelings loudly. Tact and a sense of proportion were observed in everything. The elders tell a case when a son, mortally wounded, forced himself not to groan in the presence of his father by an effort of will. Although his whole appearance indicated that his strength was running out. Showing his father restraint and fortitude, he tried to speak calmly to him. The father, realizing his son's condition, hastened to leave him. Maybe today's youth need to explain this situation. The living conditions are different, the characters are different. Surely today, in a similar situation, both father and son would behave differently. However, in order to correctly understand and sufficiently appreciate the restraint, generosity shown in the described situation by father and son towards each other, the kinship of their souls, it is necessary to know the whole logic and psychology of their moral code. To the ignorant, all this may seem callous, alienation of souls on both sides. I would still like to reveal what their generosity towards each other was. The son, firstly, demonstrated fortitude and endurance in front of his father, thereby telling his father that he was sufficiently educated, worthy of his father, that the father would not have to blush for such a son. Secondly, he knew that his father already pitied him, knowing his condition, and if he moaned, screamed or cried out for help, he would thereby hurt his father even more, and in addition would upset him with his lack of self-control. The Circassians say: “You also need to be able to die with dignity.” As for the father, his hasty departure is also explained by two reasons. The first is that while he was with his son, he, overcoming the pain, did not moan, and this was very painful.

The second is that it is unbearably difficult for a father to say goodbye to his dying son without tears, and he could not allow himself to cry in the presence of his son. This was regarded as weakness of spirit. Therefore, perhaps he left him, retired and gave zero tears. A man can be forgiven for crying in public only over the death of his own mother. In other cases, no one should see his tears. This is the male character. But this does not at all speak of his cruelty, the callousness of his soul, or anything else like that. On the contrary, Adyghe men were distinguished by sensitivity, tenderness, extraordinary gallantry combined with courage, etc. In a word, nothing human was alien to them. But they tried not to demonstrate what was considered weakness of spirit or unworthy of a man in their minds. Possessing exceptional tact, a sense of proportion, and extraordinary restraint, they knew how to do this.

The canons of “Adyghe nemys” also apply to male friendship, which is characterized by the definitions: “the strongest,” “the deepest,” “the most faithful.” If a man is unreliable in friendship, then he cannot be respected in society. A reliable friend, by the standards of those distant times, is a person as close as a brother, only not by blood, but by spirit. This is a person with whom all the joys and all the sorrows, all the difficulties, all the delights of life are shared equally. A friend will always tell the truth, no matter how unpleasant it may be. A friend will try to understand any of your moods and explain any of your actions.

For the sake of a friend, it was customary to be ready to do anything, even death. To die saving a friend is a great honor. Such friendship extended to the families of the friends, especially their sons. After the death of one of the friends, the survivor took the family of the deceased or deceased friend under his wing for the rest of his life. He paid special attention to raising his sons. “Adyge nemys” strictly regulated the relations of younger people with friends of older people, who were equated to the most respected members of the family or clan.

Today in the speech of the Circassians “kyskhueg’egyu!” - (sorry! forgive me!) is not typical of Adyghe etiquette in general, it was brought from Russian and is used mainly by young people. By the way, it should be noted that in the mouth of an Adyghe man this word does not sound quite natural and gives it not the expected effect of gallantry, but some kind of unpleasant connotation, not typical of the known character. The point is not that the Circassians did not have the courage to admit their mistakes and delusions. Apparently, this impression has a psychological explanation related to the history of etiquette. The word “kyshuegegyu!” in the verbal vocabulary of the Kabardian-Circassian language has a different purpose in communication (than the address in Russians: excuse me, tell me what time it is). It is used in situations where someone has accidentally offended someone or could have offended someone. In this case, they say: “Khyy1e kyskhueg’egyu” (“Please excuse me”). Or: “Th’em sch’ekIe kyskhueg’eg’u, ui zhag’ue sshIynu syhueyak’ym” (“For God’s sake, I’m sorry, I didn’t mean to, I didn’t intend to offend you”). The fact that the verb “kyskhueg’egyu” is not widely popular in the speech of the Circassians is probably facilitated by the requirement of etiquette, expressed, in particular, in the form of a popular saying: “Gupsysi psalae, zypllyhyi tIys!” (Literally: Before you speak, think before you sit down, look around you). Etiquette does not approve of words and actions that have not been thoroughly thought out, it does not approve of rash actions, for which you subsequently have to blush, experience a feeling of awkwardness, shame, and the need to apologize. And if you have to make mistakes, then it is much more worthy to accept responsibility in its entirety than to apologize. Such actions by the Circassians included statements that were off-topic, off-topic, out-of-tone, out-of-time. It is also unethical to sit before an elder or in a place usually reserved in society for an elder, etc. And when you think as required, you can always unmistakably find your bearings: what to say, who to say, and whether you should voice at all. The same is true with the requirement to look around (see if there is anyone older than you). It’s not difficult to look around, but you won’t find yourself in an awkward position, you won’t cause any criticism, on the contrary, you will be known as a well-mannered, cultured person. And this, you see, is always nice. Although we must strive not to be considered a cultured person, but to be one. In a word, you need to know your place in society, your assessment. Don't be an uninvited guest anywhere. Nemys in everything: in clothes, in conversation, in gait, in posture, and in all behavior. Know where you are going, how much you are needed there, how you should behave, when and how you should leave. Once again a sense of proportion!
Special mention should be made of the requirements of Adyghe nemys in the relationship of a man to a woman. It is not known what it is, but many people think that the Circassians keep a woman in a “iron grip”, in a “black body”, that a woman in the family is dumb and powerless and is enslaved to the limit. Perhaps they were partly motivated to this opinion by the custom of the Adyghe family, according to which young women did not see or speak with the elders in their husband’s family until a certain time. But then, after the expiration of the accepted period, a festive table was set in her honor, expensive gifts were bought for her, and she became a full member of the family. Or such thoughts were suggested by the unconditional fact that in the Adyghe family the head of the family is the husband. And the wife fulfills all her duties assigned to her by nature unquestioningly. And she does not allow herself any rudeness, foul language, etc. towards her husband, like many other women. Apparently, it is necessary to explain that an Adyghe woman does not scold her husband with bad words out loud, not because she is afraid of him, but because she respects herself in her own way. She shouldn't talk to her husband like that. She believes that a woman, despite any emancipation, should by nature be feminine, charming, meek, even, if you like, weak, fragile... she never competes with her husband in strength and in everything else that should be characteristic only for a man. The Adygs say: “FIym kyimykhyr Ieym kyhyynkyym” - “What you cannot achieve with good, you cannot achieve with evil.” Unfortunately, today life presents our youth with many examples of a directly anti-etiquette nature.

Therefore, when our children watch a Russian folk tale on central television, in which an old woman, holding a ladle, attacks her husband with rude shouts, this requires an explanation consistent with Adyghe etiquette.

Everyone who has ever studied the life and way of life of the Circassians noted the greater freedom of girls before marriage. Our history does not know either the burqa or any other means of special oppression of girls and women in the family or in society. Each nation has its own culture, its own rules of behavior, its own ideas about what is decent and what is indecent. Let us remind the modern reader of a number of etiquette rules that directly indicate the exceptionally respectful attitude of men towards women that existed among the Adyghe people in the relatively recent past. First of all, it was a generally accepted phenomenon that when a woman appeared, men stood up, stopped talking and stood waiting for her to greet them. (She was the first to extend her hand to shake.)

The level of education of a man among the people was determined by his culture of attitude towards women. A well-bred man could not afford to ride up to a woman on a horse. He had to stop at a distance, dismount, approach the woman and, holding the horse by the bridle, say hello, walk her at least a few steps, and only after making sure that she did not need his help could he continue on his way. A man on foot passed by an oncoming woman, giving her the right side. This was explained by the fact that on the left side the man wore a dagger or saber; it was considered indecent to demonstrate weapons in front of a woman. Respect for a woman was so great that the most poorly educated man did not dare to defile her hearing with a rude word, or upset her feelings with unworthy behavior. And in the presence of a woman they did not swear, did not quarrel, did not smoke, did not fight. The appearance of a woman and her treatment prevented any heated arguments and duels. All misunderstandings were resolved peacefully in her honor. If a man, being pursued by someone, knowing that he would probably be killed, hid in a woman’s room, then this was a sure salvation. No one could disturb him there. But men, considering this humiliating for themselves, resorted to this only in cases of absolute hopelessness.

Adyge nemys obliged a man to carefully clean himself up before meeting a woman: it was considered indecent to go out to a woman (to a neighbor, to a friend) in a T-shirt or in a shirt unbuttoned to the collar, unshaven, unkempt, with bare feet or with flip-flops on bare feet, etc. d.

In the Kabardian-Circassian language the expression has been preserved: “Shkhher dog, pyIe shchyschIerkym” (“If the head is intact, the hat will be found”). Like any artistic aphoristic expression, it not only has a direct, autological content, but is used in a figurative meaning, which can be formulated as follows: if the main thing is there, the rest will follow. No matter how highly popular etiquette places a woman, the man was still recognized as the main person in the house, in the community, in society. Emphasizing this, customs required a man to be extremely demanding of himself. He did all the hardest work - plowed, sowed, herded and raised livestock, hunted, defended his homeland. A woman was supposed to do only household chores, with the exception of heavy ones.

Let us return, however, to the proverb “Shkhher dog, pyIe shyschIerkym” - “If the head is intact, the hat will be found.” The word “pyIe” (“hat”) in it is polysemantic and has figurative meanings. First of all, it must be said that many Caucasian peoples have a special reverence for the head, and from the head this attitude extends to the headdress. A man’s hat is singled out from all his clothing, giving it attention appropriate to the status of its owner. If the hat is removed, then it is put in its rightful place. Any disdain for the hat is a sign of disdain for the owner. Losing a cap in a game or fight is a shame. In exceptional cases, the presence of a hat is equated to the presence of its owner. The Adygs never gave a hat, like weapons.

Of course, these are just conventions, and there is no direct material expression behind them. But every nation has spiritual values, its own customs and traditions. And if they differ in some way, then one should respect the conventions of any other people. There is an interesting case in this regard. ...In the hospital room we were watching some war-themed film on TV. Suddenly there is a shot on the screen: soldiers having fun. One plays the harmonica. The general comes to them, comes out into the circle, invites one of the soldiers with the exclamation: “Eh, daring..!” - throws his hat on the floor and starts dancing. This was an appropriate artistic technique of the author of the work to emphasize the simplicity, national character of this general, his spiritual closeness to the soldiers. A question from one of those present brought us back to the difference in etiquette between the Russian and Adyghe peoples. He asked: “What does a translator from one language to another need to consider? Is it not enough to have a good knowledge of languages ​​for translation?” The frame from the film we just saw told us that to translate a work of art, in addition to a good knowledge of languages, knowledge of the customs, mores, traditions, and culture of the people into whose language the text is being translated is absolutely necessary. Another figurative meaning of the word “pyIe” is “wife”. The Circassians have a traditional wish for the newlyweds: “Ui pyIem i kher ulaagyu!” (“May you see goodness from your hat”). Apparently, this emphasizes the importance of the wife: she is also a guardian and the embodiment of a man’s dignity. The social activity of Adyghe men is reflected in a variety of ways in the speech etiquette of the Adygs, which retains a number of purely male speech formulas of greeting: for example, a traveler was greeted: “Gueguzh apshchiy” - abbreviated “GuegufI uizhie apshchi”, which meant: “May you go on a good journey!” To this the traveler responded with the formula: “Upseu apshi!” (“May you live!”).

The plowman was greeted: “Bov, up!” (Be uve, kued uve!) - means: “May you plow a lot” (and therefore live long and be healthy). Answer: “Upseu apshi!” Anyone doing any work was greeted: “IuehufIohyu apshi!” (Ui Iuehur fiy ukhyu apshi!) - means: “So that the work you do gives a good result, is crowned with success.” Answer: “Upseu upshchy!” or “Ui Guehu fIy irikIue!” - “So that goodness passes through your deeds.” Those who threshed on the current were greeted: “Hem bov apshi!”, which meant: “Let the current be full of harvest!” The answer was: “Oopsew! Ui Iuehu fIy irikIue!” Those working in the fields were greeted: “Shkhoshkh apshi!” The answer was: “Upseu, upschi!” etc. Let us explain the difficult-to-translate word “apschy.” It occurs only in combination with other words in benevolent formulas as an indicator of high style. Not being a specialist in the field of linguistics, you can only make your own timid assumptions. It seems that in this word the root - pshch - is related to the word “pshchy”, which has a whole range of meanings: prince, ruler, master, father-in-law, eldest man in the family (and historically, the original meanings, as scientists believe, were “lord” , “master”, “god”)”. Judging by these observations, we can agree that the root - pshch - originally meant a prestigious, preferred, desirable phenomenon, as written by B. Kh. Bgazhnokov, A. I. Abdokov, A. M. Gutov.
One of the most categorical requirements of “Adyge ne-mys” is the unity of word and deed for a man and for any person in general. Giving your word and not keeping it did not fit into any moral framework. Such a person was not taken seriously; they said that one could not rely on him or rely on him in difficult times. Therefore, the highest assessment of etiquette sounded like this: “Nesaue shIaleshch, AdygelIshch”, “Zy pyIemre zy khyelimre itu, zhiIam tebguetezhu.” “A real (true, well-mannered) guy, a Circassian, does not change his opinion and his morals, his word and deed agree.”

Plan - class notes for class 7 "B".

Lesson topic: “Basic concepts of Adyghe etiquette.”

The purpose of the lesson : to acquaint students with the basic concepts of Adyghe etiquette, with the emergence and formation of these etiquette norms, and to introduce them to a single Adyghe culture.

Lesson plan.

1. Peoples united by the common self-name “Adyghe” - Kabardians, Adygheians, Circassians. Common origin, territory, language, customs, traditions. The reasons for today's territorial division.

2. Preservation of a single Adyghe culture.

3.Adygs abroad.

4. The concepts of “Adyge khabze”, “Adyge nemys”, “Adygage”, Adyghe behavior and others.

Equipment.

Disc “Norms of Adyghe Etiquette”.

Computer with projector.

During the classes.

Teacher . Dear Guys! Today we have an unusual lesson. We will get to know our ancestors. You probably have a question - “Aren’t we familiar with them?” Anticipating your question, I’ll answer – not really. Maybe you know who the Circassians are, but you probably don’t know that some of them live abroad, you don’t know about their culture and traditions. You will also learn about such a concept as “Adyghe etiquette”. But first I would like to listen to your messages taken from dictionaries about the Circassians.

(In advance, the teacher distributed short reports to students about the Circassians, their origin, and culture).

Students read their messages.

1 student:

Ady?gi (Circassians), self-name Adyge) are a people divided in Russia into Adygeis, Kabardians, Circassians and Shapsugs. Total number in Russia (750,000~ people according to the 2002 census). They also live in Turkey, Syria, Jordan, European countries, the USA, and other countries of Western Asia. The Circassian diaspora numbers, according to various estimates, from 5 to 7 million people. They speak the Circassian language, which is part of the Abkhaz-Adyghe language group and has two literary dialects - western (Adyghe) and eastern (Kabardino-Circassian).

In Soviet times, the Circassian (Adyghe) people, having a single self-name (Adyghe) and speaking the same language (Adygebze), were artificially divided into four peoples - “Kabardians”, “Adygheans”, “Shapsugs” and Circassians. The name “Circassians” remained only with the Circassians of Karachay-Cherkessia.

The Circassians never received unified autonomy, finding themselves in their homeland in six subjects of the Federation (Adygea, Kabardino-Balkaria, Karachay-Cherkessia, Krasnodar Territory, North Ossetia, Stavropol Territory). In three of them (Adygea, Kabardino-Balkaria and Karachay-Cherkessia) Circassians are “titular” peoples.

Circassians (Adygs) of the Karachay-Cherkess Republic are the Circassian subethnic groups of Besleneyevtsy and Kabardians; in Adygea and the Krasnodar Territory - Abadzekhs, Bzhedugs, Kemirgoyevts, Shapsugs, Kabardians, in the KBR - Kabardians.

2nd student:

Origin

The ancestors of the Circassians (Zikhs, Kerkets, Meots, etc.) are known in the northeastern Black Sea region from the 2nd millennium BC. e. In different eras, among different peoples, the Circassians had many names. Lived in the 15th century. in the Caucasus, the Genoese Georgy Interiano, in his memoirs “The Life of the Ziks, Called Cherkassy,” wrote that they are called Zikhs in Greek and Latin, the Tatars and Turks call them Cherkasy, and in their own dialect their name is Adygs. In (ancient) Russian sources they were known under the name Kasogs (the long-time neighbors of the Circassians, the Ossetians, still call Kabarda and Circassia kæsæg, and themselves, respectively, kæsgon,). In the 13th century The Mongolian name Circassians spreads. In the XIV-XV centuries. part of the Circassians occupied lands in the vicinity of Pyatigorye, when, after the destruction of the Golden Horde by the troops of Tamerlane, another wave of Circassian tribes joined them from the west, becoming the ethnic basis of the Kabardians. In the 18th century Some of the Kabardians moved to the basin of the Bolshoy Zelenchuk and Maly Zelenchuk rivers, where they formed the basis of the Circassians of the KCR. Thus, at different times the Circassians inhabited most of the territory of the Western Caucasus - Circassia (the modern Krasnodar Territory south of the Kuban River, the Kabardino-Balkarian, Karachay-Cherkess Republics and Adygea).

In addition to Russia, the Circassians also live in many countries around the world, mainly in the Near and Middle East, where they are usually called Circassians and include groups of Abazins, Abkhazians, Ossetians, Chechens and other people from the Caucasus. Abroad, the Circassians are settled in compact groups: in Turkey, Jordan, Iran, Iraq, Lebanon, and Syria. The total number of Circassians is estimated at more than a million people, of which over 750 thousand people are in Russia. The Adygs speak the Adyghe and Kabardino-Circassian languages ​​and profess Sunni Islam.

3rd student:

Culture

In folklore, the main place is occupied by Nart tales (nart pshinatl), heroic and historical songs, lament songs about heroes (gybze). The variety of work songs is due to different forms of farming (songs of plowmen, mowers, ox drivers during threshing, wool carders, songs during weeding and cleaning corn, arobic, mill, blacksmith, shepherd's songs and tunes).

Ritual folklore includes songs of appeal to the patrons of the forest; rain making songs; New Year's greeting songs; ritual tunes accompanying the search for someone who drowned or died in an avalanche; songs of appeal to the thunder deity accompanying the funeral of a lightning victim; family songs (wedding songs, lullabies, rocking songs for decrepit old people), healing songs (plot songs for smallpox, for wounds); songs of good wishes (khokha).

Musical instruments: bow shiklepschin, plucked apeshin, wind kamyl, or bzhami, wooden rattle pkhaapshina. From the 2nd half. 19th century harmonics spread widely. Traditional musical folklore has been preserved largely thanks to the traveling musicians dzheguaklo gybzau, especially popular among the Adyghe people.

Teacher's word:

Dear Guys! Today I will introduce you to such a concept as “Adyghe khabze”. It is considered one of the most basic signs of Adyghe ethnic identity. But those who translate Adyghe khabze as ordinary Adyghe law greatly narrow not only its semantic meaning, but also its spiritual and moral principles. In a broad sense, Adyghe khabze represented a whole spectrum of social norms in all areas of life activity without exception, starting from the simplest everyday rules and ending with mandatory principles of legal regulation. This is a set of usually unwritten legal norms, rules of behavior, moral provisions that define the necessary positive qualities of an individual in Adyghe society. It is difficult to talk about Adyghe Khabze in words. You have to feel it. This is evidenced by the proverb: “Khabzer bzegupek1e zerakhyerkyim” (lit.: habze is not worn on the tip of the tongue, i.e. they do not talk about it, they observe it).

The Adyghe khabze took shape over many centuries, and, because of this, naturally retained traces of various historical formations: primitiveness, early class society, military-feudal life, etc. This, apparently, explains such a wide range of social and moral problems of relationships covered Adyghe Khabze. And it’s hard to even say what’s most important about it: either the variety of rules and laws regulating a person’s actions in society, or a psychologically precisely verified version of behavior for a given situation, or the naturalness of the manner of behavior, or the masterful observance by simple Circassians of these subtleties .

An integral part of the Adyghe khabze were the Adygag'e or Adyghe nemys, which together determined such important moral categories as honor, integrity, honesty, truthfulness, shame, the ability to behave in society, sensitivity, attentiveness, respect for elders, for persons of the opposite sex, etc. .d. When they talk about any of these human qualities, it’s as if everything is clear. Take, for example, respect for elders. What was it like? In the Adyghe Khabze system, respect is, first of all, an attentive attitude towards another, the ability to put oneself in his place, and the manifestation of one’s best qualities in relation to him. Outwardly, respect for elders was manifested in the following. When two Circassians walked or rode on horseback, the elder was always on the right. If there were three of them, then he was supposed to be in the middle, the youngest occupied the right side of him, and the middle one occupied the left. They sat down at the table in the same way. The elder walking in front was never called out. They caught up with him and, standing on the left and saying hello, asked him what they wanted to ask. The elder was never interrupted in conversation. When he appeared, everyone everywhere and always stood up. They stood up not only in honor of the elder, but also in honor of guests, women, neighbors, strangers, not only at home, but also with strangers, in the field, in the hayfield, etc., not only when they were sitting on the ground, but also when they were on horseback (rising in stirrups or dismounting). Sons and daughters, who had already become parents, did not sit in the presence of their father; there was nothing to talk about lying with him. In this regard, one legend is interesting. As is known, in the past, the children of the Circassian nobility were raised in “someone else’s house”, with the atalyk, and they grew up from birth to adulthood, without seeing their parents.

One such pupil was seriously wounded. Before his death, he asked to be shown his own father at least once. The latter was informed about this, and he came to the house where his dying son lay. Adyghe khabze, as already said, did not allow him to sit or lie with his father. Therefore, the wounded man, with the help of others, got out of bed and met his father, as he should have, standing. He stood, his friends supported him, and his father sat and looked at his dying son. But this did not last long. The father stood up and said: “I haven’t seen enough of my unfortunate son, but I still have to leave, because it’s hard for him to stand, and he doesn’t dare lie down in front of me.” The father left, and the son immediately fell and died. This is probably cruel in our modern understanding, but such were the demands of the Adyghe Khabze, such was the concept of honor. And when it comes to honor and dignity, the Circassians say: “Napem i pe pser ihue,” which roughly means: “honor is more valuable than life.” When the elder sat down or dismounted from his horse, the young people took his horse by the bridle and by the right stirrup. It is noteworthy that the elder could do the same if a young man sat on the horse. In this case, seniority was recognized by the one who mounted the horse.

If the younger ones were absent, they would definitely ask the older one for leave. When returning, the first thing they did was visit the elder. It was also a sign of good manners when relatives and neighbors simply came to the elder and inquired about his health, told him the news, and asked for advice. The elder did not cross the road, especially women. West German ethnographer A. Landmann, who spent a lot of time studying the life and everyday life of the Turkish Adygs (Circassians), gives such an interesting example. A father took his adult daughter to Ankara for the first time. They got off the bus. The father, thinking that his daughter was following him, got lost in the crowd, and the daughter, letting all the elders pass, fell behind him. And when the father, discovering that his daughter was not with him, returned, he found her in the same place where they got off the bus.

Not a single solemn event took place without an elder, without a toastmaster. At the same time, the wedding and the wedding table were not only a place where they played, danced, ate, and got drunk. It was a kind of school where the elder taught the youth and all those present the customs and traditions of the people. According to customs, the eldest, just before the start of the celebrations, asked everyone to be prudent, restrained, so as not to darken the joy of the family having a wedding, to “forget for a while enmity, if enmity existed between any of those present.” And, naturally, its violation was condemned by everyone. Thus, respect for the elder was based not on the strength of his power, but on his authority, on his justice, courtesy, restraint, resourcefulness, on how well he knows the Adyghe khabze. It is impossible to list all the signs of attention through which respect for an elder was shown. Women and young people did not pronounce his name, they did not talk about his wife, husband and children in front of him, they did not allow themselves to speak freely in his presence, not to mention obscene expressions. At the table no one started eating before the toastmaster. However, they stopped eating a little later. This also applied to the guest, to let him eat without embarrassment.

If an old person did some work, young people (acquaintances or strangers) were obliged to help him. Lonely old people, women, and weak people were always taken in by relatives and neighbors. They were looked after, monitored, and were not left alone in the room at night. All this required Adyghe khabze from the Adygs. Proverbs speak about the meaning of khabze: “He who thinks khabze is servility deprives himself of half of what he deserves,” “The fate of a khabze who does not know the Adyghe is a shame,” “He who does not know khabze behaves disgracefully.”

Seniority was determined mainly by age. The eldest was always superior among brothers and friends. However, during campaigns, equestrianism, and field work, seniority depended not only on years lived, but also on the ability to organize people, on courage, bravery, knowledge of the matter, etc. As you can see, respect for elders was one of the main components of the Adyghe khabze, and the latter was an integral part of the self-awareness of all Adygs. There are a lot of such stable phraseological units in combination with the concept “Adyghe” in the Adyghe language: Adyghe nemys (Adyghe dignity, politeness, reputation, shame), Adyghe nape (Adyghe conscience, honor), Adyghe psal’e (Adyghe word), etc. The same is observed in the field of material culture: Adyghe une (Adyghe house), Adyghe fasche (Adyghe national costume), Adyghe zhyegu (Adyghe hearth). There are a lot of them. Moreover, Adyghe une (Adyghe house) means not only a structure, housing, but hospitality, friendliness, convenience, etc., just as Adyghe fasche (Adyghe costume) is understood not only as a utilitarian part of the culture of life support, but also as beauty , grace, etc.

Dear Guys! In one lesson it is impossible to cover the entire set of rules of Adyghe etiquette. But during our class hours we will continue to get acquainted and familiarize ourselves with these rules. Now let's watch a film about the norms of Adyghe etiquette. At home, ask your grandparents to tell you what “Adyghe khabze” is. I am sure that you will learn a lot of interesting things.

Adygs (self-name Adyghe, foreign name Circassians) belong to the Abkhaz-Adyghe language family, which includes five languages: Abkhazian, Abaza, Kabardian, Adyghe, and Ubykh (now a dead language, because the last Ubykh recently died). According to the 2010 census, the number of Circassians in Russia is about 714,845 people (Adygeis - 124,835 people, Kabardians - 516,826 people, Circassians - 73,184 people); they live mainly in the Kabardino-Balkarian Republic, the Karachay-Cherkess Republic, the Republic of Adygea and the Krasnodar Territory. Currently, according to representatives of the Adyghe diaspora, around the world there are about 7.5 million Adygs who moved from Russia at different times, mainly during the Caucasian War (1753-1864). All these peoples belong to the autochthonous peoples of the North Caucasus and have the ethnonym “Adyghe”, and the other name “Circassians”.

Name of Adyghe ethics adygag'e literally translated as “Adyghe”. Adyghe ethics adygag'e along with a set of rules of conduct for the Circassians, with a moral code Adyghe Khabze are the main component basic personality Adyga. “There is no Adyghe in you” - this appeal to a modern Kabardian or Circassian is extremely humiliating and formulates a departure from traditional ethical norms. Becoming an Adyghe means mastering the basics of Adyghe ethics and code of conduct. Adygag'e is a moral imperative of national ethics, and is translated as humanity, which “shows the focus of ethnic ethics on universal human values.” Main content adygagye disclosed in the work “Adyghe Ethics” by the famous Kabardian scientist B.Kh. Bgazhnokova. According to the author of the work, “the principles and attitudes of Adyghe people (humanity, respect, wisdom, courage, honor, etc.) were formed and honed in close interaction with other peoples of the Caucasus and, in turn, had a reverse, invariably progressive influence on them. Adyghe ethics is the standard of all-Caucasian moral philosophy."

The main, basic norms of Adyghe ethics, which B.Kh. Bgazhnokov calls “five constants”: humanity, respect, reason, courage, honor. Humanity ( ts1yhuge) is the most important, dominant principle Adyghe peoples, playing the role of determining value. The concept of “humanity” includes: empathy, compassion for people, willingness to help them, gratitude for the assistance provided, sensitivity, delicacy, and the customs arising from this moral norm: hospitality, respect for elders.

Constancy "respect" (nemys)- this is good manners, modesty, delicacy, good manners. Intelligence ( akyil) is the basis of morality; violating the Adyghe khabze is “inappropriate, irrational, unreasonable.” Courage ( l1yg'e) in the context of the Adyghe khabze is not only and not so much military courage and bravery, but justice, delicacy, tolerance, the ability to endure physical and mental suffering, failures. In addition, strict adherence to Adyghe ethics and etiquette requires great courage. Honor (nape) is the “face” of a person, closely related to such concepts as “conscience” and “shame”.

An integral part of the general Adyghe ethics was the code of professional warrior knights (werk) - uerkyg'e - and knightly and noble etiquette - uerk khabze. This ethical and etiquette system is built on the same principles as the general Adyghe ethics, but the knights had to observe all this to the highest degree: honor, valor, courage, sophistication of manners, courtesy. That is why the Circassians in the Caucasus were considered the standard of nobility, good manners, and elegance.

The word “habze” itself consists of two elements: heh -"public", "society" and bze -“mechanism”, “mode of action”, “language”. “Khabze is a universal method and mechanism for the production and reproduction of social connections and relationships.” That is, in fact, khabze are the norms of sociotypical behavior accepted in Adyghe society, which are a behavioral standard. And Adyghe ( adygag'e) is a system of values ​​on which the norms of sociotypical behavior are based.

So, let's take a closer look at the characteristics of the main components of Adygheism. Humanity ( ts1yhuge) B.H. Bgazhnokov defines it as a system of “positive, unifying feelings and reactions”, which are based on love, compassion and understanding. An important aspect of humanity is that a good deed brings great benefits to the person who performs it: it spiritually ennobles and enriches. “When you do a good deed, you do a service to yourself,” says popular wisdom.

Humanity is based on empathy, the structure of which includes moral attention, moral memory and moral understanding. According to B.Kh. Bgazhnokova, “moral attention presupposes the desire to identify the experiences of another person in order to respond to them ethically.” Moral memory, being a continuation of moral attention, selects and reproduces that material that is associated with the interests of another person, allowing you to come to the rescue in time, show care, participation on the one hand, and on the other hand preserve the memory of the good attitude of other people.

Reverence ( nemys) - comes from the Greek word “namus” - honor, conscience, reputation, good name. Describing the relationships of people based on respect, love, mutual understanding, they say: “The basis of their relationships is nemys." I wonder what the word "nemys" used, like many other peoples, to denote ethics and morality in general in the sense of etiquette/breeding. Nemys is the shield that protects any person from disrespectful, disrespectful attitude. At the same time, respect for others is a necessary condition for human well-being: “He who is respectful is happy.”

Intelligence ( akyil) in the system of Adyghe ethics is moral, social reason, which allows one to distinguish good from evil, moral from immoral. In a certain sense, this is a special Adyghe mentality. This is a critical attitude towards oneself, which protects a person from forgetfulness and arrogance; knowing of limits. “In doses that exceed the measure, medicine is poison,” says Adyghe wisdom.

Courage (l1yg'e) in Adyghe ethics it is represented by the widest range of moral concepts: on the one hand, courage, determination, perseverance, and on the other hand, generosity, humanity, justice, delicacy, condescension. Therefore, if an act of courage lacks a moral basis, it is not an act of courage. Associated with courage are the concepts of honor and dishonor, and the high importance of public opinion, the so-called “public identity”. According to B.Kh. Bgazhnokova, this is “a well-known conformism based on the desire to be and be considered courageous in order to satisfy the expectations of the group, thus achieving recognition and authority.” Thus, we are again dealing with public opinion, which is the most important factor in regulating human behavior.

It is necessary to note that in the Adyghe system, courage is in no way connected with aggression and anger: “of all the virtues, the best and happiest is restraint in anger.” Adyghe courage is, first of all, valor, fortitude, endurance, restraint in anger, courage and nobility. The motto of courage is the aphorism: “Let fate (luck) not grant me what I have not earned with my courage.” Courage is perseverance, self-control and endurance, which control such unsightly inner impulses of a person as cowardice, fear, despair, passion, etc. Courage is also diplomacy, condescension, and the ability to forgive. It is closely related to nobility.

The concept of "honor" ( nape) in Adyghe ethics is associated with the concepts of “conscience” and “reputation”. Closely connected with them is the category of the person as an “organ” of honor and conscience: “My face is lost” - the Circassians react to deviations from the principles of Circassian ethics. Since honor and dignity in Adyghe society have the highest price, actions aimed at discrediting a person are equated to attacks on human life. Honor is also propriety, beauty and harmony.

Analyzing honor as a category of Adyghe ethics, B. Bgazhnokov introduces the concepts of intra-identity (“my face”) and inter-identity (“our face”). The face is a person’s conscience as an internal assessment of his behavior and shame as “a social feeling that is a projection of collective opinion - a social moral code.” Since the Adyghe culture, like other cultures of the North Caucasus, belongs to collectivist cultures, A/s identity is extremely relevant for a person. The moral identity of an Adyghe is associated with his ethnic identity.

S. Lyausheva identifies the following structural parts “a dy-gagye":

1) ideological, including moral, religious and aesthetic ideas, based on the cosmization and sacralization of tribal and ethnogenetic ties and emanating from the sacred ethnic chronotope - the “land of ancestors.” According to the author, this is a worldview, a worldview, a world feeling, and an attitude.

“2) ethical standards, rules of behavior institutionalized in the “Adyghe Khabze”;

• 3) artistic expression and translation of the ethnic chronotope in the symbolism of folk art, in the epic “Narts”, in language and folklore;
• 4) religious rituals and actions, adopted from world religions, but reinterpreted and subordinated to the sacred chronotope;
• 5) legal norms defining the internal and external laws of life of the Adyghe society (for example, adat)."

Adygheism performs the following functions: worldview, axiological, communicative, regulatory, integrative. At the same time, both specialists and ordinary representatives of the Adyghe ethnic group emphasize that Adygheism is a living, changing system, which is characterized by “on the one hand, loyalty to tradition, and on the other, the demand for change, in accordance with changing conditions. This, at first glance, contradictory “unity of opposites” ensures both the traditionality and relevance of the worldview and worldview. Therefore, the Khabz system is sometimes compared to a thousand-year-old tree, which has a solid foundation and, at the same time, constantly renewed, growing branches.” About modernity and relevance of following Adyghe Khabze is also evidenced by the fact that khabze called the “ideology of success,” requiring an approach that will provide “the best result in any endeavor.” This thesis looks very modern and is aimed at a young audience striving for success.

The basic values ​​of Adyghe culture are closely related to Adyghe culture: readiness to help, sensitivity, the art of understanding, courtesy, sense of proportion, fear of violating moral norms, delicacy and tact, as well as the ability to sacrifice oneself for the sake of those in need.

And here is how our respondents defined the basic principles of Adyghe ethics:

• Humanity, respect, courage, honor, intelligence.
• Humanism.
• Respect for elders.
• Responsibility.
• Pride.
• Hospitality.
• Caring for others, support.

As can be seen from the examples given, the respondents’ answers coincide with the opinion of experts.

Implementation Adyghe peoples in behavior occurs by observing the norms of Adyghe etiquette: Adyghe mute, Adyghe Khabze, Adyghe sh'en-khabze. Adyghe Khabze is not only a moral code, but also the etiquette of the Circassians, since etiquette principles are combined with legal norms. It covers three types of social norms: communicative and everyday (etiquette), ritual and ceremonial, legal.

At the center of etiquette norms are respect for elders, women, guests, and children. Self-respect, modesty and restraint are an indispensable component of etiquette.

Kabardian respondents named the main goals of raising children: Teach them to be humane (cab, male); To instill in them patriotism, respect for elders, mercy, to accustom them to faith (cabinet, female); Respect, honesty, modesty, ambition (cabinet, female); Respect for others (cabinet, male); Instill love for your language, traditions, teach to treat others with due respect (cabinet, female); Teach children not to lie, to be friendly, teach them religion (cab., female).

On the basis of the general Adyghe moral code, codes of individual families are formed. For example, we were able to analyze the modern Code of Life of the Kabardian Irugov family (provided by B.S. Irugov, the head of the clan, living in Moscow). The Code, in particular, states: “...we hereby testify to our respect for our ancestors and our future descendants, our close and distant relatives, the laws of the country of residence, national customs, religious canons, and quite consciously and voluntarily accept the obligations proclaimed hereby code." The main obligations proclaimed by the code are: respect for each other, mutual assistance, increasing the well-being of the family and clan, equality combined with respect for elders, compassion, care and responsibility. The procedure for voluntarily signing the Code of Life and refusing to comply with it is described in detail.

The upbringing of children and youth in line with the basic concepts of Adygheism occurs both in the family and in educational institutions of all levels within the framework of the national-regional component. In the republics (Adygea, Kabardino-Balkaria and Karachay-Cherkessia) textbooks on folk ethics and etiquette and the norms of Adyge Khabze are published. Educational institutions organize museums and corners of folk culture, and offer optional lessons in ethics and etiquette. Much work on education in line with national traditions is carried out as part of the study of the native language and literature. The teachers themselves consider restraint, respect for elders, non-questioning, balanced, and the presence of a certain etiquette of behavior in relationships between men and women to be the key norms of Adyghe Khabze, which can be formed in modern children. The teacher of the Circassian language and literature of gymnasium No. 5 in Cherkessk, honored teacher of the Karachay-Cherkess Republic Kuklya Dzhambekovna Kirzhinova, enjoys great respect. She is the author of the elective course “Adyghe etiquette as part of world culture.” “In the classroom of the Circassian language, she collected and systematized unique material on the history and culture of the peoples of the Karachay-Cherkess Republic, created an ethnographic museum with state status, where the Folk Studio, organized by her, works, which develops the artistic and aesthetic abilities of children through the means of their native language.”

The theme of Adyghe ethics and the norms of Adyghe behavior based on it are glorified in modern Adyghe poetry. So, for example, Yu.A. Gedygushev in the newspaper “Adygs of Stavropol” formulates his vision of the “Code of Conduct of the Modern Adygs:

Wish for others what you wish for yourself

Always be fair

Be patient in every way

Forgive, be generous, do not look for faults in others, be able to restrain anger,

Be able to keep your word, fulfill agreements, stay on the righteous path,

Be trusting

Be what you look like and look like you are

To the younger ones - with love, to the older ones - with respect.

Avoid pride and be humble

Avoid stinginess, greed and be generous,

Be careful in maintaining the health given by Allah, spend your free time in good deeds.

An analysis of the presented text shows that the moral values ​​reflected in it are human, universal, equally secular and religious, Orthodox and Muslim values. Despite the fact that the most important source of moral standards for the Circassians is Islam (this is evidenced by the answers of our respondents), nevertheless, according to experts, “in modern secondary schools, lessons about Islam, incl. and about the moral norms of Islam are carried out rarely and carefully. In previous years, “Islamic etiquette” was taught in schools... But later it was canceled due to the emerging “Wahhabi” movement.” Propaganda of Islamic values ​​is not particularly popular among Adyghe youth, who believe that maintaining a religious lifestyle is very difficult and is associated with a number of restrictions that are unbearable for modern people. In addition, Islamic ideology in the Adyghe national environment is often perceived as competitive with the national-traditional one. National leaders (the so-called Khabzists), in Adyghe society there is a rather intense discussion between the followers of Khabze and Islam, sometimes having very dramatic consequences. Thus, the chairman of the Cherkessk television studio I.Kh. Gashokov notes that “Circassians do not need Islam.” In this regard, the opinion of B.Kh. is interesting. Bgazhnokova that adygagye granted to people by Allah so that those who observe the laws adygagye reward with paradise. At the same time, young supporters of Adyghe Khabze do not associate it with Islam, considering it an independent moral and ethical system, returning the Circassians to their original religion - monotheism with the veneration of the One God Thya. According to one of the young leaders of the Circassian national movement, “Khabzism will win among the Circassian environment. Because Khabze is part and main identifier of Circassian self-determination. Another thing is that some perceive Khabze as a certain philosophical ethical norm, complementing, for example, Islam, while others perceive it as a religious-philosophical ethical, complete ideology."

The results of surveys testify to the relationship between Sharia and Adyghe Khabze. Thus, a survey conducted among Circassians living in Adygea 2 showed that “40% of respondents believe that the norms of Islam and Circassianism basically coincide, and another 6% - that they coincide completely. Only 14% of respondents believe that the traditional normative cultural system of the Circassians is more important, and about 8% of respondents considered that “Islam is superior to traditional culture.. The majority of respondents (56%) indicated that for them the norms of the Circassian khabze are preferable. About 30% considered that Adyghe Khabze is compatible with Sharia. However, 6% believe that Sharia is preferable” 3.

What principles of Adyghe ethics and etiquette were reflected in the character traits that our respondents named as positive? Honor, humanity, courage - these are some of the most frequently cited positive qualities by respondents. It is interesting that they are perceived as a positive absolute, a standard; negative antonym pairs were not named for them. Those. a modern Adyghe cannot even admit that a representative of his people lacks honor, humanity and courage; these qualities have no antonyms.

The main character traits of the Circassians

Table 7

• 1 Excerpt from an interview.
• 2 http://valerytishkov.ru/engine/documents/document2040.doc access date 03.14.16)
• 3 http://valerytishkov.ru/engine/documents/document2040.doc access date 03/14/16)

Respect for elders, fortitude (strength of spirit), intransigence, adherence to principles, directness/steadiness/inflexibility (for men); courage, bravery, bravery; preservation of traditions/loyalty to traditions/observance of customs/respect for customs/striving to comply with adats/loyalty to one’s culture; hospitality; decency, morality; Patience was cited by our respondents as an absolute positive quality. As in the responses of respondents of other ethnic groups, the responses of the Circassians reflected a positive autostereotype; Very few negative character traits were named.

Researchers note that the older generation of Circassians observes the basic norms of Adyghe Khabze: respect for elders, respect for parents, modesty. The customs of avoidance are also partially preserved: for example, among the Adyghe people, the husband does not meet with his wife’s relatives; It is not customary to caress or, on the contrary, punish children in the presence of older relatives. However, young people are more susceptible to globalization and are guided in their behavior by the Western model.

In a psychological context, it is also important to note the fact that traditional ethics, according to the Circassians themselves, is a culture of shame: public opinion keeps a person from doing bad things. “Adygheism rests on courage, honor, shame”; “If a person has no modesty and shame, then, consequently, there is no Circassianism in him” - the opinions of the Circassians themselves.

Thus, the norms of traditional ethics and etiquette, along with the norms of Islam, as well as traditions and customs, regulate the sociotypical behavior of representatives of the North Caucasian ethnic groups. Often these legal and ethical systems are complementary; in certain cases they come into conflict. In order to clarify the nature of the relationship between the various systems regulating the sociotypical behavior of our respondents, we asked them the following question: “ What do you think should, first of all, regulate your behavior at the present time? (arrange the numbers from 1 to 5 in order of increasing importance: 1 is the least important, 5 is the most important):

• Sharia laws;
• National laws;
• National customs and traditions;
• Standards of national ethics;
• The norms and requirements of a type/type 1 (type 2).

The answers to this question can be seen in table No. 8.

Table 8

Distribution of answers to the question “What should, first of all, regulate your behavior at the present time” (average values ​​​​in points are presented)

• 1 The modern Ingush teip is a consanguineous association in which the principles of exogamy are observed, i.e. prohibition on marriage with representatives of one's teip.
• 2 Chechen type - “this is not a classical clan, but a brotherhood is an association of related and unrelated (social) groups united by common social, economic interests and mythological kinship.” According to Natasv S.A. Type as a form of social organization // Chechens / resp. rsd. L.T. Solovyova, V.A. Tishkov, Z.I. Khasbulatova; Institute of Ethnology and Anthropology named after. N.N. Miklouho-Maclay RAS; Comprehensive Research Institute named after. H.I. Ibragimov RAS. - M.: Nauka, 2012. P. 288-289.

The answers to the question clearly reflected polyjuridism, which emerged as a mechanism for regulating social behavior in the North Caucasus. Polyjuridism (legal pluralism) is a legal situation where the norms of customary law (adat), Sharia law and the system of modern Russian legislation operate in parallel 1 . The specificity of the social life of the North Caucasian peoples is such that different legal systems complement each other. The facts of legal pluralism are not a unique feature of the modern Russian Caucasus; they are present to one degree or another in Japan, the USA, Switzerland, and France. For the peoples of the world who profess Islam, this situation is also quite common.

Table 8 shows that the scores were distributed differently in different groups of respondents. The Ingush and representatives of the Karachay-Balkar ethnic group prefer to follow Sharia laws. The highest scores for preference for traditions were given by Chechens, Circassians and Ingush. The Circassians and Balkars are more oriented towards their clan. In these societies, the concept of clan is associated not only with the concept of kinship, but with gentility, which stems from class differences that have historically developed in the societies of the North-West Caucasus. High statistical significance of differences was found in the preference for Sharia laws (p = 0.000) and national laws (p = 0.003) between the Circassians and Ingush, in the preference for traditions and customs between Karachais and Chechens (p = 0.01), Balkars and Chechens (p = 0.009), according to the norms and requirements of their type/clan between Balkars and Chechens (p=0.001), Circassians and Chechens (p=0.000), Circassians and Ingush (p=0.003).

Rank structure of regulators of respondents’ behavior

Table 9

A detailed analysis of behavior regulators made it possible to build a rank structure of sociotypical behavior regulators (see Table 9). Sharia laws came first among the Ingush and representatives of the Karachay-Balkar ethnic group, while traditions and customs came first among the Circassians and Chechens. It is noteworthy that among the Circassians, Sharia law was in last place, which indicates, as shown above, the low level of religiosity of the Circassian society. The most important regulators of social behavior for the Circassians, along with traditions and customs, are the norms of the Circassian ethics of Adyghe Khabze. Among the Vainakhs, Karachais and Balkars, religious and traditional social norms are closely intertwined into a single whole.

So, the research conducted, aimed at studying the main sources of spiritual and moral education in the cultures of the North Caucasus, showed that the main sources of spiritual and moral education in the cultures of the North Caucasus are Islam and traditional moral codes - ethnic ethical systems that reflect the values ​​of culture, its moral ideals. Moral norms and values ​​reflected in national folklore and literature were, until recently, of an unwritten nature. Currently, the moral codes of the peoples of the Caucasus are reflected in relevant publications prepared by scientists based on an in-depth analysis of ethical norms and values, folklore and literature.

The spiritual and moral education of the majority of the peoples of the North Caucasus is built on a religious basis and is based on the moral and value norms of Islam. At the same time, there are features of the relationship between folk ethical codes and the religious system of Islam; Thus, in particular in Adyghe society, some adherents of Adyghe ethics deny its connection with Islam, considering it an independent philosophical and ethical teaching of Khabze, part of which is the traditional religion of the Circassians - monotheism with a coherent system of veneration of the One God Thya 1. In the ethical systems of other peoples (Chechens, Ingush, Karachais and Balkars), the ethical system is based on the norms of Islam and is closely connected with them.

Mountain etiquette - ADYGE KHABZE! Adyghe is the self-name of a number of ethnic groups inhabiting the Caucasus, Kabardians, Circassians, Adygeis. Among other eastern and European peoples, they are widely known under the name “Circassians,” which replaced “the ethnic names that preceded it, Zikhi and Kasaga” (Volkova, 1973, 25). Adygs (as well as Abkhazians, related to them in culture and language), the original inhabitants of the Caucasus, descendants of the Sindo-Meotian tribes. Their languages ​​have some differences, primarily in phonetics and vocabulary, which, however, is not a serious obstacle to communication between different representatives of an essentially single ethnic group. However, the question of ethnic unity remains open. And the point is not only in the absence of special studies of the issue, but also in the fact that the nomenclature of signs of ethnic unity is presented differently by different authors. In any case, in addition to the ethnogenetic community, the community of self-name and language among the Circassians, one can also note the community of spiritual culture, and in past common territory and social system. At the same time, an analysis of various groups of Circassians, in terms of similarities and differences in their language, customs, material and spiritual cultures, allows us to distinguish two regions within this ethnic group: 1) eastern, represented by the Kabardians of Lesser and Greater Kabarda, Mozdok Circassians, Circassians; partly, by Labinsky Kabardians who now live in the Adygei Autonomous Region; 2) western, including all tribes united under the name Adygeis (Shapsugs, Abadzekhs, Temirgoyevtsy, Bzhedugs, Natukhais, etc.). Standards of communicative behavior, as we will see, are also subject to this division. Some discrepancies are also observed within isolated ethnographic groups, for example, between the communicative behavior of the Kabardians of Greater and Lesser Kabarda, between the rules of communication adopted in one group of villages and in another, neighboring one. But in general, the traditional everyday culture of communication of the Circassians, due to a zealous and careful attitude towards it, to a greater extent than the language itself, resisted the onslaught of the tendency towards specialization and differentiation. Adyghe etiquette is an integral part of a set of unwritten laws (customs), known as “Adyghe khabze”. In accordance with the letter of these laws, until the end of the 19th century, the behavior of the Circassians was regulated in all areas of public life. To this day, “Adyghe khabze” influences (albeit to a much lesser extent) the behavior of people, their psychology, and their attitude to social reality. The distinctive features (constructive principles) of Circassian etiquette are found in: 1) modesty and tolerance, 2) extremely polite, courteous behavior with elders, guests, and female representatives. Sophisticated, strictly regulated forms of veneration and exaltation of the latter give their manners an amazing sophistication. European authors of the 18th-19th centuries. they compared Adyghe etiquette with “Frankish” (Glavani), with the knightly etiquette of the times of the first kings in Germany and France (Montpere). “From all that I have seen, I look upon the Circassians as a whole as the most naturally polite people that I have ever known or about which I have ever read.” This opinion about Adyghe etiquette was formed by the Englishman J. Bell, who lived for three years (1837-1839) among the Circassians of the Black Sea region (Bell, p. 507). The correspondent of the London newspaper "Time" J. Longworth, who also had the opportunity to become closely acquainted with the Circassians, wrote: “In no other country in the world is the behavior of people so calm and dignified” (p. 566). The Russian author of the second half of the 19th century, L. Ya. Lyulye, explained the “secret” of Adyghe etiquette by the fact that the Circassians “exist some kind of instinct that gives them an appearance of nobility and decency in their behavior” (1859, 34). Finally, modern researchers apply to him the epithet “comme il faut,” i.e., corresponding to the rules of secular decency (Abaev, 1949, 88), “courtly,” i.e., exquisitely polite, courteous (Naloev). Adyghe etiquette is typologically similar to the etiquette of eastern peoples (Chinese, Indians, Arabs, Japanese) and to the etiquette of early medieval knights of Western Europe. Japanese traditional etiquette "Bushido" developed, as is known, in the era of feudalism, as the etiquette of the military aristocracy, the etiquette of the numerous class of samurai knights, unwaveringly loyal to their princes. The same can be said about the etiquette of the Circassians. True, unlike the Japanese, among the Circassians the power of princes over the nobles, as well as over the peasants, was still poorly established. Suffice it to say that some tribes of western Circassia (Shapsugs, Abadzekhs) in the 19th century. there were no princes as such yet. Adyghe etiquette was formed in a society with a pre-state military-democratic structure, among the Uerk military class, which made up almost a third of the total population and spent time in constant campaigns and raids. Hence the term “uerk khabze” knightly (noble) etiquette, which, like the Japanese, prescribed outwardly calm enduring of suffering, contempt for death, extreme modesty and politeness, according to modern concepts reaching the point of absurdity. As for the respectful and majestic attitude towards a woman, in this regard, Adyghe etiquette is closer to the etiquette of Western European medieval knights. In the 19th century among the Kabardians, workks were divided into three groups (degrees): work-tlekotlesh and dezhenugo, the independent most powerful knights, pshi-work knights in the prince’s squad, work-shaotlyhus squires (See Nogmov, 1958, 147-148; Broido, 1936, 639; Gardanov, 1966, 181-195). Judging by the instructions of Khan-Girey, among the Western Circassians, in particular among the Bzhedugs, the structure of the nobility was essentially the same, although the designations of each degree were somewhat different. At the same time, some noble families of the lower degrees had duties “that were hereditary, transient from generation to generation, for example: to carry a banner in war, to announce orders of congresses (khgou), to observe order during large feasts” (Khan-Girey, 1974, 303). The existence of the same kind of specialization among samurai once again testifies to the typological similarity of Adyghe and Japanese medieval knighthood. All etiquette, as has been said, is a reflection of the social organization of society. Adyghe etiquette, imbued with the spirit of knightly honor and strict military discipline, marks the transition of society from the highest stage of barbarism to civilization, which, like all other peoples, coincided with the formation of the military-feudal nobility. But the difference between the etiquette of the upper and lower classes was hardly perceptible. The class division of society even in the 19th century. has not reached the level at which the boundaries between the culture and ideology of the feudal elite and the common people are sharply delineated. In general, in comparison with the countries of Western Europe, the process of class formation among the Circassians was very slow. The power of the Circassian princes and nobles was limited; any violence on their part met with sharp rebuff among the people and often led to peasant uprisings. Submission to the princes was based largely on the recognition of his high personal qualities: courage, generosity, eloquence. In the conditions of the essentially military situation in which Circassia was located for a century and a half, starting from the 18th century, a brave, decisive, eloquent commoner often had more influence on the course of public affairs than a cowardly, weak-willed, tongue-tied prince. It could not be otherwise in a society with a military-democratic structure, where “the tribal aristocracy has already ceased to be the “servants” of the people, but has not yet become its sovereign masters” (Khazanov, 1972, 158). The upper classes, especially in Kabarda (where the difference between classes reached its greatest proportions), tried to contrast their work-khabze etiquette with folk etiquette. But both were essentially just different sides of the same single Adyghe etiquette. The people mastered, reworked knightly etiquette, supplemented it with new elements that met the conditions of their life, their historical needs, and tasks [A clear idea of ​​this is given by the essay by A. Keshev (Kalambiy) “On the Hill,” first published in 1861. See: “ Russian Bulletin", vol. 36, 1861]. This is an explanation of the life-affirming power of the traditional everyday culture of communication of the Circassians. Adyghe etiquette is thoroughly and fully connected with the etiquette of neighboring Caucasian peoples: Abkhazians, Georgians, Ossetians, Chechens, Karachais, Balkars, etc. It occupied and still occupies a special place in general Caucasian etiquette. Relatively recently, on the pages of Kabardino-Balkarian Pravda, N. Rekhviashvili spoke on this matter somewhat categorically, but in principle it is correct: “The etiquette developed and strictly observed by the Adyghe tribes ... was accepted as a single norm of behavior by almost all Caucasians” (Rekhviashvili, 1974). S.I. Dakhilgov, a scientist from Checheno-Ingushetia, gives essentially the same assessment to Adyghe etiquette: “It is known that the Vainakhs and other peoples living nearby with the Adyghe people adopted some of the customs and norms of Adyghe etiquette,” he writes. The Vainakhs said about a noble man “Cherse sanna ezde konakh va iz” (he is noble as a Circassian). The proud man was called “Kura g1abarte” (proud Kabardian) (Dakhilgov, 1977, 35). Similar sayings exist in large numbers among other peoples of the Caucasus. The spread of Circassian etiquette in the Caucasus was of considerable importance for the optimization and intensification of interethnic communication, during which the Circassian culture, including Circassian etiquette, was undoubtedly enriched. It would be funny to think that Adyghe etiquette, while influencing the etiquette of neighboring peoples, did not receive anything in return. This aspect of the problem still awaits special, in-depth development. It should also be noted that in the Caucasian world, the version of Adyghe etiquette developed by the Kabardians was recognized as the most perfect. It is this that is by no means the most numerous Circassian tribe, starting from the 16th century. represented the culture of the Circassians (and some other neighboring peoples) on the world stage. “In the 16th-18th centuries,” writes V.I. Abaev, Kabarda experienced the heyday of feudalism, achieved significant power and gained predominant influence in the North Caucasus. The epithet “Kabardian” was at that time synonymous with aristocratic sophistication and comme il faut” (1949, 88). We are not inclined, however, to exaggerate the level of social and cultural development of the Circassians of that era. Their consciousness was also overwhelmed by the ideology of clan society, which is quite natural for a society with undeveloped feudal relations. Hence the preservation in communicative behavior of elements of primitive social relations, ancient religious-mythical, primarily pagan, rituals: the custom of avoidance, taboos on personal names, spells, conspiracies, etc. But they are often supplied with a fundamentally new courtly, secular motivation. Etiquette reworks, redesigns previous standards of communication, and subordinates them to new living conditions. This is another feature of the traditional everyday culture of communication of the Circassians. It is so significant that it can be included among the constructive principles of Adyghe etiquette. Let's call this fifth principle of Adyghe etiquette the principle of remotivation of communicative actions and movements. Constructive principles of etiquette exist in the form of a system of social attitudes and habits of communicative behavior characteristic of a given ethnic group. These are, therefore, the most important components of the national character of the people, mutually complementing each other.