KHASKHYLAR: PROTEST BEHAVIOR OF THE KHAKASSES (late 1919 - early 1930s) Pushed by Russian colonization into the depths of their territory and classified as sedentary, the Khakassians were forced to use more intensive methods of agricultural production. Their economy, in which livestock farming remained a priority, was multi-structured and characterized by a low level of marketability. In economic management, the Khakass put first place not so much on its efficiency, but on a certain fairness in the distribution of produced products. The Khakass public primarily built its relations with any Russian administration by seeking from it the administrative-territorial formalization of the consolidation of the Achinsk and Minusinsk “foreigners.” Being strongly dependent on the human environment and being protected in case of trouble, the Khakass were constrained in their actions by a system of traditional values. At the everyday level, behavioral stereotypes of the indigenous population were formed under the influence of established views, norms and habits characteristic of the free and collective life of yesterday's semi-nomads, living in steppe spaces surrounded by mountain-taiga terrain, and the specifics of population settlement, which gave rise to some of their characteristics. For example, the tribal composition of the population dictated that 75% of all Khakass lived compactly in villages where many residents belonged to the same clan and often bore the same surname. This concentration of the related population, strengthening blood ties and relationships within the rural community and, on the contrary, generating distrust of strangers and hostility towards informers, contributed to the creation of mutual responsibility. Meanwhile, the main motives of behavior of the Khakass, aimed primarily at the preservation and reproduction of life, were also determined external factor – the policies of the state, the activities of its representatives and simply individuals who tried to solve their problems at the expense of the local population. Red banditry While clearing the territory of the remnants of Kolchakites and supporters of their regime, partisans, security officers, Vokhrovites and policemen confiscated food and property from the Khakassians, destroyed not only “suspicious” persons, but also, through provocations, residents of entire villages. In the winter of 1921, government troops and self-defense forces, pursuing peasant rebels who broke into the Khakass-Minusinsk basin, but, finding themselves unable to cope with local “banditry,” took out their powerlessness on civilians. Spreading rumors about the presence of a “gang” in some village, they burst into it, subjecting the population to arrests and executions, and their property to be plundered. Some leaders in the Kyzyl and Sharypov volosts of the Achinsk district used mass strangulation and drowning in reservoirs of persons suspected of complicity in the fight against the insurgency. There, in April–May 1921, detachments of communists and policemen, moving through the uluses and demanding that the population hand over the “gangs” as soon as possible, killed several Khakass. The behavior of government officials exacerbated the attitude of the Khakass towards the Russians to such an extent that the national congress that met in June 1921 in the Tartachakov ulus decided to create a new Cherno-Podkamenskaya volost in the Minusinsk district in order to separate itself from the Russian population. However, with the intensification of the insurgency and the introduction of special forces units (CHON) into the territory of the Achinsk-Minusinsk region, red banditry continued to exist, causing acute discontent among the indigenous population. Prodrazverstka Having switched from the summer of 1920 to confiscating food from the peasantry through emergency measures, the Soviet government also involved the Khakass population in surplus appropriation. But its collection, which continued even after the Tenth Congress of the RCP(b) (March 1921), which announced the transition to a tax in kind, led to the fact that, due to constant malnutrition, typhoid diseases began to spread among the Khakassians. Livestock procurement was accompanied by its death and a sharp deterioration in the population’s attitude towards the communist regime. An eyewitness who toured the district wrote to the Minusinsk leadership on May 15, 1921: “Having passed both sides of the Abakan River, I had to observe a picture of complete destruction; the widest steppes are full of strewn corpses of fallen horses and cattle, there is a stench everywhere... The mood of the foreigners is in the full sense anti-government... The people the district has been brought to the highest degree of tension against the actions of the district food authorities." In addition, local authorities demanded that the Khakass surrender their hunting weapons, which deprived the taiga inhabitants of their main livelihood, used young people in logging, condoned law enforcement agencies in the execution of voluntarily surrendered rebels and hostages, and the poor in settling personal scores with “class enemies.” The reciprocal attitude of the “foreigners” towards the Soviet government was one that the police called “hostile from the very beginning.” Later, Western sources informed their readers that the Khakass in 1918–1923 opposed the communists. Rebellion The protest behavior of the peasantry, as is known, was often expressed in the form of rebellion. In Soviet times, this phenomenon was simplistically combined with criminality and was hidden under the concept of “banditry.” But, contrary to the legal terminology that had become established in society at that time, the Khakass called their “bandit” “khaskhy” (“fugitive”), and the group of “bandits” - “khashylar” and saw them primarily as persons forced to flee from persecution by the authorities to the taiga , people's defenders and avengers. In the past socio-political life of the relatively small Khakass ethnic group, the Khashylar were not an ordinary phenomenon. Evidence of this is the folk memory, which was preserved in legends and the following, for example, fragments of Khakass chants (translated by K.T. Nerbyshev and in the publication of V.A. Soloukhin), which was considered in traditional society a manifestation of the highest wisdom: Violent Iyus behind the back with us, the Land of our fathers is behind us. We left the peaceful hearth, It was ruined by a fierce enemy. But the gun is in the hand, and the bullet is in the barrel And the saber is sharp on the side. I cannot fight against those who are committing outrages on my native land. Oh, my bay horse that carried me, Where are you and where is your saddle? My last hour has come, They are leading me out of the village to be shot. This time will come, my friend, The dawns of happiness will come. Our voices will not die Among the white birches and happiness! On the contrary, in memoirs and local history publications of the Soviet era, khashylar were almost not mentioned or presented in a purely negative light, and later this topic was not highlighted or studied as a separate aspect. For the first time, this form of struggle and survival was used by the population of the Sagai uluses of Upper Askiz, when in late November - early December 1919, partisans of the Tal regiment of the army of A.D. Kravchenko - P.E. Shchetinkin, advancing along the Yenisei left bank, appeared on their territory. Perceiving its fighters as a destructive force capable of destroying an established life, and trying to escape from them to neighboring Uriankhai (now Tyva), the “foreigners” complicated the advance of the partisan units and created a situation, the resolution of which their commander reported to the General Staff like this: “Force is needed here.” good and then go through the whole damned Tatarva and drive it (her - A. Sh.) to Achinsk district." At the same time, in the Achinsk-Minusinsk region there were Khashylar groups led by Averyan (Averko) Argudayev, Philip Karachakov, Nikita (Miki) Kulakov, Mansar (Mantsyrka) Mainagashev and Matykh (Matyga) Shadrin. Soviets and the indigenous population The spread of Soviet power in the national outskirts was hampered by the lack of appropriate workers from among the indigenous population. Back in the spring of 1920, the Minusinsk district revolutionary committee appointed Khakass who knew Russian as chairmen of lower bodies in the national volosts, but they turned out to be “the first exploiters of their relatives.” Therefore, at first, in leadership work, mainly visiting appointees were used, which allowed the indigenous population to consider the councils to be a purely Russian government. However, under the influence of various factors and, above all, the stabilization of the situation, the population reconsidered their relations with the new administration. The peasantry of even neighboring volosts treated it differently. For example, rebellious residents, frightened by rampant criminality By the time the Solovyovism was liquidated, the Kyzyl volost had already spoken out in favor of supporting the communists. On the contrary, in the Sinyavinskaya volost, judging by the rumors spread in the spring of 1923, the creation by the authorities of a “foreign region” was perceived by some residents as a “concession” allegedly carried out by them out of fear of armed uprisings of the Khakass, which would be followed by complete “autonomy” of the region, and then eviction of Russians. Outwardly, at the official level, national relations, relations between the Khakass and the authorities, thanks to the activities of activists, looked quite decent. But already in the summer of 1924, 8 thousand new settlers lived in Khakassian villages. Penetration as a result of the massive influx of migrants and the construction of the Achinsk-Minusinsk railway the Russian population deep into the territory inhabited by the Khakass caused a negative reaction from them. In response to the disdainful attitude of individual Russians, who considered the indigenous inhabitants “lazy”, and the seizure of Khakass lands, for example, by residents of the station village of Shira, at the Charkovsky and Bogradsky district congresses of councils in 1924 and 1925, representatives of the “foreigners” raised the issue of dividing one of the districts into Russian and Khakassian. In 1925 - 1926, residents of some villages of the Askiz region refused to purchase houses and allocate land to the settlers, which ended in fights between them, had a negative attitude towards the Russians nominating their representatives to the village councils, and even made decisions to close the Khakass territory to accommodate the visiting population and completely eviction. During zoning, the district revolutionary committee received dozens of applications from Khakassians who refused to enter communities with a predominance of non-indigenous residents. The negative attitude of the Khakass towards Soviet power was expressed not only in their support for Solovyovism. Representatives of the indigenous population were reluctant to join the police, where in 1925 they made up only 4%, or, being teachers, refused to work in the apparatus of the Soviet authorities. By the autumn of the same year, there were only 12 communists and 92 Komsomol members from the indigenous population in the region. Criminal protest of the Khakass. Joining the security forces in the struggle. With the end of the Civil War, the crime situation in the Khakass-Minusinsk Basin also remained tense. The rise in crime contributed to psychological condition a society brought up on the extremism of the Civil War, the extreme nature of war communism and determined to survive at any cost. "When the jaws of the dynamic modern world compress static communities in order to destroy and transform them, wrote one of the Western researchers, robbery arises, a protest that is weak and non-revolutionary, but capable of restoring justice and “proving that sometimes oppression can be carried out in the opposite direction.” According to the police leadership, the elusiveness and activity of Sarazhakov’s “gang” were generated by the support of the Khakass population, which, in turn, was determined by the direction of its activities. Unlike other criminal organizations, this “gang” took revenge only on some Khakass, but mainly attacked government officials and the Russian population, and also carried out raids on state or public institutions. The situation in Khakassia remained turbulent: the state’s tax offensive on the countryside, increasingly splitting Khakassian society, was accompanied by cases of counter-resistance. On March 28, the Balganov ulus was visited by 15 “bandits” led by the “kulak” Takhtobin, who explained his behavior to the residents as follows: “The Soviet government is ruining the Khakassian peasants, forcing them into collective farms. So we are organizing to protect the peasants, both Russian and Khakass." This is how the “gangs” of E.N. were formed. (Elizara) Tinnikova and E.I. (Khyylaga) Kidiekov, numbering 20 - 25 rebels by May 1930. Khyylag Kidiekov Former khashylar later recalled that the dispossessed Khyylag, being a developed and authoritative person among the Khakass, taught them: “As long as Soviet power is stronger, we will wait for a coup in the taiga. When the red troops attack, shoot to the last bullet, there is a good reserve, although We are few in number." Having conceived an anti-Soviet uprising, Kidiekov tried to prepare for it armed forces and for this purpose he carried out agitation among the population against the eviction of the “kulaks”. Despite the presence of seksots, the Khakass population mainly supported Kidiekov’s “gang”. In the winter of 1931, the rebels descended from the mountains at night and hid in the uluses of the Esinsky and Kazanovsky village councils. Their concealers were respected and influential former clan elders among the Khakass, 70-year-old A.N. Chankov (Kartoev ulus), 60-year-old E.A. exit of the “gang” from the taiga, prepared horses for it, collected food. Handing a rifle and cartridges to the arriving Khaskha Adai Kyzlasov, one of them admonished him: “Beat the bastard collective farmers, the communists!” Such villages were subjected to cleansing by the authorities: on April 29, 1931, 54 concealers and accomplices of the “gang” were arrested. In order to completely eliminate the “gang,” a detachment of 15 operatives arrived in the Kyzlasov ulus in May 1931. But the remnants of the gang continued to be active. Along with Kidiekov's "gang" a short time there were protest groups created directly in the villages. For example, in the village of Chaptykov in June 1930, 30 “dispossessed kulaks” were engaged in anti-Soviet agitation and theft of collective farm property, and were soon arrested by the police. A series of attacks on collective farmers in May 1931 were carried out by 11 Khakass from the village of Monok, Tashtyp district, who were also detained. The last “gang” in Khakassia, apparently, was a community of deserters led by Patkachakov, which arose already during the Second World War. They attacked collective farms, stole livestock, robbed residents of the mining village of Nemir and were liquidated by the Askiz police at the end of 1942. Quintessence The above indicates that the attitude of the population of one of the country's national outskirts towards Soviet power was not simple. The Khakassians did not immediately move to cooperation with the communists, and the policies of the Soviet government caused them a peculiar reaction. The so-called Khashylar movement, emerging periodically, existed from the end of 1919 to the beginning of the 1930s, that is, during the construction and debugging of the mechanisms of the communist regime, when it, not yet having a powerful and monolithic support among the masses, was maintained through the use of emergency measures , which, in turn, provoked people to disobedience. The most powerful and socially active representatives of the national peasantry resisted the communist regime. The behavior of some of them was anti-Russian, but more was anti-communist. The behavior of these individuals did not fit into the framework of a certain form identified by specialist scientists: at the same time it was an armed struggle against the communists, “passive” resistance and criminal banditry. Until 1923–1924, the activities of the khashylar were dominated by political motives, in 1924–1928 by criminal ones, and in 1930–1931 by political motives again. Meanwhile, the basis of the protest behavior of the Khakass, which was expressed in the form of flight, insurrection and destabilization of the situation through numerous robberies, was the ethnic group’s desire to survive, and the khashylar phenomenon was also a way of protecting traditional values. Fleeing from the actions of the communists, who were destroying the established way of life, the indigenous population tried to establish communal living in a pristine environment and delayed their transition to existence according to someone else’s rules. In the conditions of the strengthening political regime and communist modernization of the country, the Khashylar were doomed to historical oblivion, but remained folk heroes. A.P.Sheksheev
Tatarstan is one of the most distinctive regions Russian Federation. The culture of the region is of interest both within the country and in the rest of the world. There is no doubt that there are separate Tatar holidays, which are unique. Like the culture of this entire people, they are of particular interest.
Traditions of the region
In Russia it is still difficult to find such an entity that would so carefully protect its national memory and pass it on from generation to generation. Tatar traditions originate in hoary antiquity, intertwined with religion, they result in that very original culture.
As examples of things unique to Tatarstan, one can name special rituals at the birth of a child (includes a whole set of sequential rituals - ebilek, avyzlandyru, babai munchasy, babai ashy), the groom's courtship of the bride (it is from here that such a ritual became known throughout the country, like bride price), wedding (this ritual took place in several stages and could last up to six months).
Faith and rituals
Tatars are long-time followers of the Islamic religion. Islam has deeply penetrated the very essence of this nation, thereby having a huge impact on its self-awareness. Islamic traditions are still alive today, so it is not surprising that Tatar national holidays of a religious nature are actively celebrated today. To denote celebrations associated with faith, there are even separate names - Gayet and Bayram. Religious holidays dedicated to fasting, sacrifices and significant dates from the life of the prophet Muhammad.
Spring holidays
Spring is a special time in life Tatar people. This time of year always brings with it long-awaited warmth, which has long been regarded, regardless of religion, as the beginning of something new, the return of nature to life. Therefore, it is quite understandable that quite large Tatar celebrations are celebrated during this season. One of the most ancient such celebrations is called “Boz karau, boz bagu” and is associated with the long-awaited thaw. As you know, the first thing a thaw brings with it is the disappearance of ice from reservoirs, so such an event is usually celebrated as the first victory of spring over winter, which has been staying away for too long.
Spring New Year
Nowadays, perhaps the most important holiday of spring is Novruz Bayram - a celebration of In fact, on this day, according to the lunar Muslim calendar, the real New Year begins. In Tatarstan, this day is celebrated on a grand scale; it is customary to celebrate it with several families, and dishes of beans, peas, and rice must be present on the table. These celebrations are special for the entire people; they are celebrated noisily and joyfully, which, according to legend, will bring good luck and joy for the whole next year. In a word, this Tatar spring holiday is of a family nature, helping to strengthen family ties.
Hydyrlez
The ancient culture of many peoples is in one way or another connected with cattle breeding and agriculture. The Tatars were no exception. For a long time they held the craft of a shepherd in high esteem. The Tatar holiday Khydyrlez, celebrated in early May, is full of pastoral traditions. In ancient times, this celebration was especially revered and celebrated, as a rule, for two or three days.
As a ritual on this holiday, there must be the making of special bread - kalakaya, which is baked in hot ashes. The main festivities on the occasion of Hydyrlez take place in the evening. A traditional element for these celebrations is bonfires, over which both adults and children jump. On Khydyrlez, it is customary for the Tatars to begin spring cattle-breeding work, which once again refers to the ancient occupation of this people. It is worth saying that this celebration is also very popular among the related Gagauz people.
Sabantuy
Not a single celebration is known outside the republic as well as Sabantuy - a Tatar holiday dedicated to the beginning of agricultural work. Now this celebration is celebrated on June 23, but in ancient times the date was chosen by the elders of individual villages. Shortly before the start of the holiday, children went to the guests asking them to give them treats. The kids brought the collected food home, and there the female half of the family prepared treats from it for the morning table. Particular attention was paid to festive porridge; this ritual was called “Rook porridge”. After breakfast they started holiday events, the first of which is the collection of eggs by children. These eggs were then painted in different colors. In the houses they baked buns, pretzels, and small balls of dough - baursaks.
The main celebrations should take place in squares (in Tatar - “Maidans”). One of the most famous competitions is sash wrestling, kuresh. At the same time, running competitions take place, where all participants are divided into age groups. The competition ends with races.
Nowadays, Sabantuy is a Tatar holiday that has received the status of the main national celebration of Tatarstan. It is celebrated not only in villages, but also in the squares of large cities. Talent competitions among singers and dancers also began to be held.
Zhyen
Traditional holidays of the Tatar people most often have a rationale associated with the beginning of one or another stage in agricultural processes. Zhyen is no exception - a celebration marking the completion of work in the field and the beginning of hay cutting. In ancient times, Zhyen was celebrated after the return home of the elders of Tatar villages, who came home after kurultai (general meetings of the leadership of various Tatar communities). However, over time, the tradition of this celebration has changed. Residents of some villages were invited to others by their neighbors. The guests brought gifts with them: food, jewelry, crafts made of wood and metal, fabric products, and went to the celebration on carts painted for a special occasion. A new dinner was served for each person who arrived. The general dinner began in the full presence of all guests.
Zhyen can also be called a kind of holiday for brides and grooms. According to Tatar tradition, there are very few celebrations at which both boys and girls could freely communicate with each other. Zhyen is one of these holidays. On mass celebrations young people tried to find a soul mate, and their parents, in turn, also tried to find a worthy match for their children.
Salamat
Among traditional holidays Tatarstan, celebrated in the fall, the most notable is Salamat - a celebration dedicated to the end of the harvest. The holiday got its name from the main treat of the festive table, salamata porridge. It was made from wheat flour and cooked in milk. This dish was made by the female part of the family, while the male half invited relatives and friends to visit. Then everyone gathered at the festive table, where, in addition to porridge, there were dishes made from the products that had been collected. Everyone was given tea as a treat after meals.
Ramadan
The culture of Tatarstan, as has already become obvious, is closely intertwined with Islam. So residents of the region consider it their religious duty to fast during the ninth, holy month of the Muslim calendar, called Ramadan.
Fasting is one of the many pillars of Islam. In fact, this month is nothing more than a period for the self-purification of the believer, both physically and spiritually. Fasting (or soum) involves abstaining from eating food, liquids, drinking alcohol, smoking, and intimate contacts. The prohibition on this lasts from dawn to dusk of each day of the holy month. All of these measures should push the believer to renounce sinful intentions and evil plans.
All adult and healthy Muslims, regardless of gender, are required to observe soum. Only travelers, as well as women (due to menstruation or breastfeeding), can receive relief from fasting. To repay the indulgence, they must somehow help another fasting person. Tatar traditions honor fasting. Ramadan ends large-scale holiday called Eid al-Adha.
Eid al Adha
The next month after Ramadan is Shawwal. Its first day is the holiday of Eid al-Fitr, a celebration of the end of fasting. On this day, the believer finally awaits such a long-awaited breaking of the fast after a grueling fast. Like other religious Tatar holidays, Eid al-Fitr represents, first of all, one of the stages of self-purification for the believer and contributes to the formation of strong family ties. On this day, it is customary to gather as one large family and spend time like this from morning to evening, because according to ancient Muslim beliefs, the souls of deceased relatives also come to this meeting.
In general, the holiday is marked with a very joyful tone, everyone has hopes that Eid al-Fitr will bring them happiness and prosperity for the whole next year. On the day of breaking the fast, various entertainment events are supposed to be organized, and fairs with active trade are held in cities.
Eid al-Adha
Tatar holidays cannot be adequately described without mentioning such a celebration as Kurban Bayram. It is celebrated annually from the 10th to the 13th day of the Muslim month of Dhul-Hijjah. It is based on the end of the Hajj - the sacred Islamic pilgrimage to religious shrines. This holiday involves sacrifices for the sake of Allah. Kurban Bayram is the largest religious celebration not only in Tatarstan, but throughout the Muslim world.
This holiday goes back to the biography from the Koran of one of the prophets - Ibrahim. According to legend, one day the Almighty prepared a test for him: as proof of his love for him, Ibrahim was obliged to sacrifice his beloved son, Ismail, to heaven. Ibrahim was unshakable in his determination to fulfill this order, and therefore the Almighty, believing in the intentions of the prophet and not wanting the death of his son, allowed Ismail to be left alive and an animal to be sacrificed in his place.
Since then, Muslims, in honor of Ibrahim’s feat on Eid al-Adha, have performed the ritual of slaughtering an animal. The meaning of this ritual is to follow the example of one of the most famous religious prophets, who, in the name of love for the Almighty, was ready to make the greatest sacrifice. The meat of the animal after the offering is usually divided into three parts. One goes to the suffering, the other goes to the family of the believer, and every Muslim can keep the third for himself.
"Born by the Sun"
December 25th is a special day in terms of Tatar traditions. On this day, Nardugan is celebrated (translated from Tatar - “born of the sun”), which, like Novruz Bayram, can be considered another New Year's holiday. This is primarily a youth celebration. The main element of the holiday is traditional dances and songs. Young people, as usual, go from house to house, where, with the permission of the owners, these very festive numbers are presented to them. The dance part consists of several cycles: greetings, thanks to the hosts, fortune-telling dances, farewells. A special part of the celebrations should be a costume performance. Through dances and songs, young people tried in every possible way to appease the evil spirits - the devils. According to all sorts of beliefs, the outcome of the next agricultural cycle depended entirely on these same devils, so if you please them, they will not interfere with the harvest. To do this, they performed dances such as line dance, sheep dance, and dog dance. These rituals still exist today in some Tatar villages.
Public holidays
Tatarstan in our time is an integral subject of the Russian Federation. However, this region has long laid claim to self-government and independence. Having lost its sovereignty in 1552, it became part of the Moscow state, which later transformed into Russian Empire. In the state, these lands were simply called the Kazan province; there was no talk of any hints about renaming them to Tatarstan.
Only in 1920 was it separated into the Russian Soviet Federative Socialist Republic. On August 30, 1990, an attempt was made to gain independence: on this day, the Supreme Council of the TASSR decided to declare the state sovereignty of the republic.
However, after the collapse of the Soviet Union, this region decided to remain part of the Russian Federation as one of its subjects - the Republic of Tatarstan. However, since then August 30 has been celebrated in Tatarstan as the Day of the Formation of the Republic. This date is a national holiday and the main public holiday the edges. Other Tatar holidays at the state level coincide with all-Russian ones - these are Victory Day, International Women's Day, Workers' Solidarity Day, Defender of the Fatherland Day.
Unique traditions
To sum up, one can only be amazed at the diversity of Tatar culture. In fact, everything is intertwined in it: folk experience, historical memory, religious influence and modern events. It is unlikely that you will meet another such people with such a diversity of holidays. WITH last statement There is no need to argue - where else can you celebrate as many as three times? So there is only one conclusion: Tatar culture deserves to flourish and be passed on to younger generations.
Gulya Konshina
« Peoples of Crimea – Crimean Tatars»
(Event scenario for the team and children of preschool educational institutions, held in two stage: for teachers and technical staff. Children of the group visit an exhibition where teachers talk about culture and customs Crimean Tatar people, introduce works of art)
Target: acquaintance between preschool employees and older and older children preparatory groups with culture, customs and traditions peoples living in Crimea. Implementation of the objectives of the regional program for intercultural education of preschool children « Crimean wreath» .
Leading: “I really want peace and friendship to rule the country,
So that there is no war on the planet and peace comes,
So that the borders all disappear without a trace,
So that there will always be trust and brotherhood on earth."
Wherever and whenever you and I are, we are always surrounded by people of different nationalities. Historically, it happened that Crimea - Homeland of different nations speaking 175 different languages (latest census 2015, professing different religions, differing in the originality of cultures and mentalities. But this is interesting!
“We are all different, so what?
We are all Humans, we are all alike!”
Leading: I want to tell you one parable:
“A white man and a black man once met. White said: “How ugly you are! It’s like it’s all smeared with soot!”. Black frowned contemptuously and said: “And how ugly you are, white! It’s like you’ve been completely wrapped in white paper!”. They argued and argued, but could not come to an agreement. And they decided to go to the sage. After listening to them, the sage said white: “Look how handsome your black brother is! He is black as the southern night, and in it, like the stars, his eyes shine...” The sage then turned to black: “And you, friend, look how handsome your white brother is! He is beautiful, like the sparkling white snow that lies on the tops of the mountains, and his hair is the color of the sun...” The black man and the white man were ashamed of their dispute and made peace. And the sage thought about the future. And he imagined such a picture... White, black, yellow people twirling in a cheerful round dance, dancing and singing songs. They look at each other with love. And blocks out the sounds of music and songs of someone young voice: “It’s good that we are all different. Otherwise life would be so boring!”.
For centuries, mutual understanding and mutual assistance between people of different cultures have been the basis of the historical development of the nation. After all, the world considers a civilized person to be a person who knows and respects not only his own culture people, but also the culture of others peoples. We are all different, but we are all together, one big family who tries to live in peace, friendship and harmony. As the poet Y. accurately noted this. Entin:
“We have special people.
They are an example for many countries.
Here they pay homage to Christ and Buddha,
The Torah and the Koran are friends here..."
"Future Crimea– in preserving the great cultural heritage of all peoples».
Today we want to tell you about ourselves Crimean Tatars Oh, there are 11 of us in the team, which is 16%; there are 34 children in the kindergarten, which is 9% of the total number of our children. Let's touch a little on issues of history, our rituals, traditions and customs.
(To the anthem Crimean Tatar people includes children and adults)
Leading: Crimea-this is my homeland - Kyrym menim Vetanim
Teacher 1. Crimea– This is the homeland of my ancestors. My mom and dad were born here. - Kyrym menim babalarymin Vetana. Menym babam ve anam doguldlar Kyrymda.
Children on Crimean Tatar language:
My name is Mavile...Menim adym Mavile, Selim, Safiye, Vildan....
Teacher's assistant 1. Crimea– this is the miracle of the garden-Kyrym-guzel melon.
Teacher2. Crimea is the Black Sea, these are the heavenly places of Kyrym-Kara deniz dzhennetim.
Teacher 3. Crimea– these are the steep heights of the southern mountains - Kyrymnin daglari kokke baka.
Teacher 4. Crimea– this is the steppe and protected places - Kyrymnin cholleri ve saklangar erleri.
Teacher 5. Crimea is a fairy tale, looking into the eyes” -Kyrym – masall kibi gozlerime baka.
Pom. teacher 2. Has a special aura Crimea- Kyrymin dzhany bek guzel
Many languages are spoken here. Adamlar chok tilde lafeteler.
Child. Ilkhan:
"If I live in Crimea, must give food to the mind, Speak Russian fluently, Tatar slightly guttural, Ukrainian melodious speech...Can I do it? I can probably do it. "Evpatoria, Crimea, language"- I’m so used to talking. "Evpatoria, Krim and Mova"“I’m ready to repeat again.” "Gezlev, til, Kyrym",Support my impulse: I’m learning chains of words - I’m ready to become a polyglot.”
Teacher 6. As long as my heart beats, I will be proud of the place where my children were destined to be born. Menim yuregim goururlanam, menim ballarim Kyrymda doguldlar.
Teacher 7. I was born in Ufa, but today Crimea is mine native home , where we all live together.
Child. Bian:
“There are a lot of words in the world, like snowflakes in winter. But let’s take, for example, these: Word - "Men"- "I" and the word "Biz"- "We" "I" it's lonely in the world, "I" not much use. It is difficult for one or the other to cope with adversity. Word "We" stronger than "I", We are Family - "Qoranta" and we are friends "Dostlar", We - people"Millet", and we are united, together we are invincible"
Leading: “On the palms of the gentle sea
A small country is basking,
The mountains protect her sleep,
The wave sings a lullaby... - this is our beautiful Crimea.
Leading:. parable about Crimea
“One old man was asked:
What does it look like Crimea?
“A bunch of grapes,” the elder answered without hesitation.
Why? – people were surprised.
Because a bunch of grapes consists of many juicy, tasty, beautiful and vitamin-rich berries, and Crimea is rich in many beautiful places - the sea, forests, mountains, and steppes, rich in flora and fauna. If we compare the contour Crimea with a bunch of grapes, you can immediately see how similar they are in shape. And, of course, people. Crimea belongs to those places where people of many nationalities live, with their own traditions and holidays. These are Russians Crimean Tatars, Ukrainians, Jews and many others. All these people live alone friendly family, just like berries on a bunch of grapes. That's why Crimea looks like a bunch of grapes."
Crimean Tatar dance performed by children "Haitarma"
Leading: Everyone has it people have their own symbols: Flag, coat of arms, anthem. We entered the music room to the anthem.
photo on screen
“Our flag is like the blue sky and the blue of the sea takes its beauty”
Flag Crimean Tatars, which is a blue cloth with a yellow tamga emblem Blue color- traditional Turkic color peoples, symbolizes clear skies and blue seas, freedom. For the first time the flag was adopted by the Kurultai (national convention) Crimean Tatars in 1917, after the February Revolution in Russia.
Tamga – coat of arms, seal
Tarak-tamga (Crimean Tat. taraq tama)- ancestral sign of the ruler Crimean khanate of the Gerai dynasty, used today Crimean Tatars as a national symbol.
The founder was the first to use this symbol Krymsky Khanate of Haji I Giray. In Khan's Crimea Tarak-tamga was a symbol of the ruling dynasty and khan's power. The image of the tarak-tamga was minted on coins, it was depicted on the facades of public buildings (frescoes and reliefs in the Bakhchisarai Khan's palace have been preserved to this day)
The name tarak-tamga literally means Crimean Tatar"comb-tamga" (Crimean Tat. taraq - comb, comb; tama - tamga, brand). There are different interpretations of this symbol (comb, balance scales and stylized image of an eagle) yellow (tamga drawn in exactly this color) is the color of gold, which symbolizes physical and spiritual purity. If these colors merge, they give green - the color of life and dedication, immortality and truth.
Historical reference
Crimean Tatars kyrymtatarlar, Turkic people, historically formed in Crimea and Northern Black Sea region; Crimean Tatars belong to the indigenous population Crimean peninsula.
Crimean Tatars formed as a people in Crimea in the XIII-XVII centuries
They speak Crimean Tatar language, which is part of the Turkic group of the Altaic family of languages.
Overwhelming majority Crimean Tatars- Sunni Muslims, Each of the three sub-ethnic groups Crimean Tatars(Tats, Nogais and South Coast residents) has its own dialect. Yuzhnoberezhny (southern, Yalyboy) The dialect belongs to the Oghuz languages and is very close to Turkish. It differs from literary Turkish less than some Turkish dialects proper. A feature of this dialect is also a significant number of Greek and a number of Italian borrowings.
Stepnoy (northern, Nogai) The dialect spoken by the Nogai belongs to the Kipchak languages and is related to the Karachay-Balkar, Nogai and Kumyk languages. They speak the steppe dialect Crimean Tatars of Romania and Bulgaria, as well as the vast majority Crimean Tatars of Turkey.
The most common, middle dialect (mountain, Tat, spoken by people from mountainous and foothill areas Crimea, is intermediate between the two above. It contains both Kypchak and Oghuz features. Modern literary literature is based on this dialect. Crimean- Tatar language . Despite significant Oghuzization, the middle dialect is a direct continuation of the Polovtsian language, which was spoken in Crimea in the 14th century.
Leading: Now each of us will show and tell our pedigree
(Exit with pictures of the family tree and the story of each participant)
(On the board there are old photos and birth certificates of our ancestors)
Leading: Telling the story Crimean Tatar people, one cannot help but recall the years of the Great Patriotic War. (video footage on screen)
More than 35 thousand served in the ranks of the Red Army from 1941 to 1945 Crimean Tatars from Crimea, and in total 60 thousand fought Crimean Tatars. From Crimean Tatars there were more than one and a half thousand officers of the Soviet army, 97 of whom were women. 36.6% of those who fought Crimean Tatars died on the battlefield. Most of (about 80%) provided active support to the civilian population Crimean partisan detachments. For this, the occupiers and collaborators destroyed 127 Crimean Tatar villages.
For participation in the Great Patriotic War five Crimean Tatars were awarded the title of Hero of the Soviet Union, and Amet Khan Sultan (our music director Aliya Useinovna’s grandmother studied with him) was awarded this title twice.
Two are full holders of the Order of Glory
For participation in guerrilla warfare 12 Crimean Tatars were nominated for the title of Hero of the Soviet Union. Not everything in our history is so simple.
Deportation Crimean Tatars.
Accusation of collaboration Crimean Tatars, as well as others peoples, with the occupiers became the reason for the eviction of these peoples and all non-USSR citizens from Crimea in accordance with the Decree of the State Defense Committee of the USSR No. GOKO-5859 dated May 11, 1944. On May 18 - 20, 1944, a deportation operation took place Crimean Tatars, in June - all the rest.
After the deportation, 127 villages were deserted, 300 by half.
We are very glad that justice has triumphed, and today Crimean Tatar people restored to his rights and lives in his homeland.
6 main holidays in the calendar Crimean Tatars
(book materials "Calendar rituals Crimean Tatars» R. I. Kurtiev, Simferopol, Krymuchpedgiz,2006)
Rare Muslim people boasts such an abundance of national and religious holidays. U Crimean Tatars 6 dates a year are especially revered.
Yil Gejesi (i.e. New Year)
(stories from teachers with video footage shown)
Celebrate it Crimean Muslims December 22, the winter solstice. It symbolizes the arrival of winter. This family celebration, which does not have complex rituals. Southerners call it Kantar Day (i.e. Libra Day).
Families make dishes for Yil Gejesi special: white halva and pies with rice and meat, in the center of which an egg is placed. And before the evening family dinner, each family member tries to discreetly smear the face of relatives with soot from under the cauldron.
After the meal, when darkness falls, the boys put on their outerwear inside out and in a crowd they go to the nearest houses "carol", House owners give children sweets and nuts.
This is the day of all farmers, which is celebrated on March 20 or 21. It announces the beginning of spring and the first day of the year, according to already eastern calendar, symbolizes the beginning of a new agricultural season.
This holiday consists of several stages:
1. Conducted old year. The housewives are tidying up the house, the men are preparing to plow the land, the boys are preparing their goat costume. (wear fur coats turned inside out, sew a tail to the back) and make a mask. Housewives bake meat pies and cookies shaped like a twisted horn.
In the evening, large fires are lit near the houses and boys jump over them. And when it gets dark, they put on their goat masks, the girls take bouquets of snowdrops - the children go to their acquaintances and friends to congratulate everyone on this holiday, the owners give sweets to the little guests. Singing a song about a goat, the children jokingly try to get into the house and steal the birthday cake, and the hostess also jokingly drives them away.
2. Welcome the new agricultural year. At the end of morning prayers, elderly Muslims visit cemeteries and clean the graves of their deceased loved ones. During the day, children go to the houses of friends and relatives, congratulate them on the New Year and sing songs.
On the same day, the men, going out into the fields, give the respected elder the right to lay the first furrow of the year, thus beginning plowing.
Hydyrlez
This holiday is celebrated in the first week of May, when the first ear of grain appears on the field. Holiday of economy and social activities. Muslims tidy up their utility rooms, fumigate the barn with smoke, pour grain on the window sills, and spray the entrance to the barn with milk. Residents gather together in a clearing where there is a hillock. It is considered necessary to wear green clothes or at least have something green on yourself. Then they roll the bread down the mountain. If it fell upside down, the harvest this year will be good, but if not, the year will not be productive.
Celebrated during the autumn solstice, September 22. The celebration necessarily takes place near a sacred place with the sacrifice of an animal (V Crimea is a ram) .
Before the celebration dear Old man must throw a stone tied to his belt at the side, speaking at this: “So that everything bad this year goes away like this stone”.
At the celebration, singers, dancers, poets perform, sing ditties, and compete in national wrestling. After this holiday, cattle are returned from summer pastures.
Eid al-Fitr
One of the 5 obligatory conditions observed by Muslims is fasting. It begins in the month of Ramadan and lasts from the first day of the new moon for the next 30 days. For Muslims at this time there are a number of restrictions: It is forbidden to eat, drink liquids, smoke, use foul language. Eating is allowed only in the dark. "Ramadan" (Ramadan) translated as "burn", that is, Muslims believe that during this fast you can cleanse yourself of all your sins and burn them. The doors of heaven open at this time, and the doors of hell are closed for those who fast. In addition to fasting, Muslims must also perform good deeds during this period. affairs: invite those who are fasting to your home for the ritual of breaking the fast and feed them dinner, feed the hungry, help the suffering, etc. The Eid al-Fitr holiday begins at the end of fasting. After the holiday prayer Crimean Tatars They distribute alms to the suffering, the poor, orphans, the homeless, and lonely old people. On this day, everyone who was in a quarrel asks for forgiveness from each other and makes peace.
Eid al-Fitr holiday
Celebrated on the 10th day in the month of Zulhija. The celebration lasts 3 days. One of the main Muslim holidays. On this day, a devout Muslim slaughters or asks another Muslim to slaughter a sheep. The meat of the sacrificial animal is then divided into parts - 2/3 is distributed to the poor, lonely old people and orphans, and 1/3 is left for their family and all guests are treated to soup from this meat. Thus, Muslims atone for all their sins and ask Allah for blessings for their deeds. Getting ready for sacrifice Crimean Tatars in a few days - they put their house, barn, yard, and themselves in order. The ritual of sacrifice usually takes place after the morning holiday prayer on the day of Kurban Bayram. Then Muslims exchange congratulations and visit the graves of deceased relatives.
Crimean Tatar wedding
A wedding is a serious and responsible step for everyone, without exception. Many traditions Crimean Tatars are still an integral part of the wedding ceremony.
Wedding action Crimean Tatar people consists of several main periods: pre-wedding stage, the wedding itself and post-wedding activities.
Traditional pre-wedding period.
This concept means the presence of such solemn events like:
MEETING AND CHOOSING THE BRIDE.
Previously, young people could meet at weddings and other holidays. There, young men looked closely at the girls, choosing a bride for themselves. The choice of the young man was based not only on personal sympathy, the reputation of the girl and her family, as well as hard work, kindness, and intelligence were also taken into account. After the young man tells one of his relatives the name of the girl he likes, inquiries are made about the family and the character of the bride. If the young people like each other, then events flow into matchmaking.
SÖZ KESIM – MATCHLOCKING.
To do this, the groom sends kudalar - matchmakers - to visit his chosen one. As a rule, matchmakers are respected people. These could be the young man's relatives who are sent to the girl's house to find out more about her and exchange gifts with the bride's relatives. If a girl likes a young man, she gives him an embroidered white scarf through intermediaries. Kudalar, in turn, after her consent, is given to the girl Jewelry, perfumes and others cosmetical tools, as well as many sweets. All this is necessarily beautifully packaged and decorated with ribbons and bows. The groom's relatives are also not allowed to leave without gifts for the young man. They have to hand over young man several shirts, handkerchiefs, which are decorated with embroidery made by the hands of the bride, and several trays with sweets and pastries, which are also beautifully wrapped in festive packaging. After this, the matchmakers leave, having previously discussed the engagement date.
AGYR NISHAN - ENGAGEMENT.
According to tradition, agyr nishan should take place 2-3 weeks after matchmaking. It also takes place at the bride's house. The Kudalar, who now number about 15 people, bring the girl a bokhcha - a bundle that is full of gifts, both for the chosen one and for all her relatives. And in return they are given gifts in return. All details and the date of the upcoming wedding are discussed between the parties.
FAREWELL EVENING, WHICH IS HELD IN THE BRIDE'S HOUSE.
The girl shows the guests, among whom are the young man’s relatives, her dowry, which has been prepared since birth.
HENNA GEDZHESI – EVENING OF HENNA COLORS OF THE BRIDE'S HANDS.
The bride's family set the table and performed the ritual of staining the betrothed's hands with henna. It is believed that the more painted the bride’s hands are, the richer the bride will be living together young. All this takes place with songs and dances.
TRASH GEDGESI.
And in the groom’s house on the eve of the wedding, an ancient ritual takes place, according to which a specially invited hairdresser ceremoniously shave off the young man’s beard. Shaving the beard is considered a symbol of saying goodbye to bachelorhood and acquiring the status of a married man.
Toi - wedding ceremony.
NIKAH – MUSLIM MARRIAGE RITE
After all the preparatory steps, nikah is carried out - a Muslim wedding ceremony. Usually nikkah is held in the bride's house, where the mullah - the religious representative of Muslims - in the presence of close relatives and witnesses asks the bride and groom if they agree to the marriage. It is important that the mullah asks this question to the bride three times. The first two times the girl should be silent, and the third time she should agree. After the ritual, the newlyweds go out to the guests.
In ancient times, weddings were held in courtyards or right on the street. A tent was created, tables and chairs were assembled from boards, covered with carpets and tablecloths. The tables were laden with all kinds of national dishes. Traditionally, the wedding of our great-grandparents lasted seven days. The current ones Crimean Tatar weddings have been reduced to two days. The first day is celebrated on the bride's side, and the second on the side of her future husband. Scenarios celebration of two wedding days similar to each other. Current wedding Events are held in restaurants.
OPENING OF THE WEDDING CELEBRATION
As on the first and second days of the celebration, the newlyweds appear in the room where the guests have already gathered and the tables are set. Relatives always dance in front of the couple, accompanying them to the music at the table. Toi saibi - toastmaster - opens the wedding with a solemn speech. After this, cooks in aprons are invited to perform a dance, holding ladles in their hands. After them, the ayakchilar dance - the people who serve the guests during the celebration. And only then will the opening of the wedding take place, which is the responsibility of the newlyweds’ closest relatives. If the wedding takes place on the bride’s side, the opening falls on the shoulders of her relatives, and if on the groom’s side, then the relatives of the young men go to the site. Guests come out to the dancing relatives in pairs, ordering any composition from the musicians, and hand them money. Each hand should have a banknote of any name. Previously, all the money collected in this way was given to the musicians in gratitude for the abundance of melodies performed. Now musicians name a fixed price for their services, and the money "earned" relatives are given to a young family.
COMPLETION OF THE FIRST DAY OF THE WEDDING
At the conclusion of the solemn Events performed by all guests Crimean Tatar folk dance"Q'oran" ("Round Dance"). Newly minted married couple stands in the center, forming a round dance around itself from dancing guests. After this, the young ones leave, also accompanied by folk compositions. It is customary that after the first day the bride stays overnight in her parents' house, and after the second she remains forever in new family. The wedding events do not end there; there is still a series of post-wedding events ahead. events.
Post-wedding period.
Kelin kavesi – coffee from the bride. The next morning, the bride should treat her new relatives to morning coffee. Everyone comes to look at the young woman. During this morning ritual, the girl, as a sign of respect for her husband's relatives, kisses their hands. Two days after the wedding itself, the bridesmaids come to visit the young woman, presenting her with gifts from her mother.
Then, after some time, Chagyrtuv is held. First, the girl’s parents come to the groom’s house, and then they wait for the newlyweds and the boy’s parents to visit.
Today Crimean Tatar The wedding ceremony differs in many ways from an ancient wedding, but still many customs during wedding events have survived to this day. Sez kesim, agyr nishan, nikah, kelin kavesi and chagyrtuv remained obligatory, but holding henna gedjesi and trash gedjesi is already quite a rare occurrence at weddings Crimean Tatars.
All special events are accompanied by noisy fun and dancing to the national music. Crimean Tatar music. Each melody carries a certain meaning. In general, the current wedding Crimean Tatars remained as bright and colorful as in ancient times.
Teacher 1:
“Today, when there are so many nations in the world,
And now we stand shoulder to shoulder with each other,
You can't play with lives like in a shooting gallery,
Without noticing the blizzard in someone’s heart.
We are different, of course, all on the outside,
But the same blood flows in our veins,
And in the coldest frosts again,
Skin color won’t count.”
Teacher 2:
“We all have the same feelings,
And the heart beats the same
The soul should still not be empty,
When to ask for help other people are screaming.
Yes, we have different traditions and faith,
But this is the main thing for us.
A sphere of happiness must be created in the world.
So that a smile appears on your face"
Teacher 3:
“We call on everyone to Unite, Become one family.
And in life the main answers for everyone,
Let’s find it, ending the moral war!”
Leading:
"It's great when people
And together they go on strike,
And he’s a fan of football,
And he gets sick with the flu,
And celebrates together people
Favorite holiday New Year,
It's great when people
Lives as a family,
Never through doors like this
Evil and trouble will not knock!”
Leading: We invite everyone to Crimean Tatar dance KURAN.
Now we invite everyone to taste aromatic coffee and Crimean Tatar national dishes prepared by our staff Crimean Tatar nationality.
Visiting a product exhibition popularly- applied creativity Crimean Tatar people.
https://youtu.be/avJ-vc9hnEI
Since ancient times, Crimea was a multi-ethnic territory. Since the late 18th and early 19th centuries, due to a number of historical events, representatives of various peoples of the Northern Black Sea region began to arrive on the peninsula, who contributed to the development of economic and cultural life. Each ethnic group brought its own uniqueness to the life of Crimea. The history of Crimea shows that the multinational population of Crimea is characterized by the presence of friendly ethnic communities of different nationalities, the unity of economic, social and cultural interests. A person of any nationality is proud of his ethnic origin. Language, beliefs, clothing, holidays, songs, cuisine help him maintain a special connection with the past of his people. Preservation and development of spiritual, cultural and folk traditions associated with the disclosure of the optimal capabilities of the people. Traditions and customs of nationalities are developing, they are diverse and interesting. The church introduced some features without changing the essence. Many customs and rituals of the calendar cycle became part of the traditions of the people and became elements of their life.
This calendar presents some ethnic groups living in Crimea. Their peaceful, harmonious coexistence is possible thanks to an amazing means called dialogue or polylogue of cultures. Many customs and rituals of the calendar cycle became part of the traditions of peoples and became elements of their way of life. Our ancestors knew how one holiday differs from another, they knew how to celebrate them, how to decorate and accompany them. Visits to religious institutions played an important role in the celebration. Numerous rituals also existed outside of religion. A person who is not interested in the history of his people will never understand or be imbued with respect for the history of another people.
Used literature and sources:
In the Crimean ass [Text]: Virmeni. Bulgarians. Greeks. Germans. Ukrainians / ed. T.A. Salista-Grigoryan. - Simferopol: DIAPI, 2007. - 208 p. : ill. - In Bulgaria. — verm. - Greek — nim. - grew up - Ukrainian m.
Crimea inflorescence of national cultures [Text]: traditions, customs, holidays, rituals / comp. M.V. Malysheva. - Simferopol: Business-Inform, 2003 - . Book 1. - 2003. - 392 p.
Peoples of Crimea [Text]: exhibition from the collection of the Russian Ethnographic Museum / Ministry of Culture of the Russian Federation, Crimean ethnographical museum. - St. Petersburg: Slavia, 2014. - 36 p. : ill., maps.
Vol. first: Peoples of Crimea. - 1995. - 82 p.
Through the centuries [Text]: in 2 volumes. - Simferopol: Crimean Academy of Humanities, 1995 - 1996.
Vol. second: Peoples of Crimea. - 1996. - 88 p.
Polyakov, V. Crimea. The fate of nations and people [Text]: monograph / V. Polyakov. — Simferopol: [b. i.], 1998. - 272 p.
http://history.org.ua/LiberUA/978-966-174-174-3/978-966-174-174-3.pdf
http://ethnocrimea.ru/ru/mosaic.html (Date of access: 03/27/2018)
Noskova, I. Crimean Bulgarians: historical and ethnographic essay [Text] / Inna Noskova; [rec.: A. A. Nepomnyashchy, G. N. Kondratyuk]. — Simferopol: State Autonomous Institution of the Republic of Kazakhstan “Media Center named after. I. Gasprinsky", 2016. - 312 p. : ill.
Please wait...Yil Gejesi
It occupies a special place in the system of calendar holidays - this is an ancient family holiday. Has simple rituals. Celebrated as the beginning of winter at the very long night in the year - December 22.
Crimean Tatars celebrated this holiday throughout Crimea, but in different regions they called it differently. For example, on the South Coast this holiday was called Kalenda (Latin for “first day of the month”), and the day of December 22 was called Kantar, which means “scales.” This refers to balance (winter solstice). In other places of Crimea it was called Yyl bashi or Yyl gejesi.
For the Yil Gejesi holiday, housewives prepare kobete - a pie with chicken meat and boiled rice. An unpainted egg is placed on top in the center of the kobete. White halva is being prepared. Before the festive table, family members try to discreetly smear each other's faces with soot from under the cauldron. Noise rises, jokes and fun begin. When darkness falls, the boys put on their fur coats inside out and walk in a crowd from house to house, shouting: “Kalenda, Kalenda!” Approaching the house, they say: “If you give me a treat, let you have a boy, but if not, then a bald girl.” The hostess gives the children nuts, candies and sweets. The girls sing carols this night. A guy secretly visits his girlfriend in the evening and asks her if she is ready to accept a match from him. If the girl agrees to marry him, then he gives her a coal as a sign of consent to take her as the mistress of his hearth. It is believed that dreams seen on this night come true.
In the morning, the housewife prepares a traditional soup of small dumplings, an obligatory component of which is an egg. This is how the Crimean Tatars celebrate the beginning of winter and the beginning of the astronomical year.
Navrez
An ancient holiday of farmers. Celebrated as the beginning of a new economic year and spring. Navrez is an Iranian word: nav - new and rez (ruz) - day. The holiday is held on March 21, the day the Sun enters the constellation Aries (Sheep), in Crimean Tatar - K'ozu, when day is equal to night. The custom of celebrating Navrez among the Crimean Tatars arose no later than the 12th-13th centuries, along with the adoption of Islam.
The main stages of the Navrez celebration:
Farewell to the old business year
A week before the holiday, the housewife begins to prepare for it: she whitewashes, cleans the utility rooms, and sets aside old, unusable things for burning. Men are preparing for plowing, repairing agricultural equipment. The boys prepare masks and goat costumes (fur coat inside out with a tail attached to it). On the eve of the holiday, women boil eggs, but do not paint them. They bake kobete (layered meat pie) and all kinds of national cookies. On a festive evening, they make a fire, burn old things in it, and splash water on each other. At the beginning of darkness, the boys gather in groups of 3-7 people. One of them dresses up as a goat, the others put on prepared masks. In their hands they hold branches with strengthened snowdrop flowers. Boys move in groups from one yard to another and sing New Year's songs. The owners treat the children with sweets and nuts. Two days before Navrez, the girls gather in one of the houses where they make preparations for fortune-telling. New Year's Eve. To do this, they throw their rings or necklaces into a jug of water, and this jug is placed under a rose bush on the night before Navrez. The next night, on the eve of Navrez, the girls gather near this bush. The youngest of them is blindfolded, and she pulls out jewelry from a jug, jokingly predicts the fate of their mistress in the coming new year (whether she will get married this year, what her betrothed will be like, what house she will end up in)...
New Year's Eve
On the day of Navrez, after morning prayers, elderly people visit the cemetery, where they tidy up the graves, read funeral prayers in which they ask God and the spirits of the departed for a good harvest and an increase in the herd. Thus, the living seem to communicate with the souls of the departed. On the eve of the holiday, women boil eggs, prepare white halva, bake kobete, and prepare chicken noodle soup; It is considered a good omen if the noodles “run away” from the pan: this means that the year will be fruitful. On this day, girls and boys wear festive green outfits, symbolizing the awakening of nature.
First furrow
Navrez is the first month of the start of field work. The men went out into the field. The most respected elder, having read a prayer, made the first furrow and threw the first handful of seeds of the future harvest into the ground. Ethnographic materials indicate that Navrez (March 21) for the Crimean Tatars originally meant economic New Year, which ended on September 22 - after the holiday of Derviz.
Hydyrlez
The Khydyrlez holiday reflects the complex ethnic history Crimean Tatars. Its rituals and customs trace the origins of beliefs, social life and economic activities of the people. The holiday is celebrated on Friday of the 1st week of the month of Kuralai (May). After Hydyrlez, the social year begins. The day before, the housewives begin a thorough cleaning of the entire house, since, according to legend, Hydyrlez does not visit a dirty house. It is believed that if a pregnant woman breaks this tradition, the birth may be difficult. In the evening, housewives bake round bread (kalakai), kobete. In villages near the jami (mosque), young people are preparing to light a fire. In the evening, residents of the entire village gather at this place. After the evening namaz (prayer), the most respected resident of the village lights a fire and is the first to jump over it, followed by the rest of the men, then the young men and boys. Jumping, they say: “Difficulties for the Gentile, but prosperity for me.” Then the men leave. During this time, the flames die out, and then women and girls begin to jump over the fire.
According to legend, on the night before the holiday, children, fearing terrible dreams, smear garlic on their heads, lips and feet and read prayers for the night. In the evening, housewives scatter a handful of wheat on the windowsill, the cattle are taken out of the barn and fumigated with smoke from the “evil eye.” On the day of the holiday, after morning prayer, the housewife milks the cow and sheep and sprinkles the entrance to the barn with milk. On this day, every family tries to plant a tree (men - an apple tree, women - a pear) or flowers. Crimean Tatars try to celebrate this holiday in nature, near a spring. A swing is pre-installed in the clearing. The girls cover them with flowers and swing on them. Women sprinkle each other with greens and slide down the slide. An integral part of the holiday is the descent of pre-baked bread from a hill. If the loaf falls face up, then there will be a good harvest, but if on the contrary, then the year will be a bad harvest. Men compete in wrestling (kuresh). At this holiday, boys and girls get to know each other, brides are viewed and their choice takes place. The general fun ends with the obligatory performance of the general dance Khoran (group dance forming a circle).
From ethnographic materials it follows that the Crimean Tatars spring holidays Navrez and Hydyrlez represent a complex of rituals and customs that are aimed at appeasing the forces of nature in order to obtain a rich harvest and increase the number of livestock. They show elements of the culture of the farmer and pastoralist.
Derviza
The specifics of calendar rituals are complemented autumn holiday- Derviza. It is celebrated on September 22, the day of the solar equinox. After this day, the “dying away” of the forces of nature begins, i.e. autumn begins. The name Derviz consists of two words: “der” means door, gate. The second word is “visa” - permission to enter. In other words, in accordance with the functional purpose of this day, Derviza means “entering a new world.”
Before the holiday, as usual, the house and yard are thoroughly cleaned. Housewives bake bread, kobete. On the day of the holiday, girls in elegant clothes scatter ashes on the field, in the vegetable garden, in the garden and vineyards. The boys clean the barn and fumigate it with smoke. This holiday is organized jointly by residents of several villages that are part of one community - “jamaat”. As always, the holiday begins with prayer and the sacrifice of a ram. After this, several girls aged 10-12 years put on sheepskin coats, symbolizing the approach of winter, while simultaneously announcing the beginning of the holiday. Women roll a sieve (elek) from the hills. If the sieve lies upside down, there will be a good harvest, but if upside down, then a small harvest is expected, if it stands on its side, the grains will grow tall. At this festival, competitions of dancers, singers, poets, and ditty connoisseurs are held, and competitions in national kuresh wrestling are organized. Only on this holiday do they compete in throwing a stone into the distance, saying: “May the dark days return when this stone returns,” in other words, never. Fairs are a must. Usually the holiday ends with a general dance - a khoran, which appears as a dance of the unity of the people in achieving a common goal.
On this day, the Crimean Tatars sum up the results of their work from Khyderlez to Derviza, that is, they complete the sowing of winter crops, receive their sheep from the shepherds who have descended from the yayla, and the owners make mutual settlements with the shepherds. After this, the whole village chooses a new shepherd or remains the same. Then the wedding season begins.
Eid al-Fitr
Fasting is the fourth of the five obligatory conditions observed by Muslims. Fasting begins in the month of Ramadan (Ramadan) on the first day of the new moon and is observed for 30 days. The word Ramadan (Ramadan) means to burn, that is, during this month, when fasting is observed, all sins are “burned out,” the doors of heaven are opened, and the doors of hell are closed. Along with fasting, Islam encourages a Muslim to engage in good deeds: feed the hungry, invite at least one person to his house who is fasting, and feed him dinner in the evening.
After the 30-day fast, the Eid al-Fitr holiday begins. The day before Eid al-Fitr or on the day of the holiday, after the festive prayer, Crimean Tatars give fitr - alms - based on the cost of 1 kg of wheat for each family member. Fitr is distributed to the poor, orphans, and lonely old people. Eid al-Fitr is celebrated for 4 days and falls on the first day of the month of Shawwal. On this day, reconciliation occurs between those who were in a quarrel. Everyone asks each other for forgiveness for voluntary and involuntary insults.
4 days before the holiday, they begin to thoroughly clean the house, court premises, barns, and clean the livestock. After cleaning is completed, all family members are required to bathe, put on clean underwear, tidy up their hair, and cut their nails. Women dye their hair, the first phalanx of their fingers, with henna. This is how they prepare for the most sacred night of the month of Ramadan, which falls on the 27th of Ramadan - Kadir Gejesi, which means “the night of deciding human destinies, the night of power” - the night of predestination.
In the evening, housewives fry khatlama and chibereki. Children bring them to relatives, mutual exchange of dishes occurs. This custom is called “so that there is a smell of food in the house.” It is mandatory to feed this dish to your dog. On Eid al-Fitr festive table mainly consists of sweet baked dishes: khurabie, khatlam, sweets, fruits, all kinds of jams. Holiday coffee is a must.
Eid al-Adha
It is one of the main holidays of Muslims. Begins on the tenth day of the month of Dhu-l-Hijjah and is celebrated for 4 days. Every wealthy Muslim slaughters a sheep, goat, bull or camel, depending on his means. He distributes the meat to the poor, orphans, and lonely old people, wanting to atone for their sins and receive God’s blessing in their deeds.
During the sacrifice, certain rituals are observed. In Crimea, during the Eid al-Adha holiday, rams are most often sacrificed. The animal intended for this purpose must be without any defect, with intact teeth; if there are horns, they must not be damaged. The animal must be a one-year-old male. Beforehand, a special prayer is read over the animal. A number of rules are also followed:
Knives must be well sharpened in advance. You cannot sharpen a knife near a sacrificial animal.
The animal's eyes are tied with a scarf.
Henna is applied to the head and a lollipop is placed in the mouth.
It is necessary to dump the animal on its left side next to the hole, tie two front and one hind legs.
If there are several sacrificial animals, then the rest should stand at a distance from that place and should not see the act of sacrifice.
According to custom, the meat of a sacrificial ram is not washed. It is carefully checked and cleaned of adhered hairs, cut into small pieces (200-250 g). It is boiled in water, adding only onions and salt to the broth, and greens in the summer. Eaten with bread or flatbreads. For three days, the family consumes 1/3 of the meat of the sacrificial ram, treating all guests who came with congratulations on the occasion of the holiday, and 2/3 of the meat is distributed to the poor, lonely, whose income does not allow sacrificing a ram. The skin of the sacrificial ram is presented as a gift to the jami. In addition, trips to Aziz (holy places of the Crimean Tatars) are carried out.
Ashir kunyu
Crimean Tatars celebrate the Ashir Kunyu holiday, which comes after Ashir Gejesi (Night of Ashir), which is one of the 10 blessed nights revered by Muslims. Ashir Kunyu falls on the 10th day of the month of Muharrem (Ashir Ay). This day is celebrated as the day of remembrance of the fallen sons of the prophet Ali: Usein and Asan during one of the wars with the infidels. On this day, the Tatars, unlike the Shiites, do not reproduce the details of their murder, but limit themselves to lighting a candle and reading a prayer. This month, a ritual dish known as “ashir ash” (food on the day of Ashir) is prepared and consumed, and clean spring or well water is drunk.
According to the legend of the Crimean Tatars, during one of the wars against infidels, Muslim soldiers were surrounded by the enemy. The food ran out and hunger began. Everyone began to look in their pockets to see if there was any food left. And in the pockets of the seven warriors various products were found: grains of wheat, beans, corn, peas, walnuts, dried fruits. Having collected everything, we cooked food. In memory of this event, seven mandatory components are used when preparing this dish in the month of Ashir Ai:
Corn; purified, specially processed wheat; Crimean peas; beans; various dried fruits; Walnut; syrup.
Source of publication: Kurtiev R.I. Calendar rites of the Crimean Tatars. -Simferopol: Crimean educational and pedagogical state publishing house, 1996. © 1999 Tauride National University. Vernadsky.
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