Start in science. On the origins of the Kabardian and Balkar culture, the art of the Circassians

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INTRODUCTION

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

I, Gonibova Lalina, am a representative of the Kabardian family, people from Kabardino - Balkar Republic, Upper Akbash village.

Russia is a multinational state. Representatives of more than 100 different peoples live in it. A people and a nation are called a community of people that has developed over a long time in a certain territory, which has its own special language, culture, and economy. The belonging of a person to a certain people is called nationality. A person inherits nationality from his parents.

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

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

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

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

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

Kabardians call themselves "Adyghes". "Adyge" is the common name for two other peoples related to the Kabardians - the Adyghe and the Circassians, who live in the Adyghe and Karachay-Cherkess autonomous regions. In the distant past, the Adyghes, Kabardians and Circassians were united people. They also created a common folklore, known as the Adyghe.

Majestic tales about heroes - narts, songs about fighters for the people's cause - brave Aydemirkan, Khatkh Kochas and others folk heroes, sincere lyric songs, various fairy tales - all this is the common property of the three peoples.

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

Project objectives:

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

Present national crafts and features of homemade culinary products.

Tell about the national traditions of your family.

Relevance:

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

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

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

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

Object of study:

My family, my classmates, the Kabardian people.

Subject of study:

History and culture of the Kabardians.

Research methods:

Collection of information.

Work with the Internet - resources.

Analysis of the received materials.

Chapter 1.

1.1. History of the Kabardians.

Since ancient times, until the end of the XIV century, all the Adygs (Circassians) (including Kabardians, Circassians of the KChR and Adyghes) have a common history.

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

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

All the highlanders of the North Caucasus, and after him the Russian Cossacks, borrowed from the Kabardians the form of clothing, weapons, and riding a horse. Kabarda was also a school for the highlanders good manners and mener.

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

I learned that Kabarda has the best pastures in the Caucasus. Carps, pikes, trout are found in rivers and streams, but the fish of the Caspian Sea rises along the Terek only to Naur or Mozdok. This region lacks large population to become one of the most beautiful provinces of Russia. The rivers and streams that irrigate the plains of Kabarda are very numerous. Here is their list: Podkumok, Stok, Zaluk, Malka, Kura, Kish-Malka, Baksan, Chegem, Cherek, Nalchik, Urukh, Psydaha, Shugolya, Durdur, Psykhuz, or Belaya, Ardon, Fiak-don, Gezeldon, Arkhon, Mostchaya and Kurp.

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

1.2. How did the Kabardians live and what did they do.

Young Kabardians of the noble class have been engaged in their physical development since childhood. Thus, the ideal of the Kabardian was developed, in which broad shoulders and a narrow waist, a mighty neck like an ox, eyes keen like a falcon's, and strong hands like a wolf's mouth. Love for sports (although in the Adyghe language there is no adequate word) found a fantastic reflection in the Nart legends. Every year, the Narts (the legendary heroes of the Kabardians) organized heroic games with the Steel Wheel. He was lowered from the top of the mountain, and one of the heroes met him at the foot and drove him back to the mountain with a blow of his foot or palm. The Narts loved multi-day races, wrestling, the purpose of which was to drive the enemy into the ground up to the very neck. For the Kabardians, the sledges were an unattainable ideal.

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

1.3. crafts

Kabarda and Cherkessia were not areas of wide development of crafts, as, for example, Dagestan.

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

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

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

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

Cattle breeding provided the main raw material for women's household crafts, with the first place being occupied by wool, from which cloaks, hats, felts, cloth, ropes, etc. were made. They are best known for their high quality light and durable local cloaks, so necessary in the life of a highlander rider. In the household, women were also engaged in the processing of sheepskins and leather, from which clothes and shoes were made. Along with this, for a long time there were leather craftsmen who made leather for shoes and, in particular, belts for horse harness.

Women were also engaged in weaving mats from reeds. In the life of Kabardians and Circassians, things woven from willow and hazel twigs are widespread. Weaved the walls of the house and outbuildings, hedges, part of the body of the cart, hives-sapets and all kinds of baskets. Weaving was done by men.

Chapter 2 cultural traditions Kabardians.

2.1. Cloth.

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

The national clothes of the Kabardians and Balkars have evolved over the centuries. In the traditional clothes of the Kabardians and the Balkars, there was a great similarity. This community has developed over a long period of time. historical period. The general military life also mattered.

MEN'S CLOTHING

Men's clothing of Kabardians and Balkars was basically the same. To a large extent, it was made from local materials: sheepskin, cattle skin, wool was processed into felt, from which hats, cloaks, and homespun cloth were made. Silk, velvet, cotton fabrics were obtained by Kabardians and Balkars through developed trade relations.

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

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

WOMEN'S CLOTHING

The clothes of Kabardians and Balkars had much in common with men's, which testifies to the unity of their fundamental principle. There were, of course, significant differences. Ideal female beauty in the Caucasus were considered thin waist and flat chest. To achieve such a figure, kabardians and balkars from the age of 10-12 wore morocco corsets with wooden planks worn on naked body and tightly clasping the entire bust of the girl. This ensured the subtlety and harmony of the girl's figure. The corset was pulled together with laces and was removed only on the wedding night.

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

2.2. Food.

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

The common traditional food of the Kabardians were meat dishes. They were prepared from lamb, beef, poultry and game - from fresh, dried, smoked, boiled meat. The carcass was carefully butchered along its joints. First of all, the spine was cut into small pieces, the ribs, loin, shoulder blades and hind thighs were separated. If it was not necessary to boil the entire carcass of a ram or goat, i.e. food was prepared only for family members, then first of all they cooked pieces of the spine, part of the ribs, shoulder blade, liver, lungs, heart. The last four parts were fried separately in oil. The head and legs were tarred and thoroughly washed in hot and cold water; the insides (offal) were also very thoroughly washed and, at the same time, they were cooked separately with the head and legs. Before cooking fresh meat, it is necessary to thoroughly rinse it in cold water and lower it into a container with already hot, but not yet boiled, salted water and cook, periodically removing the foam. For 30-40 minutes before full readiness, an onion or a bunch of peeled green onions is lowered into the broth, other spices to taste. The cooked meat is taken out, and the broth can be used separately. Kabardians always ate boiled and fried meat with pasta. An obligatory condition for the use of boiled meat was that for normal digestion it was washed down with either broth or another hot drink, but in no case - with cold water. As a rule, meat was eaten hot and with "shyps" (gravy with garlic on a different basis - broth, sour milk, sour cream, mixtures of sour cream and sour milk).

2.3. Culture.

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

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

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

Kabardians carefully preserve the traditions of their ancestors. In their life, an important role is played by "Adyghe Khabze" - a set of norms and rules of behavior that has been established for centuries. Honoring the elders is one of the main rules of "Adyghe Khabze". It is no coincidence that an eloquent saying has long been preserved in Kabarda: "The power of the elder is equal to the power of God." Indeed, the elderly are the most respected people among relatives and villagers. The elders are always given emphasized signs of attention, they are never objected to. In the company of the elders, the younger ones never speak first, do not interrupt them, and even more so they will never smoke in front of them. With respect for the elders in Kabarda, only a guest can be equal. Hospitality among the Kabardians is virtuous, because it is believed that the guest is the messenger of God. folk wisdom reads: "The guest of the Adygei is sitting in the fortress." The holy commandment of the Kabardian is to receive a guest at any time, feed and arrange him in the best way. A family that is not able to fulfill the duty of hospitality is condemned by fellow villagers.

2.4. The history of the Lezginka dance.

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

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

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

Chapter 3. Practical work.

Making a national dish.

To learn how to prepare gedlibzhe I asked my grandmother to tell me about the peculiarities of preparing the national dish.

Goedlibzhe- one of the most common dishes of the Adyghe cuisine, without which not a single feast can do. Gedlibzhe is prepared both for every day and for festive table, and for remembrance. This is lightly boiled and then stewed chicken in a creamy sauce. We lower the chicken for this dish into cold water, bring to a boil, salt and cook over low heat until almost cooked. Then cut into small portions. To speed up the process a little, take the chicken fillet and immediately cut it into thin slices along the fibers, and then cook. Boiled chicken meat, divided into portions, transfer to a frying pan. There, fill it with a mixture of cream and broth and simmer.

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

Conclusion.

Summing up the work, I want to note that the preservation of diversity national cultures is an important task of modern society.

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

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

Let's summarize.

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

The Caucasus is one of the regions of the world where folk costume is distinguished by its exceptional variety, colorfulness and decorations. I found out that by national costume you can study the history of the people. I also learned to independently analyze, evaluate the facts and events of the history of my native land.

References:

"Traditional hospitality of Kabardians and Balkars" A.I.Musukaev. 2008

"Traditional culture of Kabardians and Balkars" G.Kh.Mambetov. 2008

"Sled" Heroic epic Balkars and Karachais. A.I.Aliyeva. Moscow 1994.

4. Internet resources.

Kabardino-Balkaria is one of the most picturesque corners of the North Caucasus. Nature has generously endowed our land: high mountains crowned with snowy peaks, fertile plains, dense forests, sonorous mountain rivers. In Kabardino-Balkaria there is the highest peak in Europe - Mount Elbrus (in Kabardian - Oshkhamakho, which means "Mountain of Happiness") and the famous Blue Lakes. Even on a rainy day, the water in them is blue-blue, as if the sky of a sunny summer day was forever reflected here.

But the main wealth of the republic is its people: hardworking and brave, generous in friendship and hospitality, severe with enemies. The workers of Kabardino-Balkaria have turned the previously backward region into a powerful industrial region of the country. New power plants, factories and plants peacefully coexist with the remains of ancient battle towers, monuments to ancient folk heroes - defenders from foreign aliens.

The very name of the republic suggests that two peoples live here - Kabardians and Balkars.

These peoples speak different languages, but since ancient times they have been united by a common historical destinies, the closeness of their everyday way of life. There are many similarities in the oral literature of the Kabardians and Balkars - in their folklore.

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

Kabardians call themselves "Adyghes". "Adyge" is the common name for two other peoples related to the Kabardians - the Adygei and the Circassians, who live in the Adygei and Karachay-Cherkess autonomous regions.

In the distant past, the Adyghes, Kabardians and Circassians were one people. They also created a common folklore, known as the Adyghe.

Majestic tales about heroes - narts, songs about fighters for the people's cause - the brave Aydemirkan, Hatkha Kochas and other folk heroes, sincere lyrical songs, various fairy tales - all this is the common property of the three peoples.

Our book includes fairy tales recorded on the territory of Kabardino-Balkaria, told in Kabardian, and therefore it is called so: “Kabardian folk tales».

The oldest inhabitants of the North Caucasus, the Kabardians, did not have their own written language before the October Revolution.

That is why the most important historical events in the life of the people, their national customs, and their ideas about the ideal hero-bogatyr are imprinted in the oral folk art of the Kabardians.

Everyone knew fairy tales - both old and small. Long evenings on high mountain pastures, during agricultural work, they were told to each other.

Kabardians held in high esteem people who skillfully performed various works of oral music. folk art. They were called "jeguaco", which literally means "playing", that is, an artist.

Not a single national holiday could do without the participation of the jeguaco.

The fame and influence of the prominent dzheguako were exceptional. They were greatly loved by the people. Dzheguako carefully kept the works of folklore, passing them from generation to generation.

The hero of Kabardian fairy tales always defeats his enemies - cruel, envious and swaggering princes, terrible monsters. Heroes fight with giants - inyzhs. Inyzhi are endowed with great power. They are both good and evil, and smart, and stupid. But always a person turns out to be both stronger and wiser than these giants.

Kabardian fairy tales tell about the struggle of the people not only with foreign invaders, but also with local rich people who oppressed the working people. The protest against social injustice that was ripening among the people sounds in many fairy tales, even in fairy tales about animals, which, according to A. M. Gorky, “expose social relations people, which is usually not seen in fairy tales about animals.

As a rule, the faithful assistant of the fairy tale hero is his horse. He gives the batyr wise advice, helps in the most difficult moments. The life of a hero is inseparable from the life of his horse. In some songs and fairy tales, the heroes are drawn rooted to the saddle, they even sleep while sitting on a horse. And this is not accidental: the Kabardians have been engaged in horse breeding since ancient times. The breed of Kabardian horses is world famous.

The Kabardian people have always appreciated a joke, a sharp word. That is why the tales of the tricks of Khozha, known among other peoples under the name of Khoja Nasreddin, enjoy great love.

Another favorite hero of folk tales is Kuitsuk, which means "Little Baldhead". Unsightly in appearance, always hungry and ragged, Kuitsuk turns out to be smarter than his enemies - princes and inyzhi - and always wins.

Kabardian fairy tales not only tell about entertaining adventures fairytale heroes but also teach how a person should be: kind, sympathetic, hardworking, modest. The tale of the martial arts of a mosquito with a mighty lion is noteworthy: as soon as the mosquito became arrogant, imagined itself stronger than anyone in the world, it died - it fell into the web of a spider.

Kabardian folk tales have already been published on mother tongue. In Russian and in processing for children, Kabardian folk tales were first published by the publishing house "Children's Literature" in 1969.

My grandfather used to tell this story often. He heard it from his grandfather, and he heard it from his. And the great-great-grandfather seemed to have himself witnessed what it tells about.

Whether it was or not, I don't know. Some khan attacked Kabarda. He settled down on the beach fast river Baksan. The enemy was very strong, and the Kabardians did not dare to engage in open battle. The Khan was also in no hurry to start the battle and sent his ambassadors to the Kabardian prince.

Our Khan does not want bloodshed, the ambassadors said. - Let two strongmen fight - yours and ours. If our strong man wins, the Kabardians will have to pay the khan such tribute as he appoints. And if your strongman wins, the khan with the army will go to his place.

The prince asked to give him a three-day deadline.

He called the elders for advice. The wise elders thought for a long time and finally decided that they should accept the Khan's offer. Previously, in the Caucasus, the outcome of the battle was often decided this way: whose strongman wins, he is the winner.

They began to think about who could engage in single combat with the khan's strong man, and they chose Kurgoko, the son of the old man Khata.

They called Kurgoko. The young dzhigit was boastful and arrogant.

I'm not afraid of any strong man! I rely on myself,” he said.

If you are not afraid, then in two days be ready for battle, - the prince told him and sent his ambassadors to the khan to notify that a duel would take place in two days.

On the same evening, the Kabardians heard a terrible roar in the Khan's camp.

Who is that roaring? they asked each other.

It turned out that it was not the beast that roared so terribly, but the Khan's strongman - the hero tremendous growth and with an ugly face.

He was chained to a post and fed only raw meat.

Hearing these stories Kurgoko got frightened. He regretted that he then boasted to the prince. Kurgoko did not rely on his own strength - he said so to his father.

The old man thought.

Kurgoko's wife entered the saklya. Her name was Lashin.

What are you thinking about? What trouble did you have?

Shut up, don't ask! Kurgoko answered her. - If we think, then there is a big reason for it.

What is it? Maybe I can help you?

Kurgoko laughed.

It is not a matter of the female mind - we are talking about the fate of our people. Your job is to raise children, milk cows, cook dinner.

Lashin was offended, did not say a word to her husband, and went to milk the cow.

Old man Hut needed something in the yard, he went out after his daughter-in-law and sees that one cow does not allow herself to be milked. Lashin got angry, grabbed her with one hand under her belly and threw her over the wattle fence.

Khatu was surprised at the heroic strength of his daughter-in-law, rejoiced, and quickly returned to the saklya. The thought came to his mind - that's who will help out his son!

Father, teach me how to be? Tomorrow is a duel. I'm afraid I won't be able to defeat the enemy hero, - said Kurgoko.

THEATER

origins theatrical art of each people go back to primitive rites and games, the originality of the development of which is determined by the peculiarities of the development of its social life. The history of the theater begins with the most primitive forms of theatrical action, which are either inseparable from labor processes or anticipate and imitate them.

NART EPOS

The heroic epic about Narts has its roots in ancient times.
It can be assumed that before its occurrence, certain forms already existed. artistic thinking. This is evidenced by the oldest poems and songs that have survived to this day in honor of pagan deities and patrons, as well as labor songs.

FOLKLORE

Kabardian and Balkar songs are divided into heroic, historical, ritual, love-lyrical, mourning; songs of plowing, mowing, wedding, dance and many others. They are performed at all family and social festivities, accompanied by string orchestras, harmonies and other instruments.

FAIRY TALES

Fairy tales and tales can also be divided into several groups. Tales about animals still contain traces of the primitive era, when man believed that animals, like him, think, think, talk - in a word, live the same life as man himself. An example is, for example, the tale of “The Hare, the Fox and the Wolf”, which M. Gorky spoke of as “very interesting. Value national fairy tales is increased by the fact that in them evil has been defeated everywhere. This is a good testimony to the health of the people.”

MUSIC

Folk music is dominated by songs and dance genres; it is based on diatonic natural modes; a feature of the rhythm is the abundance of syncopations and triplets. Popular Kabardian folk dances- kafa, udzh, islamei; Balkar dances - tuz-tepseu, tögerek-tepseu, abzekh.

PROVERBS

A special department of folk art of the Kabardians and Balkars is made up of proverbs, which sometimes very aptly describe the position, customs, customs and characters of people. Proverbs are different poetic forms: their rhythm is usually measured and in most cases they rhyme; the thought in proverbs is expressed directly, without allegory.

NATIONAL CLOTHES AND ITS DECORATIONS

Archaeological materials relating to national clothing allow us to judge the materials used in clothing, and partly about women's costume.

CRAFTS

The craft and trade of the peoples of Kabardino-Balkaria were closely connected with agriculture, in particular with the main occupation of the population - cattle breeding. Like other highlanders of the North Caucasus, their crafts were of a domestic nature. One of the main crafts was cloth production, which was concentrated exclusively in the hands of mountain women, distinguished by their diligence.

HOUSEWARE AND FOOD

essential element material culture any nation is its traditional food and utensils. They are formed throughout its history. It reflects such important aspects of the life and activities of the people as economy, culture, historical relationships, contacts and trade relations with neighboring peoples at various stages of development.

The richest folklore of the Circassians was created in ancient times.

It consists:

Tales and legends (txydezhv or pshysezhv);

Proverbs (gucsyaezhv);

Riddles and parables (qodjeh-qodjeshx or xyr-xyh);

Chastushek (zefeus);

Tongue twisters (gucsyaeghezh).

Circassian songs are divided into heroic - "nartored-xer", historical - "oredyzhvxer", ritual - "shybleored" and "ziushan", love-lyrical - "scvutleghunygheoredxer", mourning - "ghybzeoredxer", plowing songs - "zonekvooredxer", mowing - "mequaoredex", wedding - "nysecseoredxer", dance - "qasooredxer" and many others. They are performed at all family and social celebrations, accompanied by string orchestras, harmonies and other instruments.

Narts - the legendary heroes of the ancient folk epic common to the entire North Caucasus. The first records of legends about the Narts in the Kabardino-Adyghe language appeared in the forties of the last century. The author of the notes was Shora Nogmov. Around the same years, the ethnographer and writer Sultan Khan Giray published Circassian myths and legends from the Nart epic. Another major collector of Nart legends was Kazi Atazhukin. P. Tambi (1825-1891) also worked on collecting and studying Nart legends together with L. G. Lopatinsky, and a little later T. Kashezhev dealt with this issue.

In Soviet times, Shaban Kube, Ibrahim Tsey, Daud Ashkhamaf, Tembot Chirashch (Kerashev), Bekmurza Pache, Shogentsuk, R. Merkitsky, Pshenoko and many others were engaged in collecting and processing Nart legends.

The Nart epic includes tales of Sosruko, Badynoko, Ashamez, Batarez, Tlepshe, Uazirmes, the girl Melechiphe, Kuytsuk, Shaueya, the girl Dakhanago, etc. The Nart epic is a reflection national character not only Circassians, but all North Caucasians. Speaking in particular about the Circassians, the German scholar Fr. Bodenstedt wrote:

“For the Circassians, poetry is at the same time a summary of the entire nationalnal wisdom, an incentive for sublime actions and ver-godly arbiter on earth... Confidence to survive in poetry...inflames the Circassian to wonderful deeds and protects him from unworthy deeds. Poetry plays the same role here.like the ancient Greeks, the Arabs, our ancestors, and in general, all peoples striving for development” .

The content of this epic revolves around the vital, specific topics and conflicts: deep feeling love for the native land, the industriousness of the heroes of the epic, their fearlessness in the fight against the bearers of evil, helping the weak, protecting the offended, endurance in campaigns, ingenuity in difficult times, firmness of character and invincibility in the fight. Narts are fearless defenders of the motherland. As soon as the enemy approaches the country of the Narts, both old and young, everyone enters the battlefield.

It is known that the ancestors of the Circassians and, in general, of all Caucasians many centuries ago learned how to smelt iron from ore, and in the image of Sosruko we see the desire to poeticize the process of mining and metal processing.

Also significant is another hero of the epic - Badynoko. Badynoko is first of all a defender native land, an unparalleled brave, stern warrior, a "thunderstorm of chints" - the eternal enemies of the Narts. His mother, a brave warrior, raised him in the spirit of hatred for the chints, the ferocious destroyers of the Nart land, who "destroyed all life." In the legends about Nart Batares, the reader can easily find out that this legend, not only in general, but also in detail, converges with the story of the chained Prometheus, known in Greek mythology. If we turn to the Greek authors themselves, who called the Caucasus as the place of imprisonment of Prometheus, then it becomes an indisputable fact that the legend of the man chained to the rock first arose among the Caucasian tribes and nationalities. One of the main places in the Nart epic is occupied by Tlepsh. Tlepsh is the patron of blacksmithing, a favorite of the Narts, the creator of the first blacksmith tools: hammer, tongs, anvil and sickle.

Bogatyrs are sledges and brave warriors and farmers, but they are also skilled dancers, singers and musicians. At Nart gatherings-Khass, competitions in horse riding, archery, stone throwing and wrestling were always arranged. Top Singers and the musicians were even honored with a golden bowl.

In the Nart epic, a woman also occupies an honorable place. She is caring loving mother, the educator of the god-tyre, ready for glorious deeds in the name of her native land, she is a wise, faithful friend of a man, often helping him unravel the secrets of nature, the insidious machinations of enemies and defeat them. Narts go for advice to mother Satanya, and she finds a way out of the most difficult situation.

The image of little Malechiph, wise, resourceful, witty, is also interesting. What has been said about Malechipha is a kind of hymn to the mind and fidelity of a woman, the strength of her great devoted love, which overcomes all trials.

Dahanago occupies a special place among the female images of the epic. The Dakhanago girl is a poetic personification of human happiness. On the unattainable snowy peaks Dakhanago lives - People's happiness. Nine hundred and nine knights wanted to take possession of it, but they all perished. They died because "everyone craved power, trying to take possession of happiness."

Historical songs are also characteristic in their content. In historical songs, we can trace individual episodes from the history of Circassia and its struggle in the era of the conquest of the Caucasus. Historical songs include songs about "Qochvas" and "Aidamyrqan", in which it is sung. the heroism of these two fighters for the independence and freedom of their homeland; "Hatxym yqo Myhamet" (Myhamet son of Hatqo - the Shapsug hero who liberated his people from the enemies of the homeland), Feqotlvescvu iored - a song about the son of Feqotlv, Bzyuqo zao and Pcsyorq zao, singing civil wars between Circassian princes and peasants, Qazyime ya Hanife iored - a song about Hanife from the Kazi family, singing the famous heroine-girl who took part in the war against the conquerors of Circassia, Qebertaime yachecstyeu - a song about a sudden attack of enemies on Kabardians in the 17th century.

The group of ritual songs reflects the survivals of the "pre-Christian" and "pre-Muslim" religious beliefs of the Circassians. As an example, we can point to the well-known song "Sbybleored" (Sbyble - thunder) and the song "Ziushan".

The first one vividly reflects the cult of lightning and is performed around the place where the lightning struck, with the observance of many ritual procedures during a special circle dance “udj”.

The second is connected with the cult of smallpox and propitiatory rites by which the population "protected" itself from this "terrible lord."

Lyrical love songs are usually sung by married women and girls, closed in the close circle of the family hearth. Lyrical love songs include: "Gocsegheghyr" (the song that made the princess cry), "Adaif" (a female name), "Sugas" (a song about "Sugas" - a female name) and others.

The reason for performing funeral songs is any family and national misfortunes - the death of a hero in the war or death from illness loved one. Among the funeral songs, the song about the forced resettlement of Circassians to Ottoman Turkey in 1859-1864 is better known. Tragedy mourns here Circassian people during the resettlement, in which the evicted masses perished in the Black Sea.

The songs associated with the period of plowing and mowing speak of the earth, furrows, seedlings, oxen, thick grass, scythe, etc.

Circassian tales and legends can be divided into several groups:

1) fairy tales about animals;

2) mythical tales;

3) legal education fairy tales;

4) fairy tales in which they guess and guess
riddles, etc.

Tales about animals still contain traces of that primitive era when a person believed that animals, like him, think, think, talk, in a word, live the same life as a person.

Examples of Circassian tales about animals can be such as, for example, the tale of "The Hare, the Fox and the Wolf", about which M. Gorky gave a flattering review.

He wrote:

“The tale of the Hare, the Fox and the Wolf is also very interesting ...

The value of Adyghe fairy tales is also increased by the fact that evil is defeated everywhere in them. This is a good evidence of health on-kind" .

At the heart of Circassian fairy tales lies ancient plot about the struggle between light and dark forces. This plot is especially vividly manifested in moralizing (legal) tales.

Circassians have a lot of legal education tales,
of which the most important are the tales of "Chechaneqo
Chechan" (Chechan son of Chechan), Qanoqomre

Sheudjenymre (History of Qanoq and Sheudjen), Hatqomre Boletyqo Djanqylycsre (Hatqo and son of Bolet Djanqylycs), Tram cvykvur (Little Tram), Xvanyzvym yqomre blanemre (About the son of the old khan and the dragon), Psetlics (Three words), Aqybechy itxyd (The tale of Aqybech) emre (hedgehog and bear) and numerous other tales.

From children's fairy tales, one can point to the fairy tale Tlvyzhvcvykvumre, Nyocvykvymre in the processing of R. Merkitsky and others.

Of the tales in which riddles are guessed and solved, one can point to Tram evykvymre Pscescecvure (Little Tram and Pscescecvu - male and female names), Pscascem inechah (Betrothal of a girl), Pscascemre psetlyxvomre (Girl and groom), Oda oautlva? (Do you sew or just wind?), Racsmyzere yanere (Racsmyz and his mother) and many others.

Finally, proverbs constitute a special department of folk art of the Circassians.

Circassian proverbs sometimes very aptly describe the situation, customs, customs and characters of people. Proverbs differ in poetic forms: their rhythm is usually measured and in most cases they rhyme; the thought in proverbs is expressed directly, without allegory.

Here are some examples of proverbs:

Gupshysi psatle, zyptlahi ayst (Thinking, say, looking around you, sit down).

Lazhere aahyncze xvurep (Whoever works is not left without a share).

Aof myyblem ble xes (There are snakes in an unfinished business).

Uyeome mequ, uyemyome qure (You cut hay at the right time, weeds at the wrong time).

Ghablem blaner ghurbym (ghuanem) qyryecsy (Hunger causes the snake to come out of its hole).

Uyemyzecsi, umycsyni uiaof qybdexvun (You will tirelessly achieve your goal, your plan will come true).

Tlvyghe ziaer ape yeae (The hero is the first to take on the burden).

Gubghen yemyneguyerer ghusencz (You don't think about honor - a useless friend-companion).

Tlvy pxyghem tlvy yeozhyrep (The bound (man) is not beaten).

The most attractive and linguistically rich are the riddles, on which traces of the mythical era still lie.

Osogum dyscexvunachve tyetl (zuaghoxer) - There are golden patterns (stars) in the sky.

Xym alyreghu tyeubghuagh (myly) - The sea is carpeted (ice).

Tichvaso dysce bees tyetl. - On our roof lies a "golden cane" (sun rays) and many others.

From R. Trakho's book "Circassians", 1992

Transcription of the author (the order of arrangement is the same as in table 1): A, a; B, b; C, s; cv, cv; D, d; Dz, dz; E, e; Y, y; F, f; fv, fv; G, g; Dj, dj; H,h; I, i; Y, y; K, k; Ch, ch; kv, kv; Chv, chv; L, 1; Tl, tl; Tlv, tlv; M, m; N, n; O, o; P, p; Pv, pv; Q, q; R, r; S, s; Sc, sc; Scv, scv; Cs, cs; Sh, s h; T, t; tv, tv; U, u; U, u; X, x; xv, xv; Z, x; Zhv, zhv; Zh, zh; J, j; Gh, gh; Cz, cz; Czv, czv; A, a; W, w.

In addition to this, there are 9 syllables: cu (bull); co (cocsy - stall); dzo (handzo - stack); su (rot); so (skin); tu (two); to (twice); zu (melt); zo (plow).

Bodenstedt Fr. Die Volker des Kaukasus und ihre Freiheitskampfe gegen die Russen, Frankfurt/M., 1848, S. 46.

Kabardian pshi consider the Khabze of Mudavi (Abaza) khans to be correct. Kabardians consider pshi mudavi khans. Mudavi live outside the Caucasus. Some of them crossed the mountains and settled beyond the Balk and Inzhig rivers. And so, since many Abkhazians lived north of the true Abkhazia, they are called Abazekhs, that is, residents north of Abkhazia.
Khan Mudavi immediately after his marriage tried and proved his courage by raids for prey, robbery.
So, one of the Mudavi khans got married. This khan, according to the habze, immediately after his marriage went on a raid for prey in order to show his strength, might and courage.

He crossed the mountains, flew with his detachment to one Adyghe village and drove from there all the sheep, horses, even dogs that guarded the herds. Meanwhile, Zar-kizh was about to go to hajret to one village: it was such a nickname for one of Khatokshuko. He wanted to marry a widow there. Pago Tambiev and Ismail Konov went with him. On the way, Hatokshuko, with Tambiev and Konov, stopped by the Khavpachevs and captured, as a companion, Khavpachev's short, strong man - Peluan.
The three of them arrived at the village where the widow lived, and began to negotiate with her. The widow gave her consent to marry Hatokshuko. Evening has come. Then night. And it was on this night, before dawn, that the Mudavi raided the village; that night they drove sheep from the village, as has already been said. Scream, uproar, noise rose through the village. Everyone who only had a horse and a saddle chased the Mudavi, who led away their prey. The guests could not sit idly by, since the people were in such a terrible misfortune, and also took part in the pursuit.
The widow Kasei had a son, Pshimaho Skinny. He was only sixteen or seventeen years old. In order not to let her son into battle, the mother has hidden weapons. Then Pshimakho Skinny, like a real husband, unarmed, rode after the people. The mother realized that nothing came of her idea. She returned the boy and gave him a saddle and his father's famous weapons.
A detachment of five people, among whom was Hatokshuko, took cover behind one hill. Hatokshuko, it turns out, said to his people: “If Khajreti rams are stolen, we won’t die for their sake under bullets. Let's stop."
Khavpachevsky strong man and says here:
- If so, then I'll go and bring you swag. He said and rode forward, sitting on a high bay horse. He arrived and began to shoot at the mudavi with a gun.
Khan Mudavi rode like this a hundred fathoms ahead of the troops. Relying on his own strength, the Khavpachev shorty rode up to the khan and pulled him by the arm to knock him out of the saddle, but he could not even lift the khan. The Khan pulled the Khavpachev's peluan, which crashed to the ground. Everyone became curious that Khan Mudavi was able to throw him off the saddle: until now there was no rider in the world who could knock down the Khavpachev peluan.
Peluan says to the Khan:
“I never saw a rider in my life who could knock me to the ground. Peluan drove away from the khan and began to shoot at his army with a gun, keeping to the side. Pshimakho Skinny burst into the midst of mudavi and began to shoot at them with a gun. And he was badly wounded. They took him to his mother's house. A messenger was sent ahead to warn the mother to make the bed.
The messenger says to the widow:
- Prepare the bed!
And the mother of Pshimakh Kasey asks: What kind? Small or big?
- About whether to do big or small, I was not told anything. Chatted there that Hatokshuko was wounded. The bed needs to be made, that's all. Get the bed ready! - the messenger answers.
- Ah! Crash your house. If I am a guest, I will cook in the kunatskaya; if - my child, I’ll make a bed in the room, - the mother asks again, wants to know if her son is wounded.
The messenger repeated the same thing again and added nothing more.
Then the mother says to herself: “No, they probably killed the guest, Hatokshuko,” and prepares a bed for the guest in the kunatskaya.
They brought the wounded man, put him to bed in the kunatskaya, and the young man died there.
And the mudavi stole the prey and left for their home.
Guests arrived, continue to visit. They sat for a long time and said:
Well, it's time to put an end to our business. They send to the widow, and the widow Kasei in response:
“I will never marry the one who was hiding behind the mountain when my son was killed. I will not marry for anything, even if there is not a single one in the whole world, except for him, wearing a hat on his head. If you remember which way you came here, take the same way back.
“Our case didn’t work out,” said Hatokshuko, and writhed home in chagrin.