Khakass language family and group. Khakass or Kyrgyz? Labor education in Khakassian families

The main small Turkic-speaking indigenous people of Khakassia are the Khakass, or as they call themselves “Tadar” or “Tadarlar”, who live mainly in. The word “Khakas” is rather artificial, adopted into official use with the establishment of Soviet power to designate the inhabitants of the Minusinsk Basin, but never took root among the local population.

The Khakass people are heterogeneous in ethnic composition and consist of different subethnic groups:
In the notes of the Russians, for the first time in 1608, the name of the inhabitants of the Minusinsk Basin was mentioned as Kachins, Khaas or Khaash, when the Cossacks reached the lands ruled by the local Khakass prince Tulka.
The second isolated subethnic community is the Koibali or Khoibal people. They communicate in the Kamasin language, which does not belong to the Turkic languages, but belongs to the Samoyed Uralic languages.
The third group among the Khakass are the Sagais, mentioned in the chronicles of Rashid ad-Din about the conquests of the Mongols. In historical documents, the Sagais appeared in 1620 that they refused to pay tribute and often beat tributaries. Among the Sagais, a distinction is made between the Beltyrs and the Biryusins.
The next separate group of Khakass are considered to be the Kyzyls or Khyzyls on Black Iyus in.
Telengits, Chulyms, Shors and Teleuts are close to the Khakass culture, language and traditions.

Historical features of the formation of the Khakass people

The territory of the Minusinsk Basin was inhabited by inhabitants even before our era, and the ancient inhabitants of this land reached a fairly high cultural level. What remains from them are numerous archaeological monuments, burial grounds and burial mounds, petroglyphs and steles, and highly artistic gold items.

Excavations of ancient mounds made it possible to discover priceless artifacts of the Neolithic and Chalcolithic, Iron Age, Afanasyevskaya culture (III-II millennium BC), Andronovo culture (mid-II millennium BC), Karasuk culture (XIII-VIII centuries BC.). No less interesting are the finds of the Tatar culture (VII-II centuries BC) and the very original Tashtyk culture (I century BC -V century AD).
Chinese chronicles named the population of the upper Yenisei in the middle of the 1st millennium BC. Dinlins and described them as fair-haired and blue-eyed people. In the new era, the Khakass lands and pastures began to be developed by Turkic-speaking peoples, who formed the distinctive early feudal monarchy of the ancient Khakass (Yenisei Kyrgyz) in the 6th century, and in the 6th-8th centuries. First and Second Turkic Khaganates. At this time, a civilization of nomads with its material culture and spiritual values ​​arose here.

The state of the Khakass (Yenisei Kyrgyz), although it was multi-ethnic in composition, turned out to be stronger than the huge Khaganates of the Turgesh, Turks, and Uyghurs and became a large steppe empire. It developed a strong social and economic foundation and experienced rich cultural development.

The state created by the Yenisei Kyrgyz (Khakas) lasted for more than 800 years and collapsed only in 1293 under the blows of the ancient Mongols. In this ancient state, in addition to cattle breeding, the inhabitants were engaged in agriculture, sowing wheat and barley, oats and millet, and using a complex system of irrigation canals.

In the mountainous regions there were mines where copper, silver and gold were mined; the skeletons of iron smelting furnaces still remain; jewelers and blacksmiths were skilled here. In the Middle Ages, large cities were built on the land of the Khakass. G.N. Potanin mentioned about the Khakass that they had settled large settlements, a calendar and a lot of gold things. He also noted a large group of priests who, being free from taxes to their princes, knew how to heal, tell fortunes, and read the stars.

However, under the onslaught of the Mongols, the chain of development of the state was interrupted, and the unique Yenisei runic letter was lost. The Minusinsk and Sayan peoples were tragically thrown back far back in the historical process and fragmented. In yasak documents, the Russians called this people Yenisei Kyrgyz, who lived in separate uluses along the upper reaches of the Yenisei.

Although the Khakass belong to the Mongoloid race, they have traces of obvious influence on their anthropological type from Europeans. Many historians and researchers of Siberia describe them as white-faced with black eyes and a round head. In the 17th century, their society had a clear hierarchical structure, each ulus was headed by a prince, but there was also a supreme prince over all uluses, power was inherited. They were subordinated to ordinary hardworking cattle breeders.

The Yenisei Kyrgyz lived on their own land until the 18th century, then they fell under the rule of the Dzungar khans and were resettled several times. The Kyrgyz Kyshtyms became the closest of the ancestors of the Khakass. They were engaged in cattle breeding, the Kyzyls hunted a lot in the taiga, collected pine nuts and other gifts from the taiga.

Russian explorers began exploring the native lands of the Khakass in the 16th century and continued in the 17th century. From Mangazeya they actively moved south. The princes of the Yenisei Kyrgyz met the newcomers with hostility and organized raids on the Cossack forts. At the same time, raids by the Dzungars and Mongols on the land of the ancient Khakass began to become more frequent from the south.

The Khakass had no choice but to turn to the Russian governors with a timely request for help in defending against the Dzungars. The Khakass became part of Russia when in 1707 Peter I ordered the construction of the Abakan fort. After this event, peace came to the lands of the “Minusinsk region”. The Abakan fort entered a single defensive line together with the Sayan fort.

With the settlement of the Minusinsk Basin by Russians, they mastered the right bank of the Yenisei, favorable for agriculture, and the Khakass lived mainly on the left bank. Ethnic and cultural ties arose, and mixed marriages appeared. The Khakass sold fish, meat, and furs to the Russians, and went to their villages to help harvest the crops. The Khakass received the opportunity and gradually overcame fragmentation and rallied into a single people.

Khakass culture

Since ancient times, Chinese and Confucian, Indian and Tibetan, Turkic, and later Russian and European values ​​have dissolved in the original culture of the Khakass. The Khakass have long considered themselves people born of the spirits of nature and adhered to shamanism. With the arrival of Orthodox missionaries, many were baptized into Christianity, secretly conducting shamanic rituals.

The sacred peak for all Khakassians is the five-domed Borus, a snow-capped peak in the western Sayan Mountains. Many legends tell about the prophetic elder Borus, identifying him with the biblical Noah. The greatest influence on the culture of the Khakass was shamanism and Orthodox Christianity. Both of these components have entered the mentality of the people.

The Khakass highly value camaraderie and collectivism, which helped them survive among the harsh nature. The most important feature of their character is mutual assistance and mutual assistance. They are characterized by hospitality, hard work, cordiality and pity for the elderly. Many sayings talk about giving what someone in need needs.

The guest is always greeted by a male owner; it is customary to inquire about the health of the owner, family members, and their livestock. Conversations about business are always conducted respectfully, and special greetings should be made to elders. After the greetings, the owner invites the guests to taste kumis or tea, and the hosts and guests begin the meal over an abstract conversation.

Like other Asian peoples, the Khakass have a cult of their ancestors and simply elders. Old people have always been the keepers of priceless worldly wisdom in any community. Many Khakass sayings talk about respect for elders.

Khakassians treat children with gentleness, special restraint and respect. In the traditions of the people, it is not customary to punish or humiliate a child. At the same time, every child, as always among nomads, must know their ancestors today up to the seventh generation or, as before, up to the twelfth generation.

The traditions of shamanism prescribe to treat the spirits of the surrounding nature with care and respect; numerous “taboos” are associated with this. According to these unwritten rules, Khakass families live among virgin nature, honoring the spirits of their native mountains, lakes and river reservoirs, sacred peaks, springs and forests.

Like all nomads, the Khakass lived in portable birch bark or felt yurts. Only by the 19th century did yurts begin to be replaced by stationary log one-room and five-walled huts or log yurts.

In the middle of the yurt there was a fireplace with a tripod where food was prepared. The furniture was represented by beds, various shelves, forged chests and cabinets. The walls of the yurt were usually decorated with bright felt carpets with embroidery and appliqué.

Traditionally, the yurt was divided into male and female halves. On the man's half were stored saddles, bridles, lassos, weapons, and gunpowder. The woman's half contained dishes, simple utensils, and things of the housewife and children. The Khakass made dishes and necessary utensils, many household items themselves from scrap materials. Later, dishes made of porcelain, glass and metal appeared.

In 1939, linguist scientists created a unique writing system for the Khakassians based on the Russian Cyrillic alphabet; as a result of establishing economic ties, many Khakassians became Russian-speaking. There was an opportunity to get acquainted with the richest folklore, legends, sayings, fairy tales, and heroic epics.

The historical milestones of the formation of the Khakass people, their formed worldview, the struggle of good against evil, the exploits of heroes are set out in the interesting heroic epics “Alyptyg Nymakh”, “Altyn-Aryg”, “Khan Kichigei”, “Albynzhi”. The guardians and performers of heroic epics were the highly revered “haiji” in society.

The Khakass are one of the most ancient peoples of Russia. The first settlements of the ancestors of the Khakass in the valleys of the Yenisei and Abakan rivers appeared before our era. And even then, the civilizational level of the inhabitants of these places was quite high: in the excavations of ancient mounds, objects made of gold and bronze were found, many of which can be called real monuments of ancient art.

Siberian centaurs

Khakass are a Turkic-speaking people. Ethnographers distinguish four sub-ethnic groups: Kachins (Khaash, Khaas), Koibals (Khoibal), Sagais (Sagai) and Kyzyls (Khyzyl). True, in numerical terms there is no talk of any parity between subethnic groups: the Kachins predominate, having absorbed almost all other groups. The Khakass language belongs to the Turkic group of the Altai language family. It has four dialects: Kachin, Sagai, Kyzyl and Shor. About a quarter of Khakassians consider Russian their native language.

The first mentions in Russian chronicles of the “Yenisei Kyrgyz,” as the Khakass were then called, date back to the 16th and 17th centuries, a time when the territory of Siberia was increasingly being studied and settled by representatives of the Russian state.

It is quite difficult to call the Yenisei Kyrgyz a peaceful people. The first experiences of communication between representatives of this ethnic group and Russians took place through conflicts: the “Kyrgyz” made devastating raids on Russian settlements and forts located in neighboring regions. True, quite quickly those who would later be called Khakass understood: it was unprofitable to quarrel with the Russians, since the destruction of the forts of the “foreigners” led to the insecurity of the Yenisei Kyrgyz themselves from the Mongol khans and Dzungar rulers. The lands inhabited by the Khakass became the territory of the Russian Empire in 1707, when the Abakan fort was built by decree of Peter I.

By the way, not all Khakass recognize themselves as “Khakassians”! The fact is that this term was adopted into everyday life and official ethnography only in the first years of Soviet power, and it was borrowed from Chinese sources: the Khakass were once the name given to the entire medieval population of the Middle Yenisei valley. The representatives of the people call themselves tadars.

In the same Chinese sources, the Khakass are described as “blue-eyed, fair-haired people who have become one with their horses.”

Fire, water and ancient beliefs

Having professed shamanism since ancient times, in the 19th century the Khakass were baptized into Orthodoxy. But echoes of old beliefs have survived to this day: even now, in difficult life situations, Khakassians turn to shamans more often than to Christian priests.

The main “occupations” of Khakass shamans (kams) are healing and holding general prayers. In ancient times they prayed at ancestral places, of which there are currently about two hundred in Khakassia. You can recognize them by their “special features”: stone steles, altars, mounds. The main national shrine is Borus - a five-domed peak in the Western Sayan Mountains.

Khakassians treat natural elements and mountains with special respect. One of the main spirits is Sug-eezi - the Master (or Mistress) of water. It is believed that he or she most often appears to people in human form, preferring the image of a blue-eyed blonde. When crossing or swimming across the river, the Khakass always paid honor to Sug-eezi. After all, the disrespectful spirit could well drown and take the soul for itself.

To appease the Master, he was given Sug tai - general sacrifices. The “high season” for this action is spring, when rivers can overflow their banks and create many problems for residents.

The sacrifice (the deity prefers lamb, but also accepts bulls) is carried out on the river bank, in front of a birch tree. During the ritual, the spirit is asked for a good ford.

A lamb is also sacrificed to another spirit - fire. True, they slaughter it in a different way and choose exclusively white animals.

Pastoralists and gatherers

Cattle breeding is a traditional occupation of the Khakassians. The favorite species of animals of this people are sheep, horses, and cattle. Hence the accepted designation – “three-herd people”.

From time immemorial, the Tadars led a semi-nomadic lifestyle: during the calendar year they moved between several villages - aals. The aala usually included 10-15 yurts (ib). Quite often their owners were close and distant relatives of each other. There were summer, autumn, winter and spring settlements. But over time, rational Khakass began to wander less often: from the winter road to the summer road and back.

Once upon a time, yurts were frame, round and mobile. In summer they were covered with birch bark, and in winter with felt. By the middle of the 19th century, the architectural preferences of the Khakassians had changed: in imitation of the Russians, polygonal yurts-log houses appeared on winter roads. The richer the Khakass, the more angles there are in their homes: if simple nomads preferred six- and octagonal yurts, then the wealthy and well-born preferred twelve- and fourteen-sided ones.

The entrance to the yurt was always directed to the east. In the center of the dwelling there is a stone hearth with a tripod for a cauldron.

In addition to cattle breeding, the Tadars were engaged in gathering: the local taiga is rich in mushrooms, berries and medicinal plants. Close interaction with the Russians prompted the Khakassians to take up agriculture. By the middle of the eighteenth century, local residents were actively growing agricultural crops characteristic of the European part of Russia: rye, oats, barley, wheat, peas, carrots, cabbage, turnips, garlic and cucumbers.

However, it is not only the ability to adopt the best from their neighbors that distinguishes the Khakassians, but also their enormous hard work. The Tadars have many proverbs and sayings on this subject:

- He who has raised cattle has a full stomach, and he who has raised children has a full soul.

- A person who lies can steal.

- The lazy man sleeps while lying down and works.

- If you have a head on your shoulders, don’t walk separately from the people.

Faces of Russia. “Living together while remaining different”

The multimedia project “Faces of Russia” has existed since 2006, telling about Russian civilization, the most important feature of which is the ability to live together while remaining different - this motto is especially relevant for countries throughout the post-Soviet space. From 2006 to 2012, as part of the project, we created 60 documentaries about representatives of different Russian ethnic groups. Also, 2 cycles of radio programs “Music and Songs of the Peoples of Russia” were created - more than 40 programs. Illustrated almanacs were published to support the first series of films. Now we are halfway to creating a unique multimedia encyclopedia of the peoples of our country, a snapshot that will allow the residents of Russia to recognize themselves and leave a legacy for posterity with a picture of what they were like.

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"Faces of Russia". Khakassians. “Khakass. Alone with nature", 2010

General information

KHAK'ASSES, Tadar, Khoorai (self-name), people in the Russian Federation (78.5 thousand people), indigenous population of Khakassia (62.9 thousand people). They also live in Tuva (2.3 thousand people) and in the Krasnoyarsk Territory (5.2 thousand people). The total number is 80.3 thousand people. According to the 2002 Census, the number of Khakass living in Russia is 76 thousand people, according to the 2010 census. - 72 thousand 959 people.

The Khakass are divided into four ethnographic groups: Kachins (Khaash, Khaas), Sagais (Sa Ai), Kyzyls (Khyzyl) and Koibals (Khoybal). The latter were almost completely assimilated by the Kachins. They speak the Khakass language of the Turkic group of the Altai family, which has 4 dialects: Kachin, Sagai, Kyzyl and Shor. About 23% of Khakassians consider Russian their native language. Modern writing was created on the basis of Russian graphics. Most of the Khakass adhere to traditional beliefs, despite the fact that in 1876 they were officially converted to Orthodoxy.

The Khakass mixed Turkic (Yenisei Kyrgyz), Ket (Arins, Kots, etc.) and Samoyed (Mators, Kamasins, etc.) components. In the Russian Empire, the Khakass were called Minusinsk, Achinsk, and Abakan Tatars. In addition to the Khakass, the ethnonym “Tadar” also established itself among the neighboring Turkic peoples of Southern Siberia - the Shors, Teleuts and northern Altaians. The term "Khakas" to designate the indigenous inhabitants of the Middle Yenisei valley (from "Khagasy", as the Yenisei Kyrgyz were called in Chinese sources of the 9th-10th centuries) was adopted in the first years of Soviet power.

In the late Middle Ages, tribal groups of the Khakass-Minusinsk basin formed the ethnopolitical association Khongorai (Hoorai), which included four ulus principalities: Altysar, Isar, Altyr and Tuba. Since 1667, the Khoorai state was a vassal of the Dzungar Khanate, where most of its population was resettled in 1703. In 1727, according to the Burin Treaty, the territory of Khongorai went to Russia and was divided between Kuznetsk, Tomsk and Krasnoyarsk districts, from 1822 - as part of the Yenisei province. In Russian documents it is known as "Kyrgyz land", Khongorai. The four Khakass “steppe dumas” - Kyzyl, Kachin, Koibal and Sagai - basically coincided with the territories of the former Khongorai uluses. In 1923, the Khakassian national district was formed, from 1925 - a national district, from 1930 - an autonomous region within the West Siberian (from 1934 - Krasnoyarsk) region, in 1991 transformed into the Republic of Khakassia within the Russian Federation. The creation of writing in 1924-26 contributed to the formation of a literary language (based on the Kachin and Sagai dialects).

Series of audio lectures “Peoples of Russia” – Khakassy

The traditional occupation of the Khakass was semi-nomadic cattle breeding. Horses, cattle and sheep were bred, which is why the Khakass called themselves a “three-herd people”. Hunting (a male occupation) occupied a significant place in the economy of the Khakass (except for the Kachins). By the time Khakassia joined Russia, manual farming was widespread only in the subtaiga regions. In the 18th century, the main agricultural tool was the abyl - a type of ketmen, from the late 18th - early 19th centuries the plow - salda. The main crop was barley, from which talkan was made. In the fall in September, the subtaiga population of Khakassia went out to collect pine nuts (khuzuk). In the spring and early summer, women and children went out to fish for edible kandyk and saran roots. Dried roots were ground in hand mills, milk porridges were made from flour, cakes were baked, etc. They were engaged in leather tanning, felt rolling, weaving, lasso weaving, etc. In the 17th and 18th centuries, the Khakass of the subtaiga regions mined ore and were considered skilled iron smelters. Small smelting furnaces (khura) were built from clay.

At the head of the steppe thoughts were the Begi (Pigler), called ancestors in official documents. Their appointment was approved by the Governor-General of Eastern Siberia. The chayzans, who were at the head of the administrative clans, were subordinate to the run. The clans (seok) are patrilineal, exogamous; in the 19th century they settled dispersedly, but clan cults were preserved. Tribal exogamy began to be disrupted from the mid-19th century. The customs of levirate, sororate, and avoidance were observed.

The main type of settlements were aals - semi-nomadic associations of several households (10-15 yurts), usually related to each other. Settlements were divided into winter (khystag), spring (chastag), and autumn (kusteg). In the 19th century, most of the Khakass households began to migrate only twice a year - from the winter road to the summer road and back.

In ancient times, “stone towns” were known - fortifications located in mountainous areas. Legends connect their construction with the era of the struggle against Mongol rule and Russian conquest.

The dwelling was a yurt (ib). Until the mid-19th century, there was a portable round frame yurt (tirmel!g ib), covered with birch bark in the summer and felt in the winter. To prevent the felt from getting wet from rain and snow, it was covered with birch bark on top. From the middle of the 19th century, stationary log yurts “agas ib”, six-, eight-, decagonal, and among the bais, twelve- and even fourteen-angled, began to be built on winter roads. At the end of the 19th century, felt and birch bark yurts no longer existed.

There was a fireplace in the center of the yurt, and a smoke hole (tunuk) was made in the roof above it. The hearth was made of stone on a clay tray. An iron tripod (ochyh) was placed here, on which there was a cauldron. The door of the yurt was oriented to the east.

The main type of clothing was a shirt for men, and a dress for women. For everyday wear they were made from cotton fabrics, and for holiday wear - from silk. The men's shirt was cut with polki (een) on the shoulders, with a slit on the chest and a turn-down collar fastened with one button. Folds were made at the front and back of the collar, making the shirt very wide at the hem. The wide, gathered sleeves of the polkas ended in narrow cuffs (mor-kam). Square gussets were inserted under the arms. The women's dress had the same cut, but was much longer. The back hem was made longer than the front and formed a small train. The preferred fabrics for the dress were red, blue, green, brown, burgundy and black. Polkas, gussets, cuffs, borders (kobee) running along the hem, and the corners of the turn-down collar were made of fabric of a different color and decorated with embroidery. Women's dresses were never belted (except for widows).

Belt clothing for men consisted of lower (ystan) and upper (chanmar) pants. Women's trousers (subur) were usually made of blue fabric (so that) and in their cut they did not differ from men's ones. The trouser legs were tucked into the tops of the boots, because the ends were not supposed to be visible to men, especially the father-in-law.

Men's chimche robes were usually made of cloth, while festive ones were made of corduroy or silk. The long shawl collar, sleeve cuffs and sides were trimmed with black velvet. The robe, like any other men's outerwear, was necessarily belted with a sash (khur). A knife in a wooden sheath decorated with tin was attached to its left side, and a flint inlaid with coral was hung behind the back by a chain.

Married women always wore a sleeveless sigedek over their robes and fur coats on holidays. Girls and widows were not allowed to wear it. The sigedek was sewn swinging, with a straight cut, from four glued layers of fabric, thanks to which it retained its shape well, and was covered with silk or corduroy on top. Wide armholes, collars and floors were decorated with a rainbow border (cheeks) - cords sewn closely in several rows, hand-woven from colored silk threads.

In spring and autumn, young women wore a swinging caftan (sikpen, or haptal) made of two types of thin cloth: cut and straight. The shawl collar was covered with red silk or brocade, mother-of-pearl buttons or cowrie shells were sewn onto the lapels, and the edges were bordered with pearl buttons. The ends of the cuffs of the sikpen (as well as other women's outerwear) in the Abakan Valley were made with a beveled protrusion in the shape of a horse's hoof (omah) - to cover the faces of shy girls from intrusive glances. The back of the straight sikpen was decorated with floral patterns, the armhole lines were trimmed with a decorative orbet stitch - “goat”. The cut-off sikpen was decorated with appliqués (pyraat) in the shape of a three-horned crown. Each pyraat was trimmed with a decorative seam. Above it was embroidered a pattern of “five petals” (pis azir), reminiscent of a lotus.

In winter they wore sheepskin coats (ton). Loops were made under the sleeves of women's weekend coats and dressing gowns, into which large silk scarves were tied. Wealthy women instead hung long handbags (iltik) made of corduroy, silk or brocade, embroidered with silk and beads.

A typical female accessory was the pogo breastplate. The base, cut in the shape of a crescent with rounded horns, was covered with velvet or velvet, trimmed with mother-of-pearl buttons, coral or beads in the form of circles, hearts, trefoils and other patterns. Along the lower edge there was a fringe of beaded strings (silbi rge) with small silver coins at the ends. Women prepared pogo for their daughters before their wedding. Married women wore yzyrva coral earrings. Corals were bought from the Tatars, who brought them from Central Asia.

Before marriage, girls wore many braids with braided decorations (tana poos) made of tanned leather covered with velvet. From three to nine mother-of-pearl plaques (tanas) were sewn in the middle, sometimes connected with embroidered patterns. The edges were decorated with a rainbow border of cells. Married women wore two braids (tulun). Old maids wore three braids (surmes). Women who had a child out of wedlock were required to wear one braid (kichege). Men wore kichege braids, and from the end of the 18th century they began to cut their hair “in a pot”.

The main food of the Khakassians was meat dishes in winter, and dairy dishes in summer. Soups (eel) and broths (mun) with boiled meat are common. The most popular were cereal soup (Charba Ugre) and barley soup (Koche Ugre). Blood sausage (han-sol) is considered a festive dish. The main drink was ayran made from sour cow's milk. Ayran was distilled into milk vodka (airan aragazi).

The annual cycle was marked by a number of holidays. In the spring, after the end of sowing, Uren Khurty was celebrated - the holiday of killing the grain worm. He was dedicated to the well-being of the crop, so that the worm would not destroy the grain. In early June, after the migration to the letnik, Tun Payram was organized - the celebration of the first ayran. At this time, the overwintered cattle recovered on the first green feed and the first milk appeared. During the holidays, sports competitions were organized: running, horse racing, archery, wrestling.

The most widespread and revered genre of folklore is the heroic epic (alyptyg nymakh). It has up to 10-15 thousand lines and is performed with low throat singing (hai) to the accompaniment of musical instruments. At the center of heroic legends are images of the Alyp heroes, mythological ideas about the division of the universe into three worlds with deities living there, about the spirit masters of areas and natural phenomena (eezi), etc. The storytellers were highly respected, they were invited to visit different parts of Khakassia , in some clans they did not pay taxes. Belief in the power of the magical effect of the word is expressed among the Khakass in the canonized forms of good wishes (algys) and curses (khaargys). Only a mature person, over 40 years old, had the right to pronounce well-wishes, otherwise every word he said would take on the opposite meaning.

Shamanism was developed. Shamans (kamas) were engaged in treatment and led public prayers - taiykh. On the territory of Khakassia, there are about 200 ancestral cult places where sacrifices were made (a white lamb with a black head) to the supreme spirit of the sky, the spirits of mountains, rivers, etc. They were designated by a stone stele, an altar or a pile of stones (botha), next to which birch trees were installed and tied red, white and blue chalama ribbons. Borus, a five-domed peak in the Western Sayan Mountains, is revered as a national shrine of the Khakassians. They also worshiped the hearth and family fetishes (tyos "yam). Since 1991, a new holiday began to be celebrated - Ada-Hoorai, based on ancient rituals and dedicated to the memory of ancestors. It is held, as a rule, at old places of worship. During prayer after each ritual While walking around the altar, everyone kneels (men on the right, women on the left) and falls face to the ground three times in the direction of sunrise.

V.Ya. Butanaev

Essays

If you have a head on your shoulders, don’t walk apart from the people

We get used to our native proverbs because we have heard them since childhood. Among other peoples, the same proverbs may take on a different meaning. And so does the meaning. Here, for example, is the Russian proverb “A small dog is a puppy until old age.” The Khakass version looks like this: Kіchіk sӧӧktіg adai ӧlgenӌe kӱӌӱges. How many new and familiar letters we see in this spelling! Knowledgeable people can realize that the Khakass language belongs to the Turkic languages ​​(Uyghur group) and that it is written based on the Russian alphabet. And the exact translation is: “A dog with small bones is a puppy until old age.” This option, in our opinion, looks more scientific, more accurate and convincing.

Looking through a selection of Khakass proverbs, we paid attention not to the similarities, but to the differences. This is more interesting. But they decided to wrap these proverbs around, that is, transfer them to the treasury of Russian, all-Russian wisdom.

A person who lies can steal.

The lazy man sleeps while lying down and works.

If you have a head on your shoulders, don’t walk separately from the people.

He who raises cattle has a full stomach, and he who raises children has a full soul.

(A well-fed soul is a memorable image. If a person always does the right thing, then his soul is satisfied. A bad guy’s soul is also hungry).

Snow doesn't stick to a crooked tree

Khakass riddles are no less interesting. They not only superbly develop the imagination of the person trying to unravel them, but also establish a new (poetic) order of things. Thanks to riddles, long-familiar objects and phenomena seem to come into motion and turn towards us with new unexpected facets.

We begin to solve Khakassian riddles. Two crows hit each other on the chins and cheeks. It's hard to guess. Little hint: crows are made of iron. So these are... scissors.

And here is a riddle that is similar to the proverb: “Snow does not stick on a crooked tree.” Correct answer: cow horns.

The next riddle is similar to the beginning of some kind of everyday comic story: “Old Orandai is seated on a horse by five people.” It’s not so easy to guess that we are talking here about simply putting a hat on your head with one hand!

And another Khakass riddle: “I cannot throw away all the stones in my wallet.” If someone thought that these were diamonds or some other precious stones, then this is wrong. The answer to this riddle is: thoughts in the head.

In general, the riddles of the Khakass are incredibly diverse. Some are amazing. What (or who) is hidden behind the innocent phrase “yawns for six months?” Who yawns for six months? Beast, man? No, the mouth of a wooden trap designed to catch arctic foxes and foxes.

Khakass folklore is rich and varied. The most widespread and revered genre is the heroic epic (alyptag nymakh). It contains up to 10-15 thousand poetic lines, performed by haiji storytellers with low throat singing to the accompaniment of musical instruments. Heroic tales tell about the alyp heroes and their deeds. And in the mythological tales associated with the creation of the world and with nature itself, you can learn about what the world order of the Khakassians looks like, as well as about their pre-Christian beliefs.

In the system of traditional Khakass folk beliefs, the image of the owner of water - Sug-eezi - occupied a prominent place. The Khakass treated all water sources with respect. According to traditional Khakass ideas, Sug-eezi could appear to people in various guises, but most often in an anthropomorphic (human) one. According to one of the Khakass shamans (a woman, by the way), Sug-eezi is a beautiful woman, with blond hair and blue eyes. When crossing a river, you should always honor the mistress of the water. According to the stories of older Khakassians, Sug-eezi could also take on the images of men. If he was disrespectful to himself, he could drown a person or take his soul.

They pray to the water spirit

The Khakass organized public sacrifices (Sug tayy) for the owner and mistress of the water, and the frequency of their holding depended on the kind of relationship the people had with the river. Sacrifices to the water master were made in the spring. Ethnographer and folklorist Nikolai Katanov (the first Khakass scientist) wrote about it this way: “This is why we pray to the water spirit: we pray, praising his waters and asking (him) to make the fords good.

They pray to him when a person drowns, they pray so that the water spirit does not spoil the fords and does not pursue other people (except for the drowned person).

A sacrifice is brought to him in front of a birch tree placed on the river bank. White and blue ribbons are tied to this birch tree; All the people present bring ribbons here. There is no image of a water spirit, there is only a horse dedicated to him. The horse dedicated to him is gray. The lamb is slaughtered “in the middle,” that is, its (living) belly is ripped open lengthwise, the heart and lungs are torn off from the spinal column and placed along with the cheeks. Having removed the skin inseparably from the legs, they place them together with the head.

A lamb sacrificed to the spirit of fire is not slaughtered “in the middle,” but by hitting it on the head with the butt of an ax; the lamb (of the spirit of fire) is white. A shaman performs shamanism on the river bank; (then) he throws the head and skin with legs (of the lamb offered to the spirit of water) into the water. No one takes them.

In addition to lambs, the Khakass also sacrificed a blue or black three-year-old bull to the owner of the water. The sacrificial animal was lowered down the river on a raft. In the culture of the Turks of Southern Siberia, water is an element of the lower world, and the bull was also represented as an animal of the deities of the lower world.

These rituals were aimed at ensuring the well-being of people’s lives and normal reproduction of the economy. The attention of traditional society has always been focused on the mystery of fertility and birth. And water was one of the fundamental elements of the universe.

Work from sun to sun

It is interesting that even in simple everyday tales there is a constant reference to natural phenomena. For example, to the moon and to the sun. This is what it looks like in the fairy tale “Two Brothers”.

Once upon a time there were two brothers: one poor, the other rich. One day a rich brother came to a poor brother and said: “Come work for me.” Once you work a day from sun to sun, you will receive a bag of bread.

Okay,” the poor brother agreed. I worked all day from dawn to dusk and came to receive my pay. “The day,” he says, “is over.” Pay.

“No, the day is not over yet,” answered the rich man. - The sun has a younger brother, do you see it shining in the sky? When the month comes, come.

The poor brother worked all night. Before the sun rose, he came home, took a bag with the bottom ripped open, and placed a second bag underneath it. He comes to his rich brother.

Wait a minute... It seems like you have two bags? - asked the rich brother. “If the sun has a younger brother, then why shouldn’t the bag have a younger brother?” answered the poor man.

Nothing to do. The rich man had to give two bags of grain - his poor brother persuaded him very convincingly.

Borus - a five-domed peak in the Western Sayan Mountains

The annual agricultural cycle was celebrated among the Khakass with a number of holidays. In the spring, after the end of sowing, Uren Khurty was celebrated - the holiday of killing the grain worm. He was dedicated to the well-being of the crops, to preventing the worm from destroying the grain. In early June, after the migration to the letnik, Tun Payram was held - the celebration of the first ayran (drink made from cow's milk). At this time, the overwintered cattle recovered on the first green feed and the first milk appeared. During the holidays, sports competitions were organized: running, horse racing, archery, wrestling.

The Khakassians developed shamanism. Shamans (kamas) were engaged in treatment and led public prayers - taiykh. On the territory of Khakassia, there are about 200 ancestral cult places where sacrifices (a white lamb with a black head) were made to the supreme spirit of the sky, the spirits of mountains and rivers. They were designated by a stone stele, an altar or a pile of stones (obaa), next to which birch trees were placed and red, white and blue chalama ribbons were tied. The Khakass revered Borus, the five-domed peak of the Western Sayan Mountains, as a national shrine. They also worshiped the hearth and family fetishes (tyos "yams).

Since 1991, a new holiday began to be celebrated in Khakassia - Ada-Hoorai, based on ancient rituals and dedicated to the memory of ancestors. It is usually held at old places of worship.

During prayer, after each ritual walk around the altar, everyone kneels (men on the right, women on the left) and falls face to the ground three times in the direction of sunrise.

We look at the future of Khakass mythology with optimism; we still have a lot of interesting things to learn from this area. In 2010, the National Library named after. Nikolai Georgievich Domozhakov (Khakassia) was among the winners of the open competition of the Charitable Foundation for Cultural Initiatives in the category “The New Role of Libraries in Education.” The library received a grant for the implementation of the project “Legends and Myths of Khakassia: Living History,” which is based on the idea of ​​preserving the original Khakass cultural traditions in the process of their study and practical implementation. The organizers are confident that active participation in the study of historical material will provide the greatest educational effect.

The project will be implemented by a specially created student association “Kip-chookh” (from Khakass - myths, legends, traditions). It is already valuable that the students themselves will study the myths and legends of the Khakass people from archaeological and written scientific sources. They will take part in historical and ethnographic expeditions to places of compact residence of the indigenous population, and then create a historical reconstruction of several Khakass rites.

To help “Kip-chooh”, library specialists will create a unified electronic bibliographic resource base on the topic of the project. The result of the work will be a theatrical production of “Kip-chooh”, one of the folk legends, and the creation of a film based on it, which will premiere in July 2011.

- (obsolete name Abakan or Minusinsk Tatars) people in Khakassia (62.9 thousand people), a total of 79 thousand people in the Russian Federation (1991). Khakass language. Khakass believers are Orthodox, traditional beliefs are preserved... Big Encyclopedic Dictionary

- (self-names Tadar, Khoorai) a nationality with a total number of 80 thousand people, living mainly on the territory of the Russian Federation (79 thousand people), incl. Khakassia 62 thousand people. Khakass language. Religious affiliation of believers: traditional... ... Modern encyclopedia

KHAKASSES, Khakassians, units. Khakas, Khakass, husband. The people of the Turkic linguistic group, constituting the main population of the Khakass Autonomous Region; former name Abakan Turks. Ushakov's explanatory dictionary. D.N. Ushakov. 1935 1940 ... Ushakov's Explanatory Dictionary

KHAKASSES, ov, units. as, a, husband. The people who make up the main indigenous population of Khakassia. | wives Khakassia, I. | adj. Khakassian, aya, oh. Ozhegov's explanatory dictionary. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 … Ozhegov's Explanatory Dictionary

- (self-name Khakass, outdated name Abakan or Minusinsk Tatars), people in the Russian Federation (79 thousand people), in Khakassia (62.9 thousand people). The Khakass language is a Uyghur group of Turkic languages. Orthodox believers are preserved... ...Russian history

Ov; pl. The people who make up the main population of Khakassia, partly Tuva and the Krasnoyarsk Territory; representatives of this people. ◁ Khakas, a; m. Khakaska, and; pl. genus. juice, date scam; and. Khakassian, oh, oh. X. tongue. * * * Khakass (self-name Khakass,... ... encyclopedic Dictionary

Khakassians Ethnopsychological Dictionary

KHAKASS- the people of our country, who have inhabited the taiga territories of Southern Siberia in the valley of the Middle Yenisei near the cities of Abakan, Achinsk and Minusinsk since ancient times. In Tsarist Russia, the Khakass, like a number of other Turkic peoples, were called Minusinsk, Achinsk and... ... Encyclopedic Dictionary of Psychology and Pedagogy

Khakassians- KHAKAS, ov, plural (ed Khakas, a, m). The people who make up the main indigenous population of the Republic of Khakassia within Russia, located in the southeast of Siberia, partly of Tuva and the Krasnodar Territory (the old name is the Abakan or Minusinsk Tatars);... ... Explanatory dictionary of Russian nouns

The people living in the Khakass Autonomous Okrug and partly in the Tuva Autonomous Soviet Socialist Republic and the Krasnoyarsk Territory. Number of people: 67 thousand people. (1970, census). The Khakass language belongs to the Turkic languages. Before the October Revolution of 1917 they were known under the general name... ... Great Soviet Encyclopedia

Books

• Siberia. Ethnicities and cultures. Peoples of Siberia in the 19th century. Issue 1, L. R. Pavlinskaya, V. Ya. Butanaev, E. P. Batyanova, Authors of the collective monograph “Peoples of Siberia in the 19th century.” continue the research begun in 1988, devoted to the analysis of the number and settlement of the peoples of Siberia in the 19th century. Teamwork… Category:

Origin

Khakassians(self-name tadar, plural h. tadarlar; obsolete - Minusinsk Tatars, Abakan (Yenisei) Tatars, Achinsk Tatars listen)) are a Turkic people of Russia living in Southern Siberia on the left bank of the Khakass-Minusinsk Basin. The traditional religion is shamanism, many were baptized into Orthodoxy (often by force) in the 19th century.

Subethnic groups

The Telengits, Teleuts, Chulyms, and Shors are close to the Khakass in culture and language.

Tribal division

The number of Khakass in Khakassia in 1926-2010

The total number of Khakass in the Russian Federation, compared with the census data of the year (75.6 thousand people), decreased and amounted to 72,959 people according to the results of the year’s census.

Language

According to another classification, it belongs to the independent Khakass (Kyrgyz-Yenisei) group of Eastern Turkic languages, to which, in addition to Khakassians also include Shors (Mras Shor dialect), Chulyms (Middle Chulym dialect), Yugu (yellow Uighurs) (Saryg-Yugur language). They go back to the ancient Kyrgyz or Yenisei-Kyrgyz language. In addition to this, to Khakassian similar in language (although they belong to the Western Turkic North-Altai group) are the Kumandins, Chelkans, Tubalars (and the Kondom Shor dialect, and the Lower Chulym dialect), as well as (although they belong to the Western Turkic Kyrgyz-Kypchak group) - the Kyrgyz, Altaians, Teleuts, Telengits.

Anthroponymy of the Khakass

Material culture

Spiritual culture

Folk games and competitions

Some Khakass folk games and competitions:

Physical anthropology

The Khakass are divided into two anthropological types of mixed origin, but generally belonging to the large Mongoloid race:

• Ural (Biryusa, Kyzyls, Beltyrs, part of the Sagais)
• South Siberian (Kachins, steppe part of the Sagais, Koibals).

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Notes

Literature

• Bakhrushin S.V. Yenisei Kirghiz in the 17th century. // Scientific works III. Selected works on the history of Siberia in the 16th-17th centuries. Part 2. History of the peoples of Siberia in the XVI-XVII centuries. M.: Publishing House of the USSR Academy of Sciences, 1955.
• Kozmin N. N. Khakassy: historical, ethnographic and economic essay of the Minusinsk region. - Irkutsk: Publishing house. Irkutsk scientific section workers of Rabpros, 1925. - X, 185 p. - (Local history series No. 4 / edited by M. A. Azadovsky; issue V). - Bibliography in note at the end of each chapter.
• Baskakov N. A. Turkic languages, M., 1960, 2006
• Tekin T. The problem of classification of Turkic languages ​​// Problems of modern Turkology: materials of the II All-Union Turkological Conference. - Alma-Ata: Science, 1980 - P. 387-390
• Languages ​​of the world. Turkic languages, Bishkek, 1997

Links

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An excerpt characterizing the Khakass

From eight o'clock the rifle shots were joined by cannon fire. There were a lot of people on the streets, hurrying somewhere, a lot of soldiers, but just as always, cab drivers were driving, merchants were standing at the shops and services were going on in the churches. Alpatych went to the shops, to public places, to the post office and to the governor. In public places, in shops, at the post office, everyone was talking about the army, about the enemy who had already attacked the city; everyone asked each other what to do, and everyone tried to calm each other down.
At the governor's house, Alpatych found a large number of people, Cossacks and a road carriage that belonged to the governor. On the porch, Yakov Alpatych met two noblemen, one of whom he knew. A nobleman he knew, a former police officer, spoke heatedly.
“It’s not a joke,” he said. - Okay, who is alone? One head and poor - so alone, otherwise there are thirteen people in the family, and all the property... They brought everyone to disappear, what kind of authorities are they after that?.. Eh, I would have outweighed the robbers...
“Yes, well, it will be,” said another.
- What do I care, let him hear! Well, we are not dogs,” said the former police officer and, looking back, he saw Alpatych.
- And, Yakov Alpatych, why are you there?
“By order of his Excellency, to Mr. Governor,” answered Alpatych, proudly raising his head and putting his hand in his bosom, which he always did when he mentioned the prince... “They deigned to order to inquire about the state of affairs,” he said.
“Well, just find out,” shouted the landowner, “they brought it to me, no cart, no nothing!.. Here she is, do you hear? - he said, pointing to the side where the shots were heard.
- They brought everyone to perish... robbers! - he said again and walked off the porch.
Alpatych shook his head and went up the stairs. In the reception room there were merchants, women, and officials, silently exchanging glances among themselves. The office door opened, everyone stood up and moved forward. An official ran out of the door, talked something with the merchant, called behind him a fat official with a cross on his neck and disappeared again through the door, apparently avoiding all the looks and questions addressed to him. Alpatych moved forward and the next time the official exited, putting his hand in his buttoned coat, he turned to the official, handing him two letters.
“To Mr. Baron Asch from General Chief Prince Bolkonsky,” he proclaimed so solemnly and significantly that the official turned to him and took his letter. A few minutes later the governor received Alpatych and hastily told him:
- Report to the prince and princess that I didn’t know anything: I acted according to the highest orders - so...
He gave the paper to Alpatych.
- However, since the prince is unwell, my advice to them is to go to Moscow. I'm on my way now. Report... - But the governor didn’t finish: a dusty and sweaty officer ran through the door and began to say something in French. The governor's face showed horror.
“Go,” he said, nodding his head to Alpatych, and began asking the officer something. Greedy, frightened, helpless glances turned to Alpatych as he left the governor’s office. Unwittingly now listening to the nearby and increasingly intensifying shots, Alpatych hurried to the inn. The paper that the governor gave to Alpatych was as follows:
“I assure you that the city of Smolensk does not yet face the slightest danger, and it is incredible that it will be threatened by it. I am on one side, and Prince Bagration on the other side, we are going to unite in front of Smolensk, which will take place on the 22nd, and both armies with their combined forces will defend their compatriots in the province entrusted to you, until their efforts remove the enemies of the fatherland from them or until they are exterminated in their brave ranks to the last warrior. You see from this that you have every right to reassure the inhabitants of Smolensk, for whoever is protected by two such brave troops can be confident of their victory.” (Instruction from Barclay de Tolly to the Smolensk civil governor, Baron Asch, 1812.)
People were moving restlessly through the streets.
Carts loaded with household utensils, chairs, and cabinets continually drove out of the gates of houses and drove through the streets. In the neighboring house of Ferapontov there were carts and, saying goodbye, the women howled and said sentences. The mongrel dog was barking and spinning around in front of the stalled horses.
Alpatych, with a more hasty step than he usually walked, entered the yard and went straight under the barn to his horses and cart. The coachman was sleeping; he woke him up, ordered him to lay him to bed and entered the hallway. In the master's room one could hear the crying of a child, the wracking sobs of a woman, and the angry, hoarse cry of Ferapontov. The cook, like a frightened chicken, fluttered in the hallway as soon as Alpatych entered.
- He killed her to death - he beat the owner!.. He beat her like that, she dragged her like that!..
- For what? – asked Alpatych.
- I asked to go. It's a woman's business! Take me away, he says, don’t destroy me and my little children; the people, he says, have all left, what, he says, are we? How he started beating. He hit me like that, he dragged me like that!
Alpatych seemed to nod his head approvingly at these words and, not wanting to know anything more, went to the opposite door - the master's door of the room in which his purchases remained.
“You are a villain, a destroyer,” shouted at that time a thin, pale woman with a child in her arms and a scarf torn from her head, bursting out of the door and running down the stairs to the courtyard. Ferapontov followed her and, seeing Alpatych, straightened his vest and hair, yawned and entered the room behind Alpatych.
- Do you really want to go? - he asked.
Without answering the question and without looking back at the owner, looking through his purchases, Alpatych asked how long the owner was supposed to stay.
- We'll count! Well, did the governor have one? – Ferapontov asked. – What was the solution?
Alpatych replied that the governor did not tell him anything decisively.
- Are we going to go away on our business? - said Ferapontov. - Give me seven rubles per cart to Dorogobuzh. And I say: there is no cross on them! - he said.
“Selivanov, he got in on Thursday and sold flour to the army for nine rubles a sack.” Well, will you drink tea? - he added. While the horses were being pawned, Alpatych and Ferapontov drank tea and talked about the price of grain, the harvest and favorable weather for harvesting.
“However, it began to calm down,” said Ferapontov, drinking three cups of tea and getting up, “ours must have taken over.” They said they won't let me in. This means strength... And after all, they said, Matvey Ivanovich Platov drove them into the Marina River, drowned eighteen thousand, or something, in one day.
Alpatych collected his purchases, handed them over to the coachman who came in, and settled accounts with the owner. At the gate there was the sound of wheels, hooves and bells of a car leaving.
It was already well after noon; half the street was in the shade, the other was brightly lit by the sun. Alpatych looked out the window and went to the door. Suddenly a strange sound of a distant whistle and blow was heard, and after that there was a merging roar of cannon fire, which made the windows tremble.
Alpatych went out into the street; two people ran down the street towards the bridge. From different sides we heard whistles, impacts of cannonballs and the bursting of grenades falling in the city. But these sounds were almost inaudible and did not attract the attention of residents in comparison with the sounds of gunfire heard outside the city. It was a bombardment, which at five o'clock Napoleon ordered to open on the city, from one hundred and thirty guns. At first the people did not understand the significance of this bombing.
The sounds of falling grenades and cannonballs aroused at first only curiosity. Ferapontov’s wife, who had never stopped howling under the barn, fell silent and, with the child in her arms, went out to the gate, silently looking at the people and listening to the sounds.