Balkarians
One of the peoples of the former Soviet Union, the Balkars, lived in four administrative regions of the North Caucasus with a population of only 40 thousand 900 people. Ethnic Balkarians, who mainly lived in the territory of the Kabardino-Balkarian ASSR, were accused of "treachery" and "inability to protect" the territory of the KABSSR in 1944 from the leaders of the USSR, in particular Elbrus and Elbrus region, from Nazi troops, and moved to Central Asia. During March 9 and 11, 1944, 37,103 thousand Balkarians were deported to the territory of Kazakhstan and Kyrgyzstan.
Thus, the Balkars were forcibly relocated to Central Asia and Kazakhstan on March 8, 1944. This day is considered to be the day of national mourning of the Balkar people. During the deportation, traditional family-related structures were violated. The relatives were isolated from each other. There was a rupture of generations and violation of the tradition of transferring folk customs, rituals and festive culture as well.
April 28, 1956 a decree of the Presidium of the Supreme Soviet of the USSR "On the lifting of restrictions in the legal situation of Crimean Tatars, Balkars, Turks - citizens of the USSR, Kurds, Hemshils and members of their families evicted during the Great Patriotic War" was issued. On January 9, 1957, the Presidium of the Supreme Soviet of the USSR issued a decree "On the transformation of the Kabardin ASSR into the Kabardino-Balkarian ASSR". The return of the Balkars to their homeland began. The majority returned in the middle of 1958. By 1979, about 90% of all Balkarians returned to the Caucasus.
Currently, more than two thousand Balkarians live compactly in Kazakhstan, particularly in Almaty, Dzhambul and South Kazakhstan oblasts. Since 1996, the Diaspora of Karachai-Balkar people takes part in the work of the ethnocultural center "Mingi Tau".
A Brief History and characteristic features of Balkar Culture
Ethnic name of the people - Balkarians
Balkarians are one of the Turkic-speaking peoples, close to the Karachais, and residing in the North Caucasus. The Balkarians, who live in the Circassian Gorge of Balkaria, call themselves "Malkarly", that is Balkarians, and in the remaining regions of Balkaria the self-name of the people is taulu. Also, Balkarians call themselves, Alan / Alanla, which means "Alani". In 1915, a scientist from Europe, W. Prohle, who conducted research in Malkara (Balkara), wrote that this refers to people who live on the slope of Mount Cherek. Baskhan, Chegem and Karachay were named after the slopes of the mountains. For example, people who lived on the slopes of Mt. Cherek called themselves Malkarlis, on the slopes of the mountain Baskhan Baskhanchy, living on Mount Chegem call themselves Chegemli; and the Karachai people were called Karachai / Karachais. These people also called themselves Tauli, and Alan.
In 1917, after the October Revolution, the Bolsheviks changed the system of administrative management, the Karachay zone united together with the Kabardinians, the Besleneys and the Abazalar, and at the same time the Karachay-Cherkess Autonomous District was established. Later, the Soviet government united the people of Baskhan, Chegem, Byzyngy, Holam and Cherek with the Kabardino-Balkarian autonomy, which was created together with the Balkars and Kabardins. Thus, in 1922, the related peoples of the Balkars and Karachais were divided among themselves (Tavkul 2002: 565).
U. Prokhle published in the form of an article the results of his expedition to the land of Cherek in 1915 in the journal "Keleti semle" under the title "Balkarische Studien" and this served as the basis for the formation of the Balkarian term as a nation different from Karachais. Presumably, the name of the people (ethnonym) "Balkarians" comes from the Russian version of the name "Malkar" (inhabitants of the Malkar Gorge).
Faith and Culture
Nowadays, most Balkarians adhere to the Muslim faith, the madhhaba khanafi, the Sunnis. The adoption of Islam among the Balkarians occurred in the Middle Ages. According to the research of scientists, the reason for the adoption of Islam among the Balkars was the resettlement of the Crimean Tatars and Nogais to the North Caucasus in the 17th century.
Likewise other Turkic people, in ancient times the ancestors of Balkarians believed in shamanism, Tengrianism, Christianity, etc. There is much evidence that the Balkarians had a long time of Tengrianism. This can be seen by the legends of Teyri - Tengri, Umay-Ene - Umai-ana and other ancient Türkic beliefs.
Since the time of the empire of the Asian Huns (3rd AD 3rd century AD) and European Huns (5th-6th centuries) it is known that the ancient Türks believed in Tengri, as we find evidence in heroic epics Karachais (Karachaevtsy, Balkarians 2014), which is also confirmed by Armenian and Byzantine sources, which belong to the early Middle Ages. Thus, the cult of Tengri-khan in the Balkars had the same supreme power as all the ancient Turks.
Moreover, based on historical sources, the Balkarians had faith in Christianity. In the earlier Middle Ages in the North Caucasus, among the tribes of the Bulgars and Khazars, the Christian faith began to spread under the influence of Byzantium. While some tribes of the Kipchak Kumans, Kumas, Polovtsians began to accept the Christian faith, in great-grandparents of the Balkars in the North Caucasus the Christian faith had already been spread. This is also confirmed by Arab, Persian, Slavic sources. Today, in the customs and names of Balkarians, the influence of this faith can still be occured (Karachaevtsi, Balkarians 2014).
There are common mythological motives between the local peoples of the Caucasus. According to the myths, tales and epics of the Balkar people, we see the similarity of stories about natural phenomena, such as fire, earth, water, rain, lake-rivers and mountains, etc. which can frequently be seen in the oral literature of neighboring peoples of Balkarians, Ossetians and Kabardians (Tavkul 2002: 265-267). The scientist V.I. Abayev from Ossetia wrote that despite the diversity of the languages of the peoples of the Caucasus, they have common traditions (Abaev, 1933). All these peoples are united by common faith, culture and worldview.
According to the results of the international questionnaire, it was revealed that 91.6% of Balkarians adhere to the Muslim faith, fulfill Islamic traditional customs and marry only Muslims (http://tyurki.weebly.com/).
Oral and written folk literature
Oral folk art is the beginning of the literature of Balkarians and Karachais, as well as in other nationalities. Scientists who studied the early traditions and rituals, the way of life of the Balkarians, noted that their oral folk literature is very rich. For example, it can be found in the works of a member of the Russian Geographical Society, an ethnographer of the 20th century, G.F.
Nart tauruhla, the heroic epic is a feature of the oral folk art of Balkarians and Karachais. Although, the epic Nart is a common heritage of the peoples of Turkic origin in the Caucasus (Abaev, 1933). Narts are considered great-grandfathers of the entire Caucasian people, whose names are reflected in myths. In epics it is said that they tamed horses, made iron and made weapons. Also the sledges became a symbol of courage, nobility for the whole Caucasus. Narts were the most intelligent, cunning and skillful warriors, they won not only by force, but also by their mind. As previously mentioned, the language of the epic is different, but the composition unites the culture of all Caucasian peoples that are not considered to be related. Thus, Nart is the oldest work that lies at the heart of literature, not only among Adygei (Circassians), Abkhazians, Ossetians and Chechens, but also Turkic Karachais and Balkarians, who share a common culture and history in the Caucasus.
Narts, according to the Karachai-Balkarian legends, are fearless people of warriors-heroes, descendants of the god of the blacksmith business of the Golden Debut. They were created by the supreme god Great Teir with a purpose - to establish order on the earth, to destroy the emegens and dragons, to cleanse the world of everything that prevents people. Narts are divided in Karachay-Balkar epos into 4 generations - according to the names of the ancestors: Alikovs (Aliklars), Shurtukovs (Ushurbuklary), Boraevs (Boralars) and Indians (Indilars). Each of them has its own heroes. Alikov family consists of, for example, the eldest son of the Golden Debet- Alaugan and his son Karashayuy, whereas Shchurtukovs include the leader of the sleds Eryuzmek and his sons: Sosuruk, Sybilchi, Buerche, to Boraev - Bora Batyr and, possibly, Sozar, with regard to Indians, they cover seven brothers whose names are not named.
Furthermore, oral folk art of the Balkars, along with the epic nart very often there are heroic and historical epics. Zhirshy, poets who perform epics, describe the history of the Karachai people, the formation of society, the relationship between the peoples in the Caucasus and the struggle for freedom with Russia (Kazakh Literature, 2005: 238).
The epic "Avchy Binjager" can be mentioned as the most ancient epic in the oral folk art of Karachay-Balkar people. The epic "Batyr Karcha" depicts the struggle between the Shah of Kabardians and Krach bi. In the folk literature of the Karachay-Balkar people there are very often epics depicting the courage of the Kabardin shahs. These compositions are considered to be a valuable legacy for the Karachai-Malkar and Kabardians as well. It is noteworthy that the people's heroes of the Kabardinians Achemez and Zhansoh can also be met in Karachay-Balkars.
One of the most famous, well-established akyns of the Karachay-Balkar people was Kara Musa, who lived in the 17th century. He was both akyn and adviser of the Balkar bey Aidaboluly Artutai. His praised songs about Aruttai and the Georgian king Taymuraz still exist.
Among the famous poets of the Karachai-Balkarian people is the poet Zantuda who lived in 1695-1798. His popular work about Prince Aslanbek Kaitukuly of the Kabardian people turned into a folk epic.
In the 21st century the literature of the Karachay-Balkar languages was established. The founder is akyn Kazym Swords. In 1859, Kazym was born in the Caucasus, the village of Shiki, the Hulamo-Bezengi Gorge, the Terek Region. He was from a poor family. Mother was from the Karachaevo-Balkar Alpo. In works in Karachay-Balkar, you can see that Kazym learned the knowledge of madrassas, Arabic and Persian languages and also Turkic literature from childhood. From a small age, Kazym was fond of Oriental mastery of Navai, Fizuli, Ferdavsi, as well as Al Biruni, Al Farabi and Ibn Sina. The first poems of Kazym ("Iman-Islam", "Prophets") reflect the ideological quest of the poet in the world of religious philosophy and ethics, reflections on the appointment of man on earth. The search for truth, true priorities continues throughout the life of the poet, acquiring socio-psychological significance in his works.
Being one of the first, Mechiev addresses the topic of protection of women's rights. Showing the inadmissibility of the invasion of freedom of choice and of harmony of loving relationships, the poet in the lyric epic poem "Tahir and Zuhra" (1891) does not follow either Moll Nepes or authors of other variations on the traditional plot, but creates a completely original, distinctive work. The concept of love, originally developed in love-romantic dastans and the work of nameless folk poets, is becoming an active form of expressing humanistic aspirations for the perfection of relationships, a kind of protest against the humiliation of the dignity of the individual. Further resolution of this problem is in the poems "Tarygdyu" ("Complaint", 1898), "Kyzny tarygtyu" ("Complications of the Girl", 1903), poem "Buzdzhigit" (1910).
In 1907 another work was born on the battlefield of the war, which consists of 8 parts "Zharaly Zhugtur. In 1943 85-year-old Kazym confronted the authorities, as a result, he was closed down and deported to the lands of Kazakhstan, with the people of Karachay-Balkar. Yearning for home, from severe torments Akyn gave up and died a year later. He was buried in Taldykorgan. After 54 years, that is, in 1999 Kazim Swords were buried again in the native lands of the Caucasus. To date, the burial of K. Mechi is located in the capital of the Kabardino-Balkarian republic, in the capital Nalchik, in a park, which was named after K. Mechi.
In the times of the Soviet Union Karachay-Balkar literature was replenished with new names of poets and writers such as BM Pachev, P. Keshokov, T. Borukaev, Ali Shogentsukov, K. Keshokov, K. Kuliyev, A. Naloyev. One of the most famous poets of the Soviet Union is Kaisyn Kuliev. K.Kuliyev during his stay in exile, served in the Union of Kyrgyz writers. His works were translated into several languages, he was recognized as one of the most famous poets of his time. Some representatives of the Karachay-Balkar literature, during the period of exile, touched on topics of socialist equality and literary friendship between peoples in their works. During this period, special attention was drawn to works written about the historical and cultural ties of the peoples of Central Asia. Kindred feelings and respect for the Turkestan Turkic peoples in the cynical works of Kaisyn Kuliyev "Kazak evinde" (In the house of the Kazakh), Kerim Otar "Kyrgyz jazarlaryna" (Kyrgyz writers), Zhanakayyt Zalikhan "Elma aaji" (Apple tree), Issa Botash " Frunze Shehrina "(Frunze Town).
Modern literary scholars of the Karachay-Balkar people actively study and generalize the legacy of oral folk art and publish separate collections, for example: "Zhiltinle" in Almaty, "Dzhashabuznu Bayragi" and "Karyndashyn szz" in Bishkek.
The writing of Kerim Otar in 1956 "Yollar" (road) about the plight of the people in exile laid the foundation for fiction in the middle of the last century. Since 1957, Karachais and Balkarians began returning to their homeland - the Caucasus. From 1959 to 1961 there was a productive time for Karachai-Balkarian literature, new books actively began to appear. The beginning of the revival of the work of poets who perished in the Second World War, were repressed and called the enemy of the people. Since 1970, Karachay-Balkar literature has begun to flourish. Abdullah Begi, Asker Dodu, Svetlana Mottai, Mutalip Beppay, Muraddin Olmes, Sakinat Musuka, Musa Baida are a galaxy of new poets and writers born in exile (Tavkul 2002: 270-277). Almost all these young poets are descendants of the deported Karachai-Balkarians from the Caucasian mountain gorge to Kazakhstan in the 1950s.
Places of residence and number (demography)
Location - "North Caucasus", Kabardino-Balkaria Republic, a part of the Russian Federation. In the north-eastern part of the Caucasus in the east are Cherek, Chegem, Baksan, Malki and Terek. Today the Balkars are divided into: 1. Bezengi or bing; 2. Khulamly; 3. Chegemeli; 4. Urobeili; 5. Baksanly. The capital of the Kabardino-Balkarian Republic is the city of Nalchik. The area of the republic is 12.5 thousand square km. Now the population of the Balkars has decreased. Based on the data, the population of Balkarians is now about 864, 455 thousand people. Thus, the population of Balkarians on the territory of the republic is 10%. According to the 2005 census, the population of the Balkarians is 112924. In addition, tens of thousands of representatives of the Karachai ethnic group are found in Turkey and Syria, in the USA, in the autonomies of the Russian Federation, as well as in Kazakhstan and Kyrgyzstan.
Cultural Anthropology
Anthropological data - according to the physical type, the Karachais and the Balkars belong to the Caucasian high-mountain type. Karachay-Balkar anthropologically is not significantly different from other peoples of the Caucasus. The appearance of the Balkars is very similar to the neighboring Balkars, Ossetians, Kabardians, Circassians, etc., belong to the European Caucasian group: high height, large longitudinal and especially transverse diameter of the head, colossal width of face, broad forehead, narrow convex jaw, tall or aquiline nose, light or brown eyes, light, chestnut or black hair, white skin. They belong to the Caucasus anthropological type (the Balkan-Caucasian variant) of the Caucasoid race, in addition, among the Balkarians there are "Turanian brachycephalic" types. Also among the Balkars there are anthropological types close to the Eastern Mongoloid groups.
Anthropological type of Karachay-Balkar ethnic character, directly connected with the land of the North Caucasus for two thousand years. As a result of the connection of the Turkic nomadic tribes with the Caucasians, the Balkarians now had an anthropological type. Especially there is a European medieval type of brachycephalus, which was also observed in the Kipchaks. This proves the establishment of ties with the Kipchaks, who had a long and powerful authority in the North Caucasus. (1960 Anchabidze: 113-120).
The social and marital status of Balkarians, their way of life, culture, national costumes, music and traditions differ from other peoples in the North Caucasus. However, national Caucasian headgear, long and thin caftans (long shapan), dances of women and men, musical instruments, as well as Turku (national songs) are similar to other peoples of the North Caucasus (Karachaevtsi, Balkarians 2014).
A Brief History
Karachay-Balkarians from ancient times inhabited the territory of the Caucasus around the highest mountain Elbrus, which they called Beng-daa, that is, the Eternal Mountain. Geographically, Balkarians and Karachais are neighbors, therefore they have a lot in common in language and culture. Karachais and Balkarians are two ethnic groups of one people, that is, they live in different places, they are called in different ways, but they are one people. In 1920, these two fraternal peoples were divided into different socialist autonomous republics.
According to historical, anthropological, archaeological and linguistic sources, the formation of the etymology and language of the Karachay-Balkar people was influenced by the conquest by the Eurasian Saka tribes (Iskit) of the North Caucasus, which belonged to the Indo-European family of the Iranian group of languages. And in the 1st century AD. The Great migration from the territory of Central Asia to Europe through the North Caucasus of the Proto-Türkic tribes began: guna, kipchaks, Khazars, Bulgars, cocktails, etc. (Melikset-bey, 1960: 114).
The modern anthropological appearance of the Karachais and Balkarians, as well as their culture, traditions and language is the evidence of a strong influence of the Turks of the Alans and the Ases. Also it should be noted the influence of the Alans and Ases tribes on the Ossetians (Asiag / Aasson) and Georgians Alani / Az / Ovs.
With regard to the formation of the powerful Türkic Khaganate (552-744) in the second half of the VI century AD the Turkic influence on the North Caucasus was continued. In 570, the North Caucasus became part of the Turkic Khaganate. And in 630 the North Caucasus, the Volga region and the Caspian Sea coast became part of the Khazar Khaganate (630-939) (Artamonov 1962). Over the three centuries of the Khazar Khaganate, the number of Turkic peoples has significantly increased. In addition to Karachais and Balkarians, the Khazar Kaganate Azerbaijanis, Kumyks and Crimean Tatars were also influenced. On the territory of the North Caucasus, the Kuban and the Seashore, there are many archaeological confirmations (ceramics, ironware, stone balbals, gold and silver ornaments and symbols). This is confirmed by the researches of the scientist S. Baycharov.
In addition to the ancient Turks, Kipchaks influenced the ethnic formation of the Karachai-Balkarians. Before the Mongol conquest in the ХІ-ХІІІ on the territory of modern Kazakhstan a powerful association of the Kipchak tribes was formed. After the Oguz tribes joined the Aral Sea and the Caspian, the Kipchaks began moving towards the northern Black Sea coast and Eastern Europe. One part of the Kipchak tribes will pass through the North Caucasus to Georgia, and the other to Eastern Europe.
The Kypchak tribes of Toksoba and Borzhuly reached the borders of Byzantium and Eastern Europe. Byzantines called them kuns, Russian Polovtsians. They undoubtedly influenced the language and culture of many peoples, which led to the emergence of a large Kypchak language group.
One of the factors that influenced the ethnic origin of the Karachay-Balkar people is the Mongol invasion. At the beginning of the 13th century, under the leadership of Chingiz Khan, the Mongolian and Turkic tribes conquered the Kypchak territories (Pridon-Ural, Northern Black Morya, Eastern Russian steppe). This territory later belonged to the Golden Horde (1224 / 1240-1383).
After the collapse of the Golden Horde, new khanates appeared on this site, such as Kazan (1438-1552), Crimea (1441-1783), Astrakhan (1459-1556), Tyumen (Siberia, 1468-1607), Uzbek (Abilkair - 1428- 1468; Shaibani - 1501-1601) and the Kazakh Khanate (1465-1822 / 1847). Of the above peoples, the Crimean and Astrakhan, as well as the Nogay Khanate, are located in the North Caucasus. At the same time, the number of Turks and Turkic-Mongolian tribes increased. They very closely communicated with the Kypchak tribes and also joined the Karachay-Balkar people. The language features of the Kypchak and Mongolian languages, which occur in the Karachay-Balkar language, prove this.
After the fall of the Crimean Khanate in 1783 the Karachay-Balkar people became part of the Russian Empire. 1818-1821 gg. General A.P. Ermolov began to strengthen the rule of the Russian Empire in the North Caucasus. This concludes the more centuries-old annexation of the North Caucasus to Russia. In 1862 the Karachay-Balkarians together with the Circassians began a long war against the Russian Empire. Karachay-Balkarians, together with the Circassians in 1864, were defeated, but the Caucasian War lasted until 1880. And after the Russian Empire was confirmed, most Karachay-Balkaris were forced to move to the Ottoman Empire. Today in Turkey there live 25 thousand of their descendants, 10 thousand in Syria and a small part in the United States.
After the October events of 1917, Caucasian people had a hope to create their own national states. White Guard and Red terror did not contribute to the flattening of this dream. Only in 1921, along with the formation of the USSR, the Karachaevsky Autonomous District was formed. In 1922, this district was renamed the Karachay-Cherkessky district. In 1926, this district was divided into the Karachay Autonomous Region, the center of which was the city of Karachaevsk and the Circassian District with the city of Cherkessk.
In August 1942, the North Caucasus was occupied by fascist Germany. At the beginning of 1943, the Karachai Autonomous Region was liberated from the invaders, but all the Balkarians were accused of betrayal and in cooperation with fascist Germany. And already on March 8, 1944 all the people were deported from their historical homeland in a few days. During this period, many people died on the way and in exile. And only 14 years later, after Stalin's death, in 1957 the Balkarians returned to their original territory, the Karachay-Cherkess Autonomous Region was revived, after the collapse of the Soviet Union on August 3, 1991, it became part of the Russian Federation.
Years of Exile
Whatever the nations of the Soviet Union were, everyone was subjected to Stalinist violence, genocide, ethnocide and political persecution. Single nations - were enlisted in the ranks of unreliable ones and nations - traitors, and were forced to leave their historical homeland. Balkarians from the Caucasus were also subjected to dictatorial assimilation.
In August 1942, five districts of the Kabardino-Balkarian ASSR were occupied by German troops. And on October 24, 1942 the city of Nalchik was occupied. In early 1943, Soviet troops liberated the Kabardino-Balkarian ASSR. In January 1944, the first preliminary discussion of the issue of the possibility of resettlement of the Balkars took place. The persecution of balkars began with the killing of 200-300 people in 4 villages of the Kabardino-Balkarian Republic, in the Cherek region, at the end of November 1943. The operation to evict Balkarians began on March 8, 1944. March 8-9, 2009, the decision was made on "Deportation of the Balkarian people" to Kazakh and Kyrgyz lands. Early in the morning of March 8, 1944, the elderly, women, children were ordered to send off immediately . The armed forces did not give the opportunity to take food, water, necessary things, they were sent in wagons for the transportation of livestock. Within two hours, the entire population of the Balkarian villages was loaded into trucks. In the coach of prisoners, one bed was given for 4-5 families. On cold days, relocated balkars were not given even food and water along the road. At stations, only one person was allowed to take water with a kettle or pour a bucket, used instead of a toilet. On the way many children and old people died from hunger and cold There was no way to bury them, the corpses had to be thrown away. In such terrible conditions, the resettled Balkar people were scattered over vast expanses of Central Asia and Kazakhstan. Deportations were all, without exception: active participants in the Civil and Domestic Wars, disable people from war, even bedridden, children, wives. 37.713 Balkars were sent to the places of the new settlement in Central Asia in 14 echelons. Settlers are sent to the Frunze region - 5446 people, Issyk-Kul - 2702 people, Semipalatinsk - 2742 people, to Almaty-5541 people, South Kazakhstan - 5278 people, Omsk - 5521 people, Jalal-Abad -2650 people, Pavlodar - 2614 people, Akmola - 5219 people.
The sons of Balkaria defended Moscow and Leningrad, took part in all major operations of the Great Patriotic War. The total number of expelled Balkars include 52% of children, 30% women, 18% of old and disabled people. Thus, the victims of deportation were children, women and the old people.
In Kazakhstan, they were placed in clubs for immigrants, in free mosques, in pens for horses and pigs. People who did not get such places, dug themselves dugouts. Among the migrants were spreading epidemic diseases - intestinal, rubella, dysentery, plague, lice. For 9 months of 1944 only 56 children were born, and 1592 died. Beginning on April 1, 1944, until September 1946, 4849 Balkarians died in Kazakhstan and Kirghizia, and this is every eighteen settlers. The people practically died out in exile.
The process of resettlement of the Balkar people lasted 8 years. During this time, they got used to the new climatic conditions, to the new in terms of economy and culture and were forced to learn the language. In poor living conditions, poor nutrition, unsanitary conditions, the number of deaths increased.
The displaced Balkarians were kept under special control: "in order not to have connections, secret assignments with other countries," traitorous peoples" were not settled in the border zones," "not to run away, they were moved away from the railroad tracks," "settle in groups, for convenient observation."Together with this, they had to constantly go to the commandant's office, to be marked, even to go to another district, it was necessary to get a permission.
In the harsh conditions of deportation policy, the only way to save life for the peoples who migrated to the Kazakh land without any personal belongings was the kinship assistance of the Kazakhs. The Kazakh people, despite the burdens of hunger, political oppression and grief, met the threat, raised their heads, shared the last piece of bread, extended a helping hand to those who were subjected to the irony of fate in their most difficult moments of life, thereby providing overwhelming help and support. At different times, people who unwillingly forced to move to the Kazakh land, found not only shelter here, but also found a second homeland for themselves, and their offspring. They, while maintaining their national characteristics, found a well-deserved place in multiethnic Kazakhstan.
Soviet power aspired to erase the memory of this people in their ancestral territory, even the names of autonomous regions were changed: Kabarda-Balkaria to Kabardia, the Karachay Republic was divided between Georgia, the Stavropol Territory and the Krasnodar Region. Restrictions on special resettlement from Balkarians were lifted on April 18, 1956, however, the right of return to their homeland was not granted. The return of the Balkars to their homeland went very intensively: by April 1958, about 22 thousand people had returned. By 1959, about 81% had returned, by 1970 - more than 86%, and by 1979, about 90% of all Balkars returned home.
On November 14, 1989, all repressed people were rehabilitated by the Declaration of the Supreme Soviet of the USSR, repressive acts against them at the state level were recognized as illegal and criminal in the form of a policy of slander, genocide, forced relocation, abolition of national-state entities, establishment of a regime of terror and violence in special settlements. March 8 in the modern CBD is the Day of Remembrance of the Victims of the Deportation of the Balkar People, and March 28 is celebrated as the Day of Revival of the Balkar People
During the Second World War, the number of evacuated people during 1941-1943 reached 484 149 thousand people. According to the Soviet system of deportation, according to the data of 1949 on January 1, from 100% of all resettled peoples, the share of Kazakhstan accounted for 36% of people (the established way of the multi-ethnic state of Kazakhstan - 2015).
The number of Balkarians and their places of residence
Moved from the North Caucasus, Kabardino-Balkaria, in general, 37,103 thousand Balkarians, of whom 4,660,000 families 21, 150 thousand people (57%) (according to other data 16 684 thousand people) were relocated to Kazakhstan. Today, March 8 is considered the day of deportation of the Balkars.
When asked about the question: "When did you come to Kazakhstan?", 32 Balkars responded: 68.7% in 1943, 6.2% in 1944, the remaining 31.2% did not answer. On the question related to the reasons for resettlement to Kazakhstan: 71.8% answered - change of place, 3.1% - repression, the remaining 25% have no information. Thus, most of the Balkarian diaspora, knows the history of migration to multiethnic Kazakhstan.
The dynamics of the population of the Balkar diaspora in Kazakhstan according to the results of the population census is as follows:
1970 - 2714 people;
1979 - 2258 people;
1989 - 2926 people;
1999 - 2,079 people;
2009 - 1798 people.
In accordance with the data of the Agency of the Republic of Kazakhstan, the number of the Balkarian diaspora is decreasing. In comparison with the 1970 census, the number of Balkarians decreased by 916 (48.7%) in 2009.
The reduction in the number of Balkarians is determined by migration outflows of the population to their historical homeland. In the respondents' answers it is noted that the return is connected "with nostalgia for the Motherland".
On April 14, 1993, the President of the Republic of Kazakhstan, N.A. Nazarbayev signed the law "On the rehabilitation of victims of mass political repressions," according to which privileges for rehabilitated citizens, including Balkarians and Karachais, who reached the age of 60 years, were established, pension provision was improved.
In the modern period of Kazakhstan, Balkarians live compactly in Almaty, Dzhambul and South Kazakhstan oblasts. The 36 Balkar respondents interviewed in the international project indicated permanent residence in Kazakhstan:
23 people (63.9%) - in the Zhzhambyl region,
3 people (8.3%) - in the Almaty region,
2 people (5.6%) - in the city of Astana,
2 people (5.6%) - in the Akmola region,
6 people (16.7%) - no data available.
National-cultural associations of Balkarians and support of their language and culture
On April 13, 1996, the creation of the Karachay-Balkar national cultural center "Mingi-Tau", which has branches in the cities of Taldy-Kurgan, Astana, Taraz, Shymkent, Pavlodar, Sheraktinsky and Uspensky districts, was of great importance for providing comfortable living conditions for the Karachay-Balkar diaspora. Pavlodar region. From March 1996 to 2007 the chairman of the Karachay-Balkar cultural center was L.Kh. Hochieva, who made a great contribution to the formation and development of the center. "Mingi-Tau" takes an active part in all events held by the Assembly of the people of Kazakhstan. Since September 2008, this center is headed by M.M. Babayev In April 2009 the first issue of the public magazine "Mingi-Tau" was published. All members of this center actively participate in the public life of the republic and 6 of them are members of the Assembly of Peoples of Kazakhstan. Also dancing ensemble "Mingi tau" is operating within the walls of the cultural center .
Like other ethnic groups, the Balkars respected the rights of being on our land. Balkarians living in Kazakhstan, retained elements of the wedding traditions - "to cover the bride with three headscarves", "opening the bride's face with a knife"; the tradition of putting the child in a cradle (beshik), after forty days from the date of birth, the holiday of the "first step".
Language situation
Balkarian language is the state language of the Kabardino-Balkarian Republic (RF), the exogenous language of the Balkarian diaspora in Kazakhstan. It is close to Karachai language. Instead of the usual combination for the Karachai language, the letter ng is used, instead of the Karachai short vowel, u is the letter u after the vowel. Balkarian language is considered together with Karachai language.
Karachay-Balkar language (karachay-malkar til, taulu til) is one of the Turkic languages, the language of Karachais and Balkarians. The modern name has become generally accepted since the 1950s, formerly known as the Mountain-Tatar, the Mountain-Turkic, the Tatar-Jagatai. Genetically Karachay-Balkar language is referred to the Polovtsian-Kypchak group of Turkic languages. The languages closest to it are Kumyk, Crimean Tatar, Krymchak, Karaite. Distributed in Karachaevo-Cherkessia and Kabardino-Balkaria, in Kazakhstan and Central Asia, Turkey, the Middle East.
Karachay-Balkar language formed the eastern branch in the Caucasus of the Kypchak group of languages. The Karachay-Balkarian language is called the Tau language, or Tauscha. In the course of historical development, the Karachay-Balkar language was divided into two large dialects. However, it is not divided separately into Karachay and Balkaria, because it was used on Karachai territory and Balkarian Baskhan, as well as Chegem Gorge, after becoming a written language, it was not stood out. Karachay-Balkar language has two dialects: "clinking-zhokayuschy" (Karachay-Baksan-Chegemsky) and "clinking-zokayuschy" (Upper Balkaria), the difference between which manifests itself in the hissing or whistling reflection of the common Turkic hissing. Literary Karachai-Balkarian language exists since the 1920s on the basis of "chocating-zhokayuschego" dialect.
According to the 2010 census, in the Russian Federation Karachay-Balkar is spoken by 305364 people. The number of users around the world, according to the Ethnologue website, is 310,730.
The Balkarian language in Kazakhstan is used in the family, as well as between members of the diaspora along with the Kazakh and Russian. In Kazakhstan, native Balkar language is taught in Sunday schools at the ethno-cultural centers of Taraz, Almaty, and the South-Kazakhstan region. Karachay-Balkar language is used in the family, among the representatives of the diaspora.
Orthography
Balkarians until 1924 used the Arabic script (with additional ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ for Turkic languages: ۇ ڭ ۋ), 1924 to 1937 Latin (with supplementary- (ƣ,,, ƶ,,, ('), and Cyrillic alphabet has been used since 1937. The alphabet based on Cyrillic alphabet was changed twice in 1961 and 1964 .
Today's alphabet of Karachais (using the alphabet, one with the alphabet of Karachai language
Thus, the Balkars were forcibly relocated to Central Asia and Kazakhstan on March 8, 1944. This day is considered to be the day of national mourning of the Balkar people. During the deportation, traditional family-related structures were violated. The relatives were isolated from each other. There was a rupture of generations and violation of the tradition of transferring folk customs, rituals and festive culture as well.
April 28, 1956 a decree of the Presidium of the Supreme Soviet of the USSR "On the lifting of restrictions in the legal situation of Crimean Tatars, Balkars, Turks - citizens of the USSR, Kurds, Hemshils and members of their families evicted during the Great Patriotic War" was issued. On January 9, 1957, the Presidium of the Supreme Soviet of the USSR issued a decree "On the transformation of the Kabardin ASSR into the Kabardino-Balkarian ASSR". The return of the Balkars to their homeland began. The majority returned in the middle of 1958. By 1979, about 90% of all Balkarians returned to the Caucasus.
Currently, more than two thousand Balkarians live compactly in Kazakhstan, particularly in Almaty, Dzhambul and South Kazakhstan oblasts. Since 1996, the Diaspora of Karachai-Balkar people takes part in the work of the ethnocultural center "Mingi Tau".
A Brief History and characteristic features of Balkar Culture
Ethnic name of the people - Balkarians
Balkarians are one of the Turkic-speaking peoples, close to the Karachais, and residing in the North Caucasus. The Balkarians, who live in the Circassian Gorge of Balkaria, call themselves "Malkarly", that is Balkarians, and in the remaining regions of Balkaria the self-name of the people is taulu. Also, Balkarians call themselves, Alan / Alanla, which means "Alani". In 1915, a scientist from Europe, W. Prohle, who conducted research in Malkara (Balkara), wrote that this refers to people who live on the slope of Mount Cherek. Baskhan, Chegem and Karachay were named after the slopes of the mountains. For example, people who lived on the slopes of Mt. Cherek called themselves Malkarlis, on the slopes of the mountain Baskhan Baskhanchy, living on Mount Chegem call themselves Chegemli; and the Karachai people were called Karachai / Karachais. These people also called themselves Tauli, and Alan.
In 1917, after the October Revolution, the Bolsheviks changed the system of administrative management, the Karachay zone united together with the Kabardinians, the Besleneys and the Abazalar, and at the same time the Karachay-Cherkess Autonomous District was established. Later, the Soviet government united the people of Baskhan, Chegem, Byzyngy, Holam and Cherek with the Kabardino-Balkarian autonomy, which was created together with the Balkars and Kabardins. Thus, in 1922, the related peoples of the Balkars and Karachais were divided among themselves (Tavkul 2002: 565).
U. Prokhle published in the form of an article the results of his expedition to the land of Cherek in 1915 in the journal "Keleti semle" under the title "Balkarische Studien" and this served as the basis for the formation of the Balkarian term as a nation different from Karachais. Presumably, the name of the people (ethnonym) "Balkarians" comes from the Russian version of the name "Malkar" (inhabitants of the Malkar Gorge).
Faith and Culture
Nowadays, most Balkarians adhere to the Muslim faith, the madhhaba khanafi, the Sunnis. The adoption of Islam among the Balkarians occurred in the Middle Ages. According to the research of scientists, the reason for the adoption of Islam among the Balkars was the resettlement of the Crimean Tatars and Nogais to the North Caucasus in the 17th century.
Likewise other Turkic people, in ancient times the ancestors of Balkarians believed in shamanism, Tengrianism, Christianity, etc. There is much evidence that the Balkarians had a long time of Tengrianism. This can be seen by the legends of Teyri - Tengri, Umay-Ene - Umai-ana and other ancient Türkic beliefs.
Since the time of the empire of the Asian Huns (3rd AD 3rd century AD) and European Huns (5th-6th centuries) it is known that the ancient Türks believed in Tengri, as we find evidence in heroic epics Karachais (Karachaevtsy, Balkarians 2014), which is also confirmed by Armenian and Byzantine sources, which belong to the early Middle Ages. Thus, the cult of Tengri-khan in the Balkars had the same supreme power as all the ancient Turks.
Moreover, based on historical sources, the Balkarians had faith in Christianity. In the earlier Middle Ages in the North Caucasus, among the tribes of the Bulgars and Khazars, the Christian faith began to spread under the influence of Byzantium. While some tribes of the Kipchak Kumans, Kumas, Polovtsians began to accept the Christian faith, in great-grandparents of the Balkars in the North Caucasus the Christian faith had already been spread. This is also confirmed by Arab, Persian, Slavic sources. Today, in the customs and names of Balkarians, the influence of this faith can still be occured (Karachaevtsi, Balkarians 2014).
There are common mythological motives between the local peoples of the Caucasus. According to the myths, tales and epics of the Balkar people, we see the similarity of stories about natural phenomena, such as fire, earth, water, rain, lake-rivers and mountains, etc. which can frequently be seen in the oral literature of neighboring peoples of Balkarians, Ossetians and Kabardians (Tavkul 2002: 265-267). The scientist V.I. Abayev from Ossetia wrote that despite the diversity of the languages of the peoples of the Caucasus, they have common traditions (Abaev, 1933). All these peoples are united by common faith, culture and worldview.
According to the results of the international questionnaire, it was revealed that 91.6% of Balkarians adhere to the Muslim faith, fulfill Islamic traditional customs and marry only Muslims (http://tyurki.weebly.com/).
Oral and written folk literature
Oral folk art is the beginning of the literature of Balkarians and Karachais, as well as in other nationalities. Scientists who studied the early traditions and rituals, the way of life of the Balkarians, noted that their oral folk literature is very rich. For example, it can be found in the works of a member of the Russian Geographical Society, an ethnographer of the 20th century, G.F.
Nart tauruhla, the heroic epic is a feature of the oral folk art of Balkarians and Karachais. Although, the epic Nart is a common heritage of the peoples of Turkic origin in the Caucasus (Abaev, 1933). Narts are considered great-grandfathers of the entire Caucasian people, whose names are reflected in myths. In epics it is said that they tamed horses, made iron and made weapons. Also the sledges became a symbol of courage, nobility for the whole Caucasus. Narts were the most intelligent, cunning and skillful warriors, they won not only by force, but also by their mind. As previously mentioned, the language of the epic is different, but the composition unites the culture of all Caucasian peoples that are not considered to be related. Thus, Nart is the oldest work that lies at the heart of literature, not only among Adygei (Circassians), Abkhazians, Ossetians and Chechens, but also Turkic Karachais and Balkarians, who share a common culture and history in the Caucasus.
Narts, according to the Karachai-Balkarian legends, are fearless people of warriors-heroes, descendants of the god of the blacksmith business of the Golden Debut. They were created by the supreme god Great Teir with a purpose - to establish order on the earth, to destroy the emegens and dragons, to cleanse the world of everything that prevents people. Narts are divided in Karachay-Balkar epos into 4 generations - according to the names of the ancestors: Alikovs (Aliklars), Shurtukovs (Ushurbuklary), Boraevs (Boralars) and Indians (Indilars). Each of them has its own heroes. Alikov family consists of, for example, the eldest son of the Golden Debet- Alaugan and his son Karashayuy, whereas Shchurtukovs include the leader of the sleds Eryuzmek and his sons: Sosuruk, Sybilchi, Buerche, to Boraev - Bora Batyr and, possibly, Sozar, with regard to Indians, they cover seven brothers whose names are not named.
Furthermore, oral folk art of the Balkars, along with the epic nart very often there are heroic and historical epics. Zhirshy, poets who perform epics, describe the history of the Karachai people, the formation of society, the relationship between the peoples in the Caucasus and the struggle for freedom with Russia (Kazakh Literature, 2005: 238).
The epic "Avchy Binjager" can be mentioned as the most ancient epic in the oral folk art of Karachay-Balkar people. The epic "Batyr Karcha" depicts the struggle between the Shah of Kabardians and Krach bi. In the folk literature of the Karachay-Balkar people there are very often epics depicting the courage of the Kabardin shahs. These compositions are considered to be a valuable legacy for the Karachai-Malkar and Kabardians as well. It is noteworthy that the people's heroes of the Kabardinians Achemez and Zhansoh can also be met in Karachay-Balkars.
One of the most famous, well-established akyns of the Karachay-Balkar people was Kara Musa, who lived in the 17th century. He was both akyn and adviser of the Balkar bey Aidaboluly Artutai. His praised songs about Aruttai and the Georgian king Taymuraz still exist.
Among the famous poets of the Karachai-Balkarian people is the poet Zantuda who lived in 1695-1798. His popular work about Prince Aslanbek Kaitukuly of the Kabardian people turned into a folk epic.
In the 21st century the literature of the Karachay-Balkar languages was established. The founder is akyn Kazym Swords. In 1859, Kazym was born in the Caucasus, the village of Shiki, the Hulamo-Bezengi Gorge, the Terek Region. He was from a poor family. Mother was from the Karachaevo-Balkar Alpo. In works in Karachay-Balkar, you can see that Kazym learned the knowledge of madrassas, Arabic and Persian languages and also Turkic literature from childhood. From a small age, Kazym was fond of Oriental mastery of Navai, Fizuli, Ferdavsi, as well as Al Biruni, Al Farabi and Ibn Sina. The first poems of Kazym ("Iman-Islam", "Prophets") reflect the ideological quest of the poet in the world of religious philosophy and ethics, reflections on the appointment of man on earth. The search for truth, true priorities continues throughout the life of the poet, acquiring socio-psychological significance in his works.
Being one of the first, Mechiev addresses the topic of protection of women's rights. Showing the inadmissibility of the invasion of freedom of choice and of harmony of loving relationships, the poet in the lyric epic poem "Tahir and Zuhra" (1891) does not follow either Moll Nepes or authors of other variations on the traditional plot, but creates a completely original, distinctive work. The concept of love, originally developed in love-romantic dastans and the work of nameless folk poets, is becoming an active form of expressing humanistic aspirations for the perfection of relationships, a kind of protest against the humiliation of the dignity of the individual. Further resolution of this problem is in the poems "Tarygdyu" ("Complaint", 1898), "Kyzny tarygtyu" ("Complications of the Girl", 1903), poem "Buzdzhigit" (1910).
In 1907 another work was born on the battlefield of the war, which consists of 8 parts "Zharaly Zhugtur. In 1943 85-year-old Kazym confronted the authorities, as a result, he was closed down and deported to the lands of Kazakhstan, with the people of Karachay-Balkar. Yearning for home, from severe torments Akyn gave up and died a year later. He was buried in Taldykorgan. After 54 years, that is, in 1999 Kazim Swords were buried again in the native lands of the Caucasus. To date, the burial of K. Mechi is located in the capital of the Kabardino-Balkarian republic, in the capital Nalchik, in a park, which was named after K. Mechi.
In the times of the Soviet Union Karachay-Balkar literature was replenished with new names of poets and writers such as BM Pachev, P. Keshokov, T. Borukaev, Ali Shogentsukov, K. Keshokov, K. Kuliyev, A. Naloyev. One of the most famous poets of the Soviet Union is Kaisyn Kuliev. K.Kuliyev during his stay in exile, served in the Union of Kyrgyz writers. His works were translated into several languages, he was recognized as one of the most famous poets of his time. Some representatives of the Karachay-Balkar literature, during the period of exile, touched on topics of socialist equality and literary friendship between peoples in their works. During this period, special attention was drawn to works written about the historical and cultural ties of the peoples of Central Asia. Kindred feelings and respect for the Turkestan Turkic peoples in the cynical works of Kaisyn Kuliyev "Kazak evinde" (In the house of the Kazakh), Kerim Otar "Kyrgyz jazarlaryna" (Kyrgyz writers), Zhanakayyt Zalikhan "Elma aaji" (Apple tree), Issa Botash " Frunze Shehrina "(Frunze Town).
Modern literary scholars of the Karachay-Balkar people actively study and generalize the legacy of oral folk art and publish separate collections, for example: "Zhiltinle" in Almaty, "Dzhashabuznu Bayragi" and "Karyndashyn szz" in Bishkek.
The writing of Kerim Otar in 1956 "Yollar" (road) about the plight of the people in exile laid the foundation for fiction in the middle of the last century. Since 1957, Karachais and Balkarians began returning to their homeland - the Caucasus. From 1959 to 1961 there was a productive time for Karachai-Balkarian literature, new books actively began to appear. The beginning of the revival of the work of poets who perished in the Second World War, were repressed and called the enemy of the people. Since 1970, Karachay-Balkar literature has begun to flourish. Abdullah Begi, Asker Dodu, Svetlana Mottai, Mutalip Beppay, Muraddin Olmes, Sakinat Musuka, Musa Baida are a galaxy of new poets and writers born in exile (Tavkul 2002: 270-277). Almost all these young poets are descendants of the deported Karachai-Balkarians from the Caucasian mountain gorge to Kazakhstan in the 1950s.
Places of residence and number (demography)
Location - "North Caucasus", Kabardino-Balkaria Republic, a part of the Russian Federation. In the north-eastern part of the Caucasus in the east are Cherek, Chegem, Baksan, Malki and Terek. Today the Balkars are divided into: 1. Bezengi or bing; 2. Khulamly; 3. Chegemeli; 4. Urobeili; 5. Baksanly. The capital of the Kabardino-Balkarian Republic is the city of Nalchik. The area of the republic is 12.5 thousand square km. Now the population of the Balkars has decreased. Based on the data, the population of Balkarians is now about 864, 455 thousand people. Thus, the population of Balkarians on the territory of the republic is 10%. According to the 2005 census, the population of the Balkarians is 112924. In addition, tens of thousands of representatives of the Karachai ethnic group are found in Turkey and Syria, in the USA, in the autonomies of the Russian Federation, as well as in Kazakhstan and Kyrgyzstan.
Cultural Anthropology
Anthropological data - according to the physical type, the Karachais and the Balkars belong to the Caucasian high-mountain type. Karachay-Balkar anthropologically is not significantly different from other peoples of the Caucasus. The appearance of the Balkars is very similar to the neighboring Balkars, Ossetians, Kabardians, Circassians, etc., belong to the European Caucasian group: high height, large longitudinal and especially transverse diameter of the head, colossal width of face, broad forehead, narrow convex jaw, tall or aquiline nose, light or brown eyes, light, chestnut or black hair, white skin. They belong to the Caucasus anthropological type (the Balkan-Caucasian variant) of the Caucasoid race, in addition, among the Balkarians there are "Turanian brachycephalic" types. Also among the Balkars there are anthropological types close to the Eastern Mongoloid groups.
Anthropological type of Karachay-Balkar ethnic character, directly connected with the land of the North Caucasus for two thousand years. As a result of the connection of the Turkic nomadic tribes with the Caucasians, the Balkarians now had an anthropological type. Especially there is a European medieval type of brachycephalus, which was also observed in the Kipchaks. This proves the establishment of ties with the Kipchaks, who had a long and powerful authority in the North Caucasus. (1960 Anchabidze: 113-120).
The social and marital status of Balkarians, their way of life, culture, national costumes, music and traditions differ from other peoples in the North Caucasus. However, national Caucasian headgear, long and thin caftans (long shapan), dances of women and men, musical instruments, as well as Turku (national songs) are similar to other peoples of the North Caucasus (Karachaevtsi, Balkarians 2014).
A Brief History
Karachay-Balkarians from ancient times inhabited the territory of the Caucasus around the highest mountain Elbrus, which they called Beng-daa, that is, the Eternal Mountain. Geographically, Balkarians and Karachais are neighbors, therefore they have a lot in common in language and culture. Karachais and Balkarians are two ethnic groups of one people, that is, they live in different places, they are called in different ways, but they are one people. In 1920, these two fraternal peoples were divided into different socialist autonomous republics.
According to historical, anthropological, archaeological and linguistic sources, the formation of the etymology and language of the Karachay-Balkar people was influenced by the conquest by the Eurasian Saka tribes (Iskit) of the North Caucasus, which belonged to the Indo-European family of the Iranian group of languages. And in the 1st century AD. The Great migration from the territory of Central Asia to Europe through the North Caucasus of the Proto-Türkic tribes began: guna, kipchaks, Khazars, Bulgars, cocktails, etc. (Melikset-bey, 1960: 114).
The modern anthropological appearance of the Karachais and Balkarians, as well as their culture, traditions and language is the evidence of a strong influence of the Turks of the Alans and the Ases. Also it should be noted the influence of the Alans and Ases tribes on the Ossetians (Asiag / Aasson) and Georgians Alani / Az / Ovs.
With regard to the formation of the powerful Türkic Khaganate (552-744) in the second half of the VI century AD the Turkic influence on the North Caucasus was continued. In 570, the North Caucasus became part of the Turkic Khaganate. And in 630 the North Caucasus, the Volga region and the Caspian Sea coast became part of the Khazar Khaganate (630-939) (Artamonov 1962). Over the three centuries of the Khazar Khaganate, the number of Turkic peoples has significantly increased. In addition to Karachais and Balkarians, the Khazar Kaganate Azerbaijanis, Kumyks and Crimean Tatars were also influenced. On the territory of the North Caucasus, the Kuban and the Seashore, there are many archaeological confirmations (ceramics, ironware, stone balbals, gold and silver ornaments and symbols). This is confirmed by the researches of the scientist S. Baycharov.
In addition to the ancient Turks, Kipchaks influenced the ethnic formation of the Karachai-Balkarians. Before the Mongol conquest in the ХІ-ХІІІ on the territory of modern Kazakhstan a powerful association of the Kipchak tribes was formed. After the Oguz tribes joined the Aral Sea and the Caspian, the Kipchaks began moving towards the northern Black Sea coast and Eastern Europe. One part of the Kipchak tribes will pass through the North Caucasus to Georgia, and the other to Eastern Europe.
The Kypchak tribes of Toksoba and Borzhuly reached the borders of Byzantium and Eastern Europe. Byzantines called them kuns, Russian Polovtsians. They undoubtedly influenced the language and culture of many peoples, which led to the emergence of a large Kypchak language group.
One of the factors that influenced the ethnic origin of the Karachay-Balkar people is the Mongol invasion. At the beginning of the 13th century, under the leadership of Chingiz Khan, the Mongolian and Turkic tribes conquered the Kypchak territories (Pridon-Ural, Northern Black Morya, Eastern Russian steppe). This territory later belonged to the Golden Horde (1224 / 1240-1383).
After the collapse of the Golden Horde, new khanates appeared on this site, such as Kazan (1438-1552), Crimea (1441-1783), Astrakhan (1459-1556), Tyumen (Siberia, 1468-1607), Uzbek (Abilkair - 1428- 1468; Shaibani - 1501-1601) and the Kazakh Khanate (1465-1822 / 1847). Of the above peoples, the Crimean and Astrakhan, as well as the Nogay Khanate, are located in the North Caucasus. At the same time, the number of Turks and Turkic-Mongolian tribes increased. They very closely communicated with the Kypchak tribes and also joined the Karachay-Balkar people. The language features of the Kypchak and Mongolian languages, which occur in the Karachay-Balkar language, prove this.
After the fall of the Crimean Khanate in 1783 the Karachay-Balkar people became part of the Russian Empire. 1818-1821 gg. General A.P. Ermolov began to strengthen the rule of the Russian Empire in the North Caucasus. This concludes the more centuries-old annexation of the North Caucasus to Russia. In 1862 the Karachay-Balkarians together with the Circassians began a long war against the Russian Empire. Karachay-Balkarians, together with the Circassians in 1864, were defeated, but the Caucasian War lasted until 1880. And after the Russian Empire was confirmed, most Karachay-Balkaris were forced to move to the Ottoman Empire. Today in Turkey there live 25 thousand of their descendants, 10 thousand in Syria and a small part in the United States.
After the October events of 1917, Caucasian people had a hope to create their own national states. White Guard and Red terror did not contribute to the flattening of this dream. Only in 1921, along with the formation of the USSR, the Karachaevsky Autonomous District was formed. In 1922, this district was renamed the Karachay-Cherkessky district. In 1926, this district was divided into the Karachay Autonomous Region, the center of which was the city of Karachaevsk and the Circassian District with the city of Cherkessk.
In August 1942, the North Caucasus was occupied by fascist Germany. At the beginning of 1943, the Karachai Autonomous Region was liberated from the invaders, but all the Balkarians were accused of betrayal and in cooperation with fascist Germany. And already on March 8, 1944 all the people were deported from their historical homeland in a few days. During this period, many people died on the way and in exile. And only 14 years later, after Stalin's death, in 1957 the Balkarians returned to their original territory, the Karachay-Cherkess Autonomous Region was revived, after the collapse of the Soviet Union on August 3, 1991, it became part of the Russian Federation.
Years of Exile
Whatever the nations of the Soviet Union were, everyone was subjected to Stalinist violence, genocide, ethnocide and political persecution. Single nations - were enlisted in the ranks of unreliable ones and nations - traitors, and were forced to leave their historical homeland. Balkarians from the Caucasus were also subjected to dictatorial assimilation.
In August 1942, five districts of the Kabardino-Balkarian ASSR were occupied by German troops. And on October 24, 1942 the city of Nalchik was occupied. In early 1943, Soviet troops liberated the Kabardino-Balkarian ASSR. In January 1944, the first preliminary discussion of the issue of the possibility of resettlement of the Balkars took place. The persecution of balkars began with the killing of 200-300 people in 4 villages of the Kabardino-Balkarian Republic, in the Cherek region, at the end of November 1943. The operation to evict Balkarians began on March 8, 1944. March 8-9, 2009, the decision was made on "Deportation of the Balkarian people" to Kazakh and Kyrgyz lands. Early in the morning of March 8, 1944, the elderly, women, children were ordered to send off immediately . The armed forces did not give the opportunity to take food, water, necessary things, they were sent in wagons for the transportation of livestock. Within two hours, the entire population of the Balkarian villages was loaded into trucks. In the coach of prisoners, one bed was given for 4-5 families. On cold days, relocated balkars were not given even food and water along the road. At stations, only one person was allowed to take water with a kettle or pour a bucket, used instead of a toilet. On the way many children and old people died from hunger and cold There was no way to bury them, the corpses had to be thrown away. In such terrible conditions, the resettled Balkar people were scattered over vast expanses of Central Asia and Kazakhstan. Deportations were all, without exception: active participants in the Civil and Domestic Wars, disable people from war, even bedridden, children, wives. 37.713 Balkars were sent to the places of the new settlement in Central Asia in 14 echelons. Settlers are sent to the Frunze region - 5446 people, Issyk-Kul - 2702 people, Semipalatinsk - 2742 people, to Almaty-5541 people, South Kazakhstan - 5278 people, Omsk - 5521 people, Jalal-Abad -2650 people, Pavlodar - 2614 people, Akmola - 5219 people.
The sons of Balkaria defended Moscow and Leningrad, took part in all major operations of the Great Patriotic War. The total number of expelled Balkars include 52% of children, 30% women, 18% of old and disabled people. Thus, the victims of deportation were children, women and the old people.
In Kazakhstan, they were placed in clubs for immigrants, in free mosques, in pens for horses and pigs. People who did not get such places, dug themselves dugouts. Among the migrants were spreading epidemic diseases - intestinal, rubella, dysentery, plague, lice. For 9 months of 1944 only 56 children were born, and 1592 died. Beginning on April 1, 1944, until September 1946, 4849 Balkarians died in Kazakhstan and Kirghizia, and this is every eighteen settlers. The people practically died out in exile.
The process of resettlement of the Balkar people lasted 8 years. During this time, they got used to the new climatic conditions, to the new in terms of economy and culture and were forced to learn the language. In poor living conditions, poor nutrition, unsanitary conditions, the number of deaths increased.
The displaced Balkarians were kept under special control: "in order not to have connections, secret assignments with other countries," traitorous peoples" were not settled in the border zones," "not to run away, they were moved away from the railroad tracks," "settle in groups, for convenient observation."Together with this, they had to constantly go to the commandant's office, to be marked, even to go to another district, it was necessary to get a permission.
In the harsh conditions of deportation policy, the only way to save life for the peoples who migrated to the Kazakh land without any personal belongings was the kinship assistance of the Kazakhs. The Kazakh people, despite the burdens of hunger, political oppression and grief, met the threat, raised their heads, shared the last piece of bread, extended a helping hand to those who were subjected to the irony of fate in their most difficult moments of life, thereby providing overwhelming help and support. At different times, people who unwillingly forced to move to the Kazakh land, found not only shelter here, but also found a second homeland for themselves, and their offspring. They, while maintaining their national characteristics, found a well-deserved place in multiethnic Kazakhstan.
Soviet power aspired to erase the memory of this people in their ancestral territory, even the names of autonomous regions were changed: Kabarda-Balkaria to Kabardia, the Karachay Republic was divided between Georgia, the Stavropol Territory and the Krasnodar Region. Restrictions on special resettlement from Balkarians were lifted on April 18, 1956, however, the right of return to their homeland was not granted. The return of the Balkars to their homeland went very intensively: by April 1958, about 22 thousand people had returned. By 1959, about 81% had returned, by 1970 - more than 86%, and by 1979, about 90% of all Balkars returned home.
On November 14, 1989, all repressed people were rehabilitated by the Declaration of the Supreme Soviet of the USSR, repressive acts against them at the state level were recognized as illegal and criminal in the form of a policy of slander, genocide, forced relocation, abolition of national-state entities, establishment of a regime of terror and violence in special settlements. March 8 in the modern CBD is the Day of Remembrance of the Victims of the Deportation of the Balkar People, and March 28 is celebrated as the Day of Revival of the Balkar People
During the Second World War, the number of evacuated people during 1941-1943 reached 484 149 thousand people. According to the Soviet system of deportation, according to the data of 1949 on January 1, from 100% of all resettled peoples, the share of Kazakhstan accounted for 36% of people (the established way of the multi-ethnic state of Kazakhstan - 2015).
The number of Balkarians and their places of residence
Moved from the North Caucasus, Kabardino-Balkaria, in general, 37,103 thousand Balkarians, of whom 4,660,000 families 21, 150 thousand people (57%) (according to other data 16 684 thousand people) were relocated to Kazakhstan. Today, March 8 is considered the day of deportation of the Balkars.
When asked about the question: "When did you come to Kazakhstan?", 32 Balkars responded: 68.7% in 1943, 6.2% in 1944, the remaining 31.2% did not answer. On the question related to the reasons for resettlement to Kazakhstan: 71.8% answered - change of place, 3.1% - repression, the remaining 25% have no information. Thus, most of the Balkarian diaspora, knows the history of migration to multiethnic Kazakhstan.
The dynamics of the population of the Balkar diaspora in Kazakhstan according to the results of the population census is as follows:
1970 - 2714 people;
1979 - 2258 people;
1989 - 2926 people;
1999 - 2,079 people;
2009 - 1798 people.
In accordance with the data of the Agency of the Republic of Kazakhstan, the number of the Balkarian diaspora is decreasing. In comparison with the 1970 census, the number of Balkarians decreased by 916 (48.7%) in 2009.
The reduction in the number of Balkarians is determined by migration outflows of the population to their historical homeland. In the respondents' answers it is noted that the return is connected "with nostalgia for the Motherland".
On April 14, 1993, the President of the Republic of Kazakhstan, N.A. Nazarbayev signed the law "On the rehabilitation of victims of mass political repressions," according to which privileges for rehabilitated citizens, including Balkarians and Karachais, who reached the age of 60 years, were established, pension provision was improved.
In the modern period of Kazakhstan, Balkarians live compactly in Almaty, Dzhambul and South Kazakhstan oblasts. The 36 Balkar respondents interviewed in the international project indicated permanent residence in Kazakhstan:
23 people (63.9%) - in the Zhzhambyl region,
3 people (8.3%) - in the Almaty region,
2 people (5.6%) - in the city of Astana,
2 people (5.6%) - in the Akmola region,
6 people (16.7%) - no data available.
National-cultural associations of Balkarians and support of their language and culture
On April 13, 1996, the creation of the Karachay-Balkar national cultural center "Mingi-Tau", which has branches in the cities of Taldy-Kurgan, Astana, Taraz, Shymkent, Pavlodar, Sheraktinsky and Uspensky districts, was of great importance for providing comfortable living conditions for the Karachay-Balkar diaspora. Pavlodar region. From March 1996 to 2007 the chairman of the Karachay-Balkar cultural center was L.Kh. Hochieva, who made a great contribution to the formation and development of the center. "Mingi-Tau" takes an active part in all events held by the Assembly of the people of Kazakhstan. Since September 2008, this center is headed by M.M. Babayev In April 2009 the first issue of the public magazine "Mingi-Tau" was published. All members of this center actively participate in the public life of the republic and 6 of them are members of the Assembly of Peoples of Kazakhstan. Also dancing ensemble "Mingi tau" is operating within the walls of the cultural center .
Like other ethnic groups, the Balkars respected the rights of being on our land. Balkarians living in Kazakhstan, retained elements of the wedding traditions - "to cover the bride with three headscarves", "opening the bride's face with a knife"; the tradition of putting the child in a cradle (beshik), after forty days from the date of birth, the holiday of the "first step".
Language situation
Balkarian language is the state language of the Kabardino-Balkarian Republic (RF), the exogenous language of the Balkarian diaspora in Kazakhstan. It is close to Karachai language. Instead of the usual combination for the Karachai language, the letter ng is used, instead of the Karachai short vowel, u is the letter u after the vowel. Balkarian language is considered together with Karachai language.
Karachay-Balkar language (karachay-malkar til, taulu til) is one of the Turkic languages, the language of Karachais and Balkarians. The modern name has become generally accepted since the 1950s, formerly known as the Mountain-Tatar, the Mountain-Turkic, the Tatar-Jagatai. Genetically Karachay-Balkar language is referred to the Polovtsian-Kypchak group of Turkic languages. The languages closest to it are Kumyk, Crimean Tatar, Krymchak, Karaite. Distributed in Karachaevo-Cherkessia and Kabardino-Balkaria, in Kazakhstan and Central Asia, Turkey, the Middle East.
Karachay-Balkar language formed the eastern branch in the Caucasus of the Kypchak group of languages. The Karachay-Balkarian language is called the Tau language, or Tauscha. In the course of historical development, the Karachay-Balkar language was divided into two large dialects. However, it is not divided separately into Karachay and Balkaria, because it was used on Karachai territory and Balkarian Baskhan, as well as Chegem Gorge, after becoming a written language, it was not stood out. Karachay-Balkar language has two dialects: "clinking-zhokayuschy" (Karachay-Baksan-Chegemsky) and "clinking-zokayuschy" (Upper Balkaria), the difference between which manifests itself in the hissing or whistling reflection of the common Turkic hissing. Literary Karachai-Balkarian language exists since the 1920s on the basis of "chocating-zhokayuschego" dialect.
According to the 2010 census, in the Russian Federation Karachay-Balkar is spoken by 305364 people. The number of users around the world, according to the Ethnologue website, is 310,730.
The Balkarian language in Kazakhstan is used in the family, as well as between members of the diaspora along with the Kazakh and Russian. In Kazakhstan, native Balkar language is taught in Sunday schools at the ethno-cultural centers of Taraz, Almaty, and the South-Kazakhstan region. Karachay-Balkar language is used in the family, among the representatives of the diaspora.
Orthography
Balkarians until 1924 used the Arabic script (with additional ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ ¬ for Turkic languages: ۇ ڭ ۋ), 1924 to 1937 Latin (with supplementary- (ƣ,,, ƶ,,, ('), and Cyrillic alphabet has been used since 1937. The alphabet based on Cyrillic alphabet was changed twice in 1961 and 1964 .
Today's alphabet of Karachais (using the alphabet, one with the alphabet of Karachai language
Statistical analysis of the sociolinguistic situation of Balkarians based on the results of a survey
The sociolinguistic study was conducted on the basis of the sociolinguistic questionnaire developed by the project participants starting in 2014. The German participants of the project organized expeditions to the regions of Kazakhstan, where students and postgraduates of the Department of Turkic Studies of the ENU named after.L.N. Gumilev took part. Field research enabled to collect a unique language material on the Turkic languages of Kazakhstan. Records of audio and video materials were documented, and then transcription was made for each individual passage of oral speech. After the end of the interview, the questionnaire is filled in with the metadata.
The questionnaire in the framework of the international project showed that many have reliable information about the history of the family, that is, they can tell where and when their ancestors were relocated to Kazakhstan. To the question "When did the resettlement happen?": 36 Balkars answered in the following way: 22 people. (68.7%) answered – in 1943, 2 people. (6.2%) - in 1944, the reason for the arrival of 71.8% of respondents answered deportation, 3.1% - repression, 25% - no data. To the question "Was the family deported to Kazakhstan?" 22 (61.1%) people answered - yes, 7 (19.4%) of the respondents answered - no, and 7 (19.4%) had no answer.
As we indicated above, there are many reasons for moving to Kazakhstan, which affected the future ethnopsychology of the Balkars. Whatever it was, the main reason for their resettlement in Kazakhstan is a massive resettlement in connection with accusations of cooperation with the Germans during World War II. Although Balkarians are well aware of the resettlement of their families, they are not openly talking about it. During the deportation, thousands of Balkars were beaten, their fear turned into "national fear", and this can be traced in the ethnopsychological state of the generation.
Ethnicity of the passport: all respondents (100%) of the respondents are Balkars.
Ethnic self-determination: 35 respondents (97.2%) out of 36 identify themselves as Balkarians and only 1 person (2.8%) has no data.
The Balkarians will marry with the representatives of their nation and the Kazakh and Karachai ethnos, an analysis of the questionnaires showed the following:
Father's nationality: 33 people (91.7%) - Balkarians, 1 person (2.8%) - Hemshili, 2 people. (5.6%) - no data available. As shown by the analysis on the father's line, the national color is mainly Balkars, and also the Hemshili Turks.
Regarding the nationality of the mother, the national composition is diverse and made up 5 nationalities: 10 people (27.8%) - Balkar, 9 (25%) - Uzbek, 5 (13.9%) - Tatar, 4 (11.1%) - Russian, 1 (2,1%) - Kazakhs, and 7 (19,4%) people - there is no data.
Thus, in ethnic self-determination, the dominant marker, regardless of ethnos, is the Balkarian father's line, the child in the family identifies with the father's ethnos. Hence it can be stated that at the present time in Kazakstan the influence of the father, rather than the mother, on the formation of consciousness, culture, language is more influenced by Karachais.
On the question: "To what nationality are children from mixed marriages?", Out of 38 people 25 (65, 7%) answered "on the paternal line", but according to the factual it is 25%. Nevertheless, the majority of Balkarian families (52.8%) who answered the questionnaire showed that they can not give an open knowledge, in official documents the nationality of the child.
Balkarian families in Kazakhstan do not put any framework for mixed marriages, only in very rare cases, some families (2.1%) answered that they do not support marriage with Russians.
The share of mixed marriage of Balkar families is as follows:
13 people (36.1%) with Kazakhs,
7 people (19.4%) with the Russians,
1 person (2.8%) - with the Turks,
1 person (2.8%) - with the Uzbeks,
14 (38,9) there is no information.
In the second generation, when one of the spouses of non-Karachai nationality revealed the following:
9 (25%) - children in such marriages are recorded by the Balkars;
7 (19.4%) children were recorded by Kazakhs;
1 (2.8%) - children in such marriages are recorded by Karachai;
19 (52.8%) - no nationality is indicated.
All interviewed respondents mainly consider important the knowledge of their native language, but regretfully admit that with the departure of the older generation the knowledge of the native language is weakening. Only the older generation is fluent in the native language, a good spoken language is in the middle generation, unfortunately, the younger generation are Russian-Kazakh bilinguals. Balkar youth is distinguished by Russian-Kazakh bilingualism. The reasons for this are training in Kazakh (21 people - 58.3%), as well as in Russian (13 people - 36.1%), schools and marriages with the Kazakh nation.
The following are the results concerning the native language of Balkarians:
An analysis of the language survey at which they speak in the family with preschool children:
23 (63.9%) speak only in the Kazakh language;
8 (22.2%) speak only Russian;
2 (5.6%) - speak only in Balkar;
1 (2.1%) - speak only in the Karachai language;
2 (5,6) - no data available.
An analysis of the language survey at which they speak in a family with schoolchildren:
23 (63.9%) speak only in the Kazakh language;
8 (22.2%) speak only Russian;
2 (5,6) - speak only in Balkar;
1 (2.1%) - speak only in the Karachai language;
2 (5,6) - no data available.
An analysis of the language survey at which spoken in the family with adults:
23 (63.9%) speak only in the Kazakh language;
8 (22.2%) speak only Russian;
2 (5,6) - speak only in Balkar;
2 (5,6) - speak the Balkar and Russian languages;
1 (2.1%) - speak only in Karachai language.
An analysis of a language survey that is used with people of other nationalities:
22 (61.1%) speak only in the Kazakh language;
9 (25%) speak only Russian;
2 (5,6) - speak Kazakh and Russian;
3 (8.3%) - no data available.
Analysis of the language block data showed that the "language factor" is not painful for Kazakhstani Balkars. They know the state Kazakh language perfectly or at a sufficient level (63.9%), or they can speak and understand spoken language in Kazakh. Most of the respondents do not record the facts of infringement of their rights on the basis of language. Evaluating the development of the language situation in the country, the overwhelming number of representatives of the Balkarian ethnic group believes that the importance of the Kazakh language increases without affecting the Russian language. As the most preferred model of the language policy, the Kazakh Balkarians support the "bilingualism" model, in which, along with the Kazakh language, the role of the Russian language as a language of official and interethnic communication (91.5%), in the second place in popularity - the idea of trilingualism (96, 8%). But freely speaking in their native language Balkarians make up 13.8%.
So, the analysis of the survey showed the following:
34 people (94.4%) - speak freely in Balkarian, Bashkir, Kazakh, Karachai and Russian;
30 people (93.7%) - read freely in Balkarian, Kazakh, Karachai and Russian languages;
20 people (42.6%) - write freely in Kazakh, Karachai and Russian languages;
25 people (69.4%) - understand freely in Balkarian, Kazakh, Karachai and Russian languages;
32 people (88.8%) - freely read newspapers, magazines in Kazakh and Russian;
23 people (63.8%) - they understandably listen to lectures, talks, reports, TV shows and radio programs in Balkar, Kazakh and Russian languages;
23 people (63.8%) - they understand it better to listen to concerts, watch performances in Kazakh, Balkar and Russian;
23 people (63.8%) - answered that they do not need to explain in their native language from the Russian and Kazakh languages.
All respondents consider themselves full-fledged representatives of their nationality. With personal identification, representatives of the Balkar ethnos define for themselves the community with their ethnic and religious group (33 people from the interviewed, this is 91.6% hold to Islam, only 2 (5.6%) are Christians.), And then - citizenship ( Kazakhstan) (96.4%).
As key issues in the sphere of interethnic relations, representatives of the Balkarian ethnic group, 94.4% of the respondents said that they did not encounter any tension, 5.6% did not answer the question.
In general, it is almost impossible to single out a certain "Balkarian model of behavior" in Kazakhstan, however, the study recorded two characteristic features peculiar to this ethnos: zero conflict potential and high level of openness to interethnic interaction. For example, to the question: "The marriages between which ethnic groups are not accepted by your community?", Out of 29 people, 21 (72.4%) answered that there are no restrictions in marriages between other ethnic groups, only 1 (3.4%), that it is impossible to marry the Russians. But in 66.1% of mixed marriages, 19.4% of them married to Russians.
Based on the results of the questionnaire responses, it is evident that the Balkars did not forget and did not abandon their traditions. For example, "Guschahepe" (beshik that, putting the child in the cradle) is done to the child when he turns 40 days old. When a child is put in a besik, he is placed near the head with bread khychyn (Balkarians call khychin bread), so that there is a lot of bread in his life, and he does not starve, and honey is put at his feet to make his life sweet. During the ritual "bet ashu", the bride is closed with three handkerchiefs and opens them with a knife. The newly-arrived bride does not raise her voice to the elders. Respect the elders is a must. On holidays, the national dish is cooked. Khychyn is bread, which is fried in oil. Balkarians celebrate the holiday of language and the holiday of Nauryz, the famous akyns of the Karachay-Balkar people organize literary evenings. To the question "What are the opportunities for your ethnic group to comply with their traditions?" 24 (66.6%) of respondents noted that every opportunity is provided. In December 2010 in Dzhambul oblast they reported that all holidays in cultural centers can be celebrated freely, with pride, with the availability of all opportunities, and without pressure, creating a unified public branch "Karachayivtsy and Balkars-Unity". Nevertheless, in the culture of balkars there is a strong influence of the Kazakh people. For example, 13 respondents from 20 (65%) responded to the question "What changes in traditions are caused by the influence of neighboring ethnic groups?" If we note the traditions inherent in the Kazakh people, both (10%) will notice a slight influence of the Russians.
Most of the Balkarian ethnos, as before, is engaged in agriculture and livestock, but there are other industries like:
5 hours (13.9%) - teachers;
5 hours (13.9%) are workers;
3 hours (8.3%) - in other spheres;
2 hours (5.6%) - civil servants;
2 hours (5.6%) - in the service sector;
2 hours (5.6%) - students;
1 hour (2.8%) - plumbers;
1 hour (2.8%) - workers in state enterprises;
1 hour (2.8%) - drivers in state enterprises;
1 hour (2.8%) - lawyers;
1 hour (2.8%) - pensioners;
1 hour (2.8%) - mechanics;
1 hour (2.8%) - students;
1 hour (2.8%) - security guards.
10 hours (27.8%) - did not provide data.
Most of the representatives of the Balkarian diaspora, that is, 29 people (76.3%) do not know examples of national oral literature. Some of the adult and middle-aged (2.6%) wrote that they know the poems Bread Men Rose, Zhuraly Zhugtur Kazyma Mechi, as well as one (2.6%) Nart epic, works by Kaisyn Kuliyev, Mechev Kazim Bekkievich. The Balkarian diaspora in Kazakhstan has the same rights as other citizens. Forcibly relocated to Kazakhstan, remaining here, and also considering Kazakhstan as their second homeland, the Balkars, first of all, are grateful to the Kazakh people for their support in difficult times, fraternal love and good nature, during the years of independence of the RK, President NA. Nazarbayev called for unity and friendship between nations, as well as equality. Created, among the CIS countries, the first Assembly of Peoples in Kazakhstan, directly merits the president. To date, more than 3 thousand Balkarians (not officially) having created a group of ethnos in Kazakhstan live together in its territory. The results of the study of the international project showed that the socio-linguistic state and culture of the Balkars in the country is developing on the basis of the state policy of interethnic peace and harmony.
Literature
1.Abayev M.K. Balkariya. Nal'chik, 1992.
2. Abayev V. I. Obshchiye elementy v yazyke osetin, balkartsev i karachayevtsev. – YAzyk i myshleniye. 1933, № 1.
3.Anchabadze, Z.V. Kipchaki severnogo Kavkaza po dannym gruzinskikh istochnikov letopisey KHI-KHIV vv. [Tekst] / Z.V.Anchabadze // Materialy nauch. ses, po probleme proiskhozhdeniya balkar. i karachayev. narodov. - Nal'chik, 1960.- S.113-126.
4.Artamonov M.I. Istoriya Khazar. L., 1962.
5.N. Bugay. Iosif Stalin — Lavrentiyu Berii: «Ikh nado deportirovat'»: Dokumenty, fakty, kommentarii. — Moskva: Druzhba narodov, 1992. - 288 s.
6.Karachayevtsy. Balkartsy. Otv. red. M.D. Karaketov, KH. –M.A. Sabanchiyev. Moskva: Nauka, 2014.
7.Kazakhskaya literatura. Entsiklopedicheskiy spravochnik. – Almaty: «Aruna Ltd», 2005.
8.Kˌazakˌstannyң kөpetnostylyġynyң kˌalyptasu zholdary: Maymakˌov Ġ. – Shymkent, 2015. -28 b
9. Melikset-bek L.M. Khazary po drevnearmyanskim istochnikam v svyazy s problemoy Moiseya Khorenskogo // Issledovaniya po istorii kul'tury narodov Vostoka. Sbornik v chest' akademika I.A. Orbeli. M.-L., 1960. S. 112-118.
10. Miziyev I.M. «Ocherki istorii i kul'tury Balkarii i Karachaya XIII-XVIIIv.v.». Nal'chik, 1991.
11. Fedorov YA.A. Istoricheskaya etnografiya Severnogo Kavkaza. – Moskva: Izdatel'stvo Moskovskogo universiteta. -126 s.
12. Etyudy o Balkarii: Urusbiyevy, Misost Abayev, Basiyat Shakhanov / red. kol.: R. M. Begeulov [i dr.]. — Nal'chik: El'brus, 2007.
13. Comins - Richmond W. Sovyetlerin Türk Halklarını Sürgün Etmesi // Türkler, 18. cilt. Ankara, 2002. s.872-876.
14. Tavkul U. Karaçay-Malkar Dili ve Edebiyatı / Türkler, 20. Cilt. Ankara: Yeni Türkiye Yayınları, 2002. S. 565-577.
15. Tavkul U. Kafkasya ve Çevresindeki Türk Toplulukları / Türkler, 20. Cilt. Ankara: Yeni Türkiye Yayınları, 2002. S. 489-519.
16. http://tyurki.weebly.com
The sociolinguistic study was conducted on the basis of the sociolinguistic questionnaire developed by the project participants starting in 2014. The German participants of the project organized expeditions to the regions of Kazakhstan, where students and postgraduates of the Department of Turkic Studies of the ENU named after.L.N. Gumilev took part. Field research enabled to collect a unique language material on the Turkic languages of Kazakhstan. Records of audio and video materials were documented, and then transcription was made for each individual passage of oral speech. After the end of the interview, the questionnaire is filled in with the metadata.
The questionnaire in the framework of the international project showed that many have reliable information about the history of the family, that is, they can tell where and when their ancestors were relocated to Kazakhstan. To the question "When did the resettlement happen?": 36 Balkars answered in the following way: 22 people. (68.7%) answered – in 1943, 2 people. (6.2%) - in 1944, the reason for the arrival of 71.8% of respondents answered deportation, 3.1% - repression, 25% - no data. To the question "Was the family deported to Kazakhstan?" 22 (61.1%) people answered - yes, 7 (19.4%) of the respondents answered - no, and 7 (19.4%) had no answer.
As we indicated above, there are many reasons for moving to Kazakhstan, which affected the future ethnopsychology of the Balkars. Whatever it was, the main reason for their resettlement in Kazakhstan is a massive resettlement in connection with accusations of cooperation with the Germans during World War II. Although Balkarians are well aware of the resettlement of their families, they are not openly talking about it. During the deportation, thousands of Balkars were beaten, their fear turned into "national fear", and this can be traced in the ethnopsychological state of the generation.
Ethnicity of the passport: all respondents (100%) of the respondents are Balkars.
Ethnic self-determination: 35 respondents (97.2%) out of 36 identify themselves as Balkarians and only 1 person (2.8%) has no data.
The Balkarians will marry with the representatives of their nation and the Kazakh and Karachai ethnos, an analysis of the questionnaires showed the following:
Father's nationality: 33 people (91.7%) - Balkarians, 1 person (2.8%) - Hemshili, 2 people. (5.6%) - no data available. As shown by the analysis on the father's line, the national color is mainly Balkars, and also the Hemshili Turks.
Regarding the nationality of the mother, the national composition is diverse and made up 5 nationalities: 10 people (27.8%) - Balkar, 9 (25%) - Uzbek, 5 (13.9%) - Tatar, 4 (11.1%) - Russian, 1 (2,1%) - Kazakhs, and 7 (19,4%) people - there is no data.
Thus, in ethnic self-determination, the dominant marker, regardless of ethnos, is the Balkarian father's line, the child in the family identifies with the father's ethnos. Hence it can be stated that at the present time in Kazakstan the influence of the father, rather than the mother, on the formation of consciousness, culture, language is more influenced by Karachais.
On the question: "To what nationality are children from mixed marriages?", Out of 38 people 25 (65, 7%) answered "on the paternal line", but according to the factual it is 25%. Nevertheless, the majority of Balkarian families (52.8%) who answered the questionnaire showed that they can not give an open knowledge, in official documents the nationality of the child.
Balkarian families in Kazakhstan do not put any framework for mixed marriages, only in very rare cases, some families (2.1%) answered that they do not support marriage with Russians.
The share of mixed marriage of Balkar families is as follows:
13 people (36.1%) with Kazakhs,
7 people (19.4%) with the Russians,
1 person (2.8%) - with the Turks,
1 person (2.8%) - with the Uzbeks,
14 (38,9) there is no information.
In the second generation, when one of the spouses of non-Karachai nationality revealed the following:
9 (25%) - children in such marriages are recorded by the Balkars;
7 (19.4%) children were recorded by Kazakhs;
1 (2.8%) - children in such marriages are recorded by Karachai;
19 (52.8%) - no nationality is indicated.
All interviewed respondents mainly consider important the knowledge of their native language, but regretfully admit that with the departure of the older generation the knowledge of the native language is weakening. Only the older generation is fluent in the native language, a good spoken language is in the middle generation, unfortunately, the younger generation are Russian-Kazakh bilinguals. Balkar youth is distinguished by Russian-Kazakh bilingualism. The reasons for this are training in Kazakh (21 people - 58.3%), as well as in Russian (13 people - 36.1%), schools and marriages with the Kazakh nation.
The following are the results concerning the native language of Balkarians:
An analysis of the language survey at which they speak in the family with preschool children:
23 (63.9%) speak only in the Kazakh language;
8 (22.2%) speak only Russian;
2 (5.6%) - speak only in Balkar;
1 (2.1%) - speak only in the Karachai language;
2 (5,6) - no data available.
An analysis of the language survey at which they speak in a family with schoolchildren:
23 (63.9%) speak only in the Kazakh language;
8 (22.2%) speak only Russian;
2 (5,6) - speak only in Balkar;
1 (2.1%) - speak only in the Karachai language;
2 (5,6) - no data available.
An analysis of the language survey at which spoken in the family with adults:
23 (63.9%) speak only in the Kazakh language;
8 (22.2%) speak only Russian;
2 (5,6) - speak only in Balkar;
2 (5,6) - speak the Balkar and Russian languages;
1 (2.1%) - speak only in Karachai language.
An analysis of a language survey that is used with people of other nationalities:
22 (61.1%) speak only in the Kazakh language;
9 (25%) speak only Russian;
2 (5,6) - speak Kazakh and Russian;
3 (8.3%) - no data available.
Analysis of the language block data showed that the "language factor" is not painful for Kazakhstani Balkars. They know the state Kazakh language perfectly or at a sufficient level (63.9%), or they can speak and understand spoken language in Kazakh. Most of the respondents do not record the facts of infringement of their rights on the basis of language. Evaluating the development of the language situation in the country, the overwhelming number of representatives of the Balkarian ethnic group believes that the importance of the Kazakh language increases without affecting the Russian language. As the most preferred model of the language policy, the Kazakh Balkarians support the "bilingualism" model, in which, along with the Kazakh language, the role of the Russian language as a language of official and interethnic communication (91.5%), in the second place in popularity - the idea of trilingualism (96, 8%). But freely speaking in their native language Balkarians make up 13.8%.
So, the analysis of the survey showed the following:
34 people (94.4%) - speak freely in Balkarian, Bashkir, Kazakh, Karachai and Russian;
30 people (93.7%) - read freely in Balkarian, Kazakh, Karachai and Russian languages;
20 people (42.6%) - write freely in Kazakh, Karachai and Russian languages;
25 people (69.4%) - understand freely in Balkarian, Kazakh, Karachai and Russian languages;
32 people (88.8%) - freely read newspapers, magazines in Kazakh and Russian;
23 people (63.8%) - they understandably listen to lectures, talks, reports, TV shows and radio programs in Balkar, Kazakh and Russian languages;
23 people (63.8%) - they understand it better to listen to concerts, watch performances in Kazakh, Balkar and Russian;
23 people (63.8%) - answered that they do not need to explain in their native language from the Russian and Kazakh languages.
All respondents consider themselves full-fledged representatives of their nationality. With personal identification, representatives of the Balkar ethnos define for themselves the community with their ethnic and religious group (33 people from the interviewed, this is 91.6% hold to Islam, only 2 (5.6%) are Christians.), And then - citizenship ( Kazakhstan) (96.4%).
As key issues in the sphere of interethnic relations, representatives of the Balkarian ethnic group, 94.4% of the respondents said that they did not encounter any tension, 5.6% did not answer the question.
In general, it is almost impossible to single out a certain "Balkarian model of behavior" in Kazakhstan, however, the study recorded two characteristic features peculiar to this ethnos: zero conflict potential and high level of openness to interethnic interaction. For example, to the question: "The marriages between which ethnic groups are not accepted by your community?", Out of 29 people, 21 (72.4%) answered that there are no restrictions in marriages between other ethnic groups, only 1 (3.4%), that it is impossible to marry the Russians. But in 66.1% of mixed marriages, 19.4% of them married to Russians.
Based on the results of the questionnaire responses, it is evident that the Balkars did not forget and did not abandon their traditions. For example, "Guschahepe" (beshik that, putting the child in the cradle) is done to the child when he turns 40 days old. When a child is put in a besik, he is placed near the head with bread khychyn (Balkarians call khychin bread), so that there is a lot of bread in his life, and he does not starve, and honey is put at his feet to make his life sweet. During the ritual "bet ashu", the bride is closed with three handkerchiefs and opens them with a knife. The newly-arrived bride does not raise her voice to the elders. Respect the elders is a must. On holidays, the national dish is cooked. Khychyn is bread, which is fried in oil. Balkarians celebrate the holiday of language and the holiday of Nauryz, the famous akyns of the Karachay-Balkar people organize literary evenings. To the question "What are the opportunities for your ethnic group to comply with their traditions?" 24 (66.6%) of respondents noted that every opportunity is provided. In December 2010 in Dzhambul oblast they reported that all holidays in cultural centers can be celebrated freely, with pride, with the availability of all opportunities, and without pressure, creating a unified public branch "Karachayivtsy and Balkars-Unity". Nevertheless, in the culture of balkars there is a strong influence of the Kazakh people. For example, 13 respondents from 20 (65%) responded to the question "What changes in traditions are caused by the influence of neighboring ethnic groups?" If we note the traditions inherent in the Kazakh people, both (10%) will notice a slight influence of the Russians.
Most of the Balkarian ethnos, as before, is engaged in agriculture and livestock, but there are other industries like:
5 hours (13.9%) - teachers;
5 hours (13.9%) are workers;
3 hours (8.3%) - in other spheres;
2 hours (5.6%) - civil servants;
2 hours (5.6%) - in the service sector;
2 hours (5.6%) - students;
1 hour (2.8%) - plumbers;
1 hour (2.8%) - workers in state enterprises;
1 hour (2.8%) - drivers in state enterprises;
1 hour (2.8%) - lawyers;
1 hour (2.8%) - pensioners;
1 hour (2.8%) - mechanics;
1 hour (2.8%) - students;
1 hour (2.8%) - security guards.
10 hours (27.8%) - did not provide data.
Most of the representatives of the Balkarian diaspora, that is, 29 people (76.3%) do not know examples of national oral literature. Some of the adult and middle-aged (2.6%) wrote that they know the poems Bread Men Rose, Zhuraly Zhugtur Kazyma Mechi, as well as one (2.6%) Nart epic, works by Kaisyn Kuliyev, Mechev Kazim Bekkievich. The Balkarian diaspora in Kazakhstan has the same rights as other citizens. Forcibly relocated to Kazakhstan, remaining here, and also considering Kazakhstan as their second homeland, the Balkars, first of all, are grateful to the Kazakh people for their support in difficult times, fraternal love and good nature, during the years of independence of the RK, President NA. Nazarbayev called for unity and friendship between nations, as well as equality. Created, among the CIS countries, the first Assembly of Peoples in Kazakhstan, directly merits the president. To date, more than 3 thousand Balkarians (not officially) having created a group of ethnos in Kazakhstan live together in its territory. The results of the study of the international project showed that the socio-linguistic state and culture of the Balkars in the country is developing on the basis of the state policy of interethnic peace and harmony.
Literature
1.Abayev M.K. Balkariya. Nal'chik, 1992.
2. Abayev V. I. Obshchiye elementy v yazyke osetin, balkartsev i karachayevtsev. – YAzyk i myshleniye. 1933, № 1.
3.Anchabadze, Z.V. Kipchaki severnogo Kavkaza po dannym gruzinskikh istochnikov letopisey KHI-KHIV vv. [Tekst] / Z.V.Anchabadze // Materialy nauch. ses, po probleme proiskhozhdeniya balkar. i karachayev. narodov. - Nal'chik, 1960.- S.113-126.
4.Artamonov M.I. Istoriya Khazar. L., 1962.
5.N. Bugay. Iosif Stalin — Lavrentiyu Berii: «Ikh nado deportirovat'»: Dokumenty, fakty, kommentarii. — Moskva: Druzhba narodov, 1992. - 288 s.
6.Karachayevtsy. Balkartsy. Otv. red. M.D. Karaketov, KH. –M.A. Sabanchiyev. Moskva: Nauka, 2014.
7.Kazakhskaya literatura. Entsiklopedicheskiy spravochnik. – Almaty: «Aruna Ltd», 2005.
8.Kˌazakˌstannyң kөpetnostylyġynyң kˌalyptasu zholdary: Maymakˌov Ġ. – Shymkent, 2015. -28 b
9. Melikset-bek L.M. Khazary po drevnearmyanskim istochnikam v svyazy s problemoy Moiseya Khorenskogo // Issledovaniya po istorii kul'tury narodov Vostoka. Sbornik v chest' akademika I.A. Orbeli. M.-L., 1960. S. 112-118.
10. Miziyev I.M. «Ocherki istorii i kul'tury Balkarii i Karachaya XIII-XVIIIv.v.». Nal'chik, 1991.
11. Fedorov YA.A. Istoricheskaya etnografiya Severnogo Kavkaza. – Moskva: Izdatel'stvo Moskovskogo universiteta. -126 s.
12. Etyudy o Balkarii: Urusbiyevy, Misost Abayev, Basiyat Shakhanov / red. kol.: R. M. Begeulov [i dr.]. — Nal'chik: El'brus, 2007.
13. Comins - Richmond W. Sovyetlerin Türk Halklarını Sürgün Etmesi // Türkler, 18. cilt. Ankara, 2002. s.872-876.
14. Tavkul U. Karaçay-Malkar Dili ve Edebiyatı / Türkler, 20. Cilt. Ankara: Yeni Türkiye Yayınları, 2002. S. 565-577.
15. Tavkul U. Kafkasya ve Çevresindeki Türk Toplulukları / Türkler, 20. Cilt. Ankara: Yeni Türkiye Yayınları, 2002. S. 489-519.
16. http://tyurki.weebly.com
A.A. Zhalmyrza
