Khakass
The Khakas Diaspora of Kazakhstan
Khakas language is the state language of the Republic of Khakassia, an exogenous language of the Khakas diaspora in Kazakhstan.
The dynamics of the population of the Khakas diaspora in Kazakhstan according to the results of the population census is as follows:
1970 – 401 people
1979 – 475 people
1989 – 575 people
1999 – 355 people
2009 – 223 people
[Agency of the Republic of Kazakhstan, 2010]
The representatives of Khakas ethnic group arrived in Kazakhstan at their own will. The main reason is the interethnic marriages.
March 25, 2016 officially recognized in Kazakhstan as the Day of Culture of the Khakas people. The president of the Public Association of Khakas people "Tashyl" is Topoev Alexey Nikanorovich - Corresponding Member Academy of Mineral Resources of the Republic of Kazakhstan (material in Khakas language see http://khakaschiry.ru/news/detail.php?ID=380)
Khakas language is the state language of the Republic of Khakassia, an exogenous language of the Khakas diaspora in Kazakhstan.
The dynamics of the population of the Khakas diaspora in Kazakhstan according to the results of the population census is as follows:
1970 – 401 people
1979 – 475 people
1989 – 575 people
1999 – 355 people
2009 – 223 people
[Agency of the Republic of Kazakhstan, 2010]
The representatives of Khakas ethnic group arrived in Kazakhstan at their own will. The main reason is the interethnic marriages.
March 25, 2016 officially recognized in Kazakhstan as the Day of Culture of the Khakas people. The president of the Public Association of Khakas people "Tashyl" is Topoev Alexey Nikanorovich - Corresponding Member Academy of Mineral Resources of the Republic of Kazakhstan (material in Khakas language see http://khakaschiry.ru/news/detail.php?ID=380)
"Day of Culture of the Khakas People in Kazakhstan" Almaty, 25.03.16
The residence of Kazakhstani Khakas in the territory of Kazakhstan is dispersed; therefore only two respondents took part in the questionnaire conducted within the framework of the international project. On the answers of two respondents, it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea about the language function in everyday life and, in particular, about the function of a native language.
The respondents have the same nationality according to their passport and self-determination. The spouse's nationality is Kazakh. The country of birth of respondents is Khakassia. The regions of residence in Kazakhstan are: Akmola and East Kazakhstan regions. Both respondents for the religion are Christians. The language of instruction at school and college is Russian.
The languages of communication in the family, at work, in public places are Kazakh and Russian. The respondents answered that they understand TV and radio programs in Kazakh. They freely speak, read and write in Kazakh and Russian, but do not speak Khakas.
Khakas people. General information
Khakas people are Turkic people living in the Southern Siberia. The self-name of Khakas is Tadar. In the folklore of the Khakas, the terms hooray and hirgis-hoorai are used as their ancient self-names. In Russia in the XVII - XIX centuries the Khakas were named as Minusinsk Tatars, Achinsk Tatars, Abakan Tatars [Butunaev, 1990; Butanaev, 1995].
Khakas people live in the Republic of Khakasia (63,643 people according to data for 2010), as well as in the Republic of Tyva, in Krasnoyarsk region.
Khakas people are divided into four sub-ethnic groups:
-Sagai (sa ay);
- Kachintsy (haash, haas);
- Kyzyltsy (Khyzyl);
- Koibals (hoybal).
Telengits, Teleuts, Shorians, Chulymians are close to the Khakas by language and culture.
The term "Khakas" for the indigenous population of the Minusinsk Basin was officially adopted in the early years of Soviet period (1923). This ethnonym was borrowed by the local intelligentsia from Chinese sources. In the Chinese chronicles of the Tang dynasty (IX-X centuries), the name "Yenisei Kyrgyz" was transmitted by the form of "Khyagasy" (xiajiai) [Butanaev, 1995; Türkic peoples of Siberia, 2006]. Researchers note that the ethnonym "Khakas" is absent in toponymy and folklore. In the scientific literature, discussions were held about the Khakas as an artificial union of ethnographic groups of Kachin, Sagay, Kyzyl, Coibal and Beltrians, who united into one people only in Soviet period. The reason for the discussions was the artificially adopted term "Khakas" [Türkic peoples of Siberia, 2006].
According to the Eastern written documents of the ХVII - ХVIII centuries, the Khakassia-Minusinsk region was called "Khongorai". The researchers believe that the word "khoray", which is found in the Khakas folklore, is the historical self-designation of all Khakas ancestors [Butanaev, 1983; Butanaev, 1990; Butanaev, 1995; Türkic peoples of Siberia, 2006].
In the ХIХ century was completed the process of ethnic formation of the ethnic groups of the Khakas: the Kachin people (12,000 people in 1897), the Sagais (13,900 people), the Kyzylans (8,000 people) [Turkic peoples of Siberia, 2006].
Officially all the Khakas were baptized by the Russian Orthodox Church in 1876. However, in fact, most of the faithful Khakas people keep to traditional beliefs [Butanaev, 2003; Butanaev, 2006; Butanaev, 2007].
Researchers note that Khakas gave great importance to public prayers: they prayed to heaven, mountains, water, sacred tree - birch. Kachin people prayed to the sky on Mount Saksar in the Abakan steppe. During the prayers, an odd number of white lambs with black heads were sacrificed. Women and children were not admitted to the rite. The Khakas also had a cult of "Tesei" - family patron [Butanaev, 2003; Butanaev, 2006; Butanaev, 2007].
Since the early 90's among the Khakas began the revival of family holidays [Turkic peoples of Siberia, 2006].
Traditional occupation of Khakas is semi-nomadic cattle breeding. Khakas bred horses, cattle and sheep. Hunting took a significant place in the economy of the Khakas (mainly by the Kyzyl people) in the taiga, in the Sayan mountains. Agriculture (barley growing) is becoming the predominant branch of the economy by the end of the nineteenth century. In autumn, the sub-taiga population of Khakassia was busy collecting pine nuts. At some places people were occupied in pig and poultry breeding..
The main food of the Khakasians was meat in winter and milk dishes in summer. Khakas people prepared soups and various broths with boiled meat. The most popular was cereal and barley soup. Of the festive dishes, one of the favorites was and remains sausage. The most common drink was ayran, made from sour cow's milk.
The Khakas language
Khakas is a Turkic language spoken by the Khakas people, who mainly live in the southwestern Siberian Khakas Republic, or Khakassia, in Russia. The Khakas language belongs to the Uigur-Oguz group of the Eastern Hunn branch of the Turkic languages. Along with the closely related languages of the Shorians of Kemerovo Region, the Kumandins, Tubalars and Chelkans of the Northern Altai, as well as the Fuyui Kyrgyz and Sary Uighurs of the People's Republic of China, it constitutes a special Khakas subgroup [Baskakov, 1960].
The Khakas language is the main language of communication of the indigenous population of the Republic of Khakassia. Traditionally, the Khakas language is divided into several closely related dialects, which take their names from the different tribes: Sagay (ru), Kacha (ru),Koybal, Beltir, and Kyzyl.
Khakas language is divided into 4 dialects: Sagay, Kachin, Kyzyl and Shor. A literary language was based on the Kacha and Sagay dialects and also was created a written language.
Writing
The origins of the Khakas writing system go back to antiquity. Monuments of the ancient Khakassian (Yenisei) writing were discovered on the banks of the Yenisei River in 1721 by doctor of medicine, naturalist, traveler, explorer of the peoples of Siberia D. Messerschmidt.
The researchers note that in the XIII century after the Mongol invasion of Genghis Khan the ancient writing was lost. In the late Middle Ages, the Hoorai were taught literacy in Mongolia, Dzungaria and, probably, in China. Russian archives contain Khakas messages of the 17th - 18th centuries written both in Mongolian and in "Tatar" letters [http://arhiv.r-19.ru/exhibitions/iz-istorii-stanovleniya-khakaskoi-pismennosti/].
The Khakas literary language, which was developed only after the Russian Revolution of 1917, is based on the central dialects Sagay and Kacha; the Beltir dialect has largely been assimilated by Sagay, and the Koybal dialect by Kacha.
In 1924, a Cyrillic alphabet was devised, which was replaced by a Latin alphabet in 1929, and by a new Cyrillic alphabet in 1939.
Teaching of the Khakas language
Before the October Revolution in Khakassia, only nine villages ‘aalah had "foreign" schools, in which teaching was conducted in Russian. They did not study the Khakas language, folklore, or the history of the local land. The working population was illiterate [the Turkic peoples of Siberia, 2006]. Since 1924, began the work on the creation of Khakas textbooks. In 1925, 38 schools were opened, where the training conducted according the Russian alphabet with translation into Khakas language. In 1926 the first Khakas textbooks were written, and from 1927 the central newspaper "Khyzyl Aal" began to appear. In the academic year 1928/29 there were 131 schools in Khakassia, of which 63 were Khakas. Since then the number of Khakas schools has practically not grown and remained at the level of 1930s [the Turkic peoples of Siberia, 2006].
Since 1988, Khakassian language has been taught in Russian schools in Khakassia. The Khakas language is taught as a subject from the 1st to the 11th grades in 78 schools (27% of the total number of general education schools). In 17 national schools, primary classes are taught in the Khakas language [Türkic peoples of Siberia, 2006].
Training of personnel for the Khakas schools is conducted at N.F. Katanov Khakas State University. (KSU) and other universities in Khakassia, as well as in the Khakas Research Institute of Language and Literature (HAKNIIYAL).
Family and family life
The marriage ceremony in the Khakas language is called "hys alyshany" (lit., "exchange a girl").
Customary law forbade two brothers to conduct a wedding in one year. In case of violation of these vital principles, the Khakas people believed that one of them would not live long. An exception was made for the twin brothers who were married on the same day. Souls of twins, according to religious beliefs, represent a single substance and have a magical connection between themselves [Turkic peoples of Siberia, 2006].
Cross marriages - two siblings on two sisters - and the exchange of brides was forbidden. According to the beliefs, if one of them lives well, then the other will inevitably become unhappy. The youngest was not allowed to marry until the older brother marries.
The issue of the children's wedding was decided by the parents. As a rule, they first tried to find out the information about the girl’s family and her clan (ancestors) to have a good generation in future. The marriage life was called "honyh" (literally, "shelter, life, economy").
Customary law encouraged dual-generic marriage ("cöök nandyty" - "cööк нандыты").
An ancient form of marriage was collusion (chakhsynaң alyshany – ‘чахсынаң алысханы’) - marriage of honor (lit., "exchange in an amicable way"). In this case, children were wedded at the age of three or five. Since the engagement and up to the marriage of the children the parents of the boy annually, in spring and in autumn brought to future bride’s parents "archa" - valuable gifts, food and wine.
Due to the fact that such marriages "in an amicable way" lasted from 10 to 20 years, the steppe laws required certain rules. In the event that the groom refused the bride ordered by collusion, her parents did not return anything. If the groom died, the girl was given out for one of his brothers. If the bride refuses or dies, her sister was to marry her groom instead, or the double cost of all expense was returned to the groom [Butunaev, 1995].
Until now, Khakas keep to the main elements of the wedding ritual, which was greatly simplified.
Representations about the world
The Khakas’ idea of the world is connected with the division of the Universe into three worlds:
Chayan chiri -‘Чаян чирі’- the upper world is the heavenly abode of nine creators, the main one of which is Chalbyros-Chayan or Khudai-chayan, and also Kugurt Chayachy is the thunderer, Chaltyrach-Ceyachy is the creator of the world, Umayche is the keeper of children's souls and the goddess of fertility, Pulay Khan, who monitors morality and faith.
Kushig-chir ‘Кушиг-чир’- the middle world - the world of people and local spirits, natural elements. The most important spirits are mountain spirits headed by Khubai Khan. The spirit of the wind is Childei Khan, the water spirit -Sugdai-khan, the fire spirit -Hoarei piche, the spirit of frost-Humduzah. In the middle world, in the west, there is the palace of the patron and the head of all shamans - Ada or Adam Khan ("Father Khan") with his wife Inem Khan; the road to the palace is guarded by the guardian of roads Kermes-khan.
Aina-chir ‘Айна-чир’ (the lower, nine-tier world) is ruled by seven underground deities: Erlik Khan (or Chinas Khan), his son Itker-Molat and his daughter Ucham-Tolai, and the head of the kingdom of the dead souls - Uzut Khan, the head of the last layer of the underground kingdom( hell) - Tama Khan.
The traditional Khakas calendar
Before the adoption of Christianity the ancestors of the Khakas people used their own calendar. Even in the period of the Kyrgyz state, as the eastern chronicles reported, the population count the year with the help of "twelve animals". At present, only the old people keep in the mind the twelve-year cycle.
The Khakas traditional time counting system
The Khakas system of time counting recorded a daily period, months and lunar years. The yurta, whose doors were orientated to the east, served as a sun clock for the Khakas, and the interior decoration had a traditional layout.
Names of months and days in the traditional Khakas calendar
The Khakas month consisted of 30 days. It was divided into two phases: "ay naazi" - a new moon and "ai irgizi" - the old moon. On the 14th day, the "white full moon" was coming (Ah Toly). The 15th day was called the "red full moon" (Khyzyl Toly) and was the last day of the new moon. The time of birth of the new month was called "ay arazy".
"Kurgen" (January) is the month of the Pleiades. In January the Khakassians observed the apparent convergence of the Pleiades with the Moon and on them determined the characteristics of the next year.
"Pözig" (February) is the month of the high ascent of the sun. According to popular signs, at this time the sun was rising "by the length of the lasso." The northern Khakas, living in the valley of the Iyus, called it "Khusurgul ayy" - the month of the eagle. It was a period of strong winds, when the eagle's nests are blown away. The sub-taiga population of Khakassia called his "azyg ayy" - the month of the bear. In February, the bears, allegedly, roll over in a dream on the other side.
"Haang" (March) - the month of the return of migratory birds, the hubbub of which in Khakassia is designated as "haang-khong". In the northern Khakas of the Iyus valley, it was called "harga ayi" - the month of a raven. Crows, rejoicing at the return of migratory birds, greet them with their cries. The sub-taiga population of southern Khakassia called March "korik ayy" - the month of the chipmunk.
"Khoskhar" (April) corresponds with the common Turkic "kochkar" - ram. This month, the sheep began to lamb. Northern Khakas.
Köök ayy (April) was the month of the cuckoo. It was believed that the cuckoo was a girl who, as a result of continuous crying from her grief, turned into a prophetic bird. When she ascended from her yurt to the skies, her stepmother managed to grab her for one leg and took off her shoe. So they believed that the cuckoo had colorful legs, and the flowers called "cuckoo's boots" grew from the taken shoe. During this period, according to Khakas beliefs, one should not go out without breakfast (on an empty stomach) in the morning, as one may suffer from hunger the whole year.
"Spiker" (May) is the month of trees with foliage. "Kandyk ayy" - the month of harvesting a plant ‘kandyk’, which was of great importance in nutrition.
"Tos ayy " (June) - a month of birch bark. The name has been preserved since the times when the Khakassians lived in birch bark yurts in the summer.
"Ot ayy " (July) - a month of grass (haymaking time).
"Orgah ayy" (August) is the month of harvest.
"Ulger" (September) is the month of Orion's ascension. According to the Khakassian legends, Orion is the souls of the three Maralukhs, which turned into stars.
"Kichker" (October) in the steppe part of Khakassia was called the month of small frosts. Another name for this month - "charys ayy" (lit., "separation") - is associated with the autumnal equinox. It was believed that at this time the winter came into conflict with the summer and therefore half the month is warm, and half is cold.
"Hyrlas" (November) is a month of great cold weather (when large rivers chill out). The sub-taiga population of Khakassia called November "hurtuyah ayy" - the month of the old woman. During this period, as the Khakas explain, the day became so short that, while the old woman was dressed, the evening came.
"Alay" (December) - the month of the outbreak of wailing - because of the great frost. The sub-taiga population of Khakassia called it "kichig ay" - a month of short days. During this period, the height of the sun at noon reaches "the length of the horse-ways". It is believed that it "fell asleep". In early January, according to popular signs, the day is added to the "bird's step", and at the end of the month to "the length of the rope for tethering calves" [Butanaev, 1985; Butanaev, 1999]
According to the position of the celestial bodies - the moon and the sun - the Khakas predicted a change in the weather.
Musical culture
A. Kenel, V. Belyaev, A. Stoyanov, A. Asinovskaya, V. Shevtsov, L. Karachakova collected and studied the music of the Khakassian Turks (Sagays, Kyzylians, Kachins, Coibals, Beltir, Motors).
The archaic of the musical thinking of the Khakas is connected with the vocal genres included in the kip-choh (prose stories about the spirits of the nature masters), the "songs of the animal epic" (V. Radlov), the shamanistic rite, animal conspiracies (which were performed as musical recitations) .
"Songs of the animal epic", which had a two-member question-answer structure, became the source of tahpahs and children's folk songs with the imitations of animals and birds voices.
Song genres tahpah (short song) are widespread - the song improvisations of the canonical structure on a stable melodic formula that require a special talent of a singer.
The heroic epic
A heroic epic or heroic tales occupy a central place in the genre system of Khakas traditional culture. Heroic tales are called among the Khakas people "Alypty Nymah" or "Chaly Nymah". Alypty nymah was performed by an epic singer Hajji.
The most famous heroic tales are: Altyn Aryg, Ai Huuchin, Palazy Choh Ah Khan, Altyn Chius, Iki oh oh Khulun, Chabal Ah Khan, and others.
Famous storytellers: P.V Kurbizhekov, S.P. Kadyshev, M.K. Dobrov, E.N. Kulagasheva, S.I. Sozyev, A.S. Burnakov, N.A. Popyakov, N.A. Abdin, V.S. Tumerekov, D.A. Sazanakov, A.I. Yangulov, I.S. Abzhilayev et al.
Researchers of Khakas heroic epic are M.A. Ungvitskaya, V.E. Mainogasheva, M.I. Borgoyakov, Ya.I. Sunchugashev, P.A. Troyakov, A.A. Kenel, O.V. Subrakova et al.
Literature:
Baskakov N.A. Tjurkskie jazyki /Otv. Red. G.D.Sanzheev. – M.: Izd-vo vostochnoj literatury, 1960.- 248 s.
Butanaev V. Ja. Proishozhdenie hakasov po dannym jetnonimiki // Istoricheskaja jetnografija: tradicii i sovremennost'. — L., 1983
Butanaev V. Ja. Hakasskie narodnye nazvanija istoricheskih pamjatnikov // Voprosy drevnej istorii Juzhnoj Sibiri. — Abakan, 1984
Butanaev V. Ja. Ob jetnicheskom imeni hakasov v jepohu pozdnego srednevekov'ja//Arheologija i Jetnografija Juzhnoj Sibiri. — Barnaul, 1984.
Butanaev V. Ja. Narodnyj kalendar' hakasov. Rerihovskie chtenija 1984 : Materialy konferencii.- Novosibirsk, 1985.- S. 326—321
Butanaev V. Ja. Jetnicheskaja istorija hakasov XVII—XIX vv / Materialy k serii «Narody Sovetskogo Sojuza». — M., 1990
Butanaev V. Ja. Vopros o samonazvanii hakasov // - Jetnograficheskoe obozrenie. - 1992. - № 2. - S. 63-69.
Butanaev V. Ja. Proishozhdenie hakasskih rodov i familij. — Abakan, 1994.
Butanaev V. Ja. Hakasy. Jetnograficheskij ocherk. M. : INSAN, 1995. ISBN 5-85840-274-7.
Butanaev V. Ja. Hakassko-russkij istoriko-jetnograficheskij slovar'. — Abakan: UPP «Hakasija», 1999
Butanaev V. Ja. Burhanizm tjurkov Sajano-Altaja. — Abakan: HGU im. N. F. Katanova, 2003
Butanaev V. Ja. Tradicionnyj shamanizm Hongoraja. — Abakan: HGU im. N. F. Katanova, 2006
Butanaev V. Ja. Hakasskij shaman i ego obshhestvennyj status / Mart'janovskie kraevedcheskie chtenija (2005—2006 gg.) / [otv. za vyp. N. A. Golovanenko; nauch. red. L. N. Ermolaeva]. — Minusinsk : [b. i.], 2007. — Vyp. 4
Butanaev V. Ja. My rodom iz Hongoraja. Hakasskie mify, legendy i predanija / V. Ja. Butanaev, I. I. Butanaeva; otv. red. B. R. Zoriktuev. — Abakan, 2010. — 240 s.
Butanaev V. Ja. Istoricheskaja onomastika Juzhnoj Sibiri. — Bishkek, 2013. — 272 s.
Butanaev V. Ja. Nacional'naja odezhda hongorcev. — Abakan, 2015. — 336 s.
http://arhiv.r-19.ru/exhibitions/iz-istorii-stanovleniya-khakaskoi-pismennosti/
Majnogasheva V.E. O hakasskom geroicheskom jepose i alyptyh nymahe «Aj Huuchin» // Hakasskij geroicheskij jepos «Aj Huuchin». Novosibirsk, 1997 (Pamjatniki fol'klora narodov Sibiri i Dal'nego Vostoka. T. 16).
Tjurkskie narody Sibiri. – M.: Nauka, 2006.
Ungvickaja M.A., Majnogasheva V.E. Hakasskoe narodnoe pojeticheskoe tvorchestvo. - Abakan, 1972.
Hakasskij geroicheskij jepos «Altyn Aryg». M., 1988.
The residence of Kazakhstani Khakas in the territory of Kazakhstan is dispersed; therefore only two respondents took part in the questionnaire conducted within the framework of the international project. On the answers of two respondents, it is difficult to conduct an objective analysis on all questions of the questionnaire, but it is possible to get a general idea about the language function in everyday life and, in particular, about the function of a native language.
The respondents have the same nationality according to their passport and self-determination. The spouse's nationality is Kazakh. The country of birth of respondents is Khakassia. The regions of residence in Kazakhstan are: Akmola and East Kazakhstan regions. Both respondents for the religion are Christians. The language of instruction at school and college is Russian.
The languages of communication in the family, at work, in public places are Kazakh and Russian. The respondents answered that they understand TV and radio programs in Kazakh. They freely speak, read and write in Kazakh and Russian, but do not speak Khakas.
Khakas people. General information
Khakas people are Turkic people living in the Southern Siberia. The self-name of Khakas is Tadar. In the folklore of the Khakas, the terms hooray and hirgis-hoorai are used as their ancient self-names. In Russia in the XVII - XIX centuries the Khakas were named as Minusinsk Tatars, Achinsk Tatars, Abakan Tatars [Butunaev, 1990; Butanaev, 1995].
Khakas people live in the Republic of Khakasia (63,643 people according to data for 2010), as well as in the Republic of Tyva, in Krasnoyarsk region.
Khakas people are divided into four sub-ethnic groups:
-Sagai (sa ay);
- Kachintsy (haash, haas);
- Kyzyltsy (Khyzyl);
- Koibals (hoybal).
Telengits, Teleuts, Shorians, Chulymians are close to the Khakas by language and culture.
The term "Khakas" for the indigenous population of the Minusinsk Basin was officially adopted in the early years of Soviet period (1923). This ethnonym was borrowed by the local intelligentsia from Chinese sources. In the Chinese chronicles of the Tang dynasty (IX-X centuries), the name "Yenisei Kyrgyz" was transmitted by the form of "Khyagasy" (xiajiai) [Butanaev, 1995; Türkic peoples of Siberia, 2006]. Researchers note that the ethnonym "Khakas" is absent in toponymy and folklore. In the scientific literature, discussions were held about the Khakas as an artificial union of ethnographic groups of Kachin, Sagay, Kyzyl, Coibal and Beltrians, who united into one people only in Soviet period. The reason for the discussions was the artificially adopted term "Khakas" [Türkic peoples of Siberia, 2006].
According to the Eastern written documents of the ХVII - ХVIII centuries, the Khakassia-Minusinsk region was called "Khongorai". The researchers believe that the word "khoray", which is found in the Khakas folklore, is the historical self-designation of all Khakas ancestors [Butanaev, 1983; Butanaev, 1990; Butanaev, 1995; Türkic peoples of Siberia, 2006].
In the ХIХ century was completed the process of ethnic formation of the ethnic groups of the Khakas: the Kachin people (12,000 people in 1897), the Sagais (13,900 people), the Kyzylans (8,000 people) [Turkic peoples of Siberia, 2006].
Officially all the Khakas were baptized by the Russian Orthodox Church in 1876. However, in fact, most of the faithful Khakas people keep to traditional beliefs [Butanaev, 2003; Butanaev, 2006; Butanaev, 2007].
Researchers note that Khakas gave great importance to public prayers: they prayed to heaven, mountains, water, sacred tree - birch. Kachin people prayed to the sky on Mount Saksar in the Abakan steppe. During the prayers, an odd number of white lambs with black heads were sacrificed. Women and children were not admitted to the rite. The Khakas also had a cult of "Tesei" - family patron [Butanaev, 2003; Butanaev, 2006; Butanaev, 2007].
Since the early 90's among the Khakas began the revival of family holidays [Turkic peoples of Siberia, 2006].
Traditional occupation of Khakas is semi-nomadic cattle breeding. Khakas bred horses, cattle and sheep. Hunting took a significant place in the economy of the Khakas (mainly by the Kyzyl people) in the taiga, in the Sayan mountains. Agriculture (barley growing) is becoming the predominant branch of the economy by the end of the nineteenth century. In autumn, the sub-taiga population of Khakassia was busy collecting pine nuts. At some places people were occupied in pig and poultry breeding..
The main food of the Khakasians was meat in winter and milk dishes in summer. Khakas people prepared soups and various broths with boiled meat. The most popular was cereal and barley soup. Of the festive dishes, one of the favorites was and remains sausage. The most common drink was ayran, made from sour cow's milk.
The Khakas language
Khakas is a Turkic language spoken by the Khakas people, who mainly live in the southwestern Siberian Khakas Republic, or Khakassia, in Russia. The Khakas language belongs to the Uigur-Oguz group of the Eastern Hunn branch of the Turkic languages. Along with the closely related languages of the Shorians of Kemerovo Region, the Kumandins, Tubalars and Chelkans of the Northern Altai, as well as the Fuyui Kyrgyz and Sary Uighurs of the People's Republic of China, it constitutes a special Khakas subgroup [Baskakov, 1960].
The Khakas language is the main language of communication of the indigenous population of the Republic of Khakassia. Traditionally, the Khakas language is divided into several closely related dialects, which take their names from the different tribes: Sagay (ru), Kacha (ru),Koybal, Beltir, and Kyzyl.
Khakas language is divided into 4 dialects: Sagay, Kachin, Kyzyl and Shor. A literary language was based on the Kacha and Sagay dialects and also was created a written language.
Writing
The origins of the Khakas writing system go back to antiquity. Monuments of the ancient Khakassian (Yenisei) writing were discovered on the banks of the Yenisei River in 1721 by doctor of medicine, naturalist, traveler, explorer of the peoples of Siberia D. Messerschmidt.
The researchers note that in the XIII century after the Mongol invasion of Genghis Khan the ancient writing was lost. In the late Middle Ages, the Hoorai were taught literacy in Mongolia, Dzungaria and, probably, in China. Russian archives contain Khakas messages of the 17th - 18th centuries written both in Mongolian and in "Tatar" letters [http://arhiv.r-19.ru/exhibitions/iz-istorii-stanovleniya-khakaskoi-pismennosti/].
The Khakas literary language, which was developed only after the Russian Revolution of 1917, is based on the central dialects Sagay and Kacha; the Beltir dialect has largely been assimilated by Sagay, and the Koybal dialect by Kacha.
In 1924, a Cyrillic alphabet was devised, which was replaced by a Latin alphabet in 1929, and by a new Cyrillic alphabet in 1939.
Teaching of the Khakas language
Before the October Revolution in Khakassia, only nine villages ‘aalah had "foreign" schools, in which teaching was conducted in Russian. They did not study the Khakas language, folklore, or the history of the local land. The working population was illiterate [the Turkic peoples of Siberia, 2006]. Since 1924, began the work on the creation of Khakas textbooks. In 1925, 38 schools were opened, where the training conducted according the Russian alphabet with translation into Khakas language. In 1926 the first Khakas textbooks were written, and from 1927 the central newspaper "Khyzyl Aal" began to appear. In the academic year 1928/29 there were 131 schools in Khakassia, of which 63 were Khakas. Since then the number of Khakas schools has practically not grown and remained at the level of 1930s [the Turkic peoples of Siberia, 2006].
Since 1988, Khakassian language has been taught in Russian schools in Khakassia. The Khakas language is taught as a subject from the 1st to the 11th grades in 78 schools (27% of the total number of general education schools). In 17 national schools, primary classes are taught in the Khakas language [Türkic peoples of Siberia, 2006].
Training of personnel for the Khakas schools is conducted at N.F. Katanov Khakas State University. (KSU) and other universities in Khakassia, as well as in the Khakas Research Institute of Language and Literature (HAKNIIYAL).
Family and family life
The marriage ceremony in the Khakas language is called "hys alyshany" (lit., "exchange a girl").
Customary law forbade two brothers to conduct a wedding in one year. In case of violation of these vital principles, the Khakas people believed that one of them would not live long. An exception was made for the twin brothers who were married on the same day. Souls of twins, according to religious beliefs, represent a single substance and have a magical connection between themselves [Turkic peoples of Siberia, 2006].
Cross marriages - two siblings on two sisters - and the exchange of brides was forbidden. According to the beliefs, if one of them lives well, then the other will inevitably become unhappy. The youngest was not allowed to marry until the older brother marries.
The issue of the children's wedding was decided by the parents. As a rule, they first tried to find out the information about the girl’s family and her clan (ancestors) to have a good generation in future. The marriage life was called "honyh" (literally, "shelter, life, economy").
Customary law encouraged dual-generic marriage ("cöök nandyty" - "cööк нандыты").
An ancient form of marriage was collusion (chakhsynaң alyshany – ‘чахсынаң алысханы’) - marriage of honor (lit., "exchange in an amicable way"). In this case, children were wedded at the age of three or five. Since the engagement and up to the marriage of the children the parents of the boy annually, in spring and in autumn brought to future bride’s parents "archa" - valuable gifts, food and wine.
Due to the fact that such marriages "in an amicable way" lasted from 10 to 20 years, the steppe laws required certain rules. In the event that the groom refused the bride ordered by collusion, her parents did not return anything. If the groom died, the girl was given out for one of his brothers. If the bride refuses or dies, her sister was to marry her groom instead, or the double cost of all expense was returned to the groom [Butunaev, 1995].
Until now, Khakas keep to the main elements of the wedding ritual, which was greatly simplified.
Representations about the world
The Khakas’ idea of the world is connected with the division of the Universe into three worlds:
Chayan chiri -‘Чаян чирі’- the upper world is the heavenly abode of nine creators, the main one of which is Chalbyros-Chayan or Khudai-chayan, and also Kugurt Chayachy is the thunderer, Chaltyrach-Ceyachy is the creator of the world, Umayche is the keeper of children's souls and the goddess of fertility, Pulay Khan, who monitors morality and faith.
Kushig-chir ‘Кушиг-чир’- the middle world - the world of people and local spirits, natural elements. The most important spirits are mountain spirits headed by Khubai Khan. The spirit of the wind is Childei Khan, the water spirit -Sugdai-khan, the fire spirit -Hoarei piche, the spirit of frost-Humduzah. In the middle world, in the west, there is the palace of the patron and the head of all shamans - Ada or Adam Khan ("Father Khan") with his wife Inem Khan; the road to the palace is guarded by the guardian of roads Kermes-khan.
Aina-chir ‘Айна-чир’ (the lower, nine-tier world) is ruled by seven underground deities: Erlik Khan (or Chinas Khan), his son Itker-Molat and his daughter Ucham-Tolai, and the head of the kingdom of the dead souls - Uzut Khan, the head of the last layer of the underground kingdom( hell) - Tama Khan.
The traditional Khakas calendar
Before the adoption of Christianity the ancestors of the Khakas people used their own calendar. Even in the period of the Kyrgyz state, as the eastern chronicles reported, the population count the year with the help of "twelve animals". At present, only the old people keep in the mind the twelve-year cycle.
The Khakas traditional time counting system
The Khakas system of time counting recorded a daily period, months and lunar years. The yurta, whose doors were orientated to the east, served as a sun clock for the Khakas, and the interior decoration had a traditional layout.
Names of months and days in the traditional Khakas calendar
The Khakas month consisted of 30 days. It was divided into two phases: "ay naazi" - a new moon and "ai irgizi" - the old moon. On the 14th day, the "white full moon" was coming (Ah Toly). The 15th day was called the "red full moon" (Khyzyl Toly) and was the last day of the new moon. The time of birth of the new month was called "ay arazy".
"Kurgen" (January) is the month of the Pleiades. In January the Khakassians observed the apparent convergence of the Pleiades with the Moon and on them determined the characteristics of the next year.
"Pözig" (February) is the month of the high ascent of the sun. According to popular signs, at this time the sun was rising "by the length of the lasso." The northern Khakas, living in the valley of the Iyus, called it "Khusurgul ayy" - the month of the eagle. It was a period of strong winds, when the eagle's nests are blown away. The sub-taiga population of Khakassia called his "azyg ayy" - the month of the bear. In February, the bears, allegedly, roll over in a dream on the other side.
"Haang" (March) - the month of the return of migratory birds, the hubbub of which in Khakassia is designated as "haang-khong". In the northern Khakas of the Iyus valley, it was called "harga ayi" - the month of a raven. Crows, rejoicing at the return of migratory birds, greet them with their cries. The sub-taiga population of southern Khakassia called March "korik ayy" - the month of the chipmunk.
"Khoskhar" (April) corresponds with the common Turkic "kochkar" - ram. This month, the sheep began to lamb. Northern Khakas.
Köök ayy (April) was the month of the cuckoo. It was believed that the cuckoo was a girl who, as a result of continuous crying from her grief, turned into a prophetic bird. When she ascended from her yurt to the skies, her stepmother managed to grab her for one leg and took off her shoe. So they believed that the cuckoo had colorful legs, and the flowers called "cuckoo's boots" grew from the taken shoe. During this period, according to Khakas beliefs, one should not go out without breakfast (on an empty stomach) in the morning, as one may suffer from hunger the whole year.
"Spiker" (May) is the month of trees with foliage. "Kandyk ayy" - the month of harvesting a plant ‘kandyk’, which was of great importance in nutrition.
"Tos ayy " (June) - a month of birch bark. The name has been preserved since the times when the Khakassians lived in birch bark yurts in the summer.
"Ot ayy " (July) - a month of grass (haymaking time).
"Orgah ayy" (August) is the month of harvest.
"Ulger" (September) is the month of Orion's ascension. According to the Khakassian legends, Orion is the souls of the three Maralukhs, which turned into stars.
"Kichker" (October) in the steppe part of Khakassia was called the month of small frosts. Another name for this month - "charys ayy" (lit., "separation") - is associated with the autumnal equinox. It was believed that at this time the winter came into conflict with the summer and therefore half the month is warm, and half is cold.
"Hyrlas" (November) is a month of great cold weather (when large rivers chill out). The sub-taiga population of Khakassia called November "hurtuyah ayy" - the month of the old woman. During this period, as the Khakas explain, the day became so short that, while the old woman was dressed, the evening came.
"Alay" (December) - the month of the outbreak of wailing - because of the great frost. The sub-taiga population of Khakassia called it "kichig ay" - a month of short days. During this period, the height of the sun at noon reaches "the length of the horse-ways". It is believed that it "fell asleep". In early January, according to popular signs, the day is added to the "bird's step", and at the end of the month to "the length of the rope for tethering calves" [Butanaev, 1985; Butanaev, 1999]
According to the position of the celestial bodies - the moon and the sun - the Khakas predicted a change in the weather.
Musical culture
A. Kenel, V. Belyaev, A. Stoyanov, A. Asinovskaya, V. Shevtsov, L. Karachakova collected and studied the music of the Khakassian Turks (Sagays, Kyzylians, Kachins, Coibals, Beltir, Motors).
The archaic of the musical thinking of the Khakas is connected with the vocal genres included in the kip-choh (prose stories about the spirits of the nature masters), the "songs of the animal epic" (V. Radlov), the shamanistic rite, animal conspiracies (which were performed as musical recitations) .
"Songs of the animal epic", which had a two-member question-answer structure, became the source of tahpahs and children's folk songs with the imitations of animals and birds voices.
Song genres tahpah (short song) are widespread - the song improvisations of the canonical structure on a stable melodic formula that require a special talent of a singer.
The heroic epic
A heroic epic or heroic tales occupy a central place in the genre system of Khakas traditional culture. Heroic tales are called among the Khakas people "Alypty Nymah" or "Chaly Nymah". Alypty nymah was performed by an epic singer Hajji.
The most famous heroic tales are: Altyn Aryg, Ai Huuchin, Palazy Choh Ah Khan, Altyn Chius, Iki oh oh Khulun, Chabal Ah Khan, and others.
Famous storytellers: P.V Kurbizhekov, S.P. Kadyshev, M.K. Dobrov, E.N. Kulagasheva, S.I. Sozyev, A.S. Burnakov, N.A. Popyakov, N.A. Abdin, V.S. Tumerekov, D.A. Sazanakov, A.I. Yangulov, I.S. Abzhilayev et al.
Researchers of Khakas heroic epic are M.A. Ungvitskaya, V.E. Mainogasheva, M.I. Borgoyakov, Ya.I. Sunchugashev, P.A. Troyakov, A.A. Kenel, O.V. Subrakova et al.
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