Krymchaks
Crimchaks – ethnic minority living predominantly in cities of the Crimean oblast (Simferopol, Sevastopol, Kerch, Feodosia) as well as in the Caucasus region (Novorossiysk, Sukhumi).
Language: Turkic. The Crimchak language was officially acknowledged as a language with no writing.
Religion – Judaism. Ethnogenesis of the Crimchack ethnic minority is quite understudied. Researches believe that Crimchaks had emerged from ancient local population, which converted to Judaic religion. [Гаджиева Н. З., 1997: 17].
Brief historical overview
Researchers believe that the name “Crimchaks” is a topographic ethnonym, and it derives from the name of the former residence of the Crimchak community of Karasubazar, which at the first stage formed out of the Solkhat community (Crimea). [http://www.ijc.ru/istoki13.html].
In the documents of the XVIII-XIX centuries it is written that the Crimchaks call themselves "Srel balalary" in Turkic, or "beni Israel", that is, "the sons of Israel" in Hebrew. The "Crimchaks-Jews" concept is a semantic borrowing from the Crimean-Tatar "yakhudiler kyrymcha", which means "the Jews of Crimea" or "the Crimean Jews". In the second half of the XIX century, the term "Crimchaks" was used to refer to this ethnic community. [Polinsky M., 1991].
For the first time, the term " crimchak" appeared in official documents of tsarist Russia in 1859. Novorossiysk Governor-General Vorontsov, presenting some materials about crimchaks to the Minister of Internal Affairs, indicating the place of their residence (Karasubazar city), activities (gardening), crafts (hood, leather); language (Сrimchak, which differs from the Crimean Tatar and Karaite by its lexical and phonetic features), noted that the Hebrew font is used in writing [Ачкинази И. В., 1990; http://www.ijc.ru/istoki13.html].
The Crimchak language
The Crimchak language (kyrymchakh tilii) - the language of the Crimchaks, according to the classification of N.A. Baskakov refers to the Kypchak-Polovtsian subgroup of the Turkic languages of the Eastern Hun branch. Until the end of the XIX century Crimchaks called their language Chaghatay.
Writing
The alphabet of the Crimchaks was based on the Hebrew square script.
In the textbooks on the crimchak language, published in the 1930s, the following Latin script was used:
Aa Bb Cc Çç Dd Ee Ff Gg Hh Ii Jj Ьь Kk Ƣ ƣ L l Mm Nn N̡ n̡ Oo Өө Pp Rr Ss Ş ş Tt Uu Yy Vv Zz Ƶ ƶ
Beginning from 1930, the Crimchaks used the Cyrillic. Books in the Crimchak language were being published until 1936.
In 1990, the Crimchak alphabet was developed on the basis of the Cyrillic script, where the Russian letters denoting the sounds missing in the Crimchak language: Ё, Ж, Ц, Щ, Ъ, Ю, Я, were excluded [http://krymology.info/index.php/]
Аа Бб Вв Гг Гъ гъ Дд Ее Зз Ии Йй Кк Къ къ Лл Мм Нн Нъ нъ Оо Öö Пп Рр Сс Тт Уу Ӱ ӱ Фф Хх Чч Чъ чъ Шш Ыы Ьь Ээ
Education
Crimchaks lived densely in the city of Karasubazar. In the 20-ies of the XX century two crimchak schools functioned in Simferopol and Karasubazar, and a mixed Jewish-Crimchak school in Feodosia. There were about 400 students in three schools. The study of the native language in the Crimchak schools began since the first year of study. In the Soviet period until mid-1930, teaching in the junior classes of an elementary school was conducted in Crimchak, in the senior classes in Russian [Кондратюк Г.Н, http://dspace.nbuv.gov.ua/bitstream/handle/123456789/83262/23-Kondratyuk.pdf?sequence=1].
In the modern period there are no schools with Crimchak language. Crimchak language is a non-written, disappearing language.
The number of Crimchaks and their places of residence
Crimchaks as a separate ethnic community were first recorded in the census of 1897. The total number of Crimchaks was 4,500 people.
In 1913 the population of the crimchak community using its own resources conducted the census, in accordance with which there were a total of 5,882 Crimchaks, of whom 2,714 men and 2,568 women.
In accordance with the All-Union Census of 1926, there were about 8,000 Crimchaks, including 3,500 in Simferopol.
Outside the Crimean Peninsula, the Crimchaks lived in Odessa, Novorossiysk, Mariupol, Berdyansk, Lugansk, Sukhumi [Ачкинази И. В., 1990; http://www.ijc.ru/istoki13.html].
The occupation of the Crimean Peninsula by fascist Germany led to tragic consequences for entire peoples, including Crimchaks. The fascists destroyed the Crimchaks as they were adherents of Judaism [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
In accordance with the census of the population of 1959, the number of Crimchaks was 1500 people.
The number of Crimchaks decreases catastrophically. There are 640 Crimchaks in the Crimea, and about 1,500 in the world [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
Dynamics of number of Crimchaks of Kazakhstan (results of population censuses):
In accordance with the population census in Kazakhstan, the dynamics of the number of Crimсhaks is:
1970 – 42
1979 – 87
1989 – 61
1999 – 20
2009 - 35
During the research within the international project "Interaction of Turkic Languages and Cultures in post-Soviet Kazakhstan", the information about the Crimchaks living in Kazakhstan was not found.
Surnames, names of Crimchaks, nationality
O.G. Mormul notes that the names of the Crimchaks are specific. Over 30% of the surnames reflect professions, crafts (Atar - pharmacist, Kolpakchi - capper); physical appearance (Kose - beardless, Chubor - pock-marked); ethnicity (Gudzhi - Georgian), as well as the region of residing in the past (Mangupli - from Mangupa, Suruzhin - from Surozh) [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
A small number of surnames (about 120) and names led the Crimchaks to the need to give nicknames (lagap). Nicknames became an integral part of almost every Crimchak family and very accurately characterized a person, for example, Arabadzhi Mnemakai - Uncle Mnem cabman, Amamdzhi-Sterapai - Aunt Stera bath-attendant, Balyhchi Nisim - Anisim fishman, Kokov Sakh - Isaak stutterer and others. Crimchaks of the older generation, thanks to the nicknames quickly and accurately determine family ties.
The names of Crimchaks men are usually of biblical origin, women often meet Persian (Guli, Gulush), Arabic (Melek, Dunya), Bulgarian (Pyrva), Latin (Victoria, Dona) names. Currently, children are given Russian names [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
In passports until 1945, the column "nationality" indicated: Crimchak, Crimchachka. Crimchaks did not receive passports after the war, indicating their nationality, and in the column nationality was written: Jew, Karaite, Tatar, Georgian, etc.
In 1965, the Crimean regional executive committee decided to replace passports with Crimchaks if they had documents confirming belonging to this nationality. However, not all could present such documents, many of them were not preserved after the war, therefore in the Crimchaks’ passports there were previously recorded nationalities [Ачкинази И.В., 1996].
Cultural and educational activities
In 1989, the Crimchaks established a national-cultural society. The main goal is the revival of the national culture and native language.
Despite the loss of their native language, a number of cultural and everyday features, the Crimchaks retain their ethnic identity, separating themselves from representatives of other peoples and ethnic groups.
Crimchaks carefully stored a manuscript prayer book of the 9th century with the date of writing or acquisition – year of 847. In 1930, the prayer book was given to the researcher of the Asian Museum of the Academy of Sciences of the USSR in Leningrad, V.L. Dashevsky [http://www.ijc.ru/istoki13.html)]. At present, this manuscript with a biblical square font on specially made calfskin with one wooden lid is the oldest manuscript preserved in Russia and is in the manuscript section of the library of the Institute of Oriental Studies in St. Petersburg.
After the Crimean Tatars were deported from the Crimea in 1944, Crimchaks were subjected to various harassment by the state: they stopped writing their nationality in their passports, refused to open their prayer house, offered to practice the cult together with Jews, and the censorship did not miss publications on the topic of Crimchaks. E.I. Peisakh conducted a great cultural and educational activity. He collected materials on the Crimean history and folklore. He united around himself all those who wanted to deal with these issues [http://www.ijc.ru/istoki13.html].
On December 11 Crimchaks celebrate the day of commemoration ("Tkun") - the day of memory of the dead ancestors during the riots in 1941-1942. On this day, people are remembered, prayers are read.
Peculiarities of everyday life and traditions of Crimchaks7.1 Dwelling
In the Karasubazar period of history, the Crimchak community lived compactly in the eastern part of the city along the left bank of the Kara-Su river. This district was called "Crimchak side" even at the beginning of the 20th century.
The usual dwelling, typical for the average Crimchak family, was preserved among the Crimchaks of Karasubazar until the 1940s of the XX century. The houses of the Crimchaks, according to the testimony of the authors of the last century, were built of quarry stone on clay mortar. The walls of the apartment houses were smeared with clay mortar and lime from outside and inside. The roofs were covered with tiles "tatarka" a kind of tile. Windows of the houses overlooked the courtyard. To the street was a solid stone wall and a fence that hid the life of homeowners from prying eyes [Багинская-Гуджи В., 1990; http://www.ijc.ru/istoki13.html].
The houses were built with windows facing the courtyard and consisted of the following rooms: front (ayat); kitchen (ash-khana), and one or two rooms. The decoration of the rooms, as noted by the researchers, was distinguished by a special comfort: the earth floors were covered with a special soft felt - "kiiz" (compare Kazakh - kiiz) - and rugs - "kilim" (compare Kazakh kilem), around the walls - mattresses - "minder", around the walls were attached long, covered with cotton covers cushions "yan yastykhlar". All pillows were covered with long and narrow bedspreads - "yanchik", hand-woven by housewives. In the middle of the room was a low round table "Sofra", behind which the family gathered for a meal. At night the room turned into a bedroom, mattresses were spread all over the floor. In the morning, all the mattresses and blankets formed in a niche specially adapted for this purpose. Neatly covered with white bedspreads "charcheph", from above symmetrically arranged pillows "bash yastyhlar" (compare kazakh bass jastyktar) and the so-called "juk" was built. Among the furniture were "sofra" - tables, "minderlik" - chairs, clothes, linen is folded in chests, copper dishes are placed on shelves. There were always a lot of dishes in every Crimchak house. Parents in the dowry gave her all the necessary utensils, in accordance with the various types of Crimchak dishes [Багинская-Гуджи В., 1990;http://www.ijc.ru/istoki13.html].
Meal
At the base of the food ration of Crimchaks there were products of farming and animal husbandry, fish.
The first dishes - soups (shorva), borsch. "Baklah-Shorvasy" was prepared on the basis of lean broth with the addition of beans (bakla), fried onions and homemade noodles. The basis of "bakla-shorva" was a meat broth from beef or mutton, white beans, noodles and greens. Borsch cooked on meat broth - (uchkundur) from beet and cabbage; "eksli ash" - from sorrel and spinach. Often soups were filled with meat "ears", such as small pelmeni. In the summer, cold borsch on the basis of lean broth with vegetables and herbs, with sour cream or katyk (yogurt) was served [http://www.ijc.ru/istoki13.html; Лякуб П., 1993].
The second dishes were usually meat. Stew (kavurma) served with a side dish of fried or boiled potatoes, boiled rice or homemade noodles (umech). From fatty beef or lamb cooked: "tawete" - stew with rice, "borana" - meat stewed with cabbage, "kartoph-ashi" - stew cooked with potatoes and other vegetables, etc. Meatballs were made from chopped meat - "cabte", various stuffed vegetables - "tolma" - cabbage rolls, "yaproach-sarmasi" - stuffed cabbage leaves from grape leaves, "buber ashi" - stuffed Bulgarian pepper, "alma-tolmasy" - stuffed apples, etc. [http://www.ijc.ru/istoki13.html; Лякуб П., 1993].
A special role in the food ration of Crimchaks was played by dough products (hamurdan). From the puff pastry a pie with a filling of meat, potatoes, onions, tomatoes and greens - "kubate" was prepared; portioned pie with meat and vegetable filling - "pastel"; pies with a variety of filling - "choche" and others, including sweet liveriness. From the unleavened dough were made various vareniki: "suzme" - small meat dumplings served in a nut sauce; "fljadnja" - semicircular vareniki with cottage cheese or a brynza; vareniki with a variety of fillings, ears, noodles and stuff. Among the fried unfermented dough products, the most popular were "chir-chir" - chebureks hemispherical with meat filling, "sutulyu tablyu" - round chebureks, cakes – “katlama”, "urchuk" - baking - brushwood. A variety of sweet pastries and sweets complemented the table on weekdays, and holidays. Bread everyday cakes - "pte" (like lavash) were baked from yeast dough.
Among the drinks served to the table were coffee (kara kave), tea, "arle" - based on toasted flour and honey - had a ritual character. To the intoxicating beverages belonged - the buza, prepared from wheat, grape wine (sharap), and grape vodka (rak'y).
National Costume
The men's clothing of the Crimchaks, according to the descriptions of ethnographers, consisted of a “blue Arkhaluk, tied with a wide belt with silver ornaments, regardless of a small dagger or copper inkstand with all the accessories of the letter” [Багинская-Гуджи В., 1990; http://www.ijc.ru/istoki13.html].
The clothing of the Crimchaks consisted of underwear - a wide trousers of various colors, the lower part of which was fixed on the ankles with garters (charap) in the form of ribbons decorated with ornamental stitching of gold and silver threads. The upper garment was a long caftan, usually lilac, tucked to the left, leaving a wide cut on the chest (koklyuk), which was laid with a colored kerchief. The sides of the caftan and the lapels of the sleeves were decorated with patterns of gold and silver embroidery. A black silk apron with lace was usually worn over the caftan.
The headgear of the Crimchaks corresponded to the age and social category of the wearer. Girls wore fezes of purple tones, ornamented with patterns of gold and silver threads, which adorned by sewing small gold or silver coins.
Young married women were required to wear "kyyih" - folded obliquely a large colored headscarf [Багинская-Гуджи В., 1990; http://www.ijc.ru/istoki13.html)
Old women wore a false headdress "bash bagy", consisting of several separate parts.
Crimchachkas’ traditional shoes were soft leather shoes - "papuchi".
Young crimchachkas showed up on the street rarely. They were covered from head to foot with white veils. The clothing of the crimchachkas was supplemented with ornaments, among which the cervical, such as the monist, consisting of silver and gold coins hung on a string, was obligatory. Among other decorations were rings, earrings and bracelets. The obligatory gift of parents to the daughter-bride on the day of her wedding were belts that were not worn in everyday life [Багинская-Гуджи В.,1990; http://www.ijc.ru/istoki13.html].
Traditions
Wedding ceremony
The age of marriage in the middle of the XIX - beginning of the XX century for girls-crimchachkas was usually 13-16 years, for boys 16-18 years. Even before the beginning of the twentieth century, the custom of collusion between parents about the marriage of children was preserved, often when they were in their infancy. The future husband and wife could meet at some celebration or family celebration. The symbol of matchmaking was the acceptance by the girl of an expensive gift ("Be") - a golden jewelry, which was given to the matchmaker ("elchi") on behalf of the groom. This was followed by the receipt - ("nihshan") - the meeting of the groom's parents ("kuyuv") and the bride ("kelin") to determine the size of the dowry [Багинская-Гуджи В, 1993; http://www.ijc.ru/istoki13.html].
Usually weddings were scheduled for the fall, less often in the spring. The wedding began on the night of Sunday ("yuh kun").
The dowry of the bride was placed and hung in one of the rooms of her parents' house ("dzheiz asmah") to show them willing to examine it ("dzheiz kormek"). On Tuesday ("Ortakun") a hen party ("kyyz kechesy") was arranged, on Wednesday ("khan kun") - a bachelor party ("jaslar kechesy") was arranged. On these evenings the relatives of the bride and groom exchange headscarves - ("marama sermek"), and the bride and groom presented a customary gift to their "dairy mothers" ("emcek ana"). The manager at the wedding ("Igitler Agasy") was someone from the relatives or acquaintances of the groom.
On Wednesday evening, guests and a clergyman ("reby") came to the house of the bride, and produced an inventory of the dowry. The same evening, the dowry was transported to the mother-in-law's house, where the women of the groom's family laid out things on chests, leaving only what is needed for the wedding - wedding attire, bedding, pillows. They prepared a marriage bed for the young.
The day of the wedding - Thursday ("kichkene kun") began with the ritual bathing of the groom ("kuyuv amamy") and the bride ("kelin amamy") in the bath. In the waiting room played the orchestra, the rite of bathing and combing the bride's hair, bathing and grooming, planted in the women's and men's baths' offices at the central places - Orta Tash, accompanied by dances, songs, a meal with young wine [Багинская-Гуджи В. 1993; Ефимов М., 1995; http://www.ijc.ru/istoki13.html].
Then the bride was taken home, where she was dressed for the wedding. The bride's clothes were white, and the headgear "pyl burunchih" was a must for the wedding - the glass bead that covered her face with straws. Mother of the bride wore three gold monistas on her - "yuzlik altyn", "altyn", "mamadyalar." Father surrounded the bride. After that, the mother over her daughter's head broke the bread cake "pte", poured with a mixture of honey and butter, and distributed them to those present. All these actions were accompanied by ritual songs. When the groom and his relatives came for the bride, the "pyl burunchih" was temporarily removed, and the head of the bride was covered with a special silk handkerchief, so that she could not see anything. The young were taken out of the house by young married women ("sagdych") appointed for this purpose, surrounded by children holding lighted candles in their hands. The bride party presented the present to people blocked the way of the bride – such as handkerchiefs, cloaks, handed out wine and vodka, after which the road opened, and the young people surrounded by children with candles and relatives went to the Crimchaks' prayer house “kaal”. On the way, the bride's brother addressed her with a ritual song, the chorus of which "before, before, before" children picked up the song.
In the court "kaal" a canopy was installed on the four pillars according to the Jewish religious ritual. On the bride again put on the "pul burunchih," and she went with the groom under the canopy, where they were crowned by a Crimchak cleric - "reby". In addition to the usual prayers and blessings of the Jewish ritual, he took in the hands of a rooster and circled three times over the heads of newlyweds. After the ceremony, the groom and the bride went to the groom's house for the songs and dances of the guests. In the groom's house, the wedding festivities took place separately in the men's and women's halves, where tables were laid. The meal was interrupted by songs and dances. In the female half, the bride was seated in a niche for beds behind a wooden arch "krevet" - she had to fast.
On Saturday ("shabbat kun") the wedding was continued. The groom went to the "kaal" in the morning, where he was instructed to read the Torah - the scripture. The bride received guests - women, bringing gifts - "kelin kermek". To do this, she was dressed in all the wedding, her mother-in-law tied a headscarf to her head, obligatory for a married woman - "kieh", her face was hidden behind a "pul burunchih". The festivities lasted until evening at the tables. In the evening the youth dispersed and elderly people came for whom Saturday food and sweets were served.
On Sunday, in a separate apartment, members of the funeral brotherhood "Hevra Akodesh" gathered to examine the "korymna" of the bride. For them, relatives of the bride covered the tables with food, young wine and vodka, they also presented "hevra" gifts. For forty days after the wedding, the bride should not leave the house and show herself to strangers, observing the rite of modesty. On the first Monday after the wedding, the young people bought themselves a place in the cemetery [Багинская-Гуджи В. 1993; Ефимов М. 1994; http://www.ijc.ru/istoki13.html].
Birth of a child
As early as the beginning of the 20th century, Crimchaks gave birth to children at home. Childbirth took the midwife "Ebanay". Necessarily invited a young nursing mother - one of the relatives or girlfriends of the woman in childbirth. She was supposed to be the first to give her breasts to a newborn and become his dairy mother - "emcek ana". On the eighth day, newborn boys were circumcised ("sunet"), and for girls there was a celebration of the name - "at koshmah". On this day visitors came with gifts, "emcek ana" brought a drink "arle" and treated the audience. This custom was called "kave ichmek" [Лякуб П. ;http://www.ijc.ru/istoki13.html].
Funeral rite
In the funeral rite of the Crimchaks there were vestiges of the old pagan notions with the rituals of Judaism. This ceremony was carried out by the funeral society "Hevra Akodesh" - elderly men and women who voluntarily assigned these duties.
In Karasubazar, until the early 1940s, the dead were buried, orientating their heads to the north-northwest in a rectangular tomb with shoulder straps. On the level of the shoulders, the pit was covered with wooden planks or flooring and covered with earth. The cemetery was located on the opposite bank of the Kara-Su river and women who participated in the funeral procession were allowed to reach the bridge. On the way to the cemetery the men performed a special hymn addressed to the god Tengri. At the cemetery in a special chapel located at the entrance, the deceased was commemorated with vodka, "choche" pies and steeply baked eggs - "amine yamyrta".
After returning from the cemetery in the house of the deceased, a funeral feast was held separately for men and women ("avel ashi"), while the food and spirits were brought by relatives of the deceased's family.
On the seventh and the thirtieth days, as well as eleven months after the death, "tkun" was held - a wake with alcoholic drinks and a meal in the house of the deceased. Among the obligatory ritual dishes at the funeral were steeply baked eggs, which were sprinkled with a mixture of salt and pepper, patties with meat - "choche", "kara alva" (black halva) and "arle". The deceased family's mourning lasted 40 days. 11 months later, a monument was erected at the head of the grave [Ачкинази И.В.,1993;ЛякубП., 1993;. http://www.ijc.ru/istoki13.html].
The custom of the symbolic burial service
The funeral ritual was associated with the custom of cutting out funeral robes and symbolic funeral services for the elderly, who reached the sixtieth anniversary - "kefenlik bechmek". Members of the funeral brotherhood invited to the rite, cut white pants, a shirt and a cap, as well as a pillowcase, but did not sew them. Their work was accompanied by the singing of ritual songs, funeral Jewish prayers, singing of secular songs, sounded and commissioned by the "funeral", tales of various noteworthy events and events of his life. At the same time, "azeken" - the so-called one, on whom the rite was performed, lying on a felt carpet in the middle of the room, took an active part in the procedure of his "funeral service" [Ачкинази И. В.,1993; Лякуб П., 1993; http://www.ijc.ru/istoki13.html].
Folklore
The first records of the oral folk art of the Crimchaks were made by the Crimchaks themselves. Since the middle of the XIX century, handwritten collections of "Johnka" were popular, the form of which was distributed among the Crimchak families. These were sewn from separate sheets of a notebook in which prayers and songs in the language of the Crimchaks were written, individual Bible texts, both in the Crimchak and Hebrew languages, proverbs and sayings, songs, tales, riddles, conspiracies.
EAGLE AND HER SONS (Crimchak parable).
It happened in those distant times when birds could talk, and people understood their language. In the middle of the sea there was a small islet, and on its highest rock there was a nest in which the eagle and two of her chicks lived.
One night a terrible storm struck. The trouble approached the eagle's nest, and she said to her sons: "We need to fly away from here, but you are still weak for such flights, I cannot carry them through the sea of both. One will have to stay in the nest and wait for me to return for him". Sons took this message in different ways.
One shouted and cried, frightened by the storm. Another calmly told his mother that he would remain in the nest waiting for her. She took the eagle of a trembling, squeaking eagle, planted it on its back, and flew through the storm to the ground. When they were half way there, she asked her wailing chick: "Son, I'm already exhausted, saving you. And what will you do when I'm old and feeble? " "Mom," squeaked the eagle, "I'll take care of you every day and carry you on my back!" - and with fear he again trembled and cried: "No," said the eagle, "Such a nag will never become an eagle!" - threw the chick into the raging sea and flew back to the islet. Hardly had time to snatch the remaining chick from the nest, as a wave swept over the rock. The bird was flying heavily through the hurricane. Huge waves threatened to just about swallow her and the chick. Halfway to the ground, she asked the second son the same question as the first. "Mother," the eagle answered calmly, "I do not know what my life will be, I probably will have my own family, children who need my help, but I will always remember you and take care of you as much as possible." "You'll be an eagle," said the mother-eagle, taking her son to the ground. Since then Crimchaks have said: "The bird acts as it was taught in the nest."
HOW WISE GULUSH HELPED NYSYMAKAI (The Crimchak tale).
Once upon a time in Karasubazar - an old jeweler - kuyumdji Nysymakai (Grandpa Nysym) lived. When his wife died, he decided to leave the craft, hand over the workshop and the acquired good to the three adult sons, and himself to engage in the education of his grandchildren. As conceived - and did. Soon, when he was staying with his eldest son, Grandfather Nysym began to feel the displeased views of his son and daughter-in-law. A few days later, the eldest son asked him if he would like to stay with the middle one. And though the grandchildren were crying and did not want to let go of their grandfather, Nysymakay collected his bag and went to the middle son.
He did not live long in his average son’s family; he went to the younger one. But he also very soon told his father that he had stayed with them. Nysymakai answered nothing, although his heart was torn with anger and sorrow. He collected a knapsack, went out the gate and went where his eyes looked. There was an old Nysymakay on the Crimchak side of Karasubazar on his rainy day, tears flowing down his wrinkled cheeks. And he met - the beautiful Gulush. No wonder the name "Gulush" means "smile": from the smile and beauty of the girl the day grew brighter, and people are kind and cheerful. "Hello, grandfather Nysym!" Gulush's voice rang like a bell. She noticed tears on the old man's face, immediately understood everything, but did not show it. She said: "Grandpa Nysym! Come to me on the chebureks!" She took the old man by the hand and led her into her house. Sitting the guest in an honorable place, poured him a delicious soup of black beans - shorva, put a dish with mouth-watering golden chebureks. When Nysymakai ate, and grapes and fruits appeared on a low table-souffra, Gulush began to ask him about her grandchildren. He was very fond of his grandchildren, he was proud of them and for a long time told Gulush about their tricks and pranks. But here the conversation went about his sons, and told Nysymakai his melancholy story. Gulush listened to her, thought about it, and when the first stars appeared in the sky, and the silver month hung over the mountain Ak-Kaya, she gave Nysymakay a wise advice ...
In the morning Nysymakay went to the prayer house of the Crimchaks “Kaal” to the chief priest - reby, put a carved chest at his feet and said: "O wise reby! You know that I was a good goldsmith, and now I want to bequeath my treasure to someone who will look after me. Let it be kept in the temple until I die".
The news of the treasure and will of Nysymakay quickly came to his sons. With sweet speeches, vying with each other, they began to ask their father to live in their homes, repenting in their callousness and stupidity. The old man forgave them and first went to live with his eldest son. He lived in his honor and respect. A year later he responded to the persuasions of the average, went to him, and then heeded the younger's request. Many years later Nysymakai lived his life, surrounded by the care of his relatives, to the joy of his grandchildren. But then came the day when he closed his eyes forever. The sons and their wives ran to the wise rebbe to obtain the promised treasure. Everyone argued that he had better look after his father. Reby took the casket and said that he considered it fair to divide the treasure among his sons equally. He unlocked the lock on the trunk and threw back the lid. The chest was empty, only at the bottom of it a sheet of parchment layed. He took it, unfolded it, and read the words written by the old Nysymakai: "I will bequeath to you, my sons, and to all people a great treasure is wisdom." Grow your children up so that they do not fear in their old age for their last days".
Excerpts from the song about the shooting of Crimchaks
1) On brindzhi aylarda
Gorundu dagler
Iridi yurecte
Kalmadi yagler
(On the eleventh month
the mountains appeared
my heart is burning)
2) Bin dokuzuz kirh birde
dekabir on birde
krimchaklarni topladilar
koi kibik aidadilar
(In the year one thousand nine hundred and forty-one
on the eleventh of December
Crimchaks were collected
as if the sheep were chased)
3) Koy kibik aidagan son
turmelerge capattilar
uch kun uch geje ash oturdular
ichmege suv tappadilar
(And how they drove like sheep
locked up in prisons
three days and three nights they were hungry
there was no water to quench thirst)
[Эмирова А., 2011].
References:
Ачкинази И. В. Фрагмент гуннского котла из Неаполя Скифского. // Материалы к этнической истории Крыма. Киев. 1987.
Ачкинази И. В. К вопросу об этногенезе крымчаков в советской историографии //МАИЭТ. Вып.1 Симферополь, 1990.
Ачкинази И. В. Погребальный обряд как источник по этнической истории крымчаков // Проблемы истории Крыма. Тезисы докладов научной конференции. Вып. 1. Симферополь, 1991.
Ачкинази И. В. Крымчаки. Историографический обзор по публикациям XIX -начала XX в. //МАИЭТ. Вып. II. Симферополь, 1991.
Ачкинази И. В. Погребальный обряд крымчаков // МАИЭТ. Вып. III. Симферополь, 1993.
Ачкинази И. В. Об иудейских памятниках конца IX - начала Х вв. из Крыма//Византия и народы Причерноморья и Средиземноморья в раннее средневековье. Тезисы докладов. Симферополь, 1994.
Aчкiназi I. В. Кримчацька мова. Icтopioгpaфiя та джерела. До постановки проблеми.//Схiднiй свiт. 1995. 1.
Aczrinazi, I.W. (Krym). W kwestii etnogenezy krymczakow w radzieckiej historiografii.// Rocznik muzulmanski. rok IV. т.3. 1995.
Ачкинази И. В. Крымчаки. Краткий очерк этнической истории.// Сквозь века. Симферополь, 1996.
Ачкинази И.В. К вопросу об этнической принадлежности крымчаков.// МАИЭТ. Вып.V. Симферополь, 1996.
Ачкинази И.В. Условия формирования иудейских общин на территории Крыма в хазарский и послехазарский периоду/Византия и Крым. Тезисы докладов. Симферополь, 1997.
Багинская-Гуджи В. Забытое богатство: быт крымчаков // Дружба народов. – 1990. – № 1. – С. 169.
Багинская-Гуджи В. Свадьба в крымчакской семье // Дружба народов. – 1993. – № 8. – С.219.
Бакши Я. Кто такие крымчаки? // Керченский рабочий. – 1993. – 11 авг.
Белогуров В. Крымчаки – возвращение к истокам // Таврические ведомости. – 1994. – 21 янв.
Большая Советская Энциклопедия. – М.: «Советская Энциклопедия», 1975. – 647 с.
Брокгаузъ Ф.А., Ефронъ И.А. Энциклопедический словарь. – Санкт-Петербург: Типо-Литографiя И.А. Ефрона, 1895. – 430 с.
Гаджиева Н. З.. Тюркские языки. Языки мира. Тюркские языки. - М., 1997. - С. 17-34.
Ефимов М. Свадьба в крымчакской семье // Крымская газета. – 1994. – 25 янв. 9. Крым: настоящее и будущее: Сб. статей /Под ред. Г.М.Фомина. – Симферополь: Таврия, 1995. – 368 с.: ил.
Кондратюк Г.Н. Pазвитие национальных школ в крымской асср в 20-х годах хх века http://dspace.nbuv.gov.ua/bitstream/handle/123456789/83262/23-Kondratyuk.pdf?sequence=1.
Крым многонациональный / Сост. Н.Г.Степанова. – Симферополь: Таврия, 1988. – 144 с.
Куртиев Э. Коренные народы: история и реальность // Крымские известия. – 1997. – 8 авг., 13 авг.
Лещенко В. Этническая загадка Крыма: к вопросу о происхождении и история крымчаков // Крымские известия. – 1996. – 28 февр.
Лякуб П. Занятия и обычаи крымчаков // Таврические ведомости. – 1993. – № 30.
Лякуб П. Крымчаки // Таврические ведомости. – 1993. – № 26.
Лякуб П. Крымчакские женщины. // Таврические ведомости. – 1993. – № 29.
Лякуб П. О быте и нравах крымчаков // Таврические ведомости. – 1993. – № 35.
Лякуб П. Свадебные обряды крымчаков // Таврические ведомости. – 1993. – № 27.
Мормуль О.Г. Kрымчаки (кърымчаки): история и реальность http://dspace.nbuv.gov.ua/handle/123456789/91986).
Народы мира: Историко-этнографический справочник / Гл. ред. Ю.В.Бромлей. – М.: Советская энциклопедия, 1988. – 624 с.
Национальный состав населения Крыма // Ватан. – 1991. – № 2. – С. 25.
Радева Л. С Крымом однокоренные: (крымчаки) // Крымские известия. – 1998.
Путеш Д. Новый год по ... крымчаковски // Крымские известия. – 1992. – 1 янв.
Сквозь века: Народы Крыма. – Симферополь, 1996. – 86 с.
Старостин И. Крымчаки // Крымские известия. – 1996. – 10 сент.
Эмирова А. А. Песня о расстреле крымчаков // Голокост і сучасність, 2011, № 2 (10)/
Polinsky M. The Krymchaks: History and Texts // Ural-Altaische Jahrbücher/UralAltaic Yearbook’63. – 1991.
Language: Turkic. The Crimchak language was officially acknowledged as a language with no writing.
Religion – Judaism. Ethnogenesis of the Crimchack ethnic minority is quite understudied. Researches believe that Crimchaks had emerged from ancient local population, which converted to Judaic religion. [Гаджиева Н. З., 1997: 17].
Brief historical overview
Researchers believe that the name “Crimchaks” is a topographic ethnonym, and it derives from the name of the former residence of the Crimchak community of Karasubazar, which at the first stage formed out of the Solkhat community (Crimea). [http://www.ijc.ru/istoki13.html].
In the documents of the XVIII-XIX centuries it is written that the Crimchaks call themselves "Srel balalary" in Turkic, or "beni Israel", that is, "the sons of Israel" in Hebrew. The "Crimchaks-Jews" concept is a semantic borrowing from the Crimean-Tatar "yakhudiler kyrymcha", which means "the Jews of Crimea" or "the Crimean Jews". In the second half of the XIX century, the term "Crimchaks" was used to refer to this ethnic community. [Polinsky M., 1991].
For the first time, the term " crimchak" appeared in official documents of tsarist Russia in 1859. Novorossiysk Governor-General Vorontsov, presenting some materials about crimchaks to the Minister of Internal Affairs, indicating the place of their residence (Karasubazar city), activities (gardening), crafts (hood, leather); language (Сrimchak, which differs from the Crimean Tatar and Karaite by its lexical and phonetic features), noted that the Hebrew font is used in writing [Ачкинази И. В., 1990; http://www.ijc.ru/istoki13.html].
The Crimchak language
The Crimchak language (kyrymchakh tilii) - the language of the Crimchaks, according to the classification of N.A. Baskakov refers to the Kypchak-Polovtsian subgroup of the Turkic languages of the Eastern Hun branch. Until the end of the XIX century Crimchaks called their language Chaghatay.
Writing
The alphabet of the Crimchaks was based on the Hebrew square script.
In the textbooks on the crimchak language, published in the 1930s, the following Latin script was used:
Aa Bb Cc Çç Dd Ee Ff Gg Hh Ii Jj Ьь Kk Ƣ ƣ L l Mm Nn N̡ n̡ Oo Өө Pp Rr Ss Ş ş Tt Uu Yy Vv Zz Ƶ ƶ
Beginning from 1930, the Crimchaks used the Cyrillic. Books in the Crimchak language were being published until 1936.
In 1990, the Crimchak alphabet was developed on the basis of the Cyrillic script, where the Russian letters denoting the sounds missing in the Crimchak language: Ё, Ж, Ц, Щ, Ъ, Ю, Я, were excluded [http://krymology.info/index.php/]
Аа Бб Вв Гг Гъ гъ Дд Ее Зз Ии Йй Кк Къ къ Лл Мм Нн Нъ нъ Оо Öö Пп Рр Сс Тт Уу Ӱ ӱ Фф Хх Чч Чъ чъ Шш Ыы Ьь Ээ
Education
Crimchaks lived densely in the city of Karasubazar. In the 20-ies of the XX century two crimchak schools functioned in Simferopol and Karasubazar, and a mixed Jewish-Crimchak school in Feodosia. There were about 400 students in three schools. The study of the native language in the Crimchak schools began since the first year of study. In the Soviet period until mid-1930, teaching in the junior classes of an elementary school was conducted in Crimchak, in the senior classes in Russian [Кондратюк Г.Н, http://dspace.nbuv.gov.ua/bitstream/handle/123456789/83262/23-Kondratyuk.pdf?sequence=1].
In the modern period there are no schools with Crimchak language. Crimchak language is a non-written, disappearing language.
The number of Crimchaks and their places of residence
Crimchaks as a separate ethnic community were first recorded in the census of 1897. The total number of Crimchaks was 4,500 people.
In 1913 the population of the crimchak community using its own resources conducted the census, in accordance with which there were a total of 5,882 Crimchaks, of whom 2,714 men and 2,568 women.
In accordance with the All-Union Census of 1926, there were about 8,000 Crimchaks, including 3,500 in Simferopol.
Outside the Crimean Peninsula, the Crimchaks lived in Odessa, Novorossiysk, Mariupol, Berdyansk, Lugansk, Sukhumi [Ачкинази И. В., 1990; http://www.ijc.ru/istoki13.html].
The occupation of the Crimean Peninsula by fascist Germany led to tragic consequences for entire peoples, including Crimchaks. The fascists destroyed the Crimchaks as they were adherents of Judaism [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
In accordance with the census of the population of 1959, the number of Crimchaks was 1500 people.
The number of Crimchaks decreases catastrophically. There are 640 Crimchaks in the Crimea, and about 1,500 in the world [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
Dynamics of number of Crimchaks of Kazakhstan (results of population censuses):
In accordance with the population census in Kazakhstan, the dynamics of the number of Crimсhaks is:
1970 – 42
1979 – 87
1989 – 61
1999 – 20
2009 - 35
During the research within the international project "Interaction of Turkic Languages and Cultures in post-Soviet Kazakhstan", the information about the Crimchaks living in Kazakhstan was not found.
Surnames, names of Crimchaks, nationality
O.G. Mormul notes that the names of the Crimchaks are specific. Over 30% of the surnames reflect professions, crafts (Atar - pharmacist, Kolpakchi - capper); physical appearance (Kose - beardless, Chubor - pock-marked); ethnicity (Gudzhi - Georgian), as well as the region of residing in the past (Mangupli - from Mangupa, Suruzhin - from Surozh) [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
A small number of surnames (about 120) and names led the Crimchaks to the need to give nicknames (lagap). Nicknames became an integral part of almost every Crimchak family and very accurately characterized a person, for example, Arabadzhi Mnemakai - Uncle Mnem cabman, Amamdzhi-Sterapai - Aunt Stera bath-attendant, Balyhchi Nisim - Anisim fishman, Kokov Sakh - Isaak stutterer and others. Crimchaks of the older generation, thanks to the nicknames quickly and accurately determine family ties.
The names of Crimchaks men are usually of biblical origin, women often meet Persian (Guli, Gulush), Arabic (Melek, Dunya), Bulgarian (Pyrva), Latin (Victoria, Dona) names. Currently, children are given Russian names [Мормуль О.Г. http://dspace.nbuv.gov.ua/bitstream/handle/123456789/91986/35-Mormul.pdf?sequence=1].
In passports until 1945, the column "nationality" indicated: Crimchak, Crimchachka. Crimchaks did not receive passports after the war, indicating their nationality, and in the column nationality was written: Jew, Karaite, Tatar, Georgian, etc.
In 1965, the Crimean regional executive committee decided to replace passports with Crimchaks if they had documents confirming belonging to this nationality. However, not all could present such documents, many of them were not preserved after the war, therefore in the Crimchaks’ passports there were previously recorded nationalities [Ачкинази И.В., 1996].
Cultural and educational activities
In 1989, the Crimchaks established a national-cultural society. The main goal is the revival of the national culture and native language.
Despite the loss of their native language, a number of cultural and everyday features, the Crimchaks retain their ethnic identity, separating themselves from representatives of other peoples and ethnic groups.
Crimchaks carefully stored a manuscript prayer book of the 9th century with the date of writing or acquisition – year of 847. In 1930, the prayer book was given to the researcher of the Asian Museum of the Academy of Sciences of the USSR in Leningrad, V.L. Dashevsky [http://www.ijc.ru/istoki13.html)]. At present, this manuscript with a biblical square font on specially made calfskin with one wooden lid is the oldest manuscript preserved in Russia and is in the manuscript section of the library of the Institute of Oriental Studies in St. Petersburg.
After the Crimean Tatars were deported from the Crimea in 1944, Crimchaks were subjected to various harassment by the state: they stopped writing their nationality in their passports, refused to open their prayer house, offered to practice the cult together with Jews, and the censorship did not miss publications on the topic of Crimchaks. E.I. Peisakh conducted a great cultural and educational activity. He collected materials on the Crimean history and folklore. He united around himself all those who wanted to deal with these issues [http://www.ijc.ru/istoki13.html].
On December 11 Crimchaks celebrate the day of commemoration ("Tkun") - the day of memory of the dead ancestors during the riots in 1941-1942. On this day, people are remembered, prayers are read.
Peculiarities of everyday life and traditions of Crimchaks7.1 Dwelling
In the Karasubazar period of history, the Crimchak community lived compactly in the eastern part of the city along the left bank of the Kara-Su river. This district was called "Crimchak side" even at the beginning of the 20th century.
The usual dwelling, typical for the average Crimchak family, was preserved among the Crimchaks of Karasubazar until the 1940s of the XX century. The houses of the Crimchaks, according to the testimony of the authors of the last century, were built of quarry stone on clay mortar. The walls of the apartment houses were smeared with clay mortar and lime from outside and inside. The roofs were covered with tiles "tatarka" a kind of tile. Windows of the houses overlooked the courtyard. To the street was a solid stone wall and a fence that hid the life of homeowners from prying eyes [Багинская-Гуджи В., 1990; http://www.ijc.ru/istoki13.html].
The houses were built with windows facing the courtyard and consisted of the following rooms: front (ayat); kitchen (ash-khana), and one or two rooms. The decoration of the rooms, as noted by the researchers, was distinguished by a special comfort: the earth floors were covered with a special soft felt - "kiiz" (compare Kazakh - kiiz) - and rugs - "kilim" (compare Kazakh kilem), around the walls - mattresses - "minder", around the walls were attached long, covered with cotton covers cushions "yan yastykhlar". All pillows were covered with long and narrow bedspreads - "yanchik", hand-woven by housewives. In the middle of the room was a low round table "Sofra", behind which the family gathered for a meal. At night the room turned into a bedroom, mattresses were spread all over the floor. In the morning, all the mattresses and blankets formed in a niche specially adapted for this purpose. Neatly covered with white bedspreads "charcheph", from above symmetrically arranged pillows "bash yastyhlar" (compare kazakh bass jastyktar) and the so-called "juk" was built. Among the furniture were "sofra" - tables, "minderlik" - chairs, clothes, linen is folded in chests, copper dishes are placed on shelves. There were always a lot of dishes in every Crimchak house. Parents in the dowry gave her all the necessary utensils, in accordance with the various types of Crimchak dishes [Багинская-Гуджи В., 1990;http://www.ijc.ru/istoki13.html].
Meal
At the base of the food ration of Crimchaks there were products of farming and animal husbandry, fish.
The first dishes - soups (shorva), borsch. "Baklah-Shorvasy" was prepared on the basis of lean broth with the addition of beans (bakla), fried onions and homemade noodles. The basis of "bakla-shorva" was a meat broth from beef or mutton, white beans, noodles and greens. Borsch cooked on meat broth - (uchkundur) from beet and cabbage; "eksli ash" - from sorrel and spinach. Often soups were filled with meat "ears", such as small pelmeni. In the summer, cold borsch on the basis of lean broth with vegetables and herbs, with sour cream or katyk (yogurt) was served [http://www.ijc.ru/istoki13.html; Лякуб П., 1993].
The second dishes were usually meat. Stew (kavurma) served with a side dish of fried or boiled potatoes, boiled rice or homemade noodles (umech). From fatty beef or lamb cooked: "tawete" - stew with rice, "borana" - meat stewed with cabbage, "kartoph-ashi" - stew cooked with potatoes and other vegetables, etc. Meatballs were made from chopped meat - "cabte", various stuffed vegetables - "tolma" - cabbage rolls, "yaproach-sarmasi" - stuffed cabbage leaves from grape leaves, "buber ashi" - stuffed Bulgarian pepper, "alma-tolmasy" - stuffed apples, etc. [http://www.ijc.ru/istoki13.html; Лякуб П., 1993].
A special role in the food ration of Crimchaks was played by dough products (hamurdan). From the puff pastry a pie with a filling of meat, potatoes, onions, tomatoes and greens - "kubate" was prepared; portioned pie with meat and vegetable filling - "pastel"; pies with a variety of filling - "choche" and others, including sweet liveriness. From the unleavened dough were made various vareniki: "suzme" - small meat dumplings served in a nut sauce; "fljadnja" - semicircular vareniki with cottage cheese or a brynza; vareniki with a variety of fillings, ears, noodles and stuff. Among the fried unfermented dough products, the most popular were "chir-chir" - chebureks hemispherical with meat filling, "sutulyu tablyu" - round chebureks, cakes – “katlama”, "urchuk" - baking - brushwood. A variety of sweet pastries and sweets complemented the table on weekdays, and holidays. Bread everyday cakes - "pte" (like lavash) were baked from yeast dough.
Among the drinks served to the table were coffee (kara kave), tea, "arle" - based on toasted flour and honey - had a ritual character. To the intoxicating beverages belonged - the buza, prepared from wheat, grape wine (sharap), and grape vodka (rak'y).
National Costume
The men's clothing of the Crimchaks, according to the descriptions of ethnographers, consisted of a “blue Arkhaluk, tied with a wide belt with silver ornaments, regardless of a small dagger or copper inkstand with all the accessories of the letter” [Багинская-Гуджи В., 1990; http://www.ijc.ru/istoki13.html].
The clothing of the Crimchaks consisted of underwear - a wide trousers of various colors, the lower part of which was fixed on the ankles with garters (charap) in the form of ribbons decorated with ornamental stitching of gold and silver threads. The upper garment was a long caftan, usually lilac, tucked to the left, leaving a wide cut on the chest (koklyuk), which was laid with a colored kerchief. The sides of the caftan and the lapels of the sleeves were decorated with patterns of gold and silver embroidery. A black silk apron with lace was usually worn over the caftan.
The headgear of the Crimchaks corresponded to the age and social category of the wearer. Girls wore fezes of purple tones, ornamented with patterns of gold and silver threads, which adorned by sewing small gold or silver coins.
Young married women were required to wear "kyyih" - folded obliquely a large colored headscarf [Багинская-Гуджи В., 1990; http://www.ijc.ru/istoki13.html)
Old women wore a false headdress "bash bagy", consisting of several separate parts.
Crimchachkas’ traditional shoes were soft leather shoes - "papuchi".
Young crimchachkas showed up on the street rarely. They were covered from head to foot with white veils. The clothing of the crimchachkas was supplemented with ornaments, among which the cervical, such as the monist, consisting of silver and gold coins hung on a string, was obligatory. Among other decorations were rings, earrings and bracelets. The obligatory gift of parents to the daughter-bride on the day of her wedding were belts that were not worn in everyday life [Багинская-Гуджи В.,1990; http://www.ijc.ru/istoki13.html].
Traditions
Wedding ceremony
The age of marriage in the middle of the XIX - beginning of the XX century for girls-crimchachkas was usually 13-16 years, for boys 16-18 years. Even before the beginning of the twentieth century, the custom of collusion between parents about the marriage of children was preserved, often when they were in their infancy. The future husband and wife could meet at some celebration or family celebration. The symbol of matchmaking was the acceptance by the girl of an expensive gift ("Be") - a golden jewelry, which was given to the matchmaker ("elchi") on behalf of the groom. This was followed by the receipt - ("nihshan") - the meeting of the groom's parents ("kuyuv") and the bride ("kelin") to determine the size of the dowry [Багинская-Гуджи В, 1993; http://www.ijc.ru/istoki13.html].
Usually weddings were scheduled for the fall, less often in the spring. The wedding began on the night of Sunday ("yuh kun").
The dowry of the bride was placed and hung in one of the rooms of her parents' house ("dzheiz asmah") to show them willing to examine it ("dzheiz kormek"). On Tuesday ("Ortakun") a hen party ("kyyz kechesy") was arranged, on Wednesday ("khan kun") - a bachelor party ("jaslar kechesy") was arranged. On these evenings the relatives of the bride and groom exchange headscarves - ("marama sermek"), and the bride and groom presented a customary gift to their "dairy mothers" ("emcek ana"). The manager at the wedding ("Igitler Agasy") was someone from the relatives or acquaintances of the groom.
On Wednesday evening, guests and a clergyman ("reby") came to the house of the bride, and produced an inventory of the dowry. The same evening, the dowry was transported to the mother-in-law's house, where the women of the groom's family laid out things on chests, leaving only what is needed for the wedding - wedding attire, bedding, pillows. They prepared a marriage bed for the young.
The day of the wedding - Thursday ("kichkene kun") began with the ritual bathing of the groom ("kuyuv amamy") and the bride ("kelin amamy") in the bath. In the waiting room played the orchestra, the rite of bathing and combing the bride's hair, bathing and grooming, planted in the women's and men's baths' offices at the central places - Orta Tash, accompanied by dances, songs, a meal with young wine [Багинская-Гуджи В. 1993; Ефимов М., 1995; http://www.ijc.ru/istoki13.html].
Then the bride was taken home, where she was dressed for the wedding. The bride's clothes were white, and the headgear "pyl burunchih" was a must for the wedding - the glass bead that covered her face with straws. Mother of the bride wore three gold monistas on her - "yuzlik altyn", "altyn", "mamadyalar." Father surrounded the bride. After that, the mother over her daughter's head broke the bread cake "pte", poured with a mixture of honey and butter, and distributed them to those present. All these actions were accompanied by ritual songs. When the groom and his relatives came for the bride, the "pyl burunchih" was temporarily removed, and the head of the bride was covered with a special silk handkerchief, so that she could not see anything. The young were taken out of the house by young married women ("sagdych") appointed for this purpose, surrounded by children holding lighted candles in their hands. The bride party presented the present to people blocked the way of the bride – such as handkerchiefs, cloaks, handed out wine and vodka, after which the road opened, and the young people surrounded by children with candles and relatives went to the Crimchaks' prayer house “kaal”. On the way, the bride's brother addressed her with a ritual song, the chorus of which "before, before, before" children picked up the song.
In the court "kaal" a canopy was installed on the four pillars according to the Jewish religious ritual. On the bride again put on the "pul burunchih," and she went with the groom under the canopy, where they were crowned by a Crimchak cleric - "reby". In addition to the usual prayers and blessings of the Jewish ritual, he took in the hands of a rooster and circled three times over the heads of newlyweds. After the ceremony, the groom and the bride went to the groom's house for the songs and dances of the guests. In the groom's house, the wedding festivities took place separately in the men's and women's halves, where tables were laid. The meal was interrupted by songs and dances. In the female half, the bride was seated in a niche for beds behind a wooden arch "krevet" - she had to fast.
On Saturday ("shabbat kun") the wedding was continued. The groom went to the "kaal" in the morning, where he was instructed to read the Torah - the scripture. The bride received guests - women, bringing gifts - "kelin kermek". To do this, she was dressed in all the wedding, her mother-in-law tied a headscarf to her head, obligatory for a married woman - "kieh", her face was hidden behind a "pul burunchih". The festivities lasted until evening at the tables. In the evening the youth dispersed and elderly people came for whom Saturday food and sweets were served.
On Sunday, in a separate apartment, members of the funeral brotherhood "Hevra Akodesh" gathered to examine the "korymna" of the bride. For them, relatives of the bride covered the tables with food, young wine and vodka, they also presented "hevra" gifts. For forty days after the wedding, the bride should not leave the house and show herself to strangers, observing the rite of modesty. On the first Monday after the wedding, the young people bought themselves a place in the cemetery [Багинская-Гуджи В. 1993; Ефимов М. 1994; http://www.ijc.ru/istoki13.html].
Birth of a child
As early as the beginning of the 20th century, Crimchaks gave birth to children at home. Childbirth took the midwife "Ebanay". Necessarily invited a young nursing mother - one of the relatives or girlfriends of the woman in childbirth. She was supposed to be the first to give her breasts to a newborn and become his dairy mother - "emcek ana". On the eighth day, newborn boys were circumcised ("sunet"), and for girls there was a celebration of the name - "at koshmah". On this day visitors came with gifts, "emcek ana" brought a drink "arle" and treated the audience. This custom was called "kave ichmek" [Лякуб П. ;http://www.ijc.ru/istoki13.html].
Funeral rite
In the funeral rite of the Crimchaks there were vestiges of the old pagan notions with the rituals of Judaism. This ceremony was carried out by the funeral society "Hevra Akodesh" - elderly men and women who voluntarily assigned these duties.
In Karasubazar, until the early 1940s, the dead were buried, orientating their heads to the north-northwest in a rectangular tomb with shoulder straps. On the level of the shoulders, the pit was covered with wooden planks or flooring and covered with earth. The cemetery was located on the opposite bank of the Kara-Su river and women who participated in the funeral procession were allowed to reach the bridge. On the way to the cemetery the men performed a special hymn addressed to the god Tengri. At the cemetery in a special chapel located at the entrance, the deceased was commemorated with vodka, "choche" pies and steeply baked eggs - "amine yamyrta".
After returning from the cemetery in the house of the deceased, a funeral feast was held separately for men and women ("avel ashi"), while the food and spirits were brought by relatives of the deceased's family.
On the seventh and the thirtieth days, as well as eleven months after the death, "tkun" was held - a wake with alcoholic drinks and a meal in the house of the deceased. Among the obligatory ritual dishes at the funeral were steeply baked eggs, which were sprinkled with a mixture of salt and pepper, patties with meat - "choche", "kara alva" (black halva) and "arle". The deceased family's mourning lasted 40 days. 11 months later, a monument was erected at the head of the grave [Ачкинази И.В.,1993;ЛякубП., 1993;. http://www.ijc.ru/istoki13.html].
The custom of the symbolic burial service
The funeral ritual was associated with the custom of cutting out funeral robes and symbolic funeral services for the elderly, who reached the sixtieth anniversary - "kefenlik bechmek". Members of the funeral brotherhood invited to the rite, cut white pants, a shirt and a cap, as well as a pillowcase, but did not sew them. Their work was accompanied by the singing of ritual songs, funeral Jewish prayers, singing of secular songs, sounded and commissioned by the "funeral", tales of various noteworthy events and events of his life. At the same time, "azeken" - the so-called one, on whom the rite was performed, lying on a felt carpet in the middle of the room, took an active part in the procedure of his "funeral service" [Ачкинази И. В.,1993; Лякуб П., 1993; http://www.ijc.ru/istoki13.html].
Folklore
The first records of the oral folk art of the Crimchaks were made by the Crimchaks themselves. Since the middle of the XIX century, handwritten collections of "Johnka" were popular, the form of which was distributed among the Crimchak families. These were sewn from separate sheets of a notebook in which prayers and songs in the language of the Crimchaks were written, individual Bible texts, both in the Crimchak and Hebrew languages, proverbs and sayings, songs, tales, riddles, conspiracies.
EAGLE AND HER SONS (Crimchak parable).
It happened in those distant times when birds could talk, and people understood their language. In the middle of the sea there was a small islet, and on its highest rock there was a nest in which the eagle and two of her chicks lived.
One night a terrible storm struck. The trouble approached the eagle's nest, and she said to her sons: "We need to fly away from here, but you are still weak for such flights, I cannot carry them through the sea of both. One will have to stay in the nest and wait for me to return for him". Sons took this message in different ways.
One shouted and cried, frightened by the storm. Another calmly told his mother that he would remain in the nest waiting for her. She took the eagle of a trembling, squeaking eagle, planted it on its back, and flew through the storm to the ground. When they were half way there, she asked her wailing chick: "Son, I'm already exhausted, saving you. And what will you do when I'm old and feeble? " "Mom," squeaked the eagle, "I'll take care of you every day and carry you on my back!" - and with fear he again trembled and cried: "No," said the eagle, "Such a nag will never become an eagle!" - threw the chick into the raging sea and flew back to the islet. Hardly had time to snatch the remaining chick from the nest, as a wave swept over the rock. The bird was flying heavily through the hurricane. Huge waves threatened to just about swallow her and the chick. Halfway to the ground, she asked the second son the same question as the first. "Mother," the eagle answered calmly, "I do not know what my life will be, I probably will have my own family, children who need my help, but I will always remember you and take care of you as much as possible." "You'll be an eagle," said the mother-eagle, taking her son to the ground. Since then Crimchaks have said: "The bird acts as it was taught in the nest."
HOW WISE GULUSH HELPED NYSYMAKAI (The Crimchak tale).
Once upon a time in Karasubazar - an old jeweler - kuyumdji Nysymakai (Grandpa Nysym) lived. When his wife died, he decided to leave the craft, hand over the workshop and the acquired good to the three adult sons, and himself to engage in the education of his grandchildren. As conceived - and did. Soon, when he was staying with his eldest son, Grandfather Nysym began to feel the displeased views of his son and daughter-in-law. A few days later, the eldest son asked him if he would like to stay with the middle one. And though the grandchildren were crying and did not want to let go of their grandfather, Nysymakay collected his bag and went to the middle son.
He did not live long in his average son’s family; he went to the younger one. But he also very soon told his father that he had stayed with them. Nysymakai answered nothing, although his heart was torn with anger and sorrow. He collected a knapsack, went out the gate and went where his eyes looked. There was an old Nysymakay on the Crimchak side of Karasubazar on his rainy day, tears flowing down his wrinkled cheeks. And he met - the beautiful Gulush. No wonder the name "Gulush" means "smile": from the smile and beauty of the girl the day grew brighter, and people are kind and cheerful. "Hello, grandfather Nysym!" Gulush's voice rang like a bell. She noticed tears on the old man's face, immediately understood everything, but did not show it. She said: "Grandpa Nysym! Come to me on the chebureks!" She took the old man by the hand and led her into her house. Sitting the guest in an honorable place, poured him a delicious soup of black beans - shorva, put a dish with mouth-watering golden chebureks. When Nysymakai ate, and grapes and fruits appeared on a low table-souffra, Gulush began to ask him about her grandchildren. He was very fond of his grandchildren, he was proud of them and for a long time told Gulush about their tricks and pranks. But here the conversation went about his sons, and told Nysymakai his melancholy story. Gulush listened to her, thought about it, and when the first stars appeared in the sky, and the silver month hung over the mountain Ak-Kaya, she gave Nysymakay a wise advice ...
In the morning Nysymakay went to the prayer house of the Crimchaks “Kaal” to the chief priest - reby, put a carved chest at his feet and said: "O wise reby! You know that I was a good goldsmith, and now I want to bequeath my treasure to someone who will look after me. Let it be kept in the temple until I die".
The news of the treasure and will of Nysymakay quickly came to his sons. With sweet speeches, vying with each other, they began to ask their father to live in their homes, repenting in their callousness and stupidity. The old man forgave them and first went to live with his eldest son. He lived in his honor and respect. A year later he responded to the persuasions of the average, went to him, and then heeded the younger's request. Many years later Nysymakai lived his life, surrounded by the care of his relatives, to the joy of his grandchildren. But then came the day when he closed his eyes forever. The sons and their wives ran to the wise rebbe to obtain the promised treasure. Everyone argued that he had better look after his father. Reby took the casket and said that he considered it fair to divide the treasure among his sons equally. He unlocked the lock on the trunk and threw back the lid. The chest was empty, only at the bottom of it a sheet of parchment layed. He took it, unfolded it, and read the words written by the old Nysymakai: "I will bequeath to you, my sons, and to all people a great treasure is wisdom." Grow your children up so that they do not fear in their old age for their last days".
Excerpts from the song about the shooting of Crimchaks
1) On brindzhi aylarda
Gorundu dagler
Iridi yurecte
Kalmadi yagler
(On the eleventh month
the mountains appeared
my heart is burning)
2) Bin dokuzuz kirh birde
dekabir on birde
krimchaklarni topladilar
koi kibik aidadilar
(In the year one thousand nine hundred and forty-one
on the eleventh of December
Crimchaks were collected
as if the sheep were chased)
3) Koy kibik aidagan son
turmelerge capattilar
uch kun uch geje ash oturdular
ichmege suv tappadilar
(And how they drove like sheep
locked up in prisons
three days and three nights they were hungry
there was no water to quench thirst)
[Эмирова А., 2011].
References:
Ачкинази И. В. Фрагмент гуннского котла из Неаполя Скифского. // Материалы к этнической истории Крыма. Киев. 1987.
Ачкинази И. В. К вопросу об этногенезе крымчаков в советской историографии //МАИЭТ. Вып.1 Симферополь, 1990.
Ачкинази И. В. Погребальный обряд как источник по этнической истории крымчаков // Проблемы истории Крыма. Тезисы докладов научной конференции. Вып. 1. Симферополь, 1991.
Ачкинази И. В. Крымчаки. Историографический обзор по публикациям XIX -начала XX в. //МАИЭТ. Вып. II. Симферополь, 1991.
Ачкинази И. В. Погребальный обряд крымчаков // МАИЭТ. Вып. III. Симферополь, 1993.
Ачкинази И. В. Об иудейских памятниках конца IX - начала Х вв. из Крыма//Византия и народы Причерноморья и Средиземноморья в раннее средневековье. Тезисы докладов. Симферополь, 1994.
Aчкiназi I. В. Кримчацька мова. Icтopioгpaфiя та джерела. До постановки проблеми.//Схiднiй свiт. 1995. 1.
Aczrinazi, I.W. (Krym). W kwestii etnogenezy krymczakow w radzieckiej historiografii.// Rocznik muzulmanski. rok IV. т.3. 1995.
Ачкинази И. В. Крымчаки. Краткий очерк этнической истории.// Сквозь века. Симферополь, 1996.
Ачкинази И.В. К вопросу об этнической принадлежности крымчаков.// МАИЭТ. Вып.V. Симферополь, 1996.
Ачкинази И.В. Условия формирования иудейских общин на территории Крыма в хазарский и послехазарский периоду/Византия и Крым. Тезисы докладов. Симферополь, 1997.
Багинская-Гуджи В. Забытое богатство: быт крымчаков // Дружба народов. – 1990. – № 1. – С. 169.
Багинская-Гуджи В. Свадьба в крымчакской семье // Дружба народов. – 1993. – № 8. – С.219.
Бакши Я. Кто такие крымчаки? // Керченский рабочий. – 1993. – 11 авг.
Белогуров В. Крымчаки – возвращение к истокам // Таврические ведомости. – 1994. – 21 янв.
Большая Советская Энциклопедия. – М.: «Советская Энциклопедия», 1975. – 647 с.
Брокгаузъ Ф.А., Ефронъ И.А. Энциклопедический словарь. – Санкт-Петербург: Типо-Литографiя И.А. Ефрона, 1895. – 430 с.
Гаджиева Н. З.. Тюркские языки. Языки мира. Тюркские языки. - М., 1997. - С. 17-34.
Ефимов М. Свадьба в крымчакской семье // Крымская газета. – 1994. – 25 янв. 9. Крым: настоящее и будущее: Сб. статей /Под ред. Г.М.Фомина. – Симферополь: Таврия, 1995. – 368 с.: ил.
Кондратюк Г.Н. Pазвитие национальных школ в крымской асср в 20-х годах хх века http://dspace.nbuv.gov.ua/bitstream/handle/123456789/83262/23-Kondratyuk.pdf?sequence=1.
Крым многонациональный / Сост. Н.Г.Степанова. – Симферополь: Таврия, 1988. – 144 с.
Куртиев Э. Коренные народы: история и реальность // Крымские известия. – 1997. – 8 авг., 13 авг.
Лещенко В. Этническая загадка Крыма: к вопросу о происхождении и история крымчаков // Крымские известия. – 1996. – 28 февр.
Лякуб П. Занятия и обычаи крымчаков // Таврические ведомости. – 1993. – № 30.
Лякуб П. Крымчаки // Таврические ведомости. – 1993. – № 26.
Лякуб П. Крымчакские женщины. // Таврические ведомости. – 1993. – № 29.
Лякуб П. О быте и нравах крымчаков // Таврические ведомости. – 1993. – № 35.
Лякуб П. Свадебные обряды крымчаков // Таврические ведомости. – 1993. – № 27.
Мормуль О.Г. Kрымчаки (кърымчаки): история и реальность http://dspace.nbuv.gov.ua/handle/123456789/91986).
Народы мира: Историко-этнографический справочник / Гл. ред. Ю.В.Бромлей. – М.: Советская энциклопедия, 1988. – 624 с.
Национальный состав населения Крыма // Ватан. – 1991. – № 2. – С. 25.
Радева Л. С Крымом однокоренные: (крымчаки) // Крымские известия. – 1998.
Путеш Д. Новый год по ... крымчаковски // Крымские известия. – 1992. – 1 янв.
Сквозь века: Народы Крыма. – Симферополь, 1996. – 86 с.
Старостин И. Крымчаки // Крымские известия. – 1996. – 10 сент.
Эмирова А. А. Песня о расстреле крымчаков // Голокост і сучасність, 2011, № 2 (10)/
Polinsky M. The Krymchaks: History and Texts // Ural-Altaische Jahrbücher/UralAltaic Yearbook’63. – 1991.
Tazhibaeva S.Zh.