Altaians
The Altai Diaspora in Kazakhstan
The Altai Diaspora in Kazakhstan is represented by a small number of native Altai speakers. According to the results of the population census of the Republic of Kazakhstan, the Altai people are represented as follows:
1979 – 630
1989 – 675
1999 - 462
2009 - 221
The main reason for the migration of the Altai people to Kazakhstan is interethnic marriages. The residence of Kazakhstani Altai people on the territory of Kazakhstan is of a dispersed nature, therefore only three respondents took part in the questionnaire. On the answers of three respondents it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea of the function of languages in everyday life and, in particular, about mastering their native (traditional) language.
Of the three respondents who participated in the survey, the native language is spoken by two people. In a family with children, two respondents communicate in Kazakh and Russian, one respondent replied that adults in the family speak with children only in the Russian language. Two respondents in a family speak with adults in the Altai and Russian languages; one respondent is the Kazakh-Russian bilingual. The language of communication at work for two respondents is Kazakh and Russian, while one respondent speaks only Russian. In the service sphere, preference is given to the Russian language (2 respondents), 1 respondent uses Kazakh and Russian languages. From folk art, our respondents remember the fairy tale about the hero Sartakbai, the tale "Tash Chechek", as well as the words-edification of their parents.
The Altai people. Ethno-linguistic review
General information:
The Altai people are the indigenous Turkic-speaking population of the Altai Republic (“Gorny Altai”). In 1922 was formed the Gorno-Altai Autonomous Region (1922-1991), which until 1948 was called the Oirot Autonomous Region. On May 7, 1992, the Supreme Council of the Altai Republic adopted a resolution to rename the Republic of Gorny Altai to the Republic of Altai.
The Altai population in Russia is 69.4 thousand people, including 59.1 thousand people in the Altai Republic. The total number of Altai people is - 70.8 thousand people
[http://www.gks.ru/free_doc/new_site/perepis2010/croc/perepis_itogi1612.htm].
Outside the Russian Federation, the Altai people live in Uzbekistan and Kazakhstan.
Altai people on ethnic origin, language and culture are presented by the following groups:
- The Northern Altaians (the Tubalar, Chelkans, Kumandins).
- The Southern Altaians (the Altaian (the Altai-Kizhi), the Teleut, the Teles, the Telengit) [Baskakov N.A, 1988: 3-28].
Historically, the Altai people constitute a conglomerate of tribes of various origins. Anthropologically, the Southern Altaians, together with the Tuvinians, Mongols and Yakuts, belong to the representatives of the Mongoloid race (the "Central Asian" branch). The Northern Altaians, according to researchers, were formed, apparently, as a result of long contacts of ancient Turkic, Samoyedic, Ket and Ugric tribes. They have many elements of the European race (the "Ural" branch) [Potapov L. P. 1953: 254]. The ethnographic difference between the Southern and Northern Altaians is due to the fact that the Southern Altaians were cattle-breeders, while the Northern ones were engaged in forestry or were (partly) settled hunters and farmers.
Comparative ethnographic studies indicate that the Southern Altaians have many common elements with the Kazakhs, Tian Shan and Pamir Kyrgyz and Western Mongols (Oirats). The common features are observed in the material (type of settlement, clothing, tools, food, etc.) and spiritual culture (ornamentalism, subjects of folk tales, beliefs) [Potapov L.P. 1969].
The Northern Altaians (and the Shors) have a cultural similarity with Ob Ugric, Samoyedic people (primarily the Selkups of Narym) and the Yenisei Ostyak people (Kets) [Baskakov 1985: 10; Kirsanov 2003: 4].
We do not aim to describe each separate ethnic group of the Altaians, their language, ethnography or culture. Our review is based on the data presented in various studies on the material of the generalized ethnonym - the Altaians.
The Altai language
General characteristics of the Altai language and its dialects
The Altai language is the state language of the Altai Republic, the exogenous language of the Altai diaspora in Kazakhstan.
The Altai language belongs to the South-Siberian (East-Turkic) subgroup of the Turkic group of the Altai family. The old name of the Altai language is Oirot. The Altai language was formed on the basis of various ancient Turkic dialects and represents a community of languages and dialects that are accepted in scientific literature to be integrated into the Altai language. It is known that the Altai language was formed as a result of the interaction of different Turkic tribes, who had their own complicated long history, who entered into contacts with various peoples that had been influenced by the Mongolian, Samoyedic, Ugric languages. Due to these facts the Altai language includes the dialects that differ from each other, therefore researchers refer them to different classification groups.
The Altai language with its dialectal structure is divided into two groups: the southern and the northern. Between the northern and the southern dialects there are significant differences in phonetics, grammar and vocabulary, in connection with this they are divided into different classification groups. The Southern dialects on the basic qualifying characteristics are included in the Kirghiz-Kypchak subgroup of the Eastern languages. Northern dialects for a number of characteristic features belong to another, the so-called Uighur group of eastern Turkic languages (N. A. Baskakov).
The southern group consists of three dialects:
1) Altai-Kizhi (a special subgroup within this dialect is the Maima dialect (Mayma-Kizhi));
2) Telengits;
3) Teleut.
The northern group also includes three dialects:
1) The tuba-dialect;
2) The Kumandin dialect;
3) The Chalcans dialect.
Language Status
In the Republic of Altai, the Altai language has the status of a state language along with the Russian language. The literary language originated in 1922 on the basis of the southern dialect of Altai-Kizhi. The language situation changed in 1993. The languages of Tubalar, Chelkan and Kumandin people, traditionally considered as the dialects of the Altai language, received the status of indigenous small peoples in Russia in 1993.
In connection with gaining the status of independent peoples, problems arise regarding their languages as dialects or as independent languages. In the modern period, the languages of Tubalars, Chelkans, Kumandins are under the threat of their extinction and are listed in the Red Book of the Languages of the Peoples of Russia (see Table 1). Thus, the majority of Kumandinians lives outside the Altai Republic in the Krasnogorsk, Solton districts and in the city of Biysk in the Altai Territory and their language is developing without the influence of the Altai literary language.
Table № 1
The number of Indigenous Peoples of Altai according to the 2010 census and the language situation
The Altai Diaspora in Kazakhstan is represented by a small number of native Altai speakers. According to the results of the population census of the Republic of Kazakhstan, the Altai people are represented as follows:
1979 – 630
1989 – 675
1999 - 462
2009 - 221
The main reason for the migration of the Altai people to Kazakhstan is interethnic marriages. The residence of Kazakhstani Altai people on the territory of Kazakhstan is of a dispersed nature, therefore only three respondents took part in the questionnaire. On the answers of three respondents it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea of the function of languages in everyday life and, in particular, about mastering their native (traditional) language.
Of the three respondents who participated in the survey, the native language is spoken by two people. In a family with children, two respondents communicate in Kazakh and Russian, one respondent replied that adults in the family speak with children only in the Russian language. Two respondents in a family speak with adults in the Altai and Russian languages; one respondent is the Kazakh-Russian bilingual. The language of communication at work for two respondents is Kazakh and Russian, while one respondent speaks only Russian. In the service sphere, preference is given to the Russian language (2 respondents), 1 respondent uses Kazakh and Russian languages. From folk art, our respondents remember the fairy tale about the hero Sartakbai, the tale "Tash Chechek", as well as the words-edification of their parents.
The Altai people. Ethno-linguistic review
General information:
The Altai people are the indigenous Turkic-speaking population of the Altai Republic (“Gorny Altai”). In 1922 was formed the Gorno-Altai Autonomous Region (1922-1991), which until 1948 was called the Oirot Autonomous Region. On May 7, 1992, the Supreme Council of the Altai Republic adopted a resolution to rename the Republic of Gorny Altai to the Republic of Altai.
The Altai population in Russia is 69.4 thousand people, including 59.1 thousand people in the Altai Republic. The total number of Altai people is - 70.8 thousand people
[http://www.gks.ru/free_doc/new_site/perepis2010/croc/perepis_itogi1612.htm].
Outside the Russian Federation, the Altai people live in Uzbekistan and Kazakhstan.
Altai people on ethnic origin, language and culture are presented by the following groups:
- The Northern Altaians (the Tubalar, Chelkans, Kumandins).
- The Southern Altaians (the Altaian (the Altai-Kizhi), the Teleut, the Teles, the Telengit) [Baskakov N.A, 1988: 3-28].
Historically, the Altai people constitute a conglomerate of tribes of various origins. Anthropologically, the Southern Altaians, together with the Tuvinians, Mongols and Yakuts, belong to the representatives of the Mongoloid race (the "Central Asian" branch). The Northern Altaians, according to researchers, were formed, apparently, as a result of long contacts of ancient Turkic, Samoyedic, Ket and Ugric tribes. They have many elements of the European race (the "Ural" branch) [Potapov L. P. 1953: 254]. The ethnographic difference between the Southern and Northern Altaians is due to the fact that the Southern Altaians were cattle-breeders, while the Northern ones were engaged in forestry or were (partly) settled hunters and farmers.
Comparative ethnographic studies indicate that the Southern Altaians have many common elements with the Kazakhs, Tian Shan and Pamir Kyrgyz and Western Mongols (Oirats). The common features are observed in the material (type of settlement, clothing, tools, food, etc.) and spiritual culture (ornamentalism, subjects of folk tales, beliefs) [Potapov L.P. 1969].
The Northern Altaians (and the Shors) have a cultural similarity with Ob Ugric, Samoyedic people (primarily the Selkups of Narym) and the Yenisei Ostyak people (Kets) [Baskakov 1985: 10; Kirsanov 2003: 4].
We do not aim to describe each separate ethnic group of the Altaians, their language, ethnography or culture. Our review is based on the data presented in various studies on the material of the generalized ethnonym - the Altaians.
The Altai language
General characteristics of the Altai language and its dialects
The Altai language is the state language of the Altai Republic, the exogenous language of the Altai diaspora in Kazakhstan.
The Altai language belongs to the South-Siberian (East-Turkic) subgroup of the Turkic group of the Altai family. The old name of the Altai language is Oirot. The Altai language was formed on the basis of various ancient Turkic dialects and represents a community of languages and dialects that are accepted in scientific literature to be integrated into the Altai language. It is known that the Altai language was formed as a result of the interaction of different Turkic tribes, who had their own complicated long history, who entered into contacts with various peoples that had been influenced by the Mongolian, Samoyedic, Ugric languages. Due to these facts the Altai language includes the dialects that differ from each other, therefore researchers refer them to different classification groups.
The Altai language with its dialectal structure is divided into two groups: the southern and the northern. Between the northern and the southern dialects there are significant differences in phonetics, grammar and vocabulary, in connection with this they are divided into different classification groups. The Southern dialects on the basic qualifying characteristics are included in the Kirghiz-Kypchak subgroup of the Eastern languages. Northern dialects for a number of characteristic features belong to another, the so-called Uighur group of eastern Turkic languages (N. A. Baskakov).
The southern group consists of three dialects:
1) Altai-Kizhi (a special subgroup within this dialect is the Maima dialect (Mayma-Kizhi));
2) Telengits;
3) Teleut.
The northern group also includes three dialects:
1) The tuba-dialect;
2) The Kumandin dialect;
3) The Chalcans dialect.
Language Status
In the Republic of Altai, the Altai language has the status of a state language along with the Russian language. The literary language originated in 1922 on the basis of the southern dialect of Altai-Kizhi. The language situation changed in 1993. The languages of Tubalar, Chelkan and Kumandin people, traditionally considered as the dialects of the Altai language, received the status of indigenous small peoples in Russia in 1993.
In connection with gaining the status of independent peoples, problems arise regarding their languages as dialects or as independent languages. In the modern period, the languages of Tubalars, Chelkans, Kumandins are under the threat of their extinction and are listed in the Red Book of the Languages of the Peoples of Russia (see Table 1). Thus, the majority of Kumandinians lives outside the Altai Republic in the Krasnogorsk, Solton districts and in the city of Biysk in the Altai Territory and their language is developing without the influence of the Altai literary language.
Table № 1
The number of Indigenous Peoples of Altai according to the 2010 census and the language situation
(http://www.gks.ru/free_doc/new_site/perepis2010/croc/perepis_itogi1612.htm).
It is known that the state language can perform its functions only in a literary form. The question of a single Altaic literary language is an urgent issue that must be solved immediately. Most Altaic linguists realize that the integration direction of the development of the Altaic literary language needs to be developed with the help of reliance on internal resources in the process of replenishing the lexical fund (taking into account the dialect richness) of the already existing morphemic morphological inventory, the syntactic system, and the desire to compliance with the rules of spelling and orthoepy [Tybikova L. N, 2002, 23]. Researchers emphasize that if the Altai literary language is accepted as one in all its diversity, then it is necessary to adopt general norms common for all and to determine the status of dialectal differences in this system of norms. For the survival and development of the Altai language and the languages of the small peoples of the Altai Republic, the necessary conditions and targeted and systematic actions from the part of the public authorities must be created for many years [Tybikova L. N, 2002, 23].
Writing
The Ancient Turkic script
Altai is the cradle of the Turkic world. The Ancient Turkic inscriptions are widespread on the territory of the Altai and are under the constant attention of researchers.
The first monuments of ancient Turkic writing were found in Altai by G. Spassky (1809) on the cliff of the Charysh river. In the year 1865, V. Radlov during the excavation of mounds (Katanda village) found a silver vessel with four signs on the bottom, which were deciphered by his student P. Melioransky.
The system studies and deciphering the runic monuments of Altai began in the 50s of the 20th century. A great contribution to the study of the ancient Turkic epigraphy of Altai was made by well-known scientists - A. P. Okladnikov., K. Seidakmatov, N. A. Baskakov., E. R. Tenishev., V. M. Nadelyaev., D. Vasiliev., V. D. Kubarev, I. L. Kyzlasov, L. N. Tybikova, I. A. Nevskaya, M. Erdal and others.
At present time in the Altai Mountains have been discovered more than seventy runic inscriptions and their list is constantly being replenished. Most of the inscriptions were found in the last decades of the 21st century therefore there are prospects for further research and new reading of the runic monuments of the Gorny Altai.
Writing based on the Old Mongolian graphics
Before the distribution of writing on the basis of the Cyrillic alphabet, the Altaians used the written language on the basis of the old Mongolian graphics - "ÿзÿк бичик". N. P. Dyrenkova in the "Introduction" to the "Grammar of the Oirotian Language" (1940) mentioned that some Altaians knew about Mongolian vertical letter named "Uzk bichik" at the beginning of the 20th century. [1940: 11]. The researchers note that this type of writing appeared at around the middle of the ХVП in and existed until the 50s of XX century.
Writing based on Cyrillic alphabet
The writing on the basis of the Cyrillic alphabet was developed by the representatives of the Altai spiritual mission, in the 1840s. The Teleut dialect was chosen as the base for the development of the literary language. In 1868, the first Altai alphabet was published, which contained all the letters of the pre-revolutionary Russian alphabet and additional letters: ıо̂, к̄, н̄, ӧ, ӱ. The Alphabet was called the missionary alphabet and did not have stable norms. On the missionary alphabet spiritual and secular literature of the period was published (translations of church books, pamphlets, a school book for reading, several fiction works).
After the Revolutionary period, the book publishing in the Altai language was resumed in 1921. An adult primer "Kyzyl kun" was published. In 1922 the Altaic dialect (Altai Kizhi) became the basis for the literary Altai language instead of Teleut dialect. In the Altai alphabet were introduced the letters for writing borrowings from the Russian language:
А а, Б б, В в, Г г, Д д, Ј ј, Е е, Ж ж, З з, И и, Й й, К к, Л л, М м, Н н, Ҥ ҥ, О о, Ӧ ӧ, П п, Р р, С с, Т т, У у, Ӱ ӱ, Ф ф, Х х, Ц ц, Ч ч, Ш ш, Щ щ, Ъ ъ, Ы ы, Ь ь, Э э, Ю ю, Я я.
The process of romanization of the writing (transfer to Latin script) of the peoples of the Soviet Union did not leave aside the Altaic language. In 1931 was adopted the alphabet of the Altai language based on Latin script, consisting of 29 letters:
A a, B ʙ, C c, Ç ç, D d, E e, F f, G g, I i, J j, K k, L l, M m, N n, N̡ n̡, O o, Ө ө, P p, R r, S s, Ş ş, T t, U u, V v, X x, Y y, Z z, Ƶ ƶ, Ь ь
In the late 30-s of the last century in the USSR, the transfer of writing to Cyrillic script began. From 1938-1944, a number of reforms of the Altai script were carried out, as a result the Altai alphabet almost completely returned to the "missionary" version. This version of the alphabet is used up to the present:
А а, Б б, В в, Гг, Д д, Ј ј, Е е, Ё ё, Ж ж, З з, И и, Й й, К к, Л л, М м, Н н, О о, П п, Р р, С с, Т т, У у, Ӱ ӱ, Ф ф, Х х, Ц ц, Ш ш, Щ щ, Ъ ъ, Ы ы, Ь ь, Э э, Ю ю, Я я.
Media in the Altai language
Periodicals and fiction are published in the Altai language, radio and television are broadcast in the Altai language. At schools of the Altai Republic the Altai language is used as a language of instruction at primary schools and is taught as a school subject from grades 1 to 11.
The Republican state newspaper "Altaidyn Cholmony" («Алтайдыҥ чолмоны»), which is published in the Altai language is very popular among the readers, as well as municipal newspapers: "Oydin uni" («Öйдиҥ ÿни»,Ust-Kan district), "Azhuda" («Ажуда», Onguday district), "Ulagannyn solundary" («Улаганныҥ солундары») and the newspaper "Selskaya Nov’" («Сельская новь» Shebalin district). In the Altai Republic, children's magazines "Solony" («Солоҥы», in the Altai language) with a circulation of 1,000 copies are published. The children's and youth magazine "El-Altai" and the literary quarterly magazine "World of Altai" ("Altai Telekay") publish materials in the Altai and Russian languages [Chumakayev, 2010, p.68].
In the Republic there is a state television and radio broadcasting company "Mountain Altai", which carries out TV and radio broadcasting in the state languages of the Republic of Altai. The information programs broadcast 9 issues in the Altai and Russian languages on weekdays; 1 issue in the Altaic and Russian languages on Saturdays and the final issue of "Vesti - El Altai - Events of the week "- on Sunday. Once a week, special programs dedicated to traditions, customs, culture, sports are broadcast in the Altai language [Tybykova, 2002].
Economy, agriculture and life.
Historically, there were two economic-cultural types in Altai: cattlemen-nomads (the Southern Altaians, except settled Teleuts) and settled hunters and trappers (the Northern Altaians).
The southern Altaians’ economy was based on pasture cattle breeding. They bred horses, large and small cattle. Telengits bred yaks and camels. In the autumn they transferred to the hollows, where there was abundant fodder for cattle, and from here they slowly moved to winter pastures, to the mountains. On the slopes of mountains, free from snow, cattle found food - dried grass. In the spring they moved back [the Turkic peoples of Siberia, 2006].
The maintenance of various economic and cultural types (pastoralists-nomads-Southern Altaians, sedentary hunters-northern Altaians) reflected in the ways of housekeeping, as well as in the constructions of dwellings [Türkic peoples of Siberia, 2006: 405].
The dwellings of the Altaians were traditionally subdivided into permanent (ayil, ui - (айыл, уй)) and temporary (japash (jапаш) used during the hunt). The following types of permanent dwelling of Altaians are known:
1. Alanchyk or sodon ayil, chaadyr or sootto are a cone-shaped yurts. The cover was a bark of larch (chobure/shanda), or birch (tos). The very top was left uncovered - it was both a chimney and a light window. The door is always oriented to the east - in the direction of sunrise.
2. Kerege ayil or kiyis ayil - a felt yurt. The basic details of the construction are gratings (kerege), hoop (karachky), staves of the roof (una), supporting pole (bahan), felt plates for covering in the number of six pieces of three different types and names (tuurga, tebir, ja6y), cross (chanmyrak). All the details of the construction are connected together by leather straps and hair bands of different widths. The diameter of the yurt depends on the number of bars (six or eight bars) and the construction with 6 bars is called ‘alty kanattu kijis ajyl’ – ‘алты канатту кийис айыл’(compare kaz. ‘alty қanatty kijіz үj’ – ‘алты қанатты кийіз үй’) - "felt yurt with six wings." In the Altai Mountains only the Southern Altaians used such dwelling.
3. Agash ayil, agash uy, kajagan ayil or chertme - a wooden house made from logs with a polygon at the base. There can be can be six, eight and less often -12 angles depending on the number of walls. The logs are cut into the groove. One wall can consist of seven to eight wreaths.
The roof can be of two shapes, as mentioned above, in the form of a cone and a hemisphere. It is formed from logs with a shallow groove, due to which a small space is formed between the logs. The roof was covered with plates from the bark of larch. Above, these plates were pressed down by short logs of bazyru. Today, as a rule, the roofs are formed by rafters in an amount corresponding to the number of corners, and on the top a birch lath coverd with battens, ruberoid, slate or sheets of galvanized iron.
The doors of all types of housing are oriented to the east or south-east.
Yurt is divided into female and male parts: the left side (if you stand opposite the door) is female - 'epshi jaңi' (‘эпши jaңы’), the right side is the male 'er jan' (‘эр jaны’). All household and household items are located in the yurt in accordance with this division.
The center of the dwelling is a cast-iron tagan-tripod 'ochok' - ‘очок’ (kaz. ‘oshak’ – ‘ошақ’). Right behind the tagan-tripod ('ochok') are the most sacred and honorary parts of the dwelling. In the part called tör, the host's bed and jayik are located - shamanic or Burkhanist/Lamaist "penates". A small space just outside the the 'ochok' is called ‘ottyң bazhy’ (lit. "head of fire") and is considered the most sacred place in the yurt.
Opposite the 'ochok' is ‘ot ajak or ottyң budy’ (lit. "foot of fire") there sit the people who come for a minute, as well as the younger guests. The members of the family and the guests sit depending on their age and status [Turkic peoples of Siberia, 2006: 405- 407].
Altai people moved from the autumn-winter pastures ‘kyshtu’-‘ кышту’ (kaz. ‘kystau’ – ‘қыстау’) to spring-summer pastures ‘dyaylu’ – ‘дьайлу’ (kaz. jailau).
Calendar
It is known that most of the Turkic-speaking peoples used a cyclical 12-year calendar. The Altaians also use a 12-year calendar cycle. A year is called 'jyl’ (yil jil, zhyl, chyl).
The Altaians have the following animal names for years names (like Chinese/ Eastern horoscope):
Chichkan jyl (Чычкан jыл) – A Year of the Rat/Mouse, Uy/Ikinek jyl (Уй/ Ийнек jыл) – A Year of the Cow, Bar jyl (Бар jыл) - A Year of the Tiger/Leopard, Koyon jyl (Койон jыл) – A Year of the Rabbit/Hare, Uluu jyl (Улуу jыл ) – A Year of the Dragon, Jylan jyl (Jылан jыл ) – A Year of the Snake, At jyl (Ат jыл ) – A Year of the Horse, Koy jyl (Кой jыл ) – A Year of the Sheep, Mechin jyl (Мечин jыл) – Constellation Pleiades, Takaa jyl (Такаа jыл) – A Year of the Rooster/Chicken, Ijt jyl (Ийт jыл) – A Year of the Dog, Kakaj jyl (Какай jыл) – A Year of the Pig.
Seasons:
‘Jas’ (jас) – spring, ‘jay’ (jaй) – summer, ‘kus’ (кус) – autumn, ‘kysh’(кыш) – winter.
The year (jыл) – the largest unit of time consists of two large periods: warm seasons – spring-summer and cold seasons – autumn-winter. The year consists of 12 lunar months for 30 days each.
The beginning of the new year in the calendar of the Altai people begins with the spring.
Names of months and days in the traditional calendar of the Altaians
The names of the months in the traditional calendar of the Altai people basically reflect natural phenomena. The smaller number of names is associated with archaic economic activity – hunting and gathering.
March (тулаан ай) – the first month of the year, which is called "warm month" (‘tulaan ay’-тулаан ай) in Altai-Kizhi. There is a saying about this month:
Тулаан айда тулунду кижи уйде отурбас, туйгакту мал чеденде турбас, тырмакту неме ичеенге jamnac – ‘In the month of tулаан, a person who has braids (a woman), does not sit at home with hoofs (hoof cattle), does not stand in a place having claws (the beast with claws), does not lie in the hole.’
April (кандык ай) – the second month of the year, which is called in Altai-Kizhi "The month of the Kandyk plant", as well as the "colorful month" (чоокыр ай) or ‘эренис ай’ neither a warm nor cold month. "
May (кÿÿk ай) – the first summer month. It is called the "Cuckoo month".
June (кичу изÿ ай) – "The month of Low heat." At this time, there is enough grass for cattle in summer pastures. In June people pray for a "green foliage" (jажыл бŸр).
July (jaaн изÿ ай) Altai-Kizhi. call "The month of Great heat".
August (jайгы куран ай) – "The summer month of male roe deer".
September (кÿски куран ай) – "The autumn month of roe deer". From this month one can start hunting for marals.
October(ÿлÿрген ай) – is called the month of "big wind".
November (кÿчÿрген ай) – "month of small wind" or "month of the frost entry".
December (кышкы куран ай) – is called the "winter month of roe deer"
January (чаган ай) – "The month of stinging frosts" or "white month" (from the Mongol word ‘tsagaan’(‘цагаан’) – "white yu"
February (кочкор ай) – "The month of mountain sheep" [Turkic peoples of Siberia, 2006: 452-453].
The Altaic people periods in a calendar (such as years, months and days) are synchronised with the cycle of the sun or the moon. There are two main periods of the lunar month - the new (айдың jаңызы) and the old (айдың эскизы) of the moon. The first day begins with the birth of the moon and continues until the full moon (айдын толууны ). Altaians distinguish the "white full moon" (айдың ак толууны) – this is the first day of the full moon, the "yellow full moon" (айдың сары толууны) – the second day, the "red full moon" (айдын кызыл толууны) – the third day after which the moon begins to "grow old", to decrease. The second one is the period of the "old moon" (айдың эскизы), lasts until the disc of the moon becomes invisible. This occurs when the "third old moon" approaches, followed by the invisible second and first "old moon", after which the moon "turns over" [Türkic peoples of Siberia, 2006: 453].
The perception of the age of a person in the traditional worldview of the Altaians is based on a comparison of his age opportunities with those qualities that one or other items of utensils or representatives of the animal world possess. So, the Altaians believed that at 10 years a person is like a dog, at 20 like a squirrel, in a 30 like a wolf, at 40 he becomes quiet, calm, at 50 one is full of dignity, like a monument, at 60 is like a crutch, at 70 like a lever, at 80 like a mixer, at 90 like a mortar, at 100 like an egg [Türkic peoples of Siberia, 2006: 453-454].
The traditional calendar of the Altaians has survived to this day is used by the people nowadays.
Spiritual culture
Religious views of the Altaians
The Altaians believed that the world is ruled by numerous good and evil spirits, which are commanded by two deities (Gods): the good creator of the world – Ulgen and the evil – underground ruler Erlik. The horses were sacrificed to both of them. The horsemeat was eaten by the participants of the ceremony, and the skin was stretched out on the pole and left in place of the sacrifice. The Altaians paid great attention and importance to public prayers. They prayed to the sky, mountains, water, and sacred birchtree.
At present the dwellers of the middle world are the most important ones in the religious life of the Altaians. The main among them is Алтайдың ээзи, who is considered by some researchers (A. Vinogradov and others) as Türkic deity Jep суу. Алтайдың ээзи is the master of Altai in relation to both the entire Altai territory and to certain places. The Altai-Kizhi more than other groups of Southern Altaians strongly keep the memory of the tribal worship to certain mountains and the masters of the mountains. The Altai-Kizhi also preserved the family cult of sacred places [Turkic peoples of Siberia, 2006: 431].
Very important are the deities of the middle world – От Эне and Умай Researchers note that the Культ От Эне – 'The Mother-Fire' can be correlated with the cult of the hearth (fireplace). The Fire is considerd to be sacred and it should be treated, one should not throw any garbage or sharp objects into it, as well one should not pass through (cross) the hearth in a traditional wooden yurt. Умай Goddess is the patroness of birth and children.
Altaians have the patrons of the Altai tribes (clans) – тöс. The main patron is Алтайдың ээзи or Altai Kudai (Altai God). Altai Kudai is a deity of both the middle and upper worlds [Türkic peoples of Siberia, 2006: 431].
Rituals were performed with the participation of a shaman. The rituals were performed under the sounds of a sacred drum, in which the shaman beat a special beater.
At different times the Altai tribes, being descendants of ancient tribes and heirs of great cultures, interacted with the Buddhist world.
The modern period of Buddhism in the Altai Mountains is associated with the revival of Burkhanism and the active penetration of Buddhist schools in the late 20th – early 21 st centuries. In 1992 the association of Buddhists of Altai "Ak Burkan" ("White Burkhan") was established, which is part of the Russian religious organization "Buddhist Traditional Sangha of Russia".
Islam appeared in the Altai, when the Muslim peoples were part of Dzungaria. After the defeat of the Khanate in 1756 and the seizure of Eastern Turkestan, the Muslims of Gorny Altai were isolated and withdrawn from Islam. A new stage of Islamization comes to the territory of the region with the arrival of Kazakhs. In the last third of the 19th century, directed migration to the border areas of the southern Altai began, and with the consent of Telengits, Kazakhs have been developing the lands of the Chuisk region for several decades. At present the mosques are being built on the territory of the Kosh-Agach district and Muslim culture centers are being established.
Revival of traditional ethnic culture
In the late 1980s, the "Altai revival" of the traditional ethnic culture began in the Altai. In 1988 in Elo village of Ongudaysk region for the first time in modern history of Altai people was celebrated the Altai holiday Эл Ойын ("Folk Games"). The initiators of the holiday were the city representatives of the Altai creative intelligentsia.
In 1989, the journalists of the republican newspaper ‘Altaydyn Cholmony’, («Алтайдын Чолмоны») published in the Altai language, held the first contest of pop songs in the Altai language, named ‘Kumush Kaiyrchak’ (The Silver Chest). These two events have become the key events in the history of the modern ethnic culture of the Altaians.
‘El Oyin’ (Эл Ойын) is an inter-regional folk festival, which is held every two years in different regions of the republic. Each district sends to the contest their talented representatives. Within the framework of the festival concerts and competitions are held. El Oyin - a nomadic holiday with performances in national costumes in the open air near the yurts. El Oyin cannot do without national sports: wrestling (куреш ‘kuresh’), power lifting, running with a rider on the back (тоңжаан jyгypyıu ‘toozhaan jygypyıu’), playing the national chess ‘шатра’, equestrian sports (aт japыш ю ‘japysh yu’).
‘Chaga Bairam’ - Чага байрам ("White Holiday") is a New Year's holiday. For the first time it was held in the high-mountainous Chui steppe, as it was the Chuys who preserved the Lamaist rite of the New Year. This holiday is celebrated together with the Mongols, Tuvans, Buryats, Kalmyks, the peoples of Tibet and India. It begins with the beginning of a new moon in late February - early March. From early morning the rite of worship to the sun Altai was held.
On a special altar tagil they presented the treats from dairy products and attached the ribbons kyira. Then a bonfire is lit and all this is accompanied by good wishes. The rite was previously performed by men, in the words of the blessings of алкыш сöс due to the spirit-master of Altai for a happy winter, sprinkling with milk and burning арчын. After the ceremony people gather to celebrate culture and sport events. The holiday Чага байрам is held in many Altai villages, as well as in Gorno-Altaisk.
Jylgayak holiday is held in Gorno-Altaisk in the same way as the carnival of the Russian people. On this day the artists of the republican philharmonic society and the participants of amateur performances organize amusement events.
Since 2004, on the initiative of the inhabitants of the Ongudai district, the ‘Kök boru’ - Кöк бöру ("Blue Wolf") competitions, similar to the traditional game of the Turkic-speaking peoples of Central Asia, called "goatlings" began to be held [Türkic peoples of Siberia, 2006].
Music culture and folklore
The first information about the musical culture of the Türks of Gorny Altai - statements about songs, the music of the epic and shamanistic rites, brief descriptions of musical instruments can be found in the works of XIX century researchers: V. Verbitsky, V. Radlov, G. Potanin, N. Yadrintsev, A. Kalachev, N. Sherr and others.
The main systems of musical genres of the Altaic Turkic ethnic groups, as the researchers believe, are identical in many ways. It is чöрчöк (шьöршьöк in Chelkans), a sphere of narrative, including an epic and fairy tales. The epic was performed by a special sacralized type of singing – ‘kay’ - кай, Altaic storytellers кайчи were considered elected by the mistress of the Altai and deeply revered by the bearers of traditional culture. Kaй is a "throat" form of an epic sound-feeder. The epic legend from the beginning to the end is sung in кай to the accompaniment of the lute (топшуура).
Tales - a narrative genre with tunes that convey direct speech or dialogues of heroes. The fairy tones сарын (Chelkans, Kumandins), кожоң (Altai-kizhi, Tubalars) remain unchanged throughout the fairy tale.
The ritual ceremonies are represented by shamanic recitations and conspiracies, cattle breeding spells (Telengits, Teles, Altai-kizhi), burial wails сыгыт, lullabies, baby carols урей (Teleuts), wedding texts, some genres of song poetry (табыр from the Kumandins, Chalcans, Teleuts, Tubalars, курелей in Altai-kizhi and Telengits), as well as symbolic sound imitations.
The tradition of lullaby songs of South Altaic ethnic groups and Tubalars, which have common ethnic names (‘kabai kozhon’ - кабай кожон - "song about the cradle", ‘balani jaikar’ - баланы jaйкар - "rocking the child, ‘balani uyuktadar’ баланы уйуктадар – "to lull the child") well preserved. ‘Kabay kozhon’ - kабай кожон is performed during the first placement of the newborn in the cradle and is sung in the canonized poetic text-the praise of the cradle. ‘Kabay kozhon’ is sung solo and quietly. In the northern Altaians, lullabies are similar to of the tunes of song poetry ‘saryn’ and ‘takpak’ (сарын / такпак) as well as fairy tones and funeral crying ‘sygyt’ - сыгыт.
The lyrics are presented in genres of poetry songs and system of tunes of musical intonations on musical instruments шили (Altai-kizhi), шоор and комус.
Song poetry is the most extensive layer in the culture of the Altai people. According to the musical style, the song poetry of the Altaians is divided into three traditions: the Southern Altai (‘kozhon’ - кожон ), the Northern Altai and Teleut. The song poetry of the northern Altaians (Chelkans and Kumandins) is indicated by the ethnonyms сарын - ‘saryn’ (in Kazakh language сарын also is a "song, a motif, a melody, a wedding song, a shamanic tune") or a ‘takpak’ - такпак (like in Khakas, Tatars, Bashkirs is "a dance song like a ditties").
The plots of Altaic epic poems describe the story of a clash of heroes with evil forces sent by Эрлик ‘Erlik’, as well as foreign invaders. The most famous among them are «Алтай-Бучай», «Малчи-Мерген», «Алтай-Черчектер», «Текшил-Мерген», «Бойдон-Кекшин», «Хан-Кюлер», «Эрамыр», «Барчин-Беке» (Altai-Buchay, Malch-Mergen, Altai-Cherchekter, Tekshil-Mergen, Boydon-Kekshin, Khan-Kuler, Eramyr, Barchin-Beke) [https : //geographyofrussia.com/altajcy/].
Instrumental music in the Altai cultures has preserved differently; it is most fully represented in Altai-Kizhi and Telengits, in which musical instruments continue to function. They have such musical instruments: топшуур (two-string solid-chiseled cervical lute), икили (bow/stringed lute), комус (harp), шоор (herbal flute).
The shamanic tambourine drum (‘tür’ - тюр) refers to the Altai-Sayan type of tambourine (round in shape with a thick membrane of maral skin, wild goat or horse, wide shell, attached to the shell by a vertical handle and transverse stem with vertebrae) and is known from museum collections.
By Türks of Gorny Altai tambourine was primarily associated as a basic symbol of shamanic mythology. They distinguish three types of shamanic tambourines. These tambourines differ in the handles, symbolizing the spirit of the master of the tambourine: тезим тюнгюр ‘tezim tungur’ with a handle in the form of a one-sided rod, каным тюр ‘canyim tür’ with a two-faced handle, марс тюр / парс тюр ‘mars tür / pars tür with a handle decorated in special ornaments. There was a shamanic bow джёлгё/ёлгё for fortune-telling.
The Altaians ' background hand tools are also related to the economic activities of pastoralists: тарсылдак or шартра (a shepherd ratchet wheel for herd management), кынгырууш (a stick with a metal ring, with rings and iron plates strung on it), тюкёлё (a sacrificial construction from a stretched horse skin), тажуур (a beaker-rattler from a jar for milk), bells, clapping scourge of whip on the neck of animals, and others. Due to the presence of numerous hunting decoys, with a tradition of lullabies motions are associated илъмек (rattles of bones on a cord with a hook holding the cradle).
In the late 1980s was created the national ensemble "Altai", which laid the foundation of the modern philharmonic society and also was opened the Altai musical school for boys.
In 1995 the state philharmonic society was created.
In 2002 the state orchestra of the Altai Republic was established.
Literature:
Baskakov N.A., Toshhakova T.M. Ojrotsko-russkij slovar'. M., 1947.
Baskakov N.A. Altajskij jazyk. M., 1958
Baskakov N. A. Severnye dialekty altajskogo (ojrotskogo) jazyka. Dialekt lebedinskih tatar-chalkancev (kuu – kizhi). M., 1985.
Baskakov N. A. Dialekty altajskogo jazyka // Voprosy altajskogo jazykoznanija. Gorno-Altajsk, 1988.
Baskakov N.A. Altajskij jazyk. – V kn.: Jazyki mira. Tjurkskie jazyki. M., 1997.
Vserossijskaja perepis' naselenija 2010 g. http://www.gks.ru/free_doc/new_site/perepis2010/croc/perepis_itogi1612.htm).
Dyrenkova N.P. Grammatika ojrotskogo jazyka. M. – L., 1940
Nasilov D.M. Altajskij jazyk. – V kn.: Gosudarstvennye jazyki v Rossijskoj Federacii. Jenciklopedicheskij slovar'-spravochnik. M., 1995.
Kirsanova N. A. Konsonantizm v jazyke chalkancev (po jeksperimental'nym dannym). Novosibirsk, 2003.
Potapov L. P. Jetnicheskij sostav i proishozhdenie altajcev: Istoriko-jetnograficheskij ocherk. L., 1969
Potapov 1953: 254 Potapov L. P. Ocherki po istorii altajcev. – 2-oe izd. M. – L., 1953
Satlaev F.A. Kumandincev jazyk. – V kn.: Krasnaja kniga jazykov narodov Rossii. Jenciklopedicheskij slovar'-spravochnik. M., 1994.
Sarbasheva, S.B. K probleme sozdanija alfavita dlja severnyh jetnosov Altaja / Sarbasheva S.B.// Tuvinskaja pis'mennost' i voprosy issledovanija pis'mennostej i pis'mennyh pamjatnikov Rossii i Central'no-Aziatskogo regiona. Materialy Mezhdunarodnoj nauchnoj konferencii, posvjashhennoj 80-letiju tuvinskoj pis'mennosti (g.Kyzyl, 1-4 ijulja 2010). Ch.I. – Abakan: Hakasskoe knizhnoe izdatel'stvo, 2010 – S.48-52.
Sagalaev A.M., Oktjabr'skaja I.V. Tradicionnoe mirovozzrenie tjurkov Juzhnoj Sibiri. Znak i ritual.- Novosibirsk:Nauka. Sib.otd-nie, 1990. – 209 s.
Celjutina I.Ja. Fonetika jazyka kumandincev kak istoriko-lingvisticheskij istochnik (jeksperimental'no-foneticheskoe issledovanie. – Jakutsk, 2000.
Seljutina I.Ja. Fonetika jazykov narodov Sibiri. – Gorno-Altajsk, 2002.
Tjurkskie narody Sibiri. – M.:Nauka, 2006.
Tybykova, L.N. Sovremennye jetnojazykovye processy v Respublike Altaj // Nauchno-metodicheskie osnovy soderzhanija obrazovanija nacional'nyh shkol. Materialy Vserossijskoj nauchno-prakticheskoj konferencii (k 75-letiju professora N.N.Surazakovoj) /Tybykova L.N. – Gorno-Altajsk, 2002. – S.15-24.
Tudenev, N.V. O jazykovoj politike v Respublike Altaj // Jazyki i literatury narodov Gornogo Altaja: Mezhdunarodnyj ezhegodnik – 2006/ Tudenev, N.V. - Gorno-Altajsk: RIO GAGU, 2006. – S. 6-9.
Chumakaev, A.Je. Funkcionirovanie altajskogo jazyka v SMI Respubliki Altaj: sovremennoe sostojanie //Jazykovaja situacija i jazykovaja politika v Respublike Altaj. Gorno-Altajsk,2010 /Chumakaev A.Je – S.51-70.
https://geographyofrussia.com/altajcy/.
www.lingsib.unesco.ru
It is known that the state language can perform its functions only in a literary form. The question of a single Altaic literary language is an urgent issue that must be solved immediately. Most Altaic linguists realize that the integration direction of the development of the Altaic literary language needs to be developed with the help of reliance on internal resources in the process of replenishing the lexical fund (taking into account the dialect richness) of the already existing morphemic morphological inventory, the syntactic system, and the desire to compliance with the rules of spelling and orthoepy [Tybikova L. N, 2002, 23]. Researchers emphasize that if the Altai literary language is accepted as one in all its diversity, then it is necessary to adopt general norms common for all and to determine the status of dialectal differences in this system of norms. For the survival and development of the Altai language and the languages of the small peoples of the Altai Republic, the necessary conditions and targeted and systematic actions from the part of the public authorities must be created for many years [Tybikova L. N, 2002, 23].
Writing
The Ancient Turkic script
Altai is the cradle of the Turkic world. The Ancient Turkic inscriptions are widespread on the territory of the Altai and are under the constant attention of researchers.
The first monuments of ancient Turkic writing were found in Altai by G. Spassky (1809) on the cliff of the Charysh river. In the year 1865, V. Radlov during the excavation of mounds (Katanda village) found a silver vessel with four signs on the bottom, which were deciphered by his student P. Melioransky.
The system studies and deciphering the runic monuments of Altai began in the 50s of the 20th century. A great contribution to the study of the ancient Turkic epigraphy of Altai was made by well-known scientists - A. P. Okladnikov., K. Seidakmatov, N. A. Baskakov., E. R. Tenishev., V. M. Nadelyaev., D. Vasiliev., V. D. Kubarev, I. L. Kyzlasov, L. N. Tybikova, I. A. Nevskaya, M. Erdal and others.
At present time in the Altai Mountains have been discovered more than seventy runic inscriptions and their list is constantly being replenished. Most of the inscriptions were found in the last decades of the 21st century therefore there are prospects for further research and new reading of the runic monuments of the Gorny Altai.
Writing based on the Old Mongolian graphics
Before the distribution of writing on the basis of the Cyrillic alphabet, the Altaians used the written language on the basis of the old Mongolian graphics - "ÿзÿк бичик". N. P. Dyrenkova in the "Introduction" to the "Grammar of the Oirotian Language" (1940) mentioned that some Altaians knew about Mongolian vertical letter named "Uzk bichik" at the beginning of the 20th century. [1940: 11]. The researchers note that this type of writing appeared at around the middle of the ХVП in and existed until the 50s of XX century.
Writing based on Cyrillic alphabet
The writing on the basis of the Cyrillic alphabet was developed by the representatives of the Altai spiritual mission, in the 1840s. The Teleut dialect was chosen as the base for the development of the literary language. In 1868, the first Altai alphabet was published, which contained all the letters of the pre-revolutionary Russian alphabet and additional letters: ıо̂, к̄, н̄, ӧ, ӱ. The Alphabet was called the missionary alphabet and did not have stable norms. On the missionary alphabet spiritual and secular literature of the period was published (translations of church books, pamphlets, a school book for reading, several fiction works).
After the Revolutionary period, the book publishing in the Altai language was resumed in 1921. An adult primer "Kyzyl kun" was published. In 1922 the Altaic dialect (Altai Kizhi) became the basis for the literary Altai language instead of Teleut dialect. In the Altai alphabet were introduced the letters for writing borrowings from the Russian language:
А а, Б б, В в, Г г, Д д, Ј ј, Е е, Ж ж, З з, И и, Й й, К к, Л л, М м, Н н, Ҥ ҥ, О о, Ӧ ӧ, П п, Р р, С с, Т т, У у, Ӱ ӱ, Ф ф, Х х, Ц ц, Ч ч, Ш ш, Щ щ, Ъ ъ, Ы ы, Ь ь, Э э, Ю ю, Я я.
The process of romanization of the writing (transfer to Latin script) of the peoples of the Soviet Union did not leave aside the Altaic language. In 1931 was adopted the alphabet of the Altai language based on Latin script, consisting of 29 letters:
A a, B ʙ, C c, Ç ç, D d, E e, F f, G g, I i, J j, K k, L l, M m, N n, N̡ n̡, O o, Ө ө, P p, R r, S s, Ş ş, T t, U u, V v, X x, Y y, Z z, Ƶ ƶ, Ь ь
In the late 30-s of the last century in the USSR, the transfer of writing to Cyrillic script began. From 1938-1944, a number of reforms of the Altai script were carried out, as a result the Altai alphabet almost completely returned to the "missionary" version. This version of the alphabet is used up to the present:
А а, Б б, В в, Гг, Д д, Ј ј, Е е, Ё ё, Ж ж, З з, И и, Й й, К к, Л л, М м, Н н, О о, П п, Р р, С с, Т т, У у, Ӱ ӱ, Ф ф, Х х, Ц ц, Ш ш, Щ щ, Ъ ъ, Ы ы, Ь ь, Э э, Ю ю, Я я.
Media in the Altai language
Periodicals and fiction are published in the Altai language, radio and television are broadcast in the Altai language. At schools of the Altai Republic the Altai language is used as a language of instruction at primary schools and is taught as a school subject from grades 1 to 11.
The Republican state newspaper "Altaidyn Cholmony" («Алтайдыҥ чолмоны»), which is published in the Altai language is very popular among the readers, as well as municipal newspapers: "Oydin uni" («Öйдиҥ ÿни»,Ust-Kan district), "Azhuda" («Ажуда», Onguday district), "Ulagannyn solundary" («Улаганныҥ солундары») and the newspaper "Selskaya Nov’" («Сельская новь» Shebalin district). In the Altai Republic, children's magazines "Solony" («Солоҥы», in the Altai language) with a circulation of 1,000 copies are published. The children's and youth magazine "El-Altai" and the literary quarterly magazine "World of Altai" ("Altai Telekay") publish materials in the Altai and Russian languages [Chumakayev, 2010, p.68].
In the Republic there is a state television and radio broadcasting company "Mountain Altai", which carries out TV and radio broadcasting in the state languages of the Republic of Altai. The information programs broadcast 9 issues in the Altai and Russian languages on weekdays; 1 issue in the Altaic and Russian languages on Saturdays and the final issue of "Vesti - El Altai - Events of the week "- on Sunday. Once a week, special programs dedicated to traditions, customs, culture, sports are broadcast in the Altai language [Tybykova, 2002].
Economy, agriculture and life.
Historically, there were two economic-cultural types in Altai: cattlemen-nomads (the Southern Altaians, except settled Teleuts) and settled hunters and trappers (the Northern Altaians).
The southern Altaians’ economy was based on pasture cattle breeding. They bred horses, large and small cattle. Telengits bred yaks and camels. In the autumn they transferred to the hollows, where there was abundant fodder for cattle, and from here they slowly moved to winter pastures, to the mountains. On the slopes of mountains, free from snow, cattle found food - dried grass. In the spring they moved back [the Turkic peoples of Siberia, 2006].
The maintenance of various economic and cultural types (pastoralists-nomads-Southern Altaians, sedentary hunters-northern Altaians) reflected in the ways of housekeeping, as well as in the constructions of dwellings [Türkic peoples of Siberia, 2006: 405].
The dwellings of the Altaians were traditionally subdivided into permanent (ayil, ui - (айыл, уй)) and temporary (japash (jапаш) used during the hunt). The following types of permanent dwelling of Altaians are known:
1. Alanchyk or sodon ayil, chaadyr or sootto are a cone-shaped yurts. The cover was a bark of larch (chobure/shanda), or birch (tos). The very top was left uncovered - it was both a chimney and a light window. The door is always oriented to the east - in the direction of sunrise.
2. Kerege ayil or kiyis ayil - a felt yurt. The basic details of the construction are gratings (kerege), hoop (karachky), staves of the roof (una), supporting pole (bahan), felt plates for covering in the number of six pieces of three different types and names (tuurga, tebir, ja6y), cross (chanmyrak). All the details of the construction are connected together by leather straps and hair bands of different widths. The diameter of the yurt depends on the number of bars (six or eight bars) and the construction with 6 bars is called ‘alty kanattu kijis ajyl’ – ‘алты канатту кийис айыл’(compare kaz. ‘alty қanatty kijіz үj’ – ‘алты қанатты кийіз үй’) - "felt yurt with six wings." In the Altai Mountains only the Southern Altaians used such dwelling.
3. Agash ayil, agash uy, kajagan ayil or chertme - a wooden house made from logs with a polygon at the base. There can be can be six, eight and less often -12 angles depending on the number of walls. The logs are cut into the groove. One wall can consist of seven to eight wreaths.
The roof can be of two shapes, as mentioned above, in the form of a cone and a hemisphere. It is formed from logs with a shallow groove, due to which a small space is formed between the logs. The roof was covered with plates from the bark of larch. Above, these plates were pressed down by short logs of bazyru. Today, as a rule, the roofs are formed by rafters in an amount corresponding to the number of corners, and on the top a birch lath coverd with battens, ruberoid, slate or sheets of galvanized iron.
The doors of all types of housing are oriented to the east or south-east.
Yurt is divided into female and male parts: the left side (if you stand opposite the door) is female - 'epshi jaңi' (‘эпши jaңы’), the right side is the male 'er jan' (‘эр jaны’). All household and household items are located in the yurt in accordance with this division.
The center of the dwelling is a cast-iron tagan-tripod 'ochok' - ‘очок’ (kaz. ‘oshak’ – ‘ошақ’). Right behind the tagan-tripod ('ochok') are the most sacred and honorary parts of the dwelling. In the part called tör, the host's bed and jayik are located - shamanic or Burkhanist/Lamaist "penates". A small space just outside the the 'ochok' is called ‘ottyң bazhy’ (lit. "head of fire") and is considered the most sacred place in the yurt.
Opposite the 'ochok' is ‘ot ajak or ottyң budy’ (lit. "foot of fire") there sit the people who come for a minute, as well as the younger guests. The members of the family and the guests sit depending on their age and status [Turkic peoples of Siberia, 2006: 405- 407].
Altai people moved from the autumn-winter pastures ‘kyshtu’-‘ кышту’ (kaz. ‘kystau’ – ‘қыстау’) to spring-summer pastures ‘dyaylu’ – ‘дьайлу’ (kaz. jailau).
Calendar
It is known that most of the Turkic-speaking peoples used a cyclical 12-year calendar. The Altaians also use a 12-year calendar cycle. A year is called 'jyl’ (yil jil, zhyl, chyl).
The Altaians have the following animal names for years names (like Chinese/ Eastern horoscope):
Chichkan jyl (Чычкан jыл) – A Year of the Rat/Mouse, Uy/Ikinek jyl (Уй/ Ийнек jыл) – A Year of the Cow, Bar jyl (Бар jыл) - A Year of the Tiger/Leopard, Koyon jyl (Койон jыл) – A Year of the Rabbit/Hare, Uluu jyl (Улуу jыл ) – A Year of the Dragon, Jylan jyl (Jылан jыл ) – A Year of the Snake, At jyl (Ат jыл ) – A Year of the Horse, Koy jyl (Кой jыл ) – A Year of the Sheep, Mechin jyl (Мечин jыл) – Constellation Pleiades, Takaa jyl (Такаа jыл) – A Year of the Rooster/Chicken, Ijt jyl (Ийт jыл) – A Year of the Dog, Kakaj jyl (Какай jыл) – A Year of the Pig.
Seasons:
‘Jas’ (jас) – spring, ‘jay’ (jaй) – summer, ‘kus’ (кус) – autumn, ‘kysh’(кыш) – winter.
The year (jыл) – the largest unit of time consists of two large periods: warm seasons – spring-summer and cold seasons – autumn-winter. The year consists of 12 lunar months for 30 days each.
The beginning of the new year in the calendar of the Altai people begins with the spring.
Names of months and days in the traditional calendar of the Altaians
The names of the months in the traditional calendar of the Altai people basically reflect natural phenomena. The smaller number of names is associated with archaic economic activity – hunting and gathering.
March (тулаан ай) – the first month of the year, which is called "warm month" (‘tulaan ay’-тулаан ай) in Altai-Kizhi. There is a saying about this month:
Тулаан айда тулунду кижи уйде отурбас, туйгакту мал чеденде турбас, тырмакту неме ичеенге jamnac – ‘In the month of tулаан, a person who has braids (a woman), does not sit at home with hoofs (hoof cattle), does not stand in a place having claws (the beast with claws), does not lie in the hole.’
April (кандык ай) – the second month of the year, which is called in Altai-Kizhi "The month of the Kandyk plant", as well as the "colorful month" (чоокыр ай) or ‘эренис ай’ neither a warm nor cold month. "
May (кÿÿk ай) – the first summer month. It is called the "Cuckoo month".
June (кичу изÿ ай) – "The month of Low heat." At this time, there is enough grass for cattle in summer pastures. In June people pray for a "green foliage" (jажыл бŸр).
July (jaaн изÿ ай) Altai-Kizhi. call "The month of Great heat".
August (jайгы куран ай) – "The summer month of male roe deer".
September (кÿски куран ай) – "The autumn month of roe deer". From this month one can start hunting for marals.
October(ÿлÿрген ай) – is called the month of "big wind".
November (кÿчÿрген ай) – "month of small wind" or "month of the frost entry".
December (кышкы куран ай) – is called the "winter month of roe deer"
January (чаган ай) – "The month of stinging frosts" or "white month" (from the Mongol word ‘tsagaan’(‘цагаан’) – "white yu"
February (кочкор ай) – "The month of mountain sheep" [Turkic peoples of Siberia, 2006: 452-453].
The Altaic people periods in a calendar (such as years, months and days) are synchronised with the cycle of the sun or the moon. There are two main periods of the lunar month - the new (айдың jаңызы) and the old (айдың эскизы) of the moon. The first day begins with the birth of the moon and continues until the full moon (айдын толууны ). Altaians distinguish the "white full moon" (айдың ак толууны) – this is the first day of the full moon, the "yellow full moon" (айдың сары толууны) – the second day, the "red full moon" (айдын кызыл толууны) – the third day after which the moon begins to "grow old", to decrease. The second one is the period of the "old moon" (айдың эскизы), lasts until the disc of the moon becomes invisible. This occurs when the "third old moon" approaches, followed by the invisible second and first "old moon", after which the moon "turns over" [Türkic peoples of Siberia, 2006: 453].
The perception of the age of a person in the traditional worldview of the Altaians is based on a comparison of his age opportunities with those qualities that one or other items of utensils or representatives of the animal world possess. So, the Altaians believed that at 10 years a person is like a dog, at 20 like a squirrel, in a 30 like a wolf, at 40 he becomes quiet, calm, at 50 one is full of dignity, like a monument, at 60 is like a crutch, at 70 like a lever, at 80 like a mixer, at 90 like a mortar, at 100 like an egg [Türkic peoples of Siberia, 2006: 453-454].
The traditional calendar of the Altaians has survived to this day is used by the people nowadays.
Spiritual culture
Religious views of the Altaians
The Altaians believed that the world is ruled by numerous good and evil spirits, which are commanded by two deities (Gods): the good creator of the world – Ulgen and the evil – underground ruler Erlik. The horses were sacrificed to both of them. The horsemeat was eaten by the participants of the ceremony, and the skin was stretched out on the pole and left in place of the sacrifice. The Altaians paid great attention and importance to public prayers. They prayed to the sky, mountains, water, and sacred birchtree.
At present the dwellers of the middle world are the most important ones in the religious life of the Altaians. The main among them is Алтайдың ээзи, who is considered by some researchers (A. Vinogradov and others) as Türkic deity Jep суу. Алтайдың ээзи is the master of Altai in relation to both the entire Altai territory and to certain places. The Altai-Kizhi more than other groups of Southern Altaians strongly keep the memory of the tribal worship to certain mountains and the masters of the mountains. The Altai-Kizhi also preserved the family cult of sacred places [Turkic peoples of Siberia, 2006: 431].
Very important are the deities of the middle world – От Эне and Умай Researchers note that the Культ От Эне – 'The Mother-Fire' can be correlated with the cult of the hearth (fireplace). The Fire is considerd to be sacred and it should be treated, one should not throw any garbage or sharp objects into it, as well one should not pass through (cross) the hearth in a traditional wooden yurt. Умай Goddess is the patroness of birth and children.
Altaians have the patrons of the Altai tribes (clans) – тöс. The main patron is Алтайдың ээзи or Altai Kudai (Altai God). Altai Kudai is a deity of both the middle and upper worlds [Türkic peoples of Siberia, 2006: 431].
Rituals were performed with the participation of a shaman. The rituals were performed under the sounds of a sacred drum, in which the shaman beat a special beater.
At different times the Altai tribes, being descendants of ancient tribes and heirs of great cultures, interacted with the Buddhist world.
The modern period of Buddhism in the Altai Mountains is associated with the revival of Burkhanism and the active penetration of Buddhist schools in the late 20th – early 21 st centuries. In 1992 the association of Buddhists of Altai "Ak Burkan" ("White Burkhan") was established, which is part of the Russian religious organization "Buddhist Traditional Sangha of Russia".
Islam appeared in the Altai, when the Muslim peoples were part of Dzungaria. After the defeat of the Khanate in 1756 and the seizure of Eastern Turkestan, the Muslims of Gorny Altai were isolated and withdrawn from Islam. A new stage of Islamization comes to the territory of the region with the arrival of Kazakhs. In the last third of the 19th century, directed migration to the border areas of the southern Altai began, and with the consent of Telengits, Kazakhs have been developing the lands of the Chuisk region for several decades. At present the mosques are being built on the territory of the Kosh-Agach district and Muslim culture centers are being established.
Revival of traditional ethnic culture
In the late 1980s, the "Altai revival" of the traditional ethnic culture began in the Altai. In 1988 in Elo village of Ongudaysk region for the first time in modern history of Altai people was celebrated the Altai holiday Эл Ойын ("Folk Games"). The initiators of the holiday were the city representatives of the Altai creative intelligentsia.
In 1989, the journalists of the republican newspaper ‘Altaydyn Cholmony’, («Алтайдын Чолмоны») published in the Altai language, held the first contest of pop songs in the Altai language, named ‘Kumush Kaiyrchak’ (The Silver Chest). These two events have become the key events in the history of the modern ethnic culture of the Altaians.
‘El Oyin’ (Эл Ойын) is an inter-regional folk festival, which is held every two years in different regions of the republic. Each district sends to the contest their talented representatives. Within the framework of the festival concerts and competitions are held. El Oyin - a nomadic holiday with performances in national costumes in the open air near the yurts. El Oyin cannot do without national sports: wrestling (куреш ‘kuresh’), power lifting, running with a rider on the back (тоңжаан jyгypyıu ‘toozhaan jygypyıu’), playing the national chess ‘шатра’, equestrian sports (aт japыш ю ‘japysh yu’).
‘Chaga Bairam’ - Чага байрам ("White Holiday") is a New Year's holiday. For the first time it was held in the high-mountainous Chui steppe, as it was the Chuys who preserved the Lamaist rite of the New Year. This holiday is celebrated together with the Mongols, Tuvans, Buryats, Kalmyks, the peoples of Tibet and India. It begins with the beginning of a new moon in late February - early March. From early morning the rite of worship to the sun Altai was held.
On a special altar tagil they presented the treats from dairy products and attached the ribbons kyira. Then a bonfire is lit and all this is accompanied by good wishes. The rite was previously performed by men, in the words of the blessings of алкыш сöс due to the spirit-master of Altai for a happy winter, sprinkling with milk and burning арчын. After the ceremony people gather to celebrate culture and sport events. The holiday Чага байрам is held in many Altai villages, as well as in Gorno-Altaisk.
Jylgayak holiday is held in Gorno-Altaisk in the same way as the carnival of the Russian people. On this day the artists of the republican philharmonic society and the participants of amateur performances organize amusement events.
Since 2004, on the initiative of the inhabitants of the Ongudai district, the ‘Kök boru’ - Кöк бöру ("Blue Wolf") competitions, similar to the traditional game of the Turkic-speaking peoples of Central Asia, called "goatlings" began to be held [Türkic peoples of Siberia, 2006].
Music culture and folklore
The first information about the musical culture of the Türks of Gorny Altai - statements about songs, the music of the epic and shamanistic rites, brief descriptions of musical instruments can be found in the works of XIX century researchers: V. Verbitsky, V. Radlov, G. Potanin, N. Yadrintsev, A. Kalachev, N. Sherr and others.
The main systems of musical genres of the Altaic Turkic ethnic groups, as the researchers believe, are identical in many ways. It is чöрчöк (шьöршьöк in Chelkans), a sphere of narrative, including an epic and fairy tales. The epic was performed by a special sacralized type of singing – ‘kay’ - кай, Altaic storytellers кайчи were considered elected by the mistress of the Altai and deeply revered by the bearers of traditional culture. Kaй is a "throat" form of an epic sound-feeder. The epic legend from the beginning to the end is sung in кай to the accompaniment of the lute (топшуура).
Tales - a narrative genre with tunes that convey direct speech or dialogues of heroes. The fairy tones сарын (Chelkans, Kumandins), кожоң (Altai-kizhi, Tubalars) remain unchanged throughout the fairy tale.
The ritual ceremonies are represented by shamanic recitations and conspiracies, cattle breeding spells (Telengits, Teles, Altai-kizhi), burial wails сыгыт, lullabies, baby carols урей (Teleuts), wedding texts, some genres of song poetry (табыр from the Kumandins, Chalcans, Teleuts, Tubalars, курелей in Altai-kizhi and Telengits), as well as symbolic sound imitations.
The tradition of lullaby songs of South Altaic ethnic groups and Tubalars, which have common ethnic names (‘kabai kozhon’ - кабай кожон - "song about the cradle", ‘balani jaikar’ - баланы jaйкар - "rocking the child, ‘balani uyuktadar’ баланы уйуктадар – "to lull the child") well preserved. ‘Kabay kozhon’ - kабай кожон is performed during the first placement of the newborn in the cradle and is sung in the canonized poetic text-the praise of the cradle. ‘Kabay kozhon’ is sung solo and quietly. In the northern Altaians, lullabies are similar to of the tunes of song poetry ‘saryn’ and ‘takpak’ (сарын / такпак) as well as fairy tones and funeral crying ‘sygyt’ - сыгыт.
The lyrics are presented in genres of poetry songs and system of tunes of musical intonations on musical instruments шили (Altai-kizhi), шоор and комус.
Song poetry is the most extensive layer in the culture of the Altai people. According to the musical style, the song poetry of the Altaians is divided into three traditions: the Southern Altai (‘kozhon’ - кожон ), the Northern Altai and Teleut. The song poetry of the northern Altaians (Chelkans and Kumandins) is indicated by the ethnonyms сарын - ‘saryn’ (in Kazakh language сарын also is a "song, a motif, a melody, a wedding song, a shamanic tune") or a ‘takpak’ - такпак (like in Khakas, Tatars, Bashkirs is "a dance song like a ditties").
The plots of Altaic epic poems describe the story of a clash of heroes with evil forces sent by Эрлик ‘Erlik’, as well as foreign invaders. The most famous among them are «Алтай-Бучай», «Малчи-Мерген», «Алтай-Черчектер», «Текшил-Мерген», «Бойдон-Кекшин», «Хан-Кюлер», «Эрамыр», «Барчин-Беке» (Altai-Buchay, Malch-Mergen, Altai-Cherchekter, Tekshil-Mergen, Boydon-Kekshin, Khan-Kuler, Eramyr, Barchin-Beke) [https : //geographyofrussia.com/altajcy/].
Instrumental music in the Altai cultures has preserved differently; it is most fully represented in Altai-Kizhi and Telengits, in which musical instruments continue to function. They have such musical instruments: топшуур (two-string solid-chiseled cervical lute), икили (bow/stringed lute), комус (harp), шоор (herbal flute).
The shamanic tambourine drum (‘tür’ - тюр) refers to the Altai-Sayan type of tambourine (round in shape with a thick membrane of maral skin, wild goat or horse, wide shell, attached to the shell by a vertical handle and transverse stem with vertebrae) and is known from museum collections.
By Türks of Gorny Altai tambourine was primarily associated as a basic symbol of shamanic mythology. They distinguish three types of shamanic tambourines. These tambourines differ in the handles, symbolizing the spirit of the master of the tambourine: тезим тюнгюр ‘tezim tungur’ with a handle in the form of a one-sided rod, каным тюр ‘canyim tür’ with a two-faced handle, марс тюр / парс тюр ‘mars tür / pars tür with a handle decorated in special ornaments. There was a shamanic bow джёлгё/ёлгё for fortune-telling.
The Altaians ' background hand tools are also related to the economic activities of pastoralists: тарсылдак or шартра (a shepherd ratchet wheel for herd management), кынгырууш (a stick with a metal ring, with rings and iron plates strung on it), тюкёлё (a sacrificial construction from a stretched horse skin), тажуур (a beaker-rattler from a jar for milk), bells, clapping scourge of whip on the neck of animals, and others. Due to the presence of numerous hunting decoys, with a tradition of lullabies motions are associated илъмек (rattles of bones on a cord with a hook holding the cradle).
In the late 1980s was created the national ensemble "Altai", which laid the foundation of the modern philharmonic society and also was opened the Altai musical school for boys.
In 1995 the state philharmonic society was created.
In 2002 the state orchestra of the Altai Republic was established.
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www.lingsib.unesco.ru
Tazhibayeva S.Zh.
Interpreter: Yeskeldiyeva B.
Interpreter: Yeskeldiyeva B.