Kumyks
The Kumyk Turks are one of the nations formed in the 10th-11th centuries. In this article we will discuss a brief history of the Kumyks; reasons for arrival to the Kazakh land, their culture, religion, language, writing and literature; maintenance of these values within the diaspora of the Kumyks; their trade; the ability to preserve their traditions; and we will analyze the results of the survey and the audio material of the international project ‘The Interaction of Language and Culture of Turkic Peoples in the Post-Soviet Kazakhstan’, jointly conducted by Kazakh and German scientists.
Brief History and Cultural Peculiarities
Ethnic Name of the Kumyks
The Kumyk Turks are one of the nations formed in the 10th-11th centuries. There are various opinions and studies on the appearance of the name ‘Kumyk’ and its various etymological explanations [Kadyradzhiyev 1998]. Most researchers believe that this name was inherited from the Kimek who lived in the 9th century.
There are many contradictory opinions about the origin of the Kumyk ethnonym ‘K’umuk’’. Numerous researchers such as A. Bakikhanov, S.A. Tokarev, A.I. Tamai have linked the Kumyk and Kimek ethnonyms to the medieval Kipchak alliance. Some researchers, such as Y.A. Fyodorov associates the ethnonym ‘K’umuk’’ with the Kazikumuk settlement located on the highest peak and was the capital of the Kumyk shakhmals for a long time. B.A. Alborov pointed out that this name came from the word ‘kum’, that is, sand.
According to the historical data, the Kumyk ethnonym was formed during the period of early medieval Turkic tribal languages (3rd-11th cc.). According to the outstanding Azerbaijan ethnographer G.A. Geybullayev, each ethnonym is formed according to the grammar rules of the native speakers [Geybullaev, 1991: 52]. That is how the ethnonym Kumyk was formed. So, we assume that this ethnonym is derived from the etymological part of the Turkic word, which consists of two parts - the root kum + k (-ak, -ok, -uk) that has many meanings. It has the same root with the Turkic names as gun, kun, gunnug, kumyk, kumyk, kynyk, kuman, which in grammatical and semantic relation mean ‘man’ and ‘tribe’.
A Brief History
There are still unanswered questions about the problem of ethnogenesis and ethnic history of the peoples of Dagestan, especially in the research on the history of the Kumyks. That is why researchers’ opinions are divided into two groups: some scientists consider Kumyks as migrants (S.M. Bronevsky, I. Klaprot, A. Vamberi), while others consider them to be local by origin with the Turkic elements (V.V. Bartold, S. Tokarev). Some of them consider as Hun-Bulgar and Khazar tribes, others - as a result of interference with the Kipchaks [Fyodorov-Guseynov, 3]. Of course, all these predictions require the clear arguments and facts. Therefore researchers like K.S. Kadyradzhiev [Kadyradzhiev, 1992], M. Adzhiev [Adzhiev,1992], A. Kandaurov who were looking for Kumyk ancestors among the Sumerians, Sakhs, Huns, Khazars, Kipchaks have presented their evidence. The problem of ethnogenesis and ethnic history of Kumyks was fully studied in works of J.A. Fyodorov [Fyodorov, 1959], A.V. Gadlo [Gadlo, 1979] and G.S. Fedorov-Guseynov [Fyodorov-Guseynov, 1996]. The results of the general investigation prove that the Kumyks are inhabited in Dagestan from ancient times.
The Kazakh-Kumyk Ethnic Connections
The ethnic ties between the Kazakhs and the Kumyks can be dated from the early ages. Interestingly, the Kumyks themselves also appear in Armenian monuments as ‘Kazakh’ [Adzhiyev, 1991: 93]. Here the word ‘kazakh’ is not an ethnos name, but rather to show the combative image of that ethnos. Let us enumerate the ethnonymic, socionic and toponymic parallels between two related nation: there is the name of the tribal division Argyn in the Middle Zhuz of the Kazakhs which is similar to the river named Argun located on the territory of the Chechnya Kumyks; the Nogai people who speak Kumyk and Kazakh have the names of the tribal divisions like Alash, Kongurat, Uighur, Madjar, Naiman, Uysun, As and Kipchak [Idrisov, 2010: 93]. Proving the ongoing connection from the Kipchak period we can also give an example of the name of the Manas village, the Bekenes river, the Karkar Range in Central Kumykia. The same names you can meet in East Kazakhstan like Manas wintering, Bakanas river and Karkar mountain [Mukanov, 1974: 125]. Before the 1970s, there were two peasant farms in the Buynak district, one of the oldest tribes of the Turks, which corresponds to the name of Kangju.
As the historical facts find their way in literal facts, there are also Kazakh-Kumyk folklore parallels. Batyr Er-Targu, mentioned in the Kumyk folklore, has another version in Kazakh epic as ‘Er-Targyn’ [Aliyev, 2001], Kose - the hero of the Nart legends, corresponds to the Kazakh Aldar-Kose [Adzhiev, 2005]. The Kumyks also have legend ‘K’yrk’ kyz’ as examples of common Turkish literature. The cycle of epic poems of the Kumyks is called ‘Kanna Kazak Yyrlar’, that is, ‘The Short Kazakh Poems’ [Idrissov, 2010]. The name of the founder of the Kumyks’ classical literature is known as Yurchi Kazak. Such anthropomorphic and toponymic parallels do not occur randomly. Consequently, it is a manifestation traces the history of relationship between the two nations. Speaking about inter-ethnic ties between the Kazakh and the Kumyks, we cannot ignore Alash’s great public and state figure, historian, enlightener, first Kazakh railway engineer, who was 28 years old when elected as a member of the II State Duma, the prime minister of the Turkestan Mukhtaria - Mukhamedzhan Tynyshpayev. Because M. Tynyshbayev who married Ali Sheikh-Ali’s daughter Amina, after getting arrested, for the safety of their children gave them wife’s surname [Idrisov, 2010]. Devlet-Murza Sheikh-Ali (Shikhaliev), one of the founders of the ethnography of the Kumyk, is the descendants of the same Alash valley [Shikhalov, 1993].
Inter-ethnic relations between the Kazakh and the Kumyks cousins on the two sides of the Caspian Sea closely aligned with the massive migration of Dagestani people to the Kazakh land. Due to political deportation, the Dagestan people began to settle in Kazakhstan in the late 19th century. In 1944, the Kumyks also experienced mass deportation, and some of them moved to the Kazakh land. It was not easy for them to adapt to a foreign land. However, due to the hospitality of the Kazakh people and their similarity with their religious beliefs and lifestyles, the Kumyks became accustomed to the new settlement. They have been working in all spheres so far, living comfortably with local residents.
Cultural Anthropology
By anthropological peculiarities the Kumyks along with the Caspian peoples (Azerbaijanis, Caucasian Kurds, Cahors, Tatars), belong to the Caucasian group of the Balkan-Caucasian race of the great european race. Sometimes the Caspian species with their specificity considered as Mediterranean race or Indian-Afghan race [Alexeyev, 2007: 118 ].
Soviet anthropologists have referred the Kumyks to the European race and compared them to other peoples of Dagestan, Mongolian type. [The Peoples of the Caucasus 1960: 422]. Russian anthropologist V. Alexeyev said that the anthropological peculiarities of the Dagestani Kumyks seem to be mixed and the Central Dagestani peoples are not among the typical representatives of these species [Alexeyev 2009: S. 228-229].
Religion
Most of the Kumyks follow Shafi’i madhhab of the Sunni flow of Islam, and a small part - Hanafi Madhhab. In 1992, as a result of the disintegration of the Dagestan Muslims’ Religious Administration in Makhachkala, the Religious Administration of the Muslims of the Kumyks was established [Yarlykapov 2002: 68].
90.9% of respondents in the international project have stated that they follow Islam, practice religious rites, and marry only Muslims (http://tyurki.weebly.com/).
In the questionnaire, when asked about the religious (or traditional) practices, 13 respondents answered the following: ‘All’ - 2 persons (15,38%); ‘Salah’ - one person (7.69%); ‘None’ - one person (7.69%); 9 respondents (69.2%) did not provide answers.
‘How do you teach priests (or religious leaders)?’ The answers from 13 respondents were as follows: ‘I do not know’ - 1 person (7.69%); In ‘madrasah’ - 3 people (23.07%); 9 respondents (69.2%) did not provide answers. Only 23% of respondents were able to express their views on religious literacy.
Population of the Kumyks and their Places of Residence
The main area of residence of the Kumyk people is the Republic of Dagestan in the Russian Federation, more precisely Khasavyurt, Babayurt, Kyzylurt, Buinak, Derbent, Kaytag, Kayaket, in the Karabudagkent area, besides there are settlements in Ichkeria, North Ossetia, Stavropol. A very small diaspora lives in Iran, Syria, Turkey and Kazakhstan. According to the census conducted in 2009, the total population of the Kumyks is around 505,000, of which 503,060 live in Russia, and 1,113 live in countries such as Ukraine, Belarus and Latvia [http://abai.kz/post/view?id=472].
Representatives of the Kumyks diaspora in Kazakhstan is residing in Mangystau and Zhambyl oblasts. Following the population census, the population of the diaspora of the Kumyks diaspora is as follows:
In 1970 – 354 people;
In 1979 – 873 people;
In 1989 – 1700 people;
In 1999 – 643 people;
In 2009 – 481 people.
Data from the Agency of the Republic of Kazakhstan on Statistics show that the population of the Kumyks diaspora had been rapidly growing until 1989 and after 1999 it showed decreasing tendency. Nevertheless, comparing data of population census of 1970 with 2009 census, we see that the population of Kumyks increased by 127 people.
In the open questionnaire of the international project, 13 Kumyk people who participated in the survey were asked a question ‘When did you come to Kazakhstan?’ and 7.69% of the respondents answered that they came in 1937, 15.38% in 1940, 7.69% answered ‘I do not know’ and response information of the rest 69.2 % is not specified.
At the present, about five hundred Kumyks live mainly in Western and Southern and other parts of Kazakhstan. The place of residence of 12 Kumyks in Kazakhstan, who participated in the international project survey, is as follows:
4 people (30.8%) in Aktobe region,
3 people (21.1%) in South Kazakhstan region,
2 people (15.4%) in the Karaganda region,
1 person (7.7%) in Zhambyl region,
1 person (7.7%) in Akmola region,
2 people (15.4%) have no data.
Here is the information on the birthplace of Kumyks living in Kazakhstan:
3 people (23.1%) in Russia,
1 person (7.7%) in Dagestan,
1 person (7.7%) in Kazakhstan,
8 people (61.5%) have no data.
It is hard to say actual number of Kumyks in Kazakhstan. As it was mentioned above, the number of officially registered individuals is 481, while there is informal data which says that in 2013 their number was 507. The majority of Kumyks in Kazakhstan have been living in the Kazakh land since 1937, and the main reasons of their relocation was political exiling such as ‘confiscation of kulak property, deprivation of rights’, ‘deportation’ and ‘job hunting’.
National and Cultural Associations of the Kumyks and Support for their Language and Culture
The Dagestan cultural center in Kazakhstan was first opened in Almaty in 1996, and in 1997 in the city of Aktau, Mangystau oblast. At the present there are five centers. There are public associations such as Salam Dagestan national and cultural center operating in Atyrau, Dagestan national and cultural center operating in Karaganda. The Kumyks are organizing various cultural events by support of such centers and public associations in order to increase the possibilities to improve their national values. All rights of Kumyks are protected as well as of other nationalities living in Kazakhstan.
The answers for the question ‘What traditions are common to your ethnic group?’ can be categorized as follows: ‘hospitality and respect for seniors’ - 2 people (15,38%); ‘Cradle feast and circumcision (Sundet toi)’ - 1 person (7.7%); ‘hospitality’ - 1 person (7.7%) and answers of 9 respondents (69.2%) were not identified.
To elaborate on this topic we will be basing on some of the audio and video materials made by leading professors of ‘The Interaction of Turkish Language and Culture in Post-Soviet Kazakhstan’ international project I.A. Nevskaya and S.Zh. Tazhibayeva and some of their materials published in the media in 2014. Representatives of the Kumyk nationality in Kazakhstan who took part in the video, are married couple living in Merke district of Zhambyl oblast. Their parents were neighbours in the place called Kutan of Kumyks. Because of their beliefs, one of them was deported to the Kazakh land in 1935, and the other was deported to Kyrgyzstan on the charge of the public enemies [Kumyk_Merke_25032014_NIA_V01].
The Kumyk family, who arrived in Kazakhstan, arranged a match with the daughter of the family who went to Kyrgyzstan, and thus two young people got married. They now have four daughters and one son. In the report, we will present information about the Kumyk people in the Kazakh according to the stories told by this family.
In Kumyk families usually parents choose partner for marriage for their children. There is also a tradition of stealing a girl. The peculiarity of tradition of asking in marriage is that the groom's family or those who are asking need to go and ask for a girl for several times, not just one. The bride-money is given. This is called ‘къалым’ [k'alym] in Kumyk language. The girl is given in marriage with dowry. The girl’s dowry is called ‘қызның үй дүнясы’ [kyznyn ui dunyasy] (qəznəŋ ɤj dɤnjasənə) [Kumyk_Merke_25032014_NIA_V02]. In Kumyk language in Dagestan this word is called ‘sep’ (къызгъа берилеген мал опуракъ) [kyzga berilgen mal opurak] [http: //xn----ntbbedaael5ct1hh8c.xn--p1ai/slovar/slovar.php]. Interestingly, in the southern dialect of the Kazakh language girl’s dowry is called ‘sep’.
When a child is born, a sheep is slaughtered on the seventh day, meat is distributed to seven neighbors, and the remaining meat is boiled at home and tradition of ‘haklyk’ takes place. The child is given a name, and it is shouted in child’s ear. Their names are often Arabic due to the influence of Islam. For example: Mukusym, Rukiyat, Madina, Mustafah, Mohammad, Haji and etc. Recently, influence of Russian names is vivid: Lena, Emma, Clara, Zoya, Elvira, Rosa, Marat, Elmira, Zarema, Renat and etc. The baby is put in a cradle. But instead of aldi (lullaby) the ‘nazumy’ or ‘zicro’ is sung. These two are like the praise of God and His prophets. The cradles of Kumyks are different from Kazakh ones by the design [Kumyk_Merke_25032014_NIA_V03].
The Sundet (circumcision) is celebrated. However, at none of the weddings of Kumyks have traditions of music and singing. The people who are present at the wedding sing zicro with men and women sitting separately, i.e. remembrance of Allah.
Kazakhstani Kumyks are engaged in cattle breeding and agriculture. Mostly, horses and sheep are common in the live stock. Basically, Kumyks do not eat horse meat, like those who follow the Shafi`i. But in Kazakhstan, representatives of Kumyks slaughter a horse like Kazakhs. Accordingly, they also show interest for kokpar, playing asyk from childhood. The Kumyk wrestling is called the Sunnah. And in Dagestan, this sport is called a tutush.
While Kumyks in Kazakhstan paster horses, they do not know how to do koumiss. The ayran (kefir) is stirred up in kuver for long hours (small tub), shaken for a long hours and getting seperated from oil. As a national cuisine, the place of ‘manty’ (dumplings), ‘hinkali’ and ‘kurze’ is unique.
Women's working days begin with a morning prayer [Kumyk_Merke_25032014_NIA_V04]. Daily prayers show that they are well informed about Islamic history. On the basis of questionnaires, we see that the Kumyks in Kazakhstan have not forgotten their traditions, and the influence of Kazakh traditions is also noticeable.
The question ‘What changes took place in your traditions under the influence of neighboring ethnos?’ was answered as follows: ‘do not know’ - 6 people (46.1%); ‘no change’ - 2 people (15.3%); ‘haven't noticed’ - one person (7.6%); have no response information on 4 people (30.7%). As these figures and audio recordings prepared within the framework of the project demonstrate, the representatives of the Kumyk diaspora think that their ethnics is very close to the Kazakhs, so they do not deviate significantly in their traditions.
Answers for the question ‘What are the opportunities to preserve your ethnos tradition?’: ‘All opportunities’ - 3 people (23%); ‘I do not know’ - 1 person (7.6%) and answers of 9 people (69.2%) have not been identified.
Language, Writing and Literature
The Kumyk language is one of the fourteen languages spoken in Dagestan as the state language, exogenous language of Kumyk diaspora in Kazakhstan. The Kumyk language is spread to the Republic of Dagestan, north of Chechnya and Mozdok district of North Ossetia and to Turkey, to some countries in the Middle East. The Kumyk Turks speak Kumyk which is their native language, and it is a nation with formed literary language. Literary language is formed on the basis of Buinak and Khasavyurt dialects. It is one the six literary languages in Daghestan [Levites: 1996, 320].
The Kumyk language, According to N.A. Baskakov’s classification, belongs to the Cumans group deriving from West Ghun branch of Turkic language, along with the Karachai-Balkar, Nogai languages [Baskakov, 1981: 18-19]. The division of the Kumyk language in periods is still unknown. Approximately, it is believed to have taken place in XIII century before the Mongol era. Since XVII century, Kumyk language became transnational communication language and the official language with the Russian administration in the North-East Caucasus. The Kumyk language was lingua franca until the beginning of the 19th century, was the language of transnational communication which was spread to the northern Dagestan, in the foothills and plains of Dagestan. The Kumyk language also served as international language after the collapse of the Altyn Orda (Golden Horde). Dagestan and the North Caucasus, which was populated by many ethnic groups and nationalities, and they have used the Kumyk language as a means of communication. Russians who came to this area also had to learn the Kumyk language. It is truly amazing that at the present time the language of the Kumyks, who are a nation with a small number of people, was at the level of an international language.
The Kumyk language consists of the following five dialects: Khasavyurt, Buinak, Kaitak, Tauly and Ter. Contemporary literary Kumyk language was formed on the basis of the Khasavyurt and Buinak dialects [Leviticus: 1996: 320]. The Ter dialect is used in the Republics of Chechnya, Ingushetia, and Ossetia, and the Kaitak dialect is distinctive which has no analogues. Kumyk dialectology was founded as a science by the Turkologist-scientist N.K. Dmitriyev. I.A Kerimov, N.H. Olmesov and other scientists have made a significant contribution to the Development of Kumyk dialectology.
In Russia, according to the 2010 census, 426,222 people speak the Kumyk language [Aliyev, 1990]. The Kumyk language, in accordance with the Constitution of the Dagestan, was recognized as the state language in 1994 along with Russian and other languages in Daghestan.
The children from Kumyk diaspora in Kazakhstan go to Russian schools. Transnational language of Kumyks is Russian as well as of other nationalities in Kazakhstan. That is why there are many adopted words from Russian language in everyday life. Correspondingly, the influence of the Kazakh language on the sound similarities is well known.
Spelling (Writing Peculiarities)
Until 1928, the Kumyks used the Arabic script, and in 1928-38 used the Latin based alphabet, and from 1938 it turned to Cyrillic. The Kumyk alphabet contains 38 letters, including 6 additional letters, such as: гъ (ғ/ ʁ) [g], къ (қ/ q) [k], нъ (ң/ ŋ) [n], оь (ө/ ) [o'], уь (ү/ ɤ) [u], ж (дж/ ʒ) [zh]. 8 Vowels: а [a], е [e], ы (ə) [y (ae)], и [i:], о [o], оь ['o], у [u], уь [y'] and vowel ә (æ), used only in adopted words, 23 consonants.
The phonetic peculiarities of the Kumyk language can be seen in the following tables for consonants and vowels:
Table 1. Vowel Sounds
Brief History and Cultural Peculiarities
Ethnic Name of the Kumyks
The Kumyk Turks are one of the nations formed in the 10th-11th centuries. There are various opinions and studies on the appearance of the name ‘Kumyk’ and its various etymological explanations [Kadyradzhiyev 1998]. Most researchers believe that this name was inherited from the Kimek who lived in the 9th century.
There are many contradictory opinions about the origin of the Kumyk ethnonym ‘K’umuk’’. Numerous researchers such as A. Bakikhanov, S.A. Tokarev, A.I. Tamai have linked the Kumyk and Kimek ethnonyms to the medieval Kipchak alliance. Some researchers, such as Y.A. Fyodorov associates the ethnonym ‘K’umuk’’ with the Kazikumuk settlement located on the highest peak and was the capital of the Kumyk shakhmals for a long time. B.A. Alborov pointed out that this name came from the word ‘kum’, that is, sand.
According to the historical data, the Kumyk ethnonym was formed during the period of early medieval Turkic tribal languages (3rd-11th cc.). According to the outstanding Azerbaijan ethnographer G.A. Geybullayev, each ethnonym is formed according to the grammar rules of the native speakers [Geybullaev, 1991: 52]. That is how the ethnonym Kumyk was formed. So, we assume that this ethnonym is derived from the etymological part of the Turkic word, which consists of two parts - the root kum + k (-ak, -ok, -uk) that has many meanings. It has the same root with the Turkic names as gun, kun, gunnug, kumyk, kumyk, kynyk, kuman, which in grammatical and semantic relation mean ‘man’ and ‘tribe’.
A Brief History
There are still unanswered questions about the problem of ethnogenesis and ethnic history of the peoples of Dagestan, especially in the research on the history of the Kumyks. That is why researchers’ opinions are divided into two groups: some scientists consider Kumyks as migrants (S.M. Bronevsky, I. Klaprot, A. Vamberi), while others consider them to be local by origin with the Turkic elements (V.V. Bartold, S. Tokarev). Some of them consider as Hun-Bulgar and Khazar tribes, others - as a result of interference with the Kipchaks [Fyodorov-Guseynov, 3]. Of course, all these predictions require the clear arguments and facts. Therefore researchers like K.S. Kadyradzhiev [Kadyradzhiev, 1992], M. Adzhiev [Adzhiev,1992], A. Kandaurov who were looking for Kumyk ancestors among the Sumerians, Sakhs, Huns, Khazars, Kipchaks have presented their evidence. The problem of ethnogenesis and ethnic history of Kumyks was fully studied in works of J.A. Fyodorov [Fyodorov, 1959], A.V. Gadlo [Gadlo, 1979] and G.S. Fedorov-Guseynov [Fyodorov-Guseynov, 1996]. The results of the general investigation prove that the Kumyks are inhabited in Dagestan from ancient times.
The Kazakh-Kumyk Ethnic Connections
The ethnic ties between the Kazakhs and the Kumyks can be dated from the early ages. Interestingly, the Kumyks themselves also appear in Armenian monuments as ‘Kazakh’ [Adzhiyev, 1991: 93]. Here the word ‘kazakh’ is not an ethnos name, but rather to show the combative image of that ethnos. Let us enumerate the ethnonymic, socionic and toponymic parallels between two related nation: there is the name of the tribal division Argyn in the Middle Zhuz of the Kazakhs which is similar to the river named Argun located on the territory of the Chechnya Kumyks; the Nogai people who speak Kumyk and Kazakh have the names of the tribal divisions like Alash, Kongurat, Uighur, Madjar, Naiman, Uysun, As and Kipchak [Idrisov, 2010: 93]. Proving the ongoing connection from the Kipchak period we can also give an example of the name of the Manas village, the Bekenes river, the Karkar Range in Central Kumykia. The same names you can meet in East Kazakhstan like Manas wintering, Bakanas river and Karkar mountain [Mukanov, 1974: 125]. Before the 1970s, there were two peasant farms in the Buynak district, one of the oldest tribes of the Turks, which corresponds to the name of Kangju.
As the historical facts find their way in literal facts, there are also Kazakh-Kumyk folklore parallels. Batyr Er-Targu, mentioned in the Kumyk folklore, has another version in Kazakh epic as ‘Er-Targyn’ [Aliyev, 2001], Kose - the hero of the Nart legends, corresponds to the Kazakh Aldar-Kose [Adzhiev, 2005]. The Kumyks also have legend ‘K’yrk’ kyz’ as examples of common Turkish literature. The cycle of epic poems of the Kumyks is called ‘Kanna Kazak Yyrlar’, that is, ‘The Short Kazakh Poems’ [Idrissov, 2010]. The name of the founder of the Kumyks’ classical literature is known as Yurchi Kazak. Such anthropomorphic and toponymic parallels do not occur randomly. Consequently, it is a manifestation traces the history of relationship between the two nations. Speaking about inter-ethnic ties between the Kazakh and the Kumyks, we cannot ignore Alash’s great public and state figure, historian, enlightener, first Kazakh railway engineer, who was 28 years old when elected as a member of the II State Duma, the prime minister of the Turkestan Mukhtaria - Mukhamedzhan Tynyshpayev. Because M. Tynyshbayev who married Ali Sheikh-Ali’s daughter Amina, after getting arrested, for the safety of their children gave them wife’s surname [Idrisov, 2010]. Devlet-Murza Sheikh-Ali (Shikhaliev), one of the founders of the ethnography of the Kumyk, is the descendants of the same Alash valley [Shikhalov, 1993].
Inter-ethnic relations between the Kazakh and the Kumyks cousins on the two sides of the Caspian Sea closely aligned with the massive migration of Dagestani people to the Kazakh land. Due to political deportation, the Dagestan people began to settle in Kazakhstan in the late 19th century. In 1944, the Kumyks also experienced mass deportation, and some of them moved to the Kazakh land. It was not easy for them to adapt to a foreign land. However, due to the hospitality of the Kazakh people and their similarity with their religious beliefs and lifestyles, the Kumyks became accustomed to the new settlement. They have been working in all spheres so far, living comfortably with local residents.
Cultural Anthropology
By anthropological peculiarities the Kumyks along with the Caspian peoples (Azerbaijanis, Caucasian Kurds, Cahors, Tatars), belong to the Caucasian group of the Balkan-Caucasian race of the great european race. Sometimes the Caspian species with their specificity considered as Mediterranean race or Indian-Afghan race [Alexeyev, 2007: 118 ].
Soviet anthropologists have referred the Kumyks to the European race and compared them to other peoples of Dagestan, Mongolian type. [The Peoples of the Caucasus 1960: 422]. Russian anthropologist V. Alexeyev said that the anthropological peculiarities of the Dagestani Kumyks seem to be mixed and the Central Dagestani peoples are not among the typical representatives of these species [Alexeyev 2009: S. 228-229].
Religion
Most of the Kumyks follow Shafi’i madhhab of the Sunni flow of Islam, and a small part - Hanafi Madhhab. In 1992, as a result of the disintegration of the Dagestan Muslims’ Religious Administration in Makhachkala, the Religious Administration of the Muslims of the Kumyks was established [Yarlykapov 2002: 68].
90.9% of respondents in the international project have stated that they follow Islam, practice religious rites, and marry only Muslims (http://tyurki.weebly.com/).
In the questionnaire, when asked about the religious (or traditional) practices, 13 respondents answered the following: ‘All’ - 2 persons (15,38%); ‘Salah’ - one person (7.69%); ‘None’ - one person (7.69%); 9 respondents (69.2%) did not provide answers.
‘How do you teach priests (or religious leaders)?’ The answers from 13 respondents were as follows: ‘I do not know’ - 1 person (7.69%); In ‘madrasah’ - 3 people (23.07%); 9 respondents (69.2%) did not provide answers. Only 23% of respondents were able to express their views on religious literacy.
Population of the Kumyks and their Places of Residence
The main area of residence of the Kumyk people is the Republic of Dagestan in the Russian Federation, more precisely Khasavyurt, Babayurt, Kyzylurt, Buinak, Derbent, Kaytag, Kayaket, in the Karabudagkent area, besides there are settlements in Ichkeria, North Ossetia, Stavropol. A very small diaspora lives in Iran, Syria, Turkey and Kazakhstan. According to the census conducted in 2009, the total population of the Kumyks is around 505,000, of which 503,060 live in Russia, and 1,113 live in countries such as Ukraine, Belarus and Latvia [http://abai.kz/post/view?id=472].
Representatives of the Kumyks diaspora in Kazakhstan is residing in Mangystau and Zhambyl oblasts. Following the population census, the population of the diaspora of the Kumyks diaspora is as follows:
In 1970 – 354 people;
In 1979 – 873 people;
In 1989 – 1700 people;
In 1999 – 643 people;
In 2009 – 481 people.
Data from the Agency of the Republic of Kazakhstan on Statistics show that the population of the Kumyks diaspora had been rapidly growing until 1989 and after 1999 it showed decreasing tendency. Nevertheless, comparing data of population census of 1970 with 2009 census, we see that the population of Kumyks increased by 127 people.
In the open questionnaire of the international project, 13 Kumyk people who participated in the survey were asked a question ‘When did you come to Kazakhstan?’ and 7.69% of the respondents answered that they came in 1937, 15.38% in 1940, 7.69% answered ‘I do not know’ and response information of the rest 69.2 % is not specified.
At the present, about five hundred Kumyks live mainly in Western and Southern and other parts of Kazakhstan. The place of residence of 12 Kumyks in Kazakhstan, who participated in the international project survey, is as follows:
4 people (30.8%) in Aktobe region,
3 people (21.1%) in South Kazakhstan region,
2 people (15.4%) in the Karaganda region,
1 person (7.7%) in Zhambyl region,
1 person (7.7%) in Akmola region,
2 people (15.4%) have no data.
Here is the information on the birthplace of Kumyks living in Kazakhstan:
3 people (23.1%) in Russia,
1 person (7.7%) in Dagestan,
1 person (7.7%) in Kazakhstan,
8 people (61.5%) have no data.
It is hard to say actual number of Kumyks in Kazakhstan. As it was mentioned above, the number of officially registered individuals is 481, while there is informal data which says that in 2013 their number was 507. The majority of Kumyks in Kazakhstan have been living in the Kazakh land since 1937, and the main reasons of their relocation was political exiling such as ‘confiscation of kulak property, deprivation of rights’, ‘deportation’ and ‘job hunting’.
National and Cultural Associations of the Kumyks and Support for their Language and Culture
The Dagestan cultural center in Kazakhstan was first opened in Almaty in 1996, and in 1997 in the city of Aktau, Mangystau oblast. At the present there are five centers. There are public associations such as Salam Dagestan national and cultural center operating in Atyrau, Dagestan national and cultural center operating in Karaganda. The Kumyks are organizing various cultural events by support of such centers and public associations in order to increase the possibilities to improve their national values. All rights of Kumyks are protected as well as of other nationalities living in Kazakhstan.
The answers for the question ‘What traditions are common to your ethnic group?’ can be categorized as follows: ‘hospitality and respect for seniors’ - 2 people (15,38%); ‘Cradle feast and circumcision (Sundet toi)’ - 1 person (7.7%); ‘hospitality’ - 1 person (7.7%) and answers of 9 respondents (69.2%) were not identified.
To elaborate on this topic we will be basing on some of the audio and video materials made by leading professors of ‘The Interaction of Turkish Language and Culture in Post-Soviet Kazakhstan’ international project I.A. Nevskaya and S.Zh. Tazhibayeva and some of their materials published in the media in 2014. Representatives of the Kumyk nationality in Kazakhstan who took part in the video, are married couple living in Merke district of Zhambyl oblast. Their parents were neighbours in the place called Kutan of Kumyks. Because of their beliefs, one of them was deported to the Kazakh land in 1935, and the other was deported to Kyrgyzstan on the charge of the public enemies [Kumyk_Merke_25032014_NIA_V01].
The Kumyk family, who arrived in Kazakhstan, arranged a match with the daughter of the family who went to Kyrgyzstan, and thus two young people got married. They now have four daughters and one son. In the report, we will present information about the Kumyk people in the Kazakh according to the stories told by this family.
In Kumyk families usually parents choose partner for marriage for their children. There is also a tradition of stealing a girl. The peculiarity of tradition of asking in marriage is that the groom's family or those who are asking need to go and ask for a girl for several times, not just one. The bride-money is given. This is called ‘къалым’ [k'alym] in Kumyk language. The girl is given in marriage with dowry. The girl’s dowry is called ‘қызның үй дүнясы’ [kyznyn ui dunyasy] (qəznəŋ ɤj dɤnjasənə) [Kumyk_Merke_25032014_NIA_V02]. In Kumyk language in Dagestan this word is called ‘sep’ (къызгъа берилеген мал опуракъ) [kyzga berilgen mal opurak] [http: //xn----ntbbedaael5ct1hh8c.xn--p1ai/slovar/slovar.php]. Interestingly, in the southern dialect of the Kazakh language girl’s dowry is called ‘sep’.
When a child is born, a sheep is slaughtered on the seventh day, meat is distributed to seven neighbors, and the remaining meat is boiled at home and tradition of ‘haklyk’ takes place. The child is given a name, and it is shouted in child’s ear. Their names are often Arabic due to the influence of Islam. For example: Mukusym, Rukiyat, Madina, Mustafah, Mohammad, Haji and etc. Recently, influence of Russian names is vivid: Lena, Emma, Clara, Zoya, Elvira, Rosa, Marat, Elmira, Zarema, Renat and etc. The baby is put in a cradle. But instead of aldi (lullaby) the ‘nazumy’ or ‘zicro’ is sung. These two are like the praise of God and His prophets. The cradles of Kumyks are different from Kazakh ones by the design [Kumyk_Merke_25032014_NIA_V03].
The Sundet (circumcision) is celebrated. However, at none of the weddings of Kumyks have traditions of music and singing. The people who are present at the wedding sing zicro with men and women sitting separately, i.e. remembrance of Allah.
Kazakhstani Kumyks are engaged in cattle breeding and agriculture. Mostly, horses and sheep are common in the live stock. Basically, Kumyks do not eat horse meat, like those who follow the Shafi`i. But in Kazakhstan, representatives of Kumyks slaughter a horse like Kazakhs. Accordingly, they also show interest for kokpar, playing asyk from childhood. The Kumyk wrestling is called the Sunnah. And in Dagestan, this sport is called a tutush.
While Kumyks in Kazakhstan paster horses, they do not know how to do koumiss. The ayran (kefir) is stirred up in kuver for long hours (small tub), shaken for a long hours and getting seperated from oil. As a national cuisine, the place of ‘manty’ (dumplings), ‘hinkali’ and ‘kurze’ is unique.
Women's working days begin with a morning prayer [Kumyk_Merke_25032014_NIA_V04]. Daily prayers show that they are well informed about Islamic history. On the basis of questionnaires, we see that the Kumyks in Kazakhstan have not forgotten their traditions, and the influence of Kazakh traditions is also noticeable.
The question ‘What changes took place in your traditions under the influence of neighboring ethnos?’ was answered as follows: ‘do not know’ - 6 people (46.1%); ‘no change’ - 2 people (15.3%); ‘haven't noticed’ - one person (7.6%); have no response information on 4 people (30.7%). As these figures and audio recordings prepared within the framework of the project demonstrate, the representatives of the Kumyk diaspora think that their ethnics is very close to the Kazakhs, so they do not deviate significantly in their traditions.
Answers for the question ‘What are the opportunities to preserve your ethnos tradition?’: ‘All opportunities’ - 3 people (23%); ‘I do not know’ - 1 person (7.6%) and answers of 9 people (69.2%) have not been identified.
Language, Writing and Literature
The Kumyk language is one of the fourteen languages spoken in Dagestan as the state language, exogenous language of Kumyk diaspora in Kazakhstan. The Kumyk language is spread to the Republic of Dagestan, north of Chechnya and Mozdok district of North Ossetia and to Turkey, to some countries in the Middle East. The Kumyk Turks speak Kumyk which is their native language, and it is a nation with formed literary language. Literary language is formed on the basis of Buinak and Khasavyurt dialects. It is one the six literary languages in Daghestan [Levites: 1996, 320].
The Kumyk language, According to N.A. Baskakov’s classification, belongs to the Cumans group deriving from West Ghun branch of Turkic language, along with the Karachai-Balkar, Nogai languages [Baskakov, 1981: 18-19]. The division of the Kumyk language in periods is still unknown. Approximately, it is believed to have taken place in XIII century before the Mongol era. Since XVII century, Kumyk language became transnational communication language and the official language with the Russian administration in the North-East Caucasus. The Kumyk language was lingua franca until the beginning of the 19th century, was the language of transnational communication which was spread to the northern Dagestan, in the foothills and plains of Dagestan. The Kumyk language also served as international language after the collapse of the Altyn Orda (Golden Horde). Dagestan and the North Caucasus, which was populated by many ethnic groups and nationalities, and they have used the Kumyk language as a means of communication. Russians who came to this area also had to learn the Kumyk language. It is truly amazing that at the present time the language of the Kumyks, who are a nation with a small number of people, was at the level of an international language.
The Kumyk language consists of the following five dialects: Khasavyurt, Buinak, Kaitak, Tauly and Ter. Contemporary literary Kumyk language was formed on the basis of the Khasavyurt and Buinak dialects [Leviticus: 1996: 320]. The Ter dialect is used in the Republics of Chechnya, Ingushetia, and Ossetia, and the Kaitak dialect is distinctive which has no analogues. Kumyk dialectology was founded as a science by the Turkologist-scientist N.K. Dmitriyev. I.A Kerimov, N.H. Olmesov and other scientists have made a significant contribution to the Development of Kumyk dialectology.
In Russia, according to the 2010 census, 426,222 people speak the Kumyk language [Aliyev, 1990]. The Kumyk language, in accordance with the Constitution of the Dagestan, was recognized as the state language in 1994 along with Russian and other languages in Daghestan.
The children from Kumyk diaspora in Kazakhstan go to Russian schools. Transnational language of Kumyks is Russian as well as of other nationalities in Kazakhstan. That is why there are many adopted words from Russian language in everyday life. Correspondingly, the influence of the Kazakh language on the sound similarities is well known.
Spelling (Writing Peculiarities)
Until 1928, the Kumyks used the Arabic script, and in 1928-38 used the Latin based alphabet, and from 1938 it turned to Cyrillic. The Kumyk alphabet contains 38 letters, including 6 additional letters, such as: гъ (ғ/ ʁ) [g], къ (қ/ q) [k], нъ (ң/ ŋ) [n], оь (ө/ ) [o'], уь (ү/ ɤ) [u], ж (дж/ ʒ) [zh]. 8 Vowels: а [a], е [e], ы (ə) [y (ae)], и [i:], о [o], оь ['o], у [u], уь [y'] and vowel ә (æ), used only in adopted words, 23 consonants.
The phonetic peculiarities of the Kumyk language can be seen in the following tables for consonants and vowels:
Table 1. Vowel Sounds
Kumyk language has 23 consonants.
Tabulation №2 [10, 321]
Tabulation №2 [10, 321]
Verbal and Written Folk Literature
In the memory of the Kumyk people, there are epic (heroic, historical and everyday songs, didactic poems (iyrlar), fairy tales, proverbs, riddles), lyrical (four-poems verses) and ‘yas’ or ‘yas-iyr’ (Lamentation) poetry.
A poet named Ummu Kamal, who wrote poems in the common Turkic language while preserving the pecularities of Kumyk language, is one of the outstanding figures of the 15th century. And as the founder and classic poets, names of Yyrchi Kazak and Magomed-Afandi Osmanov can be metioned.
In the pre-revolutionary Kumyk literature there is definite influence of the Tatar literature, and now it is possible to see the influence of Azerbaijani literature in the later period. The first decade of the twentieth century became the era of prosperity of the Kumyk literature and was recognized by following poets and writers: Manay Alibekov, Nukhai Batyrmurzayev and his son Zainal Batyrmurzayev, Abush Karamurzayev, Kochchakay Dzhamalutdin Hanakayev, Magomed-Kady Dibirov, Kaziyav Ali, Adil-Gerey Izmailov, Ansar Kadiyev, Abusifyana Akayeva, Bilal Alibekov, Nazhmuddin Gaidarbekov, Shihammat-Kadiy Erpelinskiy, Abdulhalim Djengutaevskiy, Temirbolat Beybulatov, Alipmurza Davletmurzayev, Magomed Kazanbiyev, Achakan Kazbekov and others. (http://feb-web.ru/feb/litenc/encyclop/le5/le5-7251.htm).
According to the survey for the question ‘Do you know folklore works (fairy tales, legends, myths, historical poems) in your native language? If you do, which of them do you know?’ 13 representatives of Kumyk diaspora answered as the following: ‘No’ – 7 people (53,8%); ‘I have an idea, but don’t know exactly’ – 1 person (7,6%); ‘I can give a long list of them’ – 1 person (7,7%); ‘a little bit’ – 1 person (7,7%) and there was no information about the answers of 3 people (23%).
Most representatives of Kumyk diaspora (53,8%) do not know pieces of folklore works in their native tongue. It can happen for many reasons. In our opinion, the main reason is that their profession and work spheres are not connected with knowledge, science, and literature. It will explicitly be analyzed in the next part.
Conclusion of Statistical Analysis of Kumyk’s Socio-Linguistic Situation Based on the Survey
According to the survey conducted within the framework of an international project, most of the Kumyk families cannot say exactly when and under what conditions their ancestors moved to Kazakhstan. When being asked about the question ‘When did you move?’" 9 out of the 13 Kumyk respondents, which is 69.2% did not answer precisely. And being asked about the reason of coming to Kazakhstan 1 of them (7.6%) answered as ‘deportation’, while 3 people (7.1 %) answered as ‘for work’, the answers of 9 respondents (69.2%) are unknown. 11 people (84.6%) out of the 13 answered ‘No’ to the question ‘Have you been deported to Kazakhstan?’, 1 person (7.7%) answered ‘Yes’ and 1 person’s (7.7%) response is not provided. The survey data shows that the Kumyks were not forced to immigrate.
The ethno-demographic situation in the country has changed dramatically after Kazakhstan became an independent country. Migrations from Kazakhstan to Russia and European countries have reduced the population to 9.1%. During the years of independence the vast majority of ethnic group’s population in Kazakhstan have dropped sharply. The number of representatives of the Kumyk Diaspora also decreased to 1219 people between the years of 1989 and 2009.
In the framework of the project meetings and interviews with Kumyk people were held with the help of ethno-cultural centers. The survey respondents showed the necessity of saving national cognition, religion, national traditions and national dishes. The study was conducted through interviews, questionnaires, and analysis of questionnaires.
Ethnic Classification: all 13 interviewed Kumyk respondents were men (100%).
Ethnic Cognition: national affiliation in all passports of 13 Kumyk respondents (100%) is written as ‘Kumyk’. And according to national cognition, 12 (92.3%) of the Kumyks refer to themselves as ‘Kumyks’, and only 1 (7.7%) refer themselves to the Russian nationality.
Patronymic Nationality: 13 people (100%) are Kumyks. According to the analysis of the questionnaire national structure of the Kumyks from their fathers’ part consists of only Kumyk nationality.
We can see that the Kumyks belong to the only 3 nationalities from their maternal side: 3 people (23,1%) belong to the Kumyks; 1 person (7.7 percent) is Tatar, 1 person (7.7%) is Russian and the respond information of 8 people (61,5%) is undefined.
Thus, in mixed families of the Kumyk nation the paternal side is in the priority, so that all the information is given from the side of the fathers. According to the ethnical cognition the nationality of a child is determined through the nationality of the father in the family. The role of the father in the family is highly valued in Kumyk families as in all Islamic Turkic families. However, despite this fact in mixed families all Kumyk men and women can marry representatives of other ethnic groups. Mixed marriages are prevalent and are not forbidden in the Kumyk families of Kazakhstan. Most mixed marriages of Kumyks consist of marriages with Kazakhs and Tatars.
The proportion of nationality affiliation in the Kumyk mixed marriages is the following:
6 Kumyk people (46,1%) married to Kazakhs and Tatars;
4 Kumyk people (30,7%) married to Russians;
1 Kumyk person (7,7%) married to Sheshen;
2 Kumyk people (15,3%) married to representatives of other nationalities.
The determination of a child’s nationality in the mixed families is the following:
The nationality of 5 children (38,5%) is determined as ‘Kumyk’;
The nationality of 8 children (61,5%) is undefined.
Most people who took part in this survey were men according to the results of the analysis.
Respondents of their late and middle ages who participated in the survey are well aware of their mother tongue and are fluent in their language. Representatives of all Kumyk generations can understand the Kazakh language.
The conclusion of the question ‘In which language do you speak with the preschool children in your family?’ based on the questionaire:
5 (38,5%) – in the Kazakh and Russian languages;
4 (30,8%) – in the Kumyk and Russian languages;
3 (23,1%) – only in the Russian language;
1 (7,7%) – only in the Kumyk language.
The conclusion of the question ‘In which language do you speak with the school children in your family?’ based on the questionaire:
5 (38,5%) – only in the Kazakh language;
4 (30,8%) – only in the Russian language;
2 (15,4%) – in the Kumyk and Russian languages;
2 (15,4%) – the information is unknown.
The analysis of the question ‘In which language do you speak with adults in your family?’:
5 (38,5%) – in the Kumyk, Kazakh and Russian languages;
3 (23,1%) – in the Kumyk and Russian languages;
3 (23,1%) – only in the Russian language;
1 (7,7%) – only in the Kumyk language;
1 (7,7%) – the data is undefined.
The analysis of the question ‘In which language do you speak with people of other nationalities?’
10 (76,9%) – only in the Russian language;
1 (7,7%) – in the Kazakh and Russian languages;
1 (7,7%) – in the Kazakh and Turkish languages;
1(7,7%) – the information is undefined.
The results of the analysis of the language situation have shown that there are no problems arising from the ‘language factor’ for the Kumyks in Kazakhstan. Most Kumyks (70%) fluently speak Russian, or most of them (61.5%) speak Kazakh. None of the respondents identified facts of violation of their rights on language basis. As the most favorable language model, Kazakhstani Kumyks are bilingual (80%), who use the state language – the Kazakh language and the official language - the Russian language.
The conclusion of the language situation analysis:
5 people (38,5%) can speak Kazakh, Kumyk and Russian fluently;
4 people (30,8%) can read in Bashkurt, Kumyk and Russian fluently;
4 people (30,8%) can write in Kazakh, Kumyk and Russian fluently;
5 people (38,5%) can understand Kazakh, Kumyk and Russian;
7 people (53,8%) can read books, newspapers, magazines and advertisements in Russian;
7 people (53,8%) can listen to and fully understand lectures, interviews, reports, TV shows and radio news in Russian;
5 people (38,5%) can understand concert shows and stage programmes in Russian language;
9 people (69,2%) responded that there is no need to explain them Kazakh and Russian films in their mother tongue.
All respondents consider themselves as full-fledged members of their nation. The Kumyks take into consideration their national values when it comes to define their personality (9 respondents out of the 13 (69,2%) adheres to the Islamic religion), secondly they (84,6%) admit themselves as the citizens of the Republic of Kazakhstan.
Representatives of the Kazakh diaspora underlined that there are no conflicts among Kazakhs and other ethnic groups.
In general, ‘certain Kumyk behaviour’ cannot be distinguished in Kazakhstan, although the results of the survey shows the two following features of this ethnic group: one of them is that the Kumyks are free from conflicts, the second is a high level of openness to inter-ethnic interaction.
Occupation of the Kumyks
The structure of the Kumyks is complicated and formed by the union of many tribes. They were a farming nation and engaged in irrigated agriculture. From the 8th and 9th centuries horticulture, especially grape cultivation and grain cultivation, have been as their main traditional occupation. The Kumyks have also been engaged in animal husbandry since very early times. They are also popular with producing weapons.
The Kumyk nation are traditionally engaged in agriculture and animal husbandry, but they also work in other fields. This is evidenced by the following answers of 13 responsdents:
4 people (30,7%) are students;
3 people (23,1%) work in the service sphere;
2 people (15,4%) are teachers and tutors;
2 people (15,4%) are school children;
1 person (7,7%) is state employee;
1 person (7,7%) is a worker.
At the end of the questionnaire there were asked the questions as ‘What can you add to your answers? Do you have any suggestions and recommendations concerning teaching programmes at schools and publishing books and materials in your native language?’ The Kumyk people responded that the national holidays should be celebrated, and in order to strenghen the connection between the older and younger generation and to teach the folklore for the youth there should be opened the Kumyk ethnic and cultural centres.
The results of the research work can be concluded as the followings:
- The Kazakhs and Kumyks are closely connected nations through their linguistic and genetic relations and their interaction have been developed by many centuries;
- Many similar values and tradions among the Kazakhs and the Kumyks explains that their etnogenesis have been interacted through time;
- Linguistic and cultural effects of local Kazakh and Russian people are observed in Kazakhstani Kumyk`s behaviour and thoughts;
- The Kumyks have saved their linguistic peculiarities, culture, traditions and religion in the territory of Kazakhstan;
- The Kumyks follow the religious rules, try to live their lives according to the Sharia laws comparing with other nations in Kazakhstan.
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http://xn----ntbbedaael5ct1hh8c.xn--p1ai/slovar/slovar.php
Kumyk_Merke_25032014_NIA_V01
Kumyk_Merke_25032014_NIA_V02
Kumyk_Merke_25032014_NIA_V03
Kumyk_Merke_25032014_NIA_V04
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In the memory of the Kumyk people, there are epic (heroic, historical and everyday songs, didactic poems (iyrlar), fairy tales, proverbs, riddles), lyrical (four-poems verses) and ‘yas’ or ‘yas-iyr’ (Lamentation) poetry.
A poet named Ummu Kamal, who wrote poems in the common Turkic language while preserving the pecularities of Kumyk language, is one of the outstanding figures of the 15th century. And as the founder and classic poets, names of Yyrchi Kazak and Magomed-Afandi Osmanov can be metioned.
In the pre-revolutionary Kumyk literature there is definite influence of the Tatar literature, and now it is possible to see the influence of Azerbaijani literature in the later period. The first decade of the twentieth century became the era of prosperity of the Kumyk literature and was recognized by following poets and writers: Manay Alibekov, Nukhai Batyrmurzayev and his son Zainal Batyrmurzayev, Abush Karamurzayev, Kochchakay Dzhamalutdin Hanakayev, Magomed-Kady Dibirov, Kaziyav Ali, Adil-Gerey Izmailov, Ansar Kadiyev, Abusifyana Akayeva, Bilal Alibekov, Nazhmuddin Gaidarbekov, Shihammat-Kadiy Erpelinskiy, Abdulhalim Djengutaevskiy, Temirbolat Beybulatov, Alipmurza Davletmurzayev, Magomed Kazanbiyev, Achakan Kazbekov and others. (http://feb-web.ru/feb/litenc/encyclop/le5/le5-7251.htm).
According to the survey for the question ‘Do you know folklore works (fairy tales, legends, myths, historical poems) in your native language? If you do, which of them do you know?’ 13 representatives of Kumyk diaspora answered as the following: ‘No’ – 7 people (53,8%); ‘I have an idea, but don’t know exactly’ – 1 person (7,6%); ‘I can give a long list of them’ – 1 person (7,7%); ‘a little bit’ – 1 person (7,7%) and there was no information about the answers of 3 people (23%).
Most representatives of Kumyk diaspora (53,8%) do not know pieces of folklore works in their native tongue. It can happen for many reasons. In our opinion, the main reason is that their profession and work spheres are not connected with knowledge, science, and literature. It will explicitly be analyzed in the next part.
Conclusion of Statistical Analysis of Kumyk’s Socio-Linguistic Situation Based on the Survey
According to the survey conducted within the framework of an international project, most of the Kumyk families cannot say exactly when and under what conditions their ancestors moved to Kazakhstan. When being asked about the question ‘When did you move?’" 9 out of the 13 Kumyk respondents, which is 69.2% did not answer precisely. And being asked about the reason of coming to Kazakhstan 1 of them (7.6%) answered as ‘deportation’, while 3 people (7.1 %) answered as ‘for work’, the answers of 9 respondents (69.2%) are unknown. 11 people (84.6%) out of the 13 answered ‘No’ to the question ‘Have you been deported to Kazakhstan?’, 1 person (7.7%) answered ‘Yes’ and 1 person’s (7.7%) response is not provided. The survey data shows that the Kumyks were not forced to immigrate.
The ethno-demographic situation in the country has changed dramatically after Kazakhstan became an independent country. Migrations from Kazakhstan to Russia and European countries have reduced the population to 9.1%. During the years of independence the vast majority of ethnic group’s population in Kazakhstan have dropped sharply. The number of representatives of the Kumyk Diaspora also decreased to 1219 people between the years of 1989 and 2009.
In the framework of the project meetings and interviews with Kumyk people were held with the help of ethno-cultural centers. The survey respondents showed the necessity of saving national cognition, religion, national traditions and national dishes. The study was conducted through interviews, questionnaires, and analysis of questionnaires.
Ethnic Classification: all 13 interviewed Kumyk respondents were men (100%).
Ethnic Cognition: national affiliation in all passports of 13 Kumyk respondents (100%) is written as ‘Kumyk’. And according to national cognition, 12 (92.3%) of the Kumyks refer to themselves as ‘Kumyks’, and only 1 (7.7%) refer themselves to the Russian nationality.
Patronymic Nationality: 13 people (100%) are Kumyks. According to the analysis of the questionnaire national structure of the Kumyks from their fathers’ part consists of only Kumyk nationality.
We can see that the Kumyks belong to the only 3 nationalities from their maternal side: 3 people (23,1%) belong to the Kumyks; 1 person (7.7 percent) is Tatar, 1 person (7.7%) is Russian and the respond information of 8 people (61,5%) is undefined.
Thus, in mixed families of the Kumyk nation the paternal side is in the priority, so that all the information is given from the side of the fathers. According to the ethnical cognition the nationality of a child is determined through the nationality of the father in the family. The role of the father in the family is highly valued in Kumyk families as in all Islamic Turkic families. However, despite this fact in mixed families all Kumyk men and women can marry representatives of other ethnic groups. Mixed marriages are prevalent and are not forbidden in the Kumyk families of Kazakhstan. Most mixed marriages of Kumyks consist of marriages with Kazakhs and Tatars.
The proportion of nationality affiliation in the Kumyk mixed marriages is the following:
6 Kumyk people (46,1%) married to Kazakhs and Tatars;
4 Kumyk people (30,7%) married to Russians;
1 Kumyk person (7,7%) married to Sheshen;
2 Kumyk people (15,3%) married to representatives of other nationalities.
The determination of a child’s nationality in the mixed families is the following:
The nationality of 5 children (38,5%) is determined as ‘Kumyk’;
The nationality of 8 children (61,5%) is undefined.
Most people who took part in this survey were men according to the results of the analysis.
Respondents of their late and middle ages who participated in the survey are well aware of their mother tongue and are fluent in their language. Representatives of all Kumyk generations can understand the Kazakh language.
The conclusion of the question ‘In which language do you speak with the preschool children in your family?’ based on the questionaire:
5 (38,5%) – in the Kazakh and Russian languages;
4 (30,8%) – in the Kumyk and Russian languages;
3 (23,1%) – only in the Russian language;
1 (7,7%) – only in the Kumyk language.
The conclusion of the question ‘In which language do you speak with the school children in your family?’ based on the questionaire:
5 (38,5%) – only in the Kazakh language;
4 (30,8%) – only in the Russian language;
2 (15,4%) – in the Kumyk and Russian languages;
2 (15,4%) – the information is unknown.
The analysis of the question ‘In which language do you speak with adults in your family?’:
5 (38,5%) – in the Kumyk, Kazakh and Russian languages;
3 (23,1%) – in the Kumyk and Russian languages;
3 (23,1%) – only in the Russian language;
1 (7,7%) – only in the Kumyk language;
1 (7,7%) – the data is undefined.
The analysis of the question ‘In which language do you speak with people of other nationalities?’
10 (76,9%) – only in the Russian language;
1 (7,7%) – in the Kazakh and Russian languages;
1 (7,7%) – in the Kazakh and Turkish languages;
1(7,7%) – the information is undefined.
The results of the analysis of the language situation have shown that there are no problems arising from the ‘language factor’ for the Kumyks in Kazakhstan. Most Kumyks (70%) fluently speak Russian, or most of them (61.5%) speak Kazakh. None of the respondents identified facts of violation of their rights on language basis. As the most favorable language model, Kazakhstani Kumyks are bilingual (80%), who use the state language – the Kazakh language and the official language - the Russian language.
The conclusion of the language situation analysis:
5 people (38,5%) can speak Kazakh, Kumyk and Russian fluently;
4 people (30,8%) can read in Bashkurt, Kumyk and Russian fluently;
4 people (30,8%) can write in Kazakh, Kumyk and Russian fluently;
5 people (38,5%) can understand Kazakh, Kumyk and Russian;
7 people (53,8%) can read books, newspapers, magazines and advertisements in Russian;
7 people (53,8%) can listen to and fully understand lectures, interviews, reports, TV shows and radio news in Russian;
5 people (38,5%) can understand concert shows and stage programmes in Russian language;
9 people (69,2%) responded that there is no need to explain them Kazakh and Russian films in their mother tongue.
All respondents consider themselves as full-fledged members of their nation. The Kumyks take into consideration their national values when it comes to define their personality (9 respondents out of the 13 (69,2%) adheres to the Islamic religion), secondly they (84,6%) admit themselves as the citizens of the Republic of Kazakhstan.
Representatives of the Kazakh diaspora underlined that there are no conflicts among Kazakhs and other ethnic groups.
In general, ‘certain Kumyk behaviour’ cannot be distinguished in Kazakhstan, although the results of the survey shows the two following features of this ethnic group: one of them is that the Kumyks are free from conflicts, the second is a high level of openness to inter-ethnic interaction.
Occupation of the Kumyks
The structure of the Kumyks is complicated and formed by the union of many tribes. They were a farming nation and engaged in irrigated agriculture. From the 8th and 9th centuries horticulture, especially grape cultivation and grain cultivation, have been as their main traditional occupation. The Kumyks have also been engaged in animal husbandry since very early times. They are also popular with producing weapons.
The Kumyk nation are traditionally engaged in agriculture and animal husbandry, but they also work in other fields. This is evidenced by the following answers of 13 responsdents:
4 people (30,7%) are students;
3 people (23,1%) work in the service sphere;
2 people (15,4%) are teachers and tutors;
2 people (15,4%) are school children;
1 person (7,7%) is state employee;
1 person (7,7%) is a worker.
At the end of the questionnaire there were asked the questions as ‘What can you add to your answers? Do you have any suggestions and recommendations concerning teaching programmes at schools and publishing books and materials in your native language?’ The Kumyk people responded that the national holidays should be celebrated, and in order to strenghen the connection between the older and younger generation and to teach the folklore for the youth there should be opened the Kumyk ethnic and cultural centres.
The results of the research work can be concluded as the followings:
- The Kazakhs and Kumyks are closely connected nations through their linguistic and genetic relations and their interaction have been developed by many centuries;
- Many similar values and tradions among the Kazakhs and the Kumyks explains that their etnogenesis have been interacted through time;
- Linguistic and cultural effects of local Kazakh and Russian people are observed in Kazakhstani Kumyk`s behaviour and thoughts;
- The Kumyks have saved their linguistic peculiarities, culture, traditions and religion in the territory of Kazakhstan;
- The Kumyks follow the religious rules, try to live their lives according to the Sharia laws comparing with other nations in Kazakhstan.
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Aidyn Zhalmyrza
candidate of Philological Sciences,
associate professor of
ENU named after L.N.Gumilev
Astana, Kazakhstan
aidynasylbek@hotmail.com
candidate of Philological Sciences,
associate professor of
ENU named after L.N.Gumilev
Astana, Kazakhstan
aidynasylbek@hotmail.com
