Kabardian weddings: traditions and modern views on the celebration. Start in science

Kabardian weddings are considered one of the most fun and spectacular national family holidays. It is noteworthy that they always present various kinds of conflicts and quarrels. It's not about bad organization. The tradition of arguing at this celebration appeared several years ago, it is based on ancient national customs.

Matchmaking

It all starts with the fact that the groom's relatives help to find a girl who will suit him as a bride. Next, the groom with his closest relatives goes to the girl's house, hoping that her father will agree to the marriage of his daughter. In the case of a positive answer, they begin to discuss the topic regarding the kalym. We must immediately warn that the groom was not always lucky the first time to receive a blessing from his future father-in-law. Often he sent an annoying guy with nothing.

The goal could be reached after the second, third, etc. call. Apparently, in this way firmness of intentions was tested. This is how a Kabardian wedding begins, in Nalchik, for example.

Smotriny

After the families agreed on the kalym, they moved on to the next stage - the bride. The ritual of exchanging wedding rings was not delayed for a long time. As soon as the groom paid a part of the previously agreed amount of bride price, it was possible to take his beloved out of her parents' house.

From that moment on, the bride and groom were settled in different houses. According to tradition, the future husband and relatives should not contact for a while. The rule was especially harsh in relation to the bride, groom and elders. Only after a long period of time had it been allowed to bring a beloved to the yearning guy. First of all, the girl examined the room where the young would soon live. The common hall was allowed to be seen after a few weeks. Kabardian weddings are the observance of all traditions and rituals.

Such a superficial description is not able to reflect the spectacle of the rituals of the Kabardian wedding, of which there are quite a few in reality. Unfortunately, with each new generation, traditions and rituals are gradually forgotten, losing their original content. Although often at the modern Kabardian wedding there are national costumes and temperamental dance elements, but not all indigenous people like this. What makes them angry?

Modern traditions of Kabardian weddings

In the scenarios of modern weddings of Kabardians, the kidnapping of the bride is considered an obligatory ritual. Relatives took the girl to their house. The parents who came to the chosen one asked her a question about whether she agreed. This was not the case in ancient times. If the answer was yes, then from that moment the young couple was considered husband and wife. Marriage was necessarily registered by a Muslim priest invited to the house - imam.

A beautiful Kabardian wedding, like all other holidays, is celebrated at home. Local residents do not imagine that it could be organized in any cafe or restaurant. This is because if the girl refuses, she should be able to freely return to her home. This option was not available in previous years. As soon as a marriage is concluded in compliance with all Muslim traditions, the young begin to prepare for an exciting celebration.

It is generally accepted that after the bride and groom spent their first wedding night in their lives, as material evidence, it is necessary to take out the sheet on which they slept together as material evidence. Despite the fact that Islam has a negative attitude towards such a rite, many Caucasians continue to adhere to it.

According to tradition, members of opposite sexes are required to celebrate Kabardian weddings separately. Oddly enough, guests should not see the bride.

How do modern European traditions influence the celebration of a Kabardian wedding?

Modern European trends penetrate the traditions of all peoples living outside Europe. Every year, national rituals are forgotten, identity is lost. Now, not a single wedding is complete without an expensive car, everyone present is trying to put on outfits according to the latest fashion. And, of course, the solemn event must be filmed on video, recorded on a digital storage medium. Special Kabardian toasts are also prepared for the wedding.

The opinions of the indigenous people were divided into opposites: some approve of innovations, others remain adherents of the traditions of their ancestors.

Ultimately, the right to choose how to celebrate the wedding is given to the relatives of the newlyweds. In any case, Kabardian weddings are fun and spectacular.

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

The Kabardians had a widespread "atalyism" - admission to families for the upbringing of boys. The teacher - atalyk and his wife called their pupil "my son". Upon reaching the age of majority, the atalyk had to “equip” him to return to his home, that is, provide him with a horse, weapons and rich clothes. The arrival of the pupil to the parental home was arranged very solemnly, and the atalyk returned to his place with gifts, which included cattle, weapons and sometimes slaves. During his marriage, the pupil made a valuable gift to the atalyk.

Girls were also given up for education. During their stay in the caregiver's house, they learned various women's work and handicrafts, as well as housekeeping. At the end of education until marriage, the girls lived in the house of their parents. Kalym (ransom) for the bride was given to the atalyk.

Adoption was considered acceptance into the genus. The adopted person was entrusted with all duties and rights in relation to the clan as a whole and to the family that adopted him. According to the established rite, the adoptee had to publicly touch the naked breast of his named mother three times with his lips.

In the same way, the fraternal union between the two men was consolidated. The wife or mother of one of them had to perform the corresponding ceremony. Touching a woman's breasts with her lips served as sufficient reason to stop the blood feud. If the killer in any way - by force or cunning - touched the chest of the mother of the murdered, then he became her son, a member of the genus of the murdered and was not subject to blood feud.

For a long time, the custom of kidnapping the bride was preserved among the Kabardians. The kidnapping inevitably caused quarrels between the girl's relatives and the kidnappers and often led to murders.

The wedding ceremony stretched in the past for more than one year. Having chosen the bride, the groom made an offer through his relatives. In case of obtaining consent, the parties agreed on the amount of bride price and the procedure for its payment. Some time later, the bride's bride and the betrothal of the young took place. After a certain period of time, the groom brought in most of the bride price. A few months later, the ritual of taking the bride out of her house was performed. At the same time, a group of friends of the groom went for the bride and conducted a long bargain. The girl for the ceremony was dressed in a national dress. According to custom, the bride's relatives and girlfriends opposed the exit of the bride from the house, but having received a ransom, the bride was released.

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

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

At the same time, Kabardian etiquette often put a woman in a preferable position. For example, seated men, even if they were gray-bearded old men, always got up when a woman or young girl appeared. The rider, having met a woman, was obliged to dismount; seeing off the woman, the man conceded to her the honorable right side.

The birth of a boy was celebrated with a game-competition - "tying up smoked cheese." Two high, up to eight meters, pillars with a strong crossbar were dug in the courtyard. Smoked cheese was tied to it, and next to it was an oiled leather rope. Competitors had to get on the rope to the cheese, bite off a piece and get a prize for it - a pouch, a case, a bridle.

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

The burial of the Kabardians was performed according to the Muslim rite. Grave monuments depicted items that the deceased might need in the afterlife. Previously, wooden images of these objects were placed on the graves.

The wake was held in the guest house. In the same place, until the expiration of the year, the clothes and things of the deceased were located as a sign that they were ready to take the deceased back at any time. At the same time, the clothes of the deceased were hung inside out and covered with a transparent cloth. Within a week, but no later than ten days after death, they arranged the reading of the Koran. Usually, two or three days before this, the ceremony of distributing the clothes of the deceased to neighbors and the poor was performed. For forty days, donuts were fried every Thursday evening and distributed along with sweets to neighbors. At the annual commemoration, prize races, shooting at a target and children climbing on a greased pole, on top of which a basket with prizes was tied, were arranged.

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

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

The first furrow was marked in the same way. Of the experienced old people, the eldest was chosen. He was in charge of the work order. The signal for the beginning and end of work, as well as the lunch break, was given by raising and lowering a flag on a pole near the elder's hut. There was always a mummer in the field, who amused the plowmen during their rest hours. The most witty guy in a felt mask with horns, a white beard, sewn with metal pendants and shreds acted as a mummer. He had wooden weapons, could play a trick on everyone, judge with his own court and impose punishments. The mummer fined all passers-by, and the money or food collected by him in the form of fines was used during the holiday of the return of the plowmen to the village. The custom of joint plowing continued until the end of the 19th century.

The Kabardians also celebrated the end of plowing with a big spring holiday, at which a quadrangular piece of yellow cloth on a cart symbolized a large harvest and ripe grain. The plowmen who returned from the field were doused with water, which should have contributed to a good harvest.

Traditionally, holidays were held to mark the end of the harvest. After harvesting the millet, they performed the rite of “removing the sickle” - those who returned from harvesting hung one of the sickles around the neck of the mistress of the house. She could take it off only after organizing the festive table.

The Kabardians especially noted the application of the brand to young horses. Horses were branded with a "signet" - a figuratively curved iron plate mounted on the end of a metal rod. A special sign - tamga (in the past it was a generic sign) was burned with a red-hot "signet" on the horse's croup. Tamga was also found on other objects, for example, on the doors of the kunatskaya, on bowls, musical instruments, grave monuments. Using someone else's tamgi-taur was considered a crime.

All folk holidays were accompanied by dances, songs and games of a paramilitary nature: horse races, shooting at targets at a gallop, horsemen fighting for a sheepskin, fighting horsemen and footmen armed with sticks.

Kabardian folklore includes many different genres. In the ancient epic "Narts" the labor energy and military prowess of the people are expressed with great artistic power.

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

Kabardian musical instruments are diverse: schichapshina (bow-stringed) and apapshina (plucked), nakira (wind), pkhachich (percussion), and pshina (harmonica).

Traditional activities

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

National clothes

On ordinary days, national women's clothing included a dress, harem pants, a tunic-shaped shirt, a long toe-length swing dress on top, silver and gold belts and bibs, a cap embroidered with gold, and morocco dudes.

The national men's costume included, as a rule, a Circassian coat with a stacked silver belt and a dagger, a papakha, and morocco boots with leggings; outerwear - cloak, sheepskin coat.

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

Kabardian national cuisine

The traditional food of Kabardians is boiled and fried lamb, beef, turkey, chicken, broths from them, sour milk, cottage cheese. Dried and smoked lamb is widespread, from which barbecue is made. Meat dishes are served with pasta (cooked millet porridge). A traditional festive drink with a moderate alcohol content, makhsyma, is made from millet flour with malt.

The birth of a child among Kabardians

At least until the nineteenth century, the extended family prevailed. Then the small family became widespread, but its way of life remained patriarchal. The power of the father of the family, the subordination of the younger elders and women to men are reflected in etiquette, including avoidance between spouses, parents and children, each of the spouses and older relatives of the other. There was a neighborhood-community and family-patronymic organization with family exogamy, neighborly and kindred mutual assistance.

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

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

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

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

The Circassians had many beliefs and magical tricks in which they believed and thus, as it were, protected their children. In honor of the newborn, a tree must be planted. This mission must be taken over by the paternal grandfather. As a rule, you need to plant a fruit tree, but in no case - a nut tree. This is explained very simply - the tree must be seed-bearing, fruitful, so that the child in the future can reproduce healthy and rich offspring.

Gushche - this is the name of the cradle for the child. Preference in its manufacture was given to hawthorn. The Adygs believed that this was a good tree. Hawthorn, chopped in the forest, was not carried across the river so that it would not lose its magical power. They did a lot to protect the child from the evil eye and evil spirits. Therefore, the cradle was decorated with national ornaments and tribal tamgas.

According to Adyghe etiquette, not a child, but a cat is placed first in the cradle. This was done so that the baby slept as soundly as the pet. The custom demanded that the baby be placed in the cradle only after two weeks after birth. This rite of laying was trusted to the oldest woman of the family - the paternal grandmother. It was possible to carry out this ceremony and just a familiar woman, but only if she has many children.

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

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

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

Great importance was given to the health of the child, proper physical development. In honor of the firstborn, the Adygs organized a holiday-competition Khueiplyzh - KIeryshIe. The essence of this holiday was to demonstrate strength and dexterity. Two wooden poles 6-10 meters high with a crossbar at the top were dug in the yard. Smoked cheese was attached to it. The one who managed to climb a specially greased slippery rope had to bite off a piece of cheese. The prizes for the winners were pouches, covers and other gifts, the value of which depended on the well-being of the family.

The institution of atalism is of particular interest. It was customary for the Circassians to give their children to foster families. As soon as children were born in the family, applicants for the post of atalik were in a hurry to offer their candidacy. The more noble and richer the family was, the more people were willing. At the same time, solid socio-economic and political ties were established. Atalism was characteristic of privileged people. If a child was born in a princely family, then the primary nobleman could become his atalyk, and the secondary one could become his atalyk. This again proved that the Circassians had three degrees of nobility. For all the time that the child lived with the atalyk, he never could see his parents, and he returned to his father's house only when he reached the age of majority.

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

4. Atalism

The Circassians valued family relations and sincere friendship more than wealth, which was reflected in their proverbs and sayings. “Tsyfym nah laple shhylep” - “There is nothing in the world more precious than a person”; “Lepkyuncher-nasypynch” - “A man without a family is unhappy.” The Circassians consider all their namesakes as their relatives, wherever they live, and even such distant relatives, about whom the Russian proverb says: "Seventh water on jelly." They envy not those who have a lot of money, but those who have many relatives and friends. Due to the desire to acquire as many relatives and friends as possible, the Circassians developed different customs and traditions that contributed to the establishment of artificial kinship between different families and their relatives. In the past, like other peoples of the Caucasus, the Circassians had the custom of atalism. It consisted in the fact that from an early age a child was given to be raised in a strange family, and after a certain time he returned to his parents' house. The very word "atalychestvo" comes from the word "atalyk". Atalik was the name of the person who took the child to raise, and the child himself was called “kan”, “plur”, which means “pupil”. Some sources claim that the child was given up for upbringing immediately after birth, and he returned to his parents' house only when he reached the age of majority. Other sources indicate that he was returned to his parental home when he was 7-8 years old. Some argue that the child was given to the atalyk only after he reached 8-9 years old, to teach him horsemanship, the customs and traditions of the Adyghes, and knightly etiquette. In our opinion, when the custom of atalyk arose and whether it existed among all classes, the time spent at the atalyk did not play a special role - the very fact of establishing artificial kinship was important here. Subsequently, different classes and tribes developed a different attitude towards this custom. The feudal lords, who always benefited from all the customs and traditions of the people, were not at a loss here either. They adapted the custom of atalism to their tasks and aspirations. In a later period, atalism acquired a class character and existed mainly among princes and the nobility, as Khan-Girey narrates. The Circassians paid great attention to the upbringing of children, their health, physical and spiritual beauty. This is evidenced by numerous rituals and songs associated with the birth and upbringing of a child in the family. If the atalyk took the child immediately after birth, naturally, all these rituals were performed in the atalyk's house. They were also supplemented with the rite "plur'el'agyu", which means "showing the pupil." This holiday was arranged when the pupil's head was shaved for the first time and shown to the guests invited for this occasion. The guests gave him presents. Most of the guests were his parents. Atalik brought up someone else's child as carefully as his children, and treated him just as strictly. It is known that (Circassians) did not wear mourning over the death of their children, and it was considered indecent to show their grief, but the nobility demonstrated their sadness over the death of a pupil. Among the Circassians, married women were forbidden to dance at various celebrations, but at the feast, which was held in honor of the return of the pupil to the parental home, the atalyk's wife had the right to dance. At the birth of his pupil, the atalyk ordered the improvisers a song in which the future of the child was sung, which, in relation to his own child, would be considered the height of indecency among the Circassians. To become an atalyk, one had to be a worthy, respected person in society, a brave rider, observing the Adyghe knightly etiquette. After all, all this had to be taught to his pupil. Much attention was paid to atalyk and hardening of the child, who subsequently had to endure hunger, cold, and physical pain, not only without a groan, but also with a contemptuous smile on his lips. Atalik made long journeys with his pupil, took him with him to participate in raids, bringing up in him a worthy defender of the Motherland, a fearless warrior. The girls were also given to be raised in a strange family. She was raised by the atalyk's wife, a foster mother. She taught the girl to sew, embroider, cook and made every effort to teach her Adyghe customs, traditions and etiquette. The pupil, under the supervision of a foster mother, attended all the events and games in which, due to her age, she was supposed to take part. Upon reaching her majority, the girl was returned to her parental home with great honors, like a pupil. When the pupil got married, the foster mother received large gifts from the groom. Pupils and pupils for the rest of their lives retained a strong attachment to foster parents and their children. Sometimes they loved their adoptive parents more than their own parents, and the children of the atalyk more than their own sisters and brothers.

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

The family foundations of the Kabardians: the power of the elder is equal to the power of God, the wife is created by the husband, and the husband is created by the wife:

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

Equally great is the reverence among the people for marriage bonds. And although a Muslim husband has the right to divorce even without explaining the reason, according to the Kabardians, you can get married only once, otherwise the hierarchy of family values \u200b\u200bis violated. One of the wisdom of the people says: "The first wife is your wife, the second wife you are the wife."

Many rituals are associated among Kabardians with the birth of children. Among them are the custom of “tying in a cradle”, competitions on the occasion of the birth of a son, and the festival of Leuteuwe, dedicated to the first steps.

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INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

Project objectives:

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

Present national crafts and features of homemade culinary products.

Tell about the national traditions of your family.

Relevance:

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

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

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

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

Object of study:

My family, my classmates, the Kabardian people.

Subject of study:

History and culture of the Kabardians.

Research methods:

Collection of information.

Work with the Internet - resources.

Analysis of the received materials.

Chapter 1.

1.1. History of the Kabardians.

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

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

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

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

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

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

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

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

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

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

1.3. crafts

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

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

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

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

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

Cattle breeding provided the main raw material for women's household crafts, and the first place was occupied by wool, from which cloaks, hats, felts, cloth, ropes, etc. were made. . In the household, women were also engaged in the processing of sheepskins and leather, from which clothes and shoes were made. Along with this, for a long time there were leather craftsmen who made leather for shoes and, in particular, belts for horse harness.

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

Chapter 2. Cultural traditions of the Kabardians.

2.1. Cloth.

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

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

MEN'S CLOTHING

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

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

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

WOMEN'S CLOTHING

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

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

2.2. Food.

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

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

2.3. Culture.

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

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

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

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

2.4. The history of the Lezginka dance.

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

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

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

Chapter 3. Practical work.

Making a national dish.

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

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

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

Conclusion.

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

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

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

Let's summarize.

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

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

References:

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

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

"Narts" The heroic epic of the Balkars and Karachais. A.I.Aliyeva. Moscow 1994.

4. Internet resources.

Kabardians had a widespread “atalyism” - admission to families for the upbringing of boys. The teacher - atalyk and his wife called their pupil "my son". Upon reaching the age of majority, the atalyk had to “equip” him to return to his home, that is, provide him with a horse, weapons and rich clothes. The arrival of the pupil to the parental home was arranged very solemnly, and the atalyk returned to his place with gifts, which included cattle, weapons and sometimes slaves. During his marriage, the pupil made a valuable gift to the atalyk.

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

Traditionally, holidays were held to mark the end of the harvest. After harvesting the millet, the ritual of “removing the sickle” was performed - those who returned from harvesting hung one of the sickles around the neck of the mistress of the house. She could take it off only after organizing the festive table.

Kabardian folklore includes many different genres. In the ancient epic "Narts" the labor energy and military prowess of the people are expressed with great artistic power.

Kabardian musical instruments are diverse: schichapshina (bow-stringed) and apapshina (plucked), nakira (wind), pkhachich (percussion), and pshina (harmonica).

Traditional activities

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

National clothes

The national men's costume included, as a rule, a Circassian coat with a stacked silver belt and a dagger, a papakha, and morocco boots with leggings; outerwear - cloak, sheepskin coat.

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

Kabardian national cuisine

The traditional food of Kabardians is boiled and fried lamb, beef, turkey, chicken, broths from them, sour milk, cottage cheese. Dried and smoked lamb is widespread, from which barbecue is made. Meat dishes are served with pasta (cooked millet porridge). Traditional celebratory drink with a moderate alcohol content - makhsim, is made from millet flour with malt.

Family

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Kabardians are one of the most influential Caucasian peoples. Kabardian men were considered brave and skillful warriors, women were considered beauty, neatness, exquisite outfits. And, of course, the Kabardian breed of horses bred by the people is famous all over the world: strong, fast, fearless and stately horses.

Name

Researchers do not have a common opinion regarding the origin of the name of the people. Some associate the version of the appearance of the ethnonym with Idar Kabardey, a semi-legendary prince, under whose leadership the people occupied the territories of the Terek basin in the 15th century. According to another version, the prince's name was Kabarda Tambiev - he is considered the founder of the ethnic group of Kabardians. According to legend, the prince moved from the Western to the North Caucasus along with one of the branches of the Circassians.
The Kabardians themselves, like other Circassians, call themselves Adyghes. The ethnonym has ancient roots, the researchers could not come to a consensus regarding its appearance. According to one version, the word means "children of the sun."

Where do they live, number

During their heyday, the Kabardians occupied vast territories of the Central Ciscaucasia. The region of settlement was called Kabarda, the lands of which were divided into Small and Big Kabarda. There are no exact data on the number of Kabardians before the Caucasian War, rough estimates speak of 35,000 households, which suggests a total number of inhabitants of at least several hundred thousand people.
A sharp decline in the population occurred at the beginning of the 19th century. The devastating Caucasian War and the strongest plague epidemic almost completely devastated Malaya Kabarda and seriously reduced the population of the Bolshaya Kabarda. In 1825, the Kabardians were included in Russia. At the end of the Caucasian War, along with other Adyghe peoples, they were forcibly evicted from the Russian state, mainly to Turkey.

According to the 2010 census, the number of Kabardians in Russia is 517,000 people. Most of them - 490,000 people - live in the territory of Kabardino-Balkaria, making up 57% of the population of the Republic. The number of Kabardians in other regions of Russia:

Stavropol Territory - 7993 people.
Moscow - 3698 people
North Ossetia - 2802 people
Moscow region - 1306 people
St. Petersburg - 1181 people
Krasnodar Territory - 1130 people.

In connection with the deportations, as a result of the Caucasian War and the repressions of 1944, a significant part of the representatives of the nationality lives abroad. The largest diaspora of the Circassians, including the Kabardians, is located in Turkey, according to some sources, being considered the third largest people of the state. Circassian diasporas have been recorded in Syria, Lebanon, Saudi Arabia, Jordan, Germany, the USA, and North Africa.

Language

Kabardians speak the Adyghebze language, scientists call it the Kabardino-Circassian language as part of the Abkhaz-Adyghe family. Some linguists consider the Adyghe and Kabardino-Circassian languages to be dialects of a single common language for the Adygs. Kabardians agree with the version, as evidenced by the self-name of the language, the possibility of communicating in it with representatives of other Adyghe peoples.
The researchers did not find traces of Kabardian writing: legends were passed from mouth to mouth. If necessary, the transmission of text messages used Arabic graphics. In 1885, Umar Bersey compiled the first Circassian primer. Since 1936, the Cyrillic-based alphabet has been used. The native language is taught in the primary grades of local schools. Along with Russian, Kabardino-Circassian is widely used in the daily life of the people.

Story

The ancestors of the Circassians are the Meotian tribes that occupied the Black Sea and Azov territories in the first millennium BC. Linguistic similarities suggest that the tribes of the ancient Kasks and Hatts, who inhabited Anatolia and the southern Black Sea region from the third millennium BC, participated in the formation of the ethnos.
The first mention of Kabardians dates back to the 10th century. Constantine Porphyrogenitus described Kasakhia - the country of the Kasogs, located near Alania, Papagia, Zikhia. By the 16th century, information about the people became more accurate, the area of \u200b\u200bresidence was localized in three directions:

The foothill and flat territories of the left tributaries of the Terek are a historical area of residence, called Kabarda.
The right bank of the Terek from the mouth of the Sunzha to the mouth of the Kurpa - Malaya Kabarda.
The lower reaches of the Terek, north of Kabarda, which included the territories of Mount Beshtau (Pyatigorye) - in Russian documents were called the "Lands of the Pyatigorsk Cherkasy", were called Big Kabarda.

Since the 16th century, strong ties with the Muscovite state have been established, due to the goal of influencing a common enemy: the Crimean Khanate. A significant role in establishing friendly relations with Moscow was played by the Kabardian prince Temryuk Idarov (also Idarovich). He managed to unite the neighboring peoples, making up the first embassy in 1552 to Ivan the Terrible. In subsequent years, together with Grozny, the Kabardians participated in the capture of Kazan, Temryuk, Taman, Astrakhan. Relations were cemented in 1561 by the marriage of Ivan the Terrible and the daughter of Temryuk Idarov, who after baptism received the name of Tsarina Maria Temryukovna.

After 10 years, Ottoman influence was restored, and a period of feudal fragmentation began in the Kabardian region. Local princes continued to influence the neighboring peoples, who adopted the way of life, costume, customs, culture, and rules of behavior of the Kabardians. Noble representatives of the clans entered the Russian service, in the Time of Troubles they came to the aid of the tsar. Prince Cherkassky, as the closest relative of Maria Temryukovna and listed first in the Council of the Second Home Guard by localism, was one of the contenders for the throne. However, the Zemsky Sobor of 1613 settled on a neutral candidate - Mikhail Romanov, whose reign marked the beginning of the 300-year reign of the great Romanov dynasty.

In 1681, Cherkassky agreed on eternal peace with the Ottoman Empire, and in 1739 the Russian Empire renounced claims to the territory. Until 1825, when the region was reattached to Russia during the Caucasian War, Kabarda existed as an independent state.

Appearance

Anthropologically, the Kabardians belong to the so-called Pyatigorsk mix, which is a mixture of the Caucasian and Pontic types. The distinctive features of appearance include:

high or medium height;
athletic physique;
wide face;
protruding cheekbones;
straight eyebrows;
horizontal position of the eyes;
the nose is straight or with a hump, the horizontal location of the tip;
eyes brown, gray, black;
straight coarse hair;
hairline developed.

Researchers of the XVI-XIX centuries. noted the attractive appearance of the Kabardians, calling the representatives of the people one of the most beautiful in the Caucasus. The men were distinguished by their athletic build, broad shoulders, agility, and agility. From an early age, boys were taught how to handle weapons and horses, wrestling, and horseback riding. Thanks to this, the children grew up into physically strong, hardy, fit young men.
Girls from the age of 12 began to use a corset with wooden inserts in the front. A piece of clothing was worn day and night, it was supposed to be removed on the wedding night. The use of a corset provided an ideal posture, a slender figure with a thin waist and a small chest: such an appearance was considered a reference in the Caucasus.

Cloth

Kabardian princes were considered trendsetters of the Caucasus. The traditional costume consisted of bloomers, morocco chuvyaks, a button-down shirt with a high collar, a beshmet, a Circassian coat, and a papakha. An obligatory element of the costume is a richly decorated inlaid belt or a saber belt for edged weapons: a dagger, checkers, sabers. The Circassian coat of black, brown, red, white color was supplemented with gazyrs, a bib. In the cold season and on campaigns, they wore cloaks; for everyday wear, sheepskin coats were used.
The women's costume consisted of a tunic-like, floor-length shirt, bloomers, and an open dress. The latter could be everyday and festive: ceremonial outfits were decorated with gold and silver embroidery, skillfully crafted silver belt, jewelry made of precious metals. The girls complemented the outfit with a high hat with gold embroidery. After marriage, it was replaced with a black scarf, the ends of which were wrapped around the neck, tied on the head. From above they put on an elegant openwork scarf of a light shade.

Life

social organization

Kabardians were divided into five classes or estates:

Princes. Before the Caucasian War, the princely families were at the top of power, according to some sources, there were six of them. Each clan owned the vast territories of Kabarda, had an army, overlords, peasants, servants, slaves. From the princes in different periods, they chose the supreme prince, who represented the interests of the Kabardians outside the historical region of residence.
Nobles, or bridle. Divided into three categories by birthright and wealth. The first and second are recognized vassals of the prince, noble families with great names. The third can be compared with the Polish petty gentry, who have weight and a certain well-being, but are not included in the elite of the first stage.
Clergy: mullahs and imams. They took an active part in solving social problems.
Peasants "thokotli". They belong to princes and bridles, have their own land or rent it from the owners. They make up the main population of Kabarda: they are engaged in agriculture, cattle breeding, crafts, and ensure the well-being of the ruling elite.
Slaves, or yasyrs. Slaves were bought, used as yasirs of prisoners. The lowest, disenfranchised stratum of the population. Mostly used as servants in noble houses.

Family way

Until the 19th century, the Kabardians lived as a large patriarchal family, the average number was about 60 people. The head of the family was the oldest man, there was a saying: "The power of the elder is equal to the power of God." Honoring the elders is one of the fundamental traditions of the Kabardians. The oldest man, even if he was lower in class, always sat in the most honorable place at the table. Other men sat down later or remained standing; sons did not have the right to eat with their father at the same table. Often in everyday life, the head of the family shared food only with his grandchildren, for whose upbringing he was responsible.

The eldest woman was considered the main one in solving household and economic affairs, she had complete power over children and daughters-in-law. Women were in a position dependent on men, but they enjoyed respect and honor, and did not experience physical and moral violence. Islam allowed polygamy, but family values prescribed Kabardians to have one life partner. They had a negative attitude towards divorces, although men could file a request - without explanation, and women - because of infidelity or because of male impotence. There was a proverb: "The first wife is your wife, the second wife is your wife."
Researchers are ambiguous about the rite of avoidance, which forbade the daughter-in-law to talk to her father-in-law. Especially strict rules existed regarding communication with the father-in-law. The first years, usually before the birth of the first child, the young wife was required to cover her face in the presence of her husband's father, it was forbidden to speak first, look into the eyes, stand with her back or opposite: only half a turn.
A number of researchers consider this, coupled with the custom of kalym and contractual weddings, to be oppression of women. Others consider avoidance as a manifestation of respect for daughters-in-law, a way of life that has been formed since antiquity, helping in a large family to avoid interpersonal conflicts and contradictions.
Avoidance also applied to husband and wife, parents and children, son-in-law and spouse's parents. They did not see the latter for a month after the wedding: after the young wife was brought to visit her father's house, the ban was lifted. The spouses did not call each other by name, it was shameful to talk about a wife or husband in front of strangers. If necessary, they said “the son of that one”, “their daughter”. The manifestation of tender feelings was considered a shame, it was forbidden to stay alone in the same room during the day: the spouses met at night or in the presence of other relatives.

Avoidance affected the relationship of parents and children, mostly the father. A man was forbidden to take a child in his arms in the presence of strangers, use gentle words, call by name, play, caress, kiss. Since the responsibility of caring for the baby fell on the mother, avoidance concerned her to a lesser extent. However, according to tradition, during the first removals of the cradle into the common living room, the woman did not look at the child, did not approach him. The mother was forbidden to publicly mourn the child if he died.
Strict avoidance, coupled with the need to create strong inter-clan and inter-tribal relationships, gave rise to the tradition of atalism. At an early age, one or more children from a family were given to be raised by an equal or slightly less noble family of their own or a foreign people. Atalyks fully provided for pupils, gave them education and life skills. With the onset of adulthood, young men and women were returned, provided with weapons, a horse, and outfits. Native families richly presented atalyks, often kalym for a girl was sent to educators.

Classes

The traditional occupations of the Kabardians were agriculture and cattle breeding. They sowed wheat, barley, just corn. They were engaged in gardening, horticulture, beekeeping. They bred small and large horned livestock, used transhumance technology. Buffaloes were used as draft animals.
Kabardians became famous as excellent horse breeders who bred the famous Kabardian horse-drawn breed. The horses were distinguished by extraordinary endurance, hard work, fearlessness, resistance to disease, which made them indispensable in long-distance campaigns, hauls, and battles. Being an aboriginal breed, the Kabardian horse perfectly kept its balance in the mountains, on rocky, slippery paths, descents, and ascents.

Religion

From the XV-XVI centuries. Islam takes over Kabarda. A number of researchers believe that earlier Orthodoxy was professed in the region, others speak of the predominance of paganism. Echoes of traditional beliefs have survived to this day, for example, the ritual of making rain. Shibla, the god of thunder, was revered: after the first thunder in the spring, granaries were poured with water asking for a bountiful harvest in the new season.
One of the most revered in the pantheon was the god of agriculture and fertility Thashkho. A full cycle of agricultural rituals is associated with it: folk festivals with animal sacrifices before plowing, the feast of the first furrow, the end of plowing, harvesting. There was a cult of trees, the wolf was considered a sacred animal: the bones, teeth, veins of the animal were considered amulets.

Traditions

The wedding ritual of the Kabardians included many stages, which ensured its significant duration: from several months to several years. The cycle included the following activities:

Matchmaking. Relatives on the part of the man chose a bride worthy of status, to whose parents matchmakers were sent. From the first time, the conversation did not always end with a positive answer: it sometimes took several months to wait for consent.
Coordination of the amount of kalym. Negotiated slowly, often with disputes and bidding. Wealthy families knew the ransom required: a minimum of 30 pieces. Eight were a servant, a helmet, chain mail, a saber, handrails, a good and ordinary horse, 8 bulls. The remaining 22 parts were measured by the heads of animals: sheep, bulls, buffaloes.
Bride and betrothal. On the appointed day, the future bride and groom first met at the bride's house, where they met. According to Islamic traditions, the betrothal ceremony was held.
Payment of a share of the bride price. Depending on the financial situation of the young man's family, the time for collecting kalym was stipulated. When most of the ransom was collected, it was handed over to the bride's relatives, after which the exact date of the wedding was set.
Conclusion from the father's house of the bride. The girl was dressed up in a solemn wedding dress, her head and face were covered. The groom's friends came for the bride in a noisy wedding train. Friends and relatives jokingly asked for a ransom, after receiving which they let the bride go.
"Sheltering" of the bride and groom in different foreign houses. The bride was brought to the house of one of the groom's friends, he himself settled in the house of another friend. The future spouse came to the girl at night, the owner of the house acted as a guard, responsible for the safety of the future spouses with his life. This state of affairs continued for a month.
Move to husband's house. The bride was secretly brought to the groom's house, settled in a room, which then became the home of a young family. During the week, the girl did not leave the room, did not communicate with anyone. The groom at this time communicated with relatives, praised the future daughter-in-law.
Rite of reconciliation with relatives. The rite of reconciliation between the groom's parents and the daughter-in-law took place after her solemn exit from the room. The eldest woman in the house smeared the girl's lips with oil and honey, sprinkled with sweets: so that life would be full and sweet. After that, a general feast was arranged, which lasted several days.

The wedding cycle was completed by numerous rites of acquaintance of the daughter-in-law with relatives, home, household.

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