Traditions of the peoples of the CBD. Balkar traditions

Caucasus. The edge is beautiful and strict. A world where everything is constantly changing and unchanged for centuries. Here, like nowhere else, there is a strong feeling of the infinity of time and the moment of existence. The earth here reaches out to the sky, and nature takes the soul captive. It is also a unique region in terms of ethnic diversity. The land of the mountaineers. It’s amazing how peoples managed to preserve their culture, identity, historical traditions, their languages. We have it in our hands" business card» Kabardino-Balkaria.

“...On the edge of the horizon stretches a silver chain of snowy peaks, starting with Kazbek and ending with the double-headed Elbrus... It’s fun to live in such a land! Some kind of gratifying feeling flowed through all my veins. The air is clean and fresh, like a child's kiss; the sun is bright, the sky is blue - what would seem to be more?” (Mikhail Lermontov)

REPUBLIC OF KABARDINO-BALKARIA

Biography of one of the main resort centers South of Russia and cities military glory began in 1724, when the villages of the main princes of Kabarda - Aslanbek Kaytukin, Dzhambot Tatarkhanov, Kuchuk Dzhankhotov - appeared at the foot of the mountains of the Main Caucasus Range.

Nalchik is located in a semicircle of mountains and resembles a horseshoe. Maybe that's where the name comes from? From both Balkar and Kabardian the word “nal” is translated as horseshoe.

There is another version. According to historians, in the old days there was viscous, impassable mud in this place - such that horseshoes were torn off horses. One way or another, today the horseshoe is on the emblem of the city, and in place of that legendary mud there are swift avenues that run into the mountains.

The main decoration of Nalchik- a park that is rightfully considered one of the best in Russia and the largest in Europe. Shady alleys The park merges with the surrounding forests. There are 156 species of trees and shrubs in the park, including rare and even relict ones. Such, for example, as Gingko Biloba.

Speaking of Gingko: in the German city of Weimar there is a museum whose employees keep a register of all the miracle trees preserved on Earth. Nalchik specimens are also included in this “red book”.

NATURE

Pearl of the Republic- double-peaked Elbrus, stretching into the sky in its very high point at 5642 meters. It is not surprising that the image of its snow-capped peaks adorns the flag and coat of arms of Kabardino-Balkaria.

In addition, it emphasizes the long-term connection between two close peoples, Kabardians and Balkars. But to the Creator, when he created this region, it was as if Elbrus alone was not enough.

Within the republic there are five more mountain giants, whose height is more than 5000 meters: Dykh-Tau, Koshtan-Tau, Shkhara, Dzhangi-tau, Pushkin Peak.

Sparkling glaciers, picturesque gorges, noisy waterfalls, emerald lakes - Kabardino-Balkaria has everything to fall in love with these places for the rest of your life.

LANGUAGE

Kabardino-Balkaria says in three state languages: Russian, Kabardian and Balkar.
Kabardian language belongs to the Abkhaz-Adyghe group of Caucasian languages. Writing in this language was created after the October Revolution. Literary language arose on the basis of the dialect of Greater Kabarda.
Balkar language belongs to the northwestern branch Turkic languages. He preserved the purity of the ancient Turkic roots - with his help, oriental scientists study the ancient written languages ​​of the Turkic system. It received its modern name in the 1950s - before that time it was called Mountain-Tatar, Mountain-Turkic, Tatar-Jagatai.

At the celebration of the 450th anniversary of joining Russia. Nalchik, September 2007

RELIGION

Sunni Islam- About 75% of the population professes Islam in the republic. Islam came to the territory of the republic in the 14th century - it is known that the Kabardian and Adyghe princes swore allegiance to the Russian prince “according to their faith and Muslim law.” From the first half of the 19th century, Islam became the dominant religion of the Kabardians and Balkars. In addition to Islam, Christianity and Judaism are represented in the republic. There are representatives of other faiths.

TRADITIONS

Hospitality. Kabardino-Balkaria, like other Caucasian republics, is distinguished by its hospitality. In the house of every mountaineer, the traveler will be fed and warmed. However, the treat is not the same for everyone. For example, instead of the national drink, buza, women will be served sweet tea. For men it’s the opposite. National halva is not prepared for a random guest, but it will definitely be put on the table if the visit was known in advance.

Wedding. The groom, leaving for the bride, is seen off with an evening feast, to which the entire village gathers. The procession with the bride along the way is met by friends and relatives of the groom - in the field they arrange a feast, raise toasts, and dance. After this, the guests are escorted into the house and walk until the morning. The rider who manages to enter the bride’s room on horseback is treated to a large bowl of buza, lakum, and meat. The most authoritative woman of the family smears her daughter-in-law’s lips with honey and oil so that new family was just as sweet and pleasant for her.

PRIDE

KITCHEN

Buza(makhsyma) is a low-alcohol, ancient and most popular drink in the republic. Usually made from corn or millet flour, sugar or honey, and barley malt. It is brewed for weddings, on the occasion of major holidays and ritual events.

Lakuma- soft and airy dough product. Each housewife has her own recipe, which, as a rule, is not disclosed.

Halva- a favorite delicacy of Kabardians and Balkars. Not everyone can prepare real halva. Often, a special craftswoman who is famous for preparing halva is specially invited to a family where a big feast is planned.

Khychiny- a dish of Balkar cuisine, thin pies made from unleavened dough with all kinds of fillings: potatoes with cheese, cottage cheese, fresh mint, meat. To visit the republic and not try Khychin means to learn nothing about these places.

You will find recipes for khychins and lakoums in our magazine in the section
(“Feast with a double-headed mountain”).

The business card was compiled by Alexander Lastin.

Photo: Sergey Klimov, Zhanna Shogenova.

Traditions and customs of the Balkars 07/23/2012 15:10 Author: Administrator 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 in family life: separate meals 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. The female half of the house was absolutely forbidden to outside men. At the same time, in Balkaria one cannot see a man riding a horse and a woman walking next to him, or a woman walking with a heavy burden and a man 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 bowl of buza ( low alcohol drink made of flour), adding a drop of their blood there, and drank in turn, taking an oath of brotherhood. 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. The bride was dressed in White dress , which was considered a symbol of beauty and youth. If a girl was taken from the groom’s village, then she was led to his house on foot, and only women and girls. The groom did not participate in this procession. The Balkar dowry included a dagger, a pistol, a gun, a belt, and a horse, which were presented to the son-in-law on behalf of the father-in-law. Before leaving for the bride, all participants in the wedding procession were treated, and the groom sent gifts to her parents. Women rode on horseback with the groom's groomsmen, as well as singers, dancers, and musicians. Along the way, passing through villages, horsemen organized horse races, target shooting, and sang a wedding song. Having overcome all obstacles, they drove into the yard of the girl’s father, where the youth created numerous obstacles for the wedding procession: they dipped the participants into a pit of water and tore off their clothes. After the meal, the manager of the “wedding train” sent a horseman to fetch the bride, who was in the room surrounded by her friends. He had to touch the bride’s sleeve, and the “guards” surrounding her tried to prevent this. One of the oldest was the ritual of “getting off the pillow.” Before leaving, the girls took the bride into the bedroom, placed her on a pillow and surrounded her with a living wall. The groom's friends had to ransom the bride, after which the young man brought her to the threshold, picked her up and put her on a cart. By this time, the bride’s banner was being carried out, which the youth tried to take away from the groom’s friend. If this was successful, then a large ransom had to be paid for it. Then the person responsible for transporting the bride gave gifts to the groom's parents, and the groom's confidant led the bride around the hearth three times, in which the fire was always maintained. The groom's messengers danced around the hearth. There were many entertainment rituals in a Balkar wedding. This is, for example, the “groom's cup” ritual. The bride's relatives presented the groom's friends with a huge bowl, about the size of a bucket, filled to the brim with beer. To make the bowl slippery, it was lubricated on the outside with oil. The one who accepted the cup had to drink from it without spilling a drop. They resorted to various tricks - they smeared their hands with ash, put the cup on the floor and drank from it, but in most cases the beer was spilled amid general laughter, and the spiller was fined in favor of the guests. Then the wedding procession went to the groom's house. All along the route of the wedding procession, the youth set up barricades, demanding ransom. The entrance to the groom's yard was accompanied by gun shots and cheerful shouts. The bride, hidden under a muslin bedspread, was removed from the cart and carried into the newlyweds' room. Access to it was limited to all relatives of the groom. For entry it was necessary to pay a certain fee, the amount of which depended on the degree of relationship and wealth of the relative. The wedding continued around the clock, throughout the week, with short breaks for sleep. During the wedding, the ceremony of “introducing the bride into the big house” was performed. The daughter-in-law had to enter the house with right leg and step on a lying sheep or goat skin. As a talisman, a piece of iron or an old horseshoe was nailed to the threshold of the room. The mother-in-law lubricated the daughter-in-law's lips with honey and butter, which symbolized the desire of the daughter-in-law and mother-in-law to live together and say only good words. On the day of entering the house, the veil was removed from the bride and her face was shown to all the women gathered. Among the Balkars, “uncovering the face” was entrusted to one of the husband’s close friends, who would throw off the veil with a dagger or the handle of a whip. During the wedding, the groom stayed with the family of his friend or relative, where dancing and refreshments were also held. After the bride was introduced into the house, the ceremony of “returning the groom” took place. After a few days, the young wife could clean the house and feed the livestock. The son-in-law was undergoing a check (cutting wood, fixing something) at the house of his wife’s parents. A few days after the main wedding ceremonies, the first walk on water was organized for the young wife. She sewed a shirt for this event, which she gave to the first person she met on the way to the river. The young woman was accompanied by her older daughters-in-law, neighbors and an accordion player. At the same time, they prevented her from getting water in every possible way. The Balkar birth ritual was very unique. The expectant mother followed various prohibitions: she was not allowed to mourn the dead, kill insects and birds, light a fire, or sit on household utensils. It was forbidden to look at fish and rabbit, much less eat them. The arrival of a new person was recognized by a hanging flag. According to custom, the grandfather gave a gift to the messenger who announced the birth of his grandson. They congratulated the father by pulling his ear. Only after the birth of a child did the daughter-in-law become a full member of the family and clan, because according to custom, a husband could divorce a barren wife. Seven days after birth, the baby was swaddled in a cradle and named. On this day, guests were gathered, refreshments were given, gifts were presented to the mother and child, and the mother-in-law was shown the child for the first time. The young mother swaddled the child in a large silk scarf and handed it to the midwife. Then this scarf was given to the midwife as a gift. The cat was placed in the bed prepared for the child, pretending that it was being swaddled. This game was supposed to promote good and restful sleep. Celebrated the baby's first step and the loss of the first baby tooth. The child added a piece of charcoal and salt to the fallen tooth and, tying it all in a rag, standing with his back to the house, threw it onto the thatched roof. If the bundle did not fall back, it was a good omen. The Balkars attached particular importance to a child's first haircut. A man known for his decency and kindness, who was one of the family's closest friends, was trusted to shave the child's head. The hair was not thrown away, but kept, because they believed that it had magical powers.

PRAGUE, October 3, Radio Liberty. The resignation of the head of Kabardino-Balkaria was expected: it was preceded by events that left the head of the republic, Yuri Kokov, no chance of retaining the post of head of one of the key regions of the North Caucasus. The last event, which resolved the long-term struggle of Kabardian clans in favor of the son of the first president of the Kabardian Republic, Kazbek Kokov, was an interethnic conflict in the village of Kendalen at the end of September 2018. And although the new appointee has no direct connection to this conflict, it is quite possible that the forces behind him played national map for the political elimination of his competitor.

On September 18 and 19, Kabardino-Balkaria was on the verge of serious armed clashes between Balkars and Kabardians. If the conflict in the Balkar village of Kendalen had escalated into stabbings or shootings, then the events of this September could well have become the beginning of a new Caucasian war. The Karachais and Circassians in Karachay-Cherkessia (population of about 450 thousand people), Balkars and Kabardians in Kabardino-Balkaria (population of over 860 thousand people) would be drawn into interethnic confrontation.. The conflict between the Balkars and Kabardians has always had a latent nature and has never escalated into an open clash, but tensions between representatives of the two peoples in last years grew steadily. This is largely due to the dynamics of the Circassian national movement, on the one hand, and with the activation of the Karachay-Balkarian national movement, on the other.

As a result of the Caucasian War XIX century, and then as a result of the events of 1917, noticeable changes occurred in Kabarda: traditional territories During the period of residence of the Kabardians, Balkar settlements appeared in the foothills of the Caucasus. The village of Kendalen, according to Russian archives, founded in 1868 on the lands of the Kabardian princes Atazhukins. The first inhabitants were Balkar families from the upper reaches of the Chegem Gorge; after them, Balkar families from the upper reaches of the Baksan Gorge moved to Kendalen. Soviet authority completed the process of connecting and mixing Balkaria and Kabarda, laying down a mechanism of conflict between two peoples forced to live within common administrative units.

On September 18, 2018, Balkars blocked the road for Kabardian horsemen who were making a ritual horse ride through the village of Kendalen - to honor the memory of the fallen soldiers who in 1708, during the so-called Battle of Kanzhal, repelled the attack of the Tatar-Ottoman army under the command of Crimean Khan Kaplan-Girey. https://ru.wikipedia.org/wiki/Battle of Kanjal According to one version, it was the descendants Crimean Tatars, subsequently assimilated by the local population, formed new ethnic groups, Balkar and Karachay. This version, which denies the autochthony of the two Caucasian peoples, rejected by Balkar and Karachai historians, who found the theory of the origin of the Balkars from the Alan tribes closer.https://regnum.ru/news/1056888.html Disputes about the origin of peoples became a source of contention between Kabardian and Balkar youth. Balkars have been opposing the celebration of the anniversaries of the Battle of Kanjal for many years.

According to many experts, the immediate cause of the September riots is the lack of dialogue between the authorities and national activists. Provocateurs immediately joined the conflict and, through social networks, provoked the first clashes between Balkar and Kabardian youth. Then riot police and National Guard soldiers sent from Ingushetia and North Ossetia got involved and acted on the principle of “encircle and destroy,” as is done during special operations against Islamic radicals. They worked as best they could. I was in Kabardino-Balkaria these days: local residents say that the security forces needed to separate the parties to the conflict from each other and allow the Kabardian youths to leave the village. However, instead, the riot police blocked the heated youth and pushed the Balkars and Kabardians together. At the same time, many in the republic are confident that if the police had not used force, the Kabardians would have burned the Balkar village.

As a result of the clashes, 5 law enforcement officers were injured, 120 people were detained, who are considered participants in the conflict, 115 of them are Kabardians and only three are Balkars. Almost everyone was arrested for two or five days, and many were slapped with administrative fines. The authorities are hiding information about the victims (and there were many of them).

For two days, while the alarming events were developing, the head of the republic, Yuri Kokov, remained silent. The Kremlin obviously took this as a manifestation of not just incompetence, but unforgivable weakness. The decision to resign the head of Kabardino-Balkaria was made quickly, despite Kokov’s obvious merits in suppressing the armed underground. However, local observers are not inclined to consider the unexpected appointment of the son of the first president of the republic, Kazbek Kokov (they are namesakes, not relatives) to the vacant position as an accident. There is no direct evidence that the riots were provoked to discredit Yuri Kokov, but this version has every right to exist: provocateurs acted as if on orders from both sides, the conflict quickly flared up and was quickly extinguished - already on September 20, Kabardino-Balkaria calmed down.

With what and with whom will Kazbek Kokov, who has been living in Moscow for more than 15 years and has not yet shown himself in local politics, return to the republic? The new head of the republic will almost certainly face personnel difficulties, as the “old guard” associated with his late father Valery Kokov has aged and thinned out. New team new Kokova is not numerous. This Ruslan Khasanov, former head of the Russian Pension Fund for Kabardino-Balkaria, now deputy head of the Federal Agency for Healthcare and social development Moscow, local latifundists Albert Kazdokhov and Anatoly Bifov, as well as a couple of representatives of Balkar clans. All these people, having significant financial resources, have been in confrontation with Yuri Kokov for many years. It is possible, as they believe in Nalchik, that the richest native of the republic will participate in the new government, former head Kabardino-Balkaria billionaire Arsen Kanokov, who retains his influence on the local elites.

According to the experts with whom I was able to talk during a trip to the Kabardino-Balkarian Republic, much depends on how the spheres of influence will be distributed between the Balkar and Kabardian clans. It is no secret, however, that among those who were waiting for a change in the leadership of the republic, there are many businessmen for whom the republic is only a source of enrichment and increase in their own assets.

Islam Tekushev, specially for Radio Liberty

Even the worst enemy could come to visit a Kabardian, but while he was in the kunatskaya, no harm could be done to him: they treated him and tried to provide him with everything he needed. When receiving a guest, the usual moderation in food was forgotten and everything that was in the house was served. The most honored guest usually ate alone, and only after his persistent requests did the host take part in the meal. If the guest was equal in age and status to the host, they ate together, and then the remaining food was passed on to the rest of those present. Anyone who insulted a person who was visiting paid the owner a fine in the amount of several dozen heads of cattle. If a guest was killed, the fine increased fivefold, not counting the penalty for the crime itself.

Among the Kabardians, “atalychestvo” was widespread - adoption into families to raise boys. The teacher, an atalyk, and his wife called their pupil “my son.” Upon reaching the age of majority, the atalyk had to “equip” him to return to native home, that is, provide a horse, weapons and rich clothing. The student's arrival in parents' house was furnished very solemnly, and the atalyk returned to his place with gifts, which included cattle, weapons and sometimes slaves. When he got married, the student gave a valuable gift to the atalyk.

Girls were also raised. While staying in the teacher's house, they learned various women's work and handicrafts, household management. After finishing their upbringing, the girls lived in their parents’ house until they got married. Kalym (ransom) for the bride was given to the atalyk.

Adoption was considered adoption into the family. The adopted person was assigned all the responsibilities and rights in relation to the clan as a whole and to the family that adopted him. According to the established ritual, the adopted person had to publicly touch the naked breast of his named mother three times with his lips.

In the same way, a fraternal alliance between two men was secured. The wife or mother of one of them had to perform the corresponding ritual. Touching a woman's chest with her lips served as sufficient grounds for ending the blood feud. If the killer touched the breast of the mother of the murdered man in any way - by force or cunning - he became her son, a member of the clan of the murdered man and was not subject to blood feud.

Among the Kabardians for a long time The custom of bride kidnapping continued. The kidnapping inevitably caused quarrels between the girl's relatives and the kidnappers and often led to murder.

In the past, the wedding ceremony lasted for more than one year. Having chosen a bride, the groom proposed through his family. If consent was received, the parties agreed on the amount of dowry and the procedure for its payment. After some time, the bride's viewing and the engagement of the newlyweds took place. After a certain period of time, the groom contributed most kalyma. A few months later, a ceremony was performed to take the bride out of her house. At the same time, a group of friends of the groom went for the bride and carried on a long bargaining. The girl was dressed in national dress for the ceremony. According to custom, her relatives and girlfriends opposed the bride’s leaving the house, but after receiving the ransom, the bride was released.

The newlywed was staying with one of his friends and could visit his wife, who lived in another house, only at night and secretly. His relationship with the owner of the house where he lived was considered to establish a relationship equal to blood. At the end of a certain period, the newlywed was transported on a cart to her husband’s estate. She was placed in a specially prepared room, which then became the home of the newlyweds. Traditions required the newlyweds to perform a ritual of “reconciliation” with their relatives, which, according to custom, was carried out at night. Until this moment, the groom avoided meeting with relatives and old people of the village. The ritual consisted of the fact that he, having appeared at his home, received a treat from his father and the older men of the village. After two or three days, a dinner was held for the groom, his mother and other women. Only a week later the ritual of the young wife entering the common room was performed. At the same time, she was treated to a mixture of butter and honey, and was also showered with nuts and sweets, “so that life would be rich and sweet.” Some time after the wedding, the wife went to stay at her parents' house. Then she returned to her husband (in the old days only after the birth of a child), exchanged her girl’s headdress for a married woman’s headscarf and received the right to participate in all household work under the guidance of her mother-in-law.

The husband had the right to divorce without giving a reason. The wife could formally demand a divorce for some reasons (her husband’s infidelity, inability to “marital cohabitation”), but this happened very rarely. After the death of her husband, the widow, according to custom, sometimes married his brother. In case of divorce or when a widow married a stranger, the children remained in the husband's family.

At the same time, Kabardian etiquette often placed women in a preferential position. For example, sitting men, even if they were old men with gray beards, always stood up when a woman or young girl appeared. The rider, having met a woman, was obliged to dismount; When seeing a woman off, the man gave her the honorable right side.

The birth of a boy was celebrated with a game-competition - “tying up smoked cheese.” Two high, up to eight meters, pillars with a strong crossbar were dug into the yard. Smoked cheese was tied to it, and an oiled leather rope next to it. The competitors had to reach the cheese along a rope, bite off a piece and receive a prize for it - a pouch, a case, a bridle.

A few days after the birth of the child, a ceremony was held to “tying the child into the cradle.” It was believed that the happiest children grew from a cradle, the posts of which were made of hawthorn, and not carried across the river. According to the mountaineers, hawthorn had great vitality, strength and “kindness”.

Burial among the Kabardians was carried out according to Muslim rites. On grave monuments depicted objects that the deceased might need in the afterlife. Previously, wooden images of these objects were placed on graves.

The funeral was held at guest house. Until the end of the year, the clothes and belongings of the deceased were kept there as a sign that they were ready to take the deceased back at any time. In this case, the deceased’s clothes were hung inside out and covered with transparent fabric. Within a week, but no later than ten days after death, the Koran was read. Usually two or three days before this, the ritual of distributing the clothes of the deceased to neighbors and the poor was performed. For forty days, every Thursday evening, crumpets were fried and distributed to neighbors along with sweets. During the annual commemoration, there were prize races, target shooting and children climbing on a greased pole, on top of which a basket with prizes was tied.

Traditional ancient beliefs were reflected in Kabardian rituals. The thunder god Shible personified the cult of fertility. After the first clap of thunder in spring, Kabardians poured water over their wicker granaries with the words: “God grant us abundance.” They also had a cult of the wolf. For example, a person suspected of theft was given a lit wolf vein in his hands or forced to jump over it, believing that if the suspicions were well-founded, the thief would suffer damage or die. The ritual of treating a child consisted of dragging him under the skin of a wolf, after which a piece of skin and a bone from the wolf's mouth were hung from the cradle.

Many rituals were closely related to agriculture. These included making rain during droughts and fighting locusts. The god Tkhashkho was considered the patron of agriculture and fertility. In the spring, before leaving for plowing, a feast was held in his honor, accompanied by sacrifices, horse racing, shooting, dancing and games. A goat was most often sacrificed, and less often a ram. At the same time, they asked the fertility deity to grant a good harvest.

The first furrow was marked in the same way. The eldest was chosen from among the experienced elders. He directed the order of work. The signal for the start and end of work, as well as the lunch break, was given by raising and lowering a flag on a pole near the elder’s hut. There was always a mummer in the field, amusing the plowmen during their rest hours. The role of the mummer was played by the wittiest guy in a felt mask with horns, a white beard, sewn metal pendants and shreds. He had wooden weapons, could make fun of everyone, judge with his own court and impose punishments. The mummer fined all passers-by, and the money or food he collected in the form of fines was used during the celebration of the return of the plowmen to the village. The custom of joint plowing continued until late XIX century.

Kabardians also celebrated the end of plowing with a large spring holiday, on which a quadrangular piece of yellow material on a cart symbolized big harvest and ripe grain. Plowmen returning from the field were doused with water, which was supposed to help them obtain a good harvest.

Traditionally, celebrations were held to mark the end of the harvest. After harvesting the millet, they performed the ritual of “removing the sickle” - those returning from harvesting hung one of the sickles on the neck of the mistress of the house. She could only remove it after organizing the festive table.

The Kabardians especially noted the application of the brand to young horses. Horses were branded with a “signet” - a figuratively curved iron plate attached to the end of a metal rod. A red-hot “signet” was burned onto the horse’s croup. special sign- tamga (in the past it was a generic sign). Tamga was also found on other objects, for example, on kunatskaya doors, on bowls, musical instruments, and grave monuments. The use of other people's tamga-tavras was considered a crime.

All folk holidays were accompanied by dances, songs and games of a paramilitary nature: horse racing, target shooting at a gallop, the fight of riders for a mutton skin, the battle of horsemen and foot soldiers armed with sticks.

Kabardian folklore includes many different genres. IN ancient epic"Narts" with a big artistic power the labor energy and military valor of the people are expressed.

Very ancient are the good wishes proclaimed at the beginning of plowing and other work, as well as during a wedding. A large place in folklore is occupied by household and satirical tales and legends. Lament songs for the dead are distinguished by their vivid imagery. Folk songs are divided into labor, ritual, lyrical, and hunting.

Kabardian musical instruments are diverse: shchichapshina (stringed-bowed) and apashina (plucked), nakyra (wind), pkhachich (percussion), and pshina (harmonica).

Traditional activities

The traditional occupations of Kabardians are arable farming, gardening and transhumance. Cattle breeding is represented mainly by horse breeding; the Kabardian breed of horses has gained worldwide fame. Kabardians also raised large and small cattle and poultry. Trades and crafts were developed: men's - blacksmithing, weapons, jewelry, women's - cloth making, felt, gold embroidery.

National clothes

National women's clothing On ordinary days it included a dress, trousers, a tunic-like shirt, a swinging dress long to the toes, silver and gold belts and bibs, a cap embroidered with gold, and morocco tunics.

National men's suit included, as a rule, a Circassian coat with a silver belt and a dagger, a hat, and morocco boots with leggings; outerwear- burka, sheepskin coat.

The beshmet was girded with the so-called saber girdle, that is, a leather belt decorated with copper and silver plaques, to which a dagger and saber were attached.

Kabardian national cuisine

The traditional food of Kabardians is boiled and fried lamb, beef, turkey, chicken, broths made from them, sour milk, cottage cheese. Dried and smoked lamb is common and is used to make shish kebab. Pasta (hard-cooked millet porridge) is served with meat dishes. A traditional holiday drink with moderate alcohol content, makhsyma, is made from millet flour and malt.

The birth of a child among Kabardians

At least until the nineteenth century, the large family predominated. Then it became widespread small family, but her way of life remained patriarchal. The power of the father of the family, the subordination of the younger to the older and women to the men were reflected in etiquette, including avoidance between spouses, parents and children, each of the spouses and the older relatives of the other. There was a neighbor-community and family-patronymic organization with family exogamy, neighborly and kinship mutual assistance.

The Adyghe family, its morals and requirements were the main source from which the young man received life lessons. Education in Adyghe families began in childhood and was lifelong and continuous. The basis of everything was the personal example of the parents.

The Adyghe family, its morals and requirements were the main source from which the young man received life lessons. Education in Adyghe families began in childhood and was lifelong and continuous. The basis of everything was the personal example of the parents.

The birth of a child is the happiest moment in people’s lives, regardless of ethnicity or religion. We can assume that this event has the power to unite the family and give hope for further continuation of the family.

If there was a guest in the family during the birth of a child to an Adyghe, then the stranger considered it his duty to give the newborn a dagger if he was a boy. In this case, the owner of the house gave the guest the right to name his son. Such an honor was given to the newcomer only because the Circassians believed that the guest was a gift from the gods. They were even more confirmed in this when a healthy descendant appeared in the house in their presence.

The news that a child was born to an Adyghe was conveyed by a sign system: at the birth of a son, a white or red banner was hung, at the birth of a daughter, a motley flag.

The Circassians had many beliefs and magical techniques in which they believed and thereby protected their children. A tree must be planted in honor of the newborn. The paternal grandfather must take this mission into his own hands. As a rule, you need to plant a fruit tree, but in no case a nut tree. This can be explained very simply - the tree must be pome-bearing and fruitful, so that the child can reproduce healthy and rich offspring in the future.

Gusche - this is what a cradle for a child is called. In its production, preference was given to hawthorn. The Adygs believed that this was a good tree. Hawthorn, chopped in the forest, was not carried across the river so that it would not lose its magical power. They did a lot to protect the child from the evil eye and evil spirits. Therefore, the cradle was decorated with national ornaments and family tamgas.

According to Adyghe etiquette, it is not the child who is put into the cradle first, but the cat. This was done so that the baby would sleep as soundly as a pet. Custom required that the baby be placed in a cradle only two weeks after birth. This laying ritual was trusted to the eldest woman of the clan - the paternal grandmother. It was possible to perform this ritual on a woman who just knew her, but only if she had many children.

Another children's holiday, important in its moral and ethical significance, is the First Step Holiday. (Lateeuve). On this day, the baby's legs were tied with a ribbon, and the eldest representative of the family cut it with scissors. This was done so that nothing would prevent the baby from moving forward in the future. The ritual of the first step, in some way, served to determine the future profession. Various objects were laid out in front of the child: pens, money, tools. Then the baby was brought to the table three times; if in all three cases he took the same object, it became symbolic for him.

In honor of this holiday, a hard, but sweet bread. The child should be placed on this bread and a piece should be cut out along the contour of his leg, which is subsequently distributed to the guests to eat.

The Circassians very often turned to God with wishes for the child. For example, when the first tooth erupted, they prepared crumbly porridge from millet, saying: “God grant that teeth erupt easily.”

Great importance was paid to the child’s health, proper physical development. In honor of the first-born of the Adyghe, a festival-competition Khueyplyzh - KIeryshchIe was organized. The essence of this holiday was to demonstrate strength and dexterity. Two wooden pillars 6-10 meters high with a crossbar on top were dug into the yard. Smoked cheese was attached to it. Anyone who managed to climb a specially lubricated slippery rope had to bite off a piece of cheese. The prizes for the winners were pouches, cases and other gifts, the value of which depended on the well-being of the family.

The institution of atalism is of particular interest. It was customary among the Circassians to place their children in foster families. As soon as children were born in the family, applicants for the position of atalyk hurried to propose their candidacy. The more noble and richer the family was, the more willing there were. At the same time, thorough socio-economic and political ties were established. Atalism was typical for privileged people. If a child was born in a princely family, then the primary nobleman could become his atalyk, and the secondary nobleman could become his atalyk. This again proved that the Circassians had three degrees of nobility. During all the time that the child lived with the atalyk, he was never able to see his parents, and he returned to his father’s house only after reaching adulthood.

The modern life of the Circassians differs mainly from those times when the entire life of the clan was permeated with numerous rituals. Many of them have sunk into oblivion, but there remain those that the Circassians follow unquestioningly to this day - these are rituals associated with the birth of a person. The birth of a child in a Circassian family was a national holiday. All events dedicated to the child were held magnificently and solemnly. Education was carried out by all members of the family and society - both men and women.

4.Atalism

The Circassians valued family relationships and sincere friendship more than wealth, which was reflected in their proverbs and sayings. “Tslyfym nakh laaple shchylep” - “There is nothing in the world more expensive than a person"; “Lyepkyyncheer-nasypynch” - “A man without a clan is unhappy.” The Adygs consider all their namesakes to be their relatives, no matter where they live, and even such distant relatives, about whom the Russian proverb says: “The seventh water is on jelly.” They envy not those who have a lot of money, but those who have many relatives and friends. Due to the desire to acquire as many relatives and friends as possible, the Circassians developed various customs and traditions that contributed to the establishment of artificial kinship between various families and their relatives. In the past, like other peoples of the Caucasus, the Circassians had the custom of atalism. It consisted in the fact that a child with early years he was given to be raised in someone else's family, and after a certain time he returned to his parents' home. The word “atalyk” itself comes from the word “atalyk”. Atalyk was the name of the person who took the child into care, and the child himself was called “kan”, “plur”, which means “pupil”. Some sources claim that the child was given up to be raised immediately after birth, and he returned to his parents’ home only when he reached adulthood. Other sources indicate that he was returned to his parents' home when he was 7-8 years old. Some argue that the child was given to the atalyk only after he reached the age of 8-9, to teach him horsemanship, the customs and traditions of the Circassians, and knightly etiquette. In our opinion, when the custom of atalyk arose and whether it existed among all classes, the time spent with the atalyk did not play a special role - the very fact of establishing artificial kinship was important here. Subsequently, different classes and tribes developed different attitudes towards this custom. The feudal lords, who always benefited from all the customs and traditions of the people, were not at a loss here either. They adapted the custom of atalism to their tasks and aspirations. In more late period Atalism acquired a class character and existed mainly among the princes and nobility, as Khan-Girey narrates. Adygs paid great attention raising children, their health, physical and spiritual beauty. This is evidenced by numerous rituals and songs associated with the birth and upbringing of a child in a family. If the atalyk took the child immediately after birth, naturally, all these rituals were carried out in the atalyk’s house. To them was also added the ritual “plurgyelyagu”, which means “showing the pupil.” This holiday was held when the pupil's head was shaved for the first time and shown to the guests invited for the occasion. The guests gave him gifts. Most often his parents were among the guests. Atalyk raised someone else’s child as carefully as he raised his own children, and treated him just as strictly. It is known that (Circassians) did not mourn the death of their children, and it was considered indecent to show their grief, but the nobility demonstrated their sadness over the death of a pupil. Among the Circassians married women It was forbidden to dance at various celebrations, but at the feast, which was held in honor of the pupil’s return to the parental home, the atalyk’s wife had the right to dance. At the birth of his pupil, the atalyk ordered the improvisers a song in which the future of the child was sung, which in relation to to my own child would be considered the height of indecency among the Circassians. To become an atalyk, you had to be a worthy, respected person in society, a brave rider, observing Adyghe knightly etiquette. After all, you had to teach your student all this. The atalyk also paid a lot of attention to hardening the child, who subsequently had to endure hunger, cold, and physical pain not only without a groan, but also with a contemptuous smile on his lips. Atalyk made long journeys with his pupil, took him with him to participate in raids, raising in him a worthy defender of the Motherland, a fearless warrior. Girls were also sent to be raised by someone else's family. She was raised by the wife of the atalyk - foster mother. She taught the girl to sew, embroider, cook and made every effort to teach her Adyghe customs, traditions and etiquette. The pupil, under the supervision of her adoptive mother, attended all the events and games in which, due to her age, she was required to take part. Upon reaching adulthood, the girl was returned to her parents' home with great honors, as was the pupil. When the pupil got married, the adoptive mother received large gifts from the groom. The pupils and pupils maintained a strong attachment to their adoptive parents and their children throughout their lives. Sometimes they loved their adoptive parents more than their own parents, and the children of the atalyk more than their own sisters and brothers.

The encyclopedist Peter Simon Pallas, who explored the southern provinces of Russia at the end of the 18th century, wrote that main feature Kabardian ethnic group - politeness taken to the extreme. Honoring elders, respect for a woman, attention to a guest - for a Kabardian all this is not just observing etiquette. Being the most numerous branch of the united Adyghe people, Kabardians are guided by Everyday life the ancient moral and ethical code of Adyge Khabze.

Family foundations of Kabardians: the power of the elder is equal to the power of God, the husband creates the wife, and the wife creates the husband:

Family is the most important thing for Kabardians. It is here that the traditions and customs of the Kabardians are revered sacredly and inviolably. Respect for elders is one of the main commandments of the Circassians. Not a single young man will allow himself to fail to show the old people due signs of respect. Even Kabardian table traditions are predominantly determined by family hierarchy.

Equally great is the veneration of marriage ties among the people. And although a Muslim husband has the right to divorce even without explaining the reason, according to Kabardians, one can only marry once, otherwise the hierarchy is violated family values. One of folk wisdom says: “The first wife is your wife, the second wife you are the wife.”

Kabardians have many rituals associated with the birth of children. Among them are the custom of “tying into a cradle,” competitions on the occasion of the birth of a son, and the Lateeuve holiday, dedicated to the first steps.

The spiritual and moral core of the Kabardian people is the Adyghe mentality, which has absorbed values, traditions, mental makeup, worldview, lifestyle and way of thinking. All this was embodied in the principles of Adygagye - Adyghe. These principles are based on the concepts of “humanity,” “courage,” “honor,” “reason,” and “respect.” It was thanks to these qualities that the Circassians gained the reputation of “knights of the Caucasus.”

Mentality is most clearly manifested in language, which is reflected in the proverbs “Duneir sherkhushch” (The world is a wheel), “Psym fieiefiyr - nem fiedaheshch” (What is sweet for the soul is beautiful for the eyes), “Liygem ipe akyyl” (Before courage - intelligence).

Courage, honor, dignity have always been the most important components of the Adyghe national character. As 19th-century sources testify, in battle “the Circassian showed amazing courage and extraordinary feats of self-sacrifice.”

“Azhaliti schishchymyiekie, and ze lieghuem liyg’e helkhye” - “When two deaths cannot happen, then put all your courage into one.”

“Heim and lyr hamem eshchiezh” - “For the blood of the honest, strangers take revenge.”

“Nemys zydeshymyiem mounds schyiekyim” - “Where there is no honor, there is no happiness”

Courage as a moral category receives the greatest attention. It is like goodness, it has high morality. Courage, like goodness, has many facets - this is the defense of the fatherland, the weak, the defenseless, and a respectful attitude towards women and the elderly, and calm endurance, and the ability to keep one’s word. And, of course, love for independence, and national dignity. The concept of courage includes all good human deeds, in a word, good.

When they say, Adygagye zykhel, they mean a person who values ​​\u200b\u200bhonor, has nobility, courage and lives according to his conscience. The category of conscience - “nape”, is reflected in such proverbs as: “Nape zimyiem dzazhepk iieshch” - “Whoever does not have a conscience has (only) ribs.”

There are many proverbs dedicated to the category akyl - reason. “Akyel ziiem shyie iiesch” - whoever has reason has self-control,” “Akylym and aner gupsysesch” - “Thinking is the mother of reason,” “Schhyem imylme lakuem imyguashch” - “The head is empty - and the legs are woeful.”

Kabardians and Balkars attach great importance to their family and raising children. Life eventually punished those who did not know how to educate. “Iesh ed upiym-ui iuper dag’e kyischiynsch, tsiyhu ed upiym-ui iupem keuezhynsch” - “If you feed a skinny beast, your lips will be in oil, you feed bad person"You'll get hit in the mouth."

Kabardians and Balkars give special meaning education of the younger generation moral qualities and the corresponding rules of conduct. The proverb speaks about this: “Akyl wasenssheshi, gyesynyg’e gunensheshch” - “The mind has no price, but education has the limit.”

Particular attention is paid to respect and honor for elders. Respect for elders by younger people is a moral precept rooted in the life practice of the most ancient societies. But respect can be different. It’s one thing to be the first to say hello or to give up your seat on the bus; it’s another thing to invariably show emphatic signs of respect.

Russian classics of the 19th century in their works drew people's attention to the peculiarities of the national character of the highlanders: wisdom and the desire for good neighborly relations, the desire for freedom, self-esteem, hospitality, twinning, hard work, endurance.

Adyghe adats, compiled in the first half of the 19th century. A.A. Kucherov, define hospitality as the “primary virtue”.

Hospitality was not just a moral duty, but a sacred duty consecrated by religion since ancient times. The Adyghe proverb directly speaks about this "Kheshier t'em and liykiuesh"- “The guest is God’s messenger”, the same idea is expressed even more clearly in Balkarian proverb“Konak Teirini atyndan kelse, Adam anga kulluk eterge kerekdi” - “Once a guest comes on behalf of Teiri, a person is obliged to serve him.” In former times, as soon as the guest dismounted, he gave him his weapon as a sign that he was completely under the protection of the owner. This hospitality even extended to the host’s blood enemy, who was supposed to protect the guest from external attack (The laws of hospitality were placed above the laws of blood feud). Anyone who betrayed a guest would be subject to universal contempt. It is clear that under these circumstances the saying was born : "Adygem and hyeshie bydapie isch"- “The Adyghe guest is sitting in the fortress.”

Khan Giray pointed to the spread of the idea among the Circassians that, by receiving guests, they “do what pleases the Creator.” In this light, such Balkar curses as “Yuyung konak kirmegen yuy bolsun” - “So that a guest never sets foot in your house” become more understandable.

Respect for work and frugality is reflected in the following sayings:

“Guguyekhyr shechyguafieshch” - “Labor is not difficult to bear.”

“Guguuyehyu kebguetar iefishch” - “What was difficult is delicious later.”

"Emysh psherykh" - "He who works brings fat to himself"

"Zumykheri uimyieri zehuedesh" - "Not to take care and not to have are the same thing"

“Zyschybgetiyl kyyshchoshtezh” - “Where you save, you’ll get it.”

True friendship is highly valued:

“Zeguryiuer schynafem schieganeri, zygurymyiuer guufemi schiiuferkym” - “Those who are friendly will be hidden by a lamb’s skin, and those who are in a quarrel will not be covered by an ox’s skin.”

“Kuazhe iv nekhrae, kuazhe and nybzhegyu” - “Better than a bull per village, it’s better to have a kunak in each village.”

“Nybzhyegyu iygynyr hu zhyle humenym huedeshch” - “Having a friend is like saving millet grains.”