Traditional culture of Kabardians and Balkars. Islam in the social traditions of Kabardians and Balkars. Kabardino-Balkaria
The spiritual and moral core of the Kabardian people is the Adyghe mentality, which has absorbed values, traditions, mental makeup, worldview, lifestyle and way of thinking. All this was embodied in the principles of Adygagye - Adyghe. These principles are based on the concepts of “humanity,” “courage,” “honor,” “reason,” and “respect.” It was thanks to these qualities that the Circassians gained the reputation of “knights of the Caucasus.”
Mentality is most clearly manifested in language, which is reflected in the proverbs “Duneir sherkhushch” (The world is a wheel), “Psym fieiefiyr - nem fiedaheshch” (What is sweet for the soul is beautiful for the eyes), “Liygem ipe akyyl” (Before courage - intelligence).
Courage, honor, dignity have always been the most important components of the Adyghe national character. As 19th-century sources testify, in battle “the Circassian showed amazing courage and extraordinary feats of self-sacrifice.”
“Azhaliti schishchymyiekie, and ze lieghuem liyg’e helkhye” - “When two deaths cannot happen, then put all your courage into one.”
“Heim and lyr hamem eshchiezh” - “For the blood of the honest, strangers take revenge.”
“Nemys zydeshimyiem mounds schhiiekyim” - “Where there is no honor, there is no happiness”
Courage as a moral category receives the greatest attention. It is like goodness, it has high morality. Courage, like goodness, has many facets - this is the defense of the fatherland, the weak, the defenseless, and a respectful attitude towards women and the elderly, and calm endurance, and the ability to keep one’s word. And, of course, love for independence and national dignity. The concept of courage includes all good human deeds, in a word, good.
When they say, Adygagye zykhel, they mean a person who values \u200b\u200bhonor, has nobility, courage and lives according to his conscience. The category of conscience - “nape”, is reflected in such proverbs as: “Nape zimyiem dzazhepk iieshch” - “Whoever does not have a conscience has (only) ribs.”
There are many proverbs dedicated to the category akyl - reason. “Akyel ziiem shyie iiesch” - whoever has reason has self-control,” “Akylym and aner gupsysesch” - “Thinking is the mother of reason,” “Schhyem imylme lakuem imyguashch” - “The head is empty - and the legs are woeful.”
Kabardians and Balkars attach great importance to their family and raising children. Life eventually punished those who did not know how to educate. "Iesh ed upiym-ui iuper dag'e kyischiynshch, tsiyhu ed upiym-ui iupem keuezhynsch" - "If you feed a skinny beast, your lips will be in oil, you will feed bad person"You'll get hit in the mouth."
Kabardians and Balkars attach special importance to education in the younger generation moral qualities and the corresponding rules of conduct. The proverb speaks about this: “Akyl wasenssheshi, gyesynyg’e gunensheshch” - “The mind has no price, but education has the limit.”
Particular attention is paid to respect and honor for elders. Respect for elders by younger people is a moral precept rooted in the life practice of the most ancient societies. But respect can be different. It’s one thing to be the first to say hello or to give up your seat on the bus; it’s another thing to invariably show emphatic signs of respect.
Russian classics of the 19th century in their works drew people's attention to the peculiarities of the national character of the highlanders: wisdom and the desire for good neighborly relations, the desire for freedom, self-esteem, hospitality, twinning, hard work, endurance.
Adyghe adats, compiled in the first half of the 19th century. A.A. Kucherov, define hospitality as the “primary virtue”.
Hospitality was not just a moral duty, but a sacred duty consecrated by religion since ancient times. The Adyghe proverb directly speaks about this "Kheshier t'em and liykiuesh"- “The guest is God’s messenger”, the same idea is expressed even more clearly in the Balkar proverb “Konak Teirini atyndan kelse, Adam anga kulluk eterge kerekdi” - “Since a guest comes on behalf of Teiri, a person is obliged to serve him.” In former times, as soon as the guest dismounted, he gave him his weapon as a sign that he was completely under the protection of the owner. This hospitality even extended to the host’s blood enemy, who was supposed to protect the guest from external attack (The laws of hospitality were placed above the laws of blood feud). Anyone who betrayed a guest would be subject to universal contempt. It is clear that under these circumstances the saying was born : "Adygem and hyeshie bydapie isch"- "The Adyghe guest is sitting in the fortress."
Khan Giray pointed to the spread of the idea among the Circassians that, by receiving guests, they “do what pleases the Creator.” In this light, such Balkar curses as “Yuyung konak kirmegen yuy bolsun” - “So that a guest never sets foot in your house” become more understandable.
Respect for work and frugality is reflected in the following sayings:
“Guguyekhyr shechyguafieshch” - “Labor is not difficult to bear.”
“Guguuyehyu kebguetar iefishch” - “What was difficult is delicious later.”
"Emysh psherykh" - "He who works brings fat to himself"
"Zumykheri uimyieri zehuedesh" - "Not to take care and not to have are the same thing"
“Zyschybgetiyl kyyshchoshtezh” - “Where you save, you’ll get it.”
True friendship is highly valued:
“Zeguryiuer schynafem schieganeri, zygurymyiuer guufemi schiiuferkym” - “Those who are friendly will be hidden by a lamb’s skin, and those who are in a quarrel will not be covered by an ox’s skin.”
“Kuazhe iv nekhrae, kuazhe and nybzhyegyu” - “Better than a bull per village, it’s better to have a kunak in each village.”
“Nybzhyegyu iygynyr hu zhyle humenym huedesh” - “Having a friend is like saving millet grains.”
It is now becoming increasingly difficult to judge the traditional appearance of Kabardian settlements. The old villages have long been rebuilt and fewer and fewer old houses are preserved. At the same time, the old signs and beliefs of Kabardians associated with housing are also disappearing.
In the distant past, Kabardians believed that their happiness and well-being largely depended on a well-chosen place for their house. Therefore, the choice of location was taken with great seriousness.
A good and healthy place to build a house was considered to be one where any iron objects were found, where there was a lot of vegetation, and where there was water nearby.
At the place where they were going to build a house, they dug a hole and filled it again with the same earth.
If the dug earth did not fit when backfilling, then the family in this house was predicted to have abundance and prosperity in the future. There was also a custom: they placed a bucket or cup of milk in the evening at a chosen place and left it overnight. And if the milk did not decrease by morning, the place was considered good for building housing. 1
At the site chosen for construction, old iron objects were buried, because... They believed it brought happiness. In our time, this custom is still observed.
They buried coins under the houses and said wishes. There were often cases when Kabardians, with prayers and later with amulets (dyshche) of Muslim mullahs, tried to protect the estate and the area under the future house from everything bad and unfortunate and to ensure the well-being of the family.
Building a house
When fencing a manor and building a house, Kabardians widely used the ancient folk custom of mutual assistance (shch1yhyehu). The population resorted to this custom of mutual assistance both when procuring building materials and when building a house,
“No one built a house without the help of relatives, neighbors and fellow villagers. I remember it very well. Because I had to take part in them more than once. In my school years All summer long, on Saturdays and Sundays, we were invited to help those who were building. And they built everything"* .
When building a house, Kabardians could not do without the help of relatives and neighbors. According to tradition, the first pillar was placed in a hole and buried by the elder of the family. The beginning of the construction of the house was celebrated with a small holiday. At this holiday, everyone wished happiness to the future home, health and prosperity to the owners. To the one who built the house they wish: “Ui 1ykh’e k1ykh’ ukh’u” (May Allah make the house happy), “Alyhym fysh1ig’etynshikh, fysh’1ig’ebeg’ukh” (May Allah grant that you live well, calmly, and get rich in it). The one who enters the house first wishes: “Them laape mahue kyyschIetkhaue G kyysch1igek1" (Allah grant, good day brought by us). The villages had no layout, the houses were located in disarray. The streets were narrow and crooked.
In the villages of Kabarda there were quarters that had different sizes and shapes. One block was separated from another by back alleys. Until the second half of the 19th century, Kabardians gathered and discussed issues of the entire village and society at the mosque. There were from one to five mosques in the villages. Among Kabardians, when a family was divided into two or three parts, the estate was not split up. It was given to one of the sons, who was chosen at the discretion of the head. Those who were left without property moved to the outskirts of the village.
* (informant Shadov B.M.)
The estate was surrounded by a wattle fence, and in some villages even a stone fence, the height of which reached two meters.
Since the end of the 19th century, estates began to be surrounded by trees (acacia, plum, cherry). All estates had fences, but the courtyards were connected by alleys. The length of the fence did not exceed 5 meters, height 1.5 meters.
Even earlier, Kabardians had single-room dwellings, oblong shapes with semi-oval ends. Single-chamber houses had only one door, made of two leaves and oak boards. Its height did not exceed 150 - 160 cm. At the same time, a second door appeared for women to enter the garden. On the front side of the house, along its entire length, they began to build a small canopy, which, with the advent of the foundation, turned into an open gallery.* Windows appeared in the mid-19th century, but glass was only available to the wealthy. In the 90s, most settlements did not have windows. Light entered their homes through a smoker, and the doors were wide open both in summer and in winter. Therefore, these houses were cold and dark in winter. With the development of productive forces, people's lives also changed. They began to replace single-chamber houses with two-chamber ones. At the end of the 19th century, it became the most common type of housing for Kabardians. Single-chamber houses differ from two-chamber houses in the layout and location of entrances. The room attached to single- or double-chamber houses had a separate entrance and was called legyuna (room for newlyweds). If sons married in the family, then rooms were added to the house. This is how the long house was formed. There were also houses that had from 8 to 14 rooms. In the second half of the 19th century, three-chamber houses appeared, which had large rooms, rooms for newlyweds had two
* Mambetov G.Kh. " Traditional culture Kabardians and Balkars" -
entrance. Food, kitchen utensils and water were stored in the hallway. Sometimes food was prepared there. At the end of the 19th century, houses began to be built with one door. When multi-chamber houses appeared, large families fell apart. In long or three-chamber houses, a certain room should belong to the parents. In most cases, two- or three-chamber houses had glazed windows,
Signs and beliefs of Kabardians associated with housing
Cult of the Hearth
Kabardians observed many customs associated with the home. In dwellings, the most revered place was the hearth (zhiegu), which was located in big room(uneshhue). This room with a fireplace was both a kitchen and a dining room; the oldest members of the family lived in it.
The hearth and hearth chain were considered family shrines. A word given near the hearth was considered sacred and must be fulfilled.
In the past, the bride always walked around the hearth, expressing her readiness to become a member of the family. According to ancient beliefs, the hearth chain had magical power and could protect both home and family. The Circassians had a custom according to which, when there was a threat of epidemic, the hearth chain was drawn around the village. The hearth chain could not be thrown away or sold. It was forbidden to swear near the fireplace, it was forbidden to pour dirty water. The mistress of the house had to light the fire in the hearth. Every evening, the owners of the house placed food for the brownie near the hearth and asked him to protect the house from evil spirits.
Attitude towards elders
The son did not sit down in the presence of his father, and the younger brother did the same in front of the elder; young people in the presence of elders did not speak loudly, did not swear, did not use foul language, much less fight, they also did not laugh loudly. At the same time, it was unacceptable to keep your hands in your pockets, stand half-bent, sit lounging, fidget in a chair, turn your back to others, scratch your head, pick your nose, chew, be dressed casually, rest your cheek or forehead with your hand, or smoke.
According to the custom of the Kabardians, age was placed above rank and position. A young man of the highest birth was obliged to stand before every elder, standing respectfully to greet him, without asking his name, to give way to him, not to sit down without his permission, to remain silent in front of him. Briefly and respectfully answer his questions.
According to the customs of the Kabardians, they were supposed to get up when the elders drank water, sneezed, when their name was pronounced in their absence, especially if they were no longer alive.
In any house, the eldest had his own special place where he sat, his own bed. This venerable place was located against the wall, opposite the entrance to the room. No one sat in the elder’s place; even someone else’s hat was not supposed to be placed on his bed. Only the thamada himself could seat the respected and close guest who had arrived in his place. 
The younger generation of Kabardians was brought up so that they did not strive to take a place of honor in the room, they remembered that an older one might come and need to give up this place. That’s why people used to say: “Adygal1 zhant1ak1uekyym” (Adyghe man does not climb into a place of honor). This is due to the fact that Kabardians had a strictly observed seating order at the table. Everyone had to occupy a place corresponding to his age and rank. Violation of this principle could cause displeasure among those present, even resentment. Therefore, each convinced the other that this place should be taken not by him, but by the other. This custom was so strictly observed that with the advent of new
invited had to change seats several times, giving way to someone older and more worthy. It is no coincidence that they say that “Adygem-t1ysyn dymyukhyure kguezhyguer koos” (We, Adygs, did not have time to sit down, the time has come to disperse). Nevertheless, this desire to give up his place to someone older and more worthy was evidence of good manners, politeness and modesty. On the other hand, these examples emphasized that if you are invited to visit, you should not be late.*
Kabardians believed in many signs associated with home.
By folk custom You cannot cross the threshold with your left foot.
From childhood, children were taught not to run or jump into the house. It was believed
that it brings misfortune.
According to folk custom, you cannot say hello through a threshold or window.
It is still not allowed to call out to a person who has left the house, as
he might get into trouble.
A stranger or a guest was not allowed to touch the broom. The broom should always be in the corner, not far from the door. If a broom fell in front of a guest entering the room, it was considered a bad omen.
An interesting custom was according to which the umbilical cord, when cut off, was coated with bull manure for a boy, and with heifer manure for a girl, and buried in the corner of the room.
The hair that was shaved for the first time from the newborn’s head was not thrown away; it was also buried in the corner of the room. In any house, even now, the first tooth that falls out is thrown onto the roof of the house or attic, with a piece of salt and coal from the fireplace. It is believed that this ensures longevity for the child and abundance for the home.
Do not pass the knife and needle with the sharp end. Sweeping and throwing away trash at night is also not allowed. If the knife falls with the tip up, this leads to the forced slaughter of livestock. You cannot pour the water you have bathed in over the threshold.
*
R.A.Mamkhegova “Essays on Adyghe etiquette” -..
The work was done by Shomakhov Anzor Beslanovich. I made some adjustments and photos.
On my own behalf, I would like to add that we, like the whole world, are moving towards globalization. No one wears Circassian women anymore and observes all these signs; they are not an integral part of everyday life and culture. Remained in memory as part folklore, and even then mainly among older people, young people mostly consider this a relic of the past.
Caucasus. The edge is beautiful and strict. A world where everything is constantly changing and unchanged for centuries. Here, like nowhere else, there is a strong feeling of the infinity of time and the moment of existence. The earth here reaches out to the sky, and nature takes the soul captive. It is also a unique region in terms of ethnic diversity. The land of the mountaineers. It’s amazing how peoples managed to preserve their culture, identity, historical traditions, their languages. We have in our hands the “calling card” of Kabardino-Balkaria.
“...On the edge of the horizon stretches a silver chain of snowy peaks, starting with Kazbek and ending with the double-headed Elbrus... It’s fun to live in such a land! Some kind of gratifying feeling flowed through all my veins. The air is clean and fresh, like a child's kiss; the sun is bright, the sky is blue - what would seem to be more?” (Mikhail Lermontov)
REPUBLIC OF KABARDINO-BALKARIA
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Republic within the Russian Federation. Located mainly in Population- approximately 895 thousand people. Kabardino-Balkaria is a multinational republic where representatives of more than a hundred nationalities live. Of these, Kabardians make up about 55 percent, Balkars - 11.6 percent, Russians - 25.1 percent, Ukrainians, Ossetians, Tats, Georgians and representatives of other nationalities - 8.3 percent Capital of the republic- city of Nalchik. The population is about 300 thousand people. |
Flag and coat of arms of Kabardino-Balkaria |
Biography of one of the main resort centers South of Russia and cities military glory began in 1724, when the villages of the main princes of Kabarda - Aslanbek Kaytukin, Dzhambot Tatarkhanov, Kuchuk Dzhankhotov - appeared at the foot of the mountains of the Main Caucasus Range.
Nalchik is located in a semicircle of mountains and resembles a horseshoe. Maybe that's where the name comes from? From both Balkar and Kabardian the word “nal” is translated as horseshoe.
There is another version. If you believe historians, in the old days there was viscous, impassable mud in this place - such that horseshoes were torn off horses. One way or another, today the horseshoe is on the emblem of the city, and in place of that legendary mud there are swift avenues that run into the mountains.
The main decoration of Nalchik- a park that is rightfully considered one of the best in Russia and the largest in Europe. The shady alleys of the park merge with the surrounding forests. There are 156 species of trees and shrubs in the park, including rare and even relict ones. Such, for example, as Gingko Biloba.
Speaking of Gingko: in the German city of Weimar there is a museum whose employees keep a register of all the miracle trees preserved on Earth. Nalchik specimens are also included in this “red book”.
NATURE
Pearl of the Republic- double-peaked Elbrus, rising into the sky at its highest point at 5642 meters. It is not surprising that the image of its snow-capped peaks adorns the flag and coat of arms of Kabardino-Balkaria.
In addition, it emphasizes the long-term connection between two close peoples, Kabardians and Balkars. But to the Creator, when he created this region, it was as if Elbrus alone was not enough.
Within the republic there are five more mountain giants, the height of which is more than 5000 meters: Dykh-Tau, Koshtan-Tau, Shkhara, Dzhangi-tau, Pushkin Peak.
Sparkling glaciers, picturesque gorges, noisy waterfalls, emerald lakes - Kabardino-Balkaria has everything to fall in love with these places for the rest of your life.
LANGUAGE
Kabardino-Balkaria says in three state languages: Russian, Kabardian and Balkar.
The Kabardian language belongs to the Abkhaz-Adyghe group of Caucasian languages. Writing in this language was created after October Revolution. Literary language arose on the basis of the dialect of Greater Kabarda.
Balkar language belongs to the northwestern branch Turkic languages. He preserved the purity of the ancient Turkic roots - with his help, oriental scientists study the ancient written languages of the Turkic system. Modern name received in the 1950s - before that time it was called Mountain-Tatar, Mountain-Turkic, Tatar-Jagatai.
At the celebration of the 450th anniversary of joining Russia. Nalchik, September 2007
RELIGION
Sunni Islam- About 75% of the population professes Islam in the republic. Islam came to the territory of the republic in the 14th century - it is known that the Kabardian and Adyghe princes swore allegiance to the Russian prince “according to their faith and Muslim law.” From the first half of the 19th century centuries Islam has become dominant religion Kabardians and Balkars. In addition to Islam, Christianity and Judaism are represented in the republic. There are representatives of other faiths.
TRADITIONS
Hospitality. Kabardino-Balkaria, like other Caucasian republics, is distinguished by its hospitality. In the house of every mountaineer, the traveler will be fed and warmed. However, the treat is not the same for everyone. For example, instead of the national drink, buza, women will be served sweet tea. For men it’s the opposite. National halva is not prepared for a random guest, but it will definitely be put on the table if the visit was known in advance.
Wedding. The groom, leaving for the bride, is seen off with an evening feast, to which the entire village gathers. The procession with the bride along the way is met by friends and relatives of the groom - in the field they arrange a feast, raise toasts, and dance. After this, the guests are escorted into the house and walk until the morning. The rider who manages to enter the bride’s room on horseback is treated to a large bowl of buza, lakum, and meat. The most authoritative woman of the family smears her daughter-in-law’s lips with honey and oil so that new family was just as sweet and pleasant for her.
PRIDE
KITCHEN
Buza(makhsyma) is a low-alcohol, ancient and most popular drink in the republic. Usually made from corn or millet flour, sugar or honey, and barley malt. It is brewed for weddings, on the occasion of major holidays and ritual events.
Lakuma- soft and airy dough product. Each housewife has her own recipe, which, as a rule, is not disclosed.
Halva- a favorite delicacy of Kabardians and Balkars. Not everyone can prepare real halva. Often, a special craftswoman who is famous for preparing halva is specially invited to a family where a big feast is planned.
Khychiny- a dish of Balkar cuisine, thin pies made from unleavened dough with all kinds of fillings: potatoes with cheese, cottage cheese, fresh mint, meat. To visit the republic and not try Khychin means to learn nothing about these places.
You will also find recipes for khichins and lakoums in our magazine in the section
(“Feast with a double-headed mountain”).
The business card was compiled by Alexander Lastin.
Photo: Sergey Klimov, Zhanna Shogenova.
Description of the presentation by individual slides:
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Kabardino-Balkaria is a multinational republic. More than 100 nationalities live on its territory, which is 12.5 thousand km2: Kabardians, Balkars, Russians, Ossetians, Ukrainians, Koreans, Tatars, Jews, etc. Population – 901,200 people. In the republic 165 settlements, including 8 cities: Capital - Nalchik; Prokhladny and Baksan are cities of republican subordination; Chegem, Maisky, Nartkala, Terek, Tyrnyauz - cities of regional subordination; 10 districts: Baksansky, Zolsky, Leskensky, Maysky, Prokhladnensky, Tersky, Urvansky, Chegemsky, Chereksky, Elbrussky. For centuries, our peoples lived on the territory of the republic in friendship and harmony. The history of our Kabardino-Balkaria is full of both bright pages associated with military and labor achievements, and dramatic moments testifying to the difficult and tragic trials they had to go through. To understand what is happening, you need to know the past, the history of your region, your people. We all, both adults and children, are shaped by the past and present of both our fatherland and all humanity. It is important for each person to establish his involvement in the clan, nation, humanity, to remember that he lives in a world where the past significantly acts, indirectly influencing the present.
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The men's clothing of Kabardians and Balkars was basically the same type. It was largely made from local materials: sheepskin, cattle leather, wool was processed into felt, from which hats, burkas, and homespun cloth were made. Kabardians and Balkars received silk, velvet, and cotton fabrics through developed trade relations. Main parts men's clothing Kabardians and Balkars had beshmets and specially shaped trousers.
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The full highlander costume included a Circassian coat, which was worn over a beshmet. Circassian received its name from the Russians, who first saw it on the Adygs - Circassians. It served to some extent as elegant clothing and was worn when going to public places(mosque, village gatherings, board), on a visit, to dances, etc. Custom did not allow visiting these places wearing only a beshmet, “underdressed,” and such an appearance could be regarded as disrespect for society and existing etiquette. The Circassian coat was sewn from homespun cloth top quality, usually gray, white and black.
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The warm outerwear of the Kabardians and Balkars was a fur coat, which was made from sheepskin, and the best ones were made from the skin of rams and even lambs. Such fur coats were called kurpei fur coats. The cut of the fur coat differed from the Circassian coat only in that it was cut without a chest neckline. It had a small stand-up collar, which, like the flaps and sleeves, turned out on the outside with a narrow fur strip made from the sheepskin of a young lamb. The fur coat, like the Circassian coat and beshmet, was fastened with 5-6 ribbon buttons and loops. She had a great smell.
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The outer clothing was also a burka. “Without her,” wrote B.E. Khizhnyakov, “it is unthinkable to imagine a male mountaineer.” The burka was worn at any time of the year, going to the field, to the market, to another village, etc. It replaced a waterproof raincoat during rain, protected from summer heat and cold wind, and served as a bed in the steppe and in the pasture. It sheltered both the rider and his horse from the rain, easily turned over backwards and protected the rider and the saddle. In good weather, it was rolled up and tied to the saddle. Burkas were made of black wool.
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The headdress of the Kabardians and Balkars basically corresponded to their clothing. In summer they wore a felt hat with a wide brim, and in winter and in the autumn-spring period they wore a sheepskin hat or papakha. Balkars also wore a hat in the summer.
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The shoes of Kabardian and Balkar women were mostly homemade and in many ways similar to men's. These were felt and morocco socks, boots, shoes, which differed from men's in greater elegance and embroidery. They were worn over woolen stockings made by the women themselves. Women often made knitted stockings and socks multi-colored (white with black, brown, gray, etc.). Felt and morocco socks were mainly worn by older women, putting morocco shoes on them. Girls and young women wore beautifully embroidered, sometimes decorated with braided, morocco boots over stockings and socks. Morocco shoes, no different from men's ones, were also considered everyday shoes. In mountainous Balkaria, women wore rawhide jackets in winter. In Kabarda, and partly in Balkaria, women wore shoes with heels on wooden soles without backs and with an embroidered leather toe, which were house shoes.
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Women's clothing of Kabardians and Balkars had much in common with men's clothing, which indicates the unity of their fundamental principles. There were, of course, significant differences. Women's clothing was elegant, comfortable, and colorful, unlike men's. The fact is that men did not wear red clothes at all. Ideal female beauty in the Caucasus were considered thin waist and flat chest. WITH early childhood a correct, slender figure was developed. For this purpose, all kinds of devices and means were used. At the same time, the physiological characteristics and physical capabilities of each girl were taken into account, without in any way affecting her health. In particular, the girl before her marriage did not have the right to sleep in soft bed, food was limited. Those foods that contributed to obesity were actually excluded from her diet. By the way, men also adhered to this.
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In the upbringing of girls, unlike boys, the principle of social belonging was observed. As I. Blaramberg wrote in his work “Caucasian Manuscript”: “In order to preserve a girl’s figure, in princely and noble families from the age of 10 they put a corset on her bust, which remains on her until her wedding night, when her chosen one rips it open with a dagger . The corset is made of leather or morocco, it is equipped with two wooden planks on the chest, which, with their pressure, mammary glands prevent them from developing; It is believed that this part of the body is an attribute of motherhood, and it is shameful for a young girl to be allowed to see it. The corset also compresses very tightly the entire waist from the collarbones to the waist thanks to the rope that passes through the holes in the corset (sometimes silver hooks are used for this purpose); girls wear this corset even at night and take it off only when it is worn out, and then only to immediately replace it with a new one, just as tight. Thus, it turns out that the girl on her wedding day has the same bust as she had at the age of ten; otherwise, a beautiful figure is preserved thanks to a modest life and frequent outdoor exercise, so that even peasant girls maintain a slender figure, although they do not wear leather corsets at all.” Blaramberg also noted that “girls had the right to use unique cosmetics. In particular, they could paint their nails with dark red paint, which the Circassians extracted from the flower.” This “freedom” in caring for your appearance, which Caucasian girls had in the distant past, did not exist among many nations, including Europe. It must be borne in mind that this took place when world civilization I haven’t reached such heights in cosmetics. The same Blaramberg noted that “the first type of clothing is lighter and more beautiful, since it outlines the slender and flexible figure and seductive forms that girls are so proud of.”
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An important part of women's clothing was a caftan, which was worn under a dress over a shirt. It was worn from the age of 10-12 until old age. The caftan was made short and cinched tightly around the figure. Its cut coincided with the beshmet, the clasp was in the front and went from the neck to the waist, sometimes there was a stand-up collar. The narrow sleeve ended at the wrist. For decoration, several pairs of silver clasps were sewn onto the chest, sometimes gilded, decorated with turquoise or colored glass, with an ornament applied by engraving, niello or filigree. It was sewn from elegant dense fabrics - heavy silk, velvet, cloth, satin. From under the dress the chest of the caftan with clasps was visible. But the evolution of the caftan took place: gradually what remained of it was a bib with clasps and a stand-up collar. It was also worn under a dress.
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Elderly women wore shirts made of cotton fabric in white or slightly darker colors, while young women sewed them from dark red, blue, brown colors etc. The shirts of older women did not have decorations or embroidery.
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The ceremonial dress was usually made of velvet or heavy silk, and the pendant was made from the same material. There was another version of the dress: a frill made of the same fabric was sewn to the short, above the elbow, narrow sleeve, covering the arm almost to the hand. This dress was worn by young girls and women. Elderly women wore a dress with long, wide sleeves reaching to the wrist.
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Sleeve pendants and long sleeves were typical for the clothing of noble women and had a certain social meaning: emphasizing their ability not to work.
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The belt played a very important role in the clothing of Kabardian and Balkar women. It was worn over the dress, cinching the waist. For women of the older generation, the belt was simply made of cloth, wool, or simply a wide ribbon, but always with a metal buckle. Middle-aged women wore belts that consisted half of velvet or wide braided stripes, and half of silver, with buckles of various types.
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Girls wore belts made of silver plates, decorated with gilding, engraving, and filigree. They were made by both local and foreign (Dagestan) craftsmen. The silver belt was of great value and, together with the chest clasps, was passed down from generation to generation. Many belts that have survived to this day date back 100-150 years. In addition to the belt, women's jewelry included earrings, bracelets, rings, and watches on a long chain.
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The encyclopedist Peter Simon Pallas, who explored the southern provinces of Russia at the end of the 18th century, wrote that main feature Kabardian ethnic group – politeness taken to the extreme. Honoring elders, respect for women, attention to guests - for a Kabardian all this is not just adherence to etiquette. Being the most numerous branch of the united Adyghe people, Kabardians are guided in everyday life by the ancient moral and ethical code of Adyghe Khabze.
Family foundations of Kabardians: the power of the elder is equal to the power of God, the husband creates the wife, and the wife creates the husband:
Family is the most important thing for Kabardians. It is here that the traditions and customs of the Kabardians are revered sacredly and inviolably. Respect for elders is one of the main commandments of the Circassians. Not a single young man will allow himself to fail to show the elderly the proper signs of respect. Even Kabardian table traditions are predominantly determined by family hierarchy.
Equally great is the veneration of marriage ties among the people. And although a Muslim husband has the right to divorce even without explaining the reason, according to Kabardians, one can only marry once, otherwise the hierarchy is violated family values. One of folk wisdom says: “The first wife is your wife, the second wife you are the wife.”
Kabardians have many rituals associated with the birth of children. Among them are the custom of “tying into a cradle,” competitions on the occasion of the birth of a son, and the Lateeuve holiday, dedicated to the first steps.
Guest Adyghe sits in the fortress
The traditions of the Kabardians regarding hospitality provide everyone who comes to the door with absolute protection. Customs provided for significant fines, measured in tens of heads of cattle, for insulting a guest or causing him serious harm.
A Kabardian will accept even his worst enemy with all honors. The most elegant and expensively furnished room in a Kabardian house is the kunatskaya, lavishly decorated with carpets, dishes, and weapons. Extremely moderate in food, Kabardians will put on the table everything that is in the house for a guest. The most honored guest sat at the table alone; the owner could join the meal only after lengthy persuasion. Only people who were absolutely equal in status started eating together.
There is no such thing as too many brothers: Kabardian traditions of atalism
Famous Caucasian custom- atalychestvo, or the adoption of boys into the family, was also common among the Kabardians. But although it was customary to call a child taken into care a son, atalism and adoption should not be confused. Having reached the age of majority, the pupil returned to his native land, provided with a horse, clothes and weapons. The young man’s relatives generously presented the atalyk in return. Sometimes girls were also handed over to the atalyks for upbringing. And despite the fact that after coming of age they again lived in parental home, the bride price paid by the groom was transferred not to the father, but to the atalyk.
Small and big weddings are the same thing: traditions of Kabardian weddings
Kabardian weddings have always been distinguished by the observance of many rituals; traditions dictated that one should not rush: often more than one year could pass between the choice of a bride and the celebration of the wedding. The following steps preceded the wedding ceremony:
– matchmaking;
– agreement on the amount of dowry;
– bridesmaid ceremony and engagement;
– payment of a share of kalym;
- rite of passage of the bride from home;
– “hiding” the bride and groom in other people’s (different) houses;
– moving the bride to her future husband’s house;
- a ritual of reconciliation between the groom and his family.
The wedding celebration itself lasted, as a rule, several days. The celebrations continued with numerous ceremonies of acquaintance with new relatives.
Whoever makes a cradle will not escape the coffin
It is customary to bury deceased Kabardians in accordance with Muslim rites. Confident in existence afterlife, the Circassians always took care that in the next world a loved one had everything he might need: for this purpose, monuments were decorated with images of things necessary for the deceased. Funeral services and collective reading of the Koran were necessarily organized. As if assuring their loved ones of their readiness to always take them back, for a whole year the Kabardians kept the clothes of their deceased relatives, hanging them inside out. One of the ancient funeral customs of Kabardians is to hold a kind of funeral feast on the anniversary of death with prize races and shooting competitions.
