Empirical research is conducted to systematize the forms of folk pedagogy. Folk pedagogy is largely based on the traditions, customs and cultural signs accumulated throughout the life of the people. Folk traditions and customs are concepts that denote values living for centuries in the minds of people, being passed to the succeeding generations.
They constitute the scientific basis of folk pedagogy and are a means of education. Indicator of traditions and customs, an object that ensures a fundamental continuity from generation to generation.
Some features of traditions, their differences from customs:
Customs are undiminishing processes that have been continuously existing in people’s minds since ancient times. Customs are based on history. They rarely change in the interests of a social formation, and are passed from one generation to another unaltered.
The customs of Kazakh people are focused on solving the problems of raising a child from the moment of birth. The possibility of using them in psychology, pedagogy, didactics, philosophy, sociology, culture was proved in the writings of a number of researchers.
Principles of continuity of customs knowledge in relation to the upbringing of a child:
- customs associated with the formation of a professional worldview;
- customs associated with marriage and family creation;
- customs associated with holidays and feasts;
- customs associated with person's transit to another world.
Each custom that can be used in education and upbringing has a name that can serve as the name of an educational module.
These include shildekhana (a celebration in honor of the birth of a baby), suyunshi (a gift for good news), name giving, cradling, forty days celebration, tilashar ("discovering the language" – a celebration in honor of the first words spoken by the child), cutting the tie-ups, horse mounting, sundet toyi (circumcision).
Shildekhana is a celebration of the birth of a child in the family attended by relatives, neighbors and friends. The role and place of the father, mother, grandmother, grandfather, girls and boys in upbringing is strictly defined. In addition to the customs named above, special role in the upbringing is played by Tokym Kagu (treating a traveler before the long journey), the words of greeting, the words of prohibition, marriage ceremonies, matchmaking, sending a messenger, an invitation to visit for acquaintance. The educational content of the cradle has not lost its importance. Its design is very convenient for both nomadic and sedentary lifestyles.
Names used for referring to relatives are co-father-in-law, co-mother-in-law, father-in-law, mother-in-law, sister-in-law, brother-in-law, cousin, nephew, son-in-law, daughter-in-law, etc.
The names used for different types of matchmaking: matchmaking when the child is still in the womb, besik kuda (matchmaking at the cradle-age), karsy kuda (mutual matchmaking), zhanasha kuda (new matchmakers).
National upbringing in the family is conducted through folk pedagogy. The upbringing of a child in a Kazakh family begins already when the child is in the womb and continues until adulthood, covering the period of adolescence. Previously, the opinion prevailed that "A boy aged thirteen can already be the head of the family". Now this idea has changed radically, there are many young people who do not create a family until the age of thirty-five.
The role of the father in the family is fundamental, he is responsible for the economic well-being of the family, management of income and expenditure, he is a defender, a counselor, a teacher, an educator and the main support of the family. The family system is usually as follows: grandfather - father - mother - child - grandchild.
The mother, where necessary, spends the money earned by the head of the family for current needs of the family.
The mother is the closest friend of her children, a counselor, an educator and a mentor.
Grandfathers and grandmothers are the protectors of their grandchildren, kind advisers, psychologists who understand the human soul well, and leaders guiding the upbringing towards universal human and national values. Grandchildren often grew up around their grandparents.
Grandfathers and grandmothers firmly set the direction for the upbringing of their grandchildren. They took measures to instil industriousness in their grandchildren, taught them to be persistent, patient and sensible. They did everything to ensure that their grandchildren were talented, intelligent, hardworking, eloquent, polite, sensitive (for girls) and energetic (for boys).
Kazakhs have a very rich history originating from the age of antiquity, a multifaceted culture, unique customs and traditions, it is a hospitable people with a diverse ethnographic image, and with the soul as large as the boundless steppes.
According to ethnographers, Kazakhs are simple and forgiving in their everyday life, but risky and daring during battles. They are attentive and thoughtful, hardy and patient, dignified and generous, sensitive and receptive, noble-minded and polite. They are stubborn with the stubborn, kind with the friendly, they highly appreciate justice. Kazbek bi once said, "We, the Kazakhs, are the people who graze the cattle, we live by ourselves without disturbing anyone. But to protect our land and our people, to make sure that the enemy's foot never steps our land, we are ready to take our spears. No enemy dares to offend us, as everybody knows that we are the people who will not tolerate offences. We can value friendship, we know how to thank for hospitality and respect."
Kazakhstan is a country with a huge territory, the ninth largest country in the world. Before the Dzungarian invasion, Kazakhs were the most numerous Turkic people. This is evidenced by the saying of the Turks: "There are as many Kazakhs as herbs in the steppe." As a result of several catastrophes and hardships, the number of Kazakhs decreased dramatically. Each piece of our land was defended by our selfless ancestors for centuries showing great examples of courage and love for the native land. It is with great sadnness that we have to admit that many traditions instilling the feeling of pride for being a Kazakh in young people have been lost. Such instability of traditions and customs leads to instability in modern people's lives. The present-day life shows that insufficient attention to the folk ways of upbringing and education leads to the absence of patriotism.
There is a saying, "You can tell about the state of people by how they follow their ancestors' traditions". A respectful attitude to the traditions of one's own people, paying tribute to their merits while staying friendly and open to people of other nations - these are the qualities of a worthy citizen. Our unique traditions, that are so familiar and so close to our hearts, our heritage and our way of life make us feel proud and play an important role in instilling patriotism in the younger generation. Traditions of the spiritual life of Kazakhs compel them to respect the elderly, care about children, guide the youth, value parents, and protect women. "Be harsh to your enemy, stay loyal to your friends," says the folk wisdom. Many of Kazakh customs can be traced back to a very ancient era.
Yerulik. Nomadic Kazakh people treated relocation as a very important event, they perceived it as a holiday. For Kazakhs, the greatest humiliation was falling behind the nomadic movement; on the day of setting off, everyone was dressed in their best clothes, people put carpets on the camels that carried the things to be transported.
In the auls located close to the stopping place, all people gathered together to meet the newcomers, wish them to settle down quickly and easily, help to unload things, build a yurt, and also bring the "yerulik", a meal for the newcomers. Yerulik could include anything from light snacks and drinks to a whole ram. This is a way to show respect, help people who are tired after a long journey. This what people always do if the newcomers are their relatives. This is why yerulik is sometimes referred to as "relatives' generosity".
Ume or Asar. The Ume/Asar custom comes from ancient times. According to this custom, people join forces to help each other in work. When somebody has urgent or large work to do, his or her relatives and people from the same aul all unite to help finish this work. This can be bathing sheep in the pond, shearing sheep, fluffing the wool, pressing felt, building a house, marking the young cattle, gathering mares for milking, cutting sogym, harvesting grain, mowing and collecting hay, holding celebrations (tois), arranging commemoration ceremonies, etc.
The family that receives such help is expected to serve a meal, they often even slaughter a mare. However, the people who provide help never expect to be paid for it. This kind of mutual assistance is considered a usual thing. One side provides help, the other serves a meal in return for it. A person not participating in Asar (not helping others) is very likely to be refused when he or she needs help.
Ume/Asar as a kind of mutual aid has existed for centuries and will be preserved in the future.
Helping with Warmth. The origin of this kind of mutual assistance can be traced back to a very ancient period, to the times of the tribal social order. According to this custom, if a person has suffered from a natural disaster, such as jute, fire, mudslides, etc., and has lost his livestock and/or shelter because of that, he goes to his relative to ask for "warmth", i.e. help. In this case, all relatives provide some help, no one refuses. This is called "public assistance". According to ancient customs of Kazakhs, people left without home or care, orphans, widows, single old people, as well as people with disabilities must be supported and cared for by their relatives. Owing to this assistance, there were no homeless or beggars among Kazakhs.
Tois (holidays) and other kinds of rituals. For nomadic people engaged in cattle breeding, a three-month stay at zhailau was considered as "life in paradise". Zhailau at this time is covered with flowers and snowdrops, green meadows look like silk, there is plenty of food for the cattle, and plenty of time for people to relax and enjoy themselves. After the hardships of winter, the summer zhailau is a place for joy. This is why all big feasts, celebrations and games are held at zhailau in summer. There is a saying, "survive the winter and enjoy the summer". A big celebration (a toi) is usually a significant event not only for a particular family, but for the entire clan.
If one family holds a big celebration (a toi), then all of the relatives (or even the entire aul) come to help with all matters associated with organization of this large-scale celebration. Kazakhs have a variety of different types of important and not very important tois and special traditions. Any milestones in the life of a Kazakh are marked with a toi. Kazakh tois usually begin with toibastars (the beginning) and shashy (the showering rite).
Kalzha and Shildehana Toi. The birth of a child is a joy not only for the parents, but for the whole aul, all relatives. Kazakhs are especially happy when a boy is born. There is a saying, "those who get a boy get new opportunities." According to the ancient custom, on the day when a child is born, the family serves "kalzha" and invites the closest relatives who express their good wishes for the child, e.g. wishing good health to him or her. In the evening, young girls and boys gather, sing songs all night, play dombra and guard "shildehana (from evil spirits)", sometimes they play different games.
The Cradling Toi. A newborn child is given a name, put into the cradle, this ceremony is called "besik toi". Close friends (women) are usually invited to this ceremony. Many women hold a shashu ritual, bring gifts, such as children's clothes, beads, owl feathers, etc.
They whisper three times, "your name will be ...", in the ear of the child. The cradle is prepared for this ceremony by a woman who has a large and close-knit family, additional help is provided by two more women.
The baby's grandmother gives out candies and other sweets to the children. After this, the child is laid in the cradle for the first time. The guests sit down at the dastarkhan, taste dishes, wish the newborn a long life, health and happiness and then go home.
Balany Atka Mingizu (Putting a child in the horse saddle). Kazakhs taught boys to ride a horse starting from the age of five. The child's first encounter with the horse is celebrated as a big event. The child is dressed in new clothes, wears uki (eagle owl feathers that are believed to protect the rider), sits on the saddle decorated with patterns (ashamai). He sets off to visit his relatives. Relatives, in their turn, throw shashu (a rite for abundance) and give various presents to the boy, e.g. various saddle accessories. A saddle is an extremely important thing for any nomad. There is a saying, "It is easy to find a horse as a transport, it is difficult to find a saddle with all accessories." It won't be an exaggeration to say that Kazakhs used to spend half of their lives in the saddle. Kazakhs say that hourses give wings to men, they say, "a bird has wings and a man has a horse". The importance of the saddle can be emphasized by the belief, according to which it was humiliating to ride a horse without a saddle, it was considered much worse that going on foot. This is why people say, "It is easy to find a horse, it is not easy to find a saddle."
"Sundet Toi (the circumcision toi)." According to the rules of Islam, circumcision must be made to all boys at the age of five or seven. A toi is held to celebrate this. Before the circumcision, the boy should visit his close relatives. They meet the boy with a shashu, give presents, sometimes even put a mark on a colt, lamb or goatling, so that they could give it to this boy when the chosen animal grows big enough. Circumcision is done by the "kozha", a person who usually deals with this matter. Kazakhs honor them as descendants of "Muhammad the Prophet". The rite of circumcision came to us with the Islamic religion, but over time it became a national custom. Sundet toi is celebrated as the first step of the boy towards joining the ranks of adults.
Giving the daughter to the husband and bringing the bride to the new house. Kazakh people have various rituals and ceremonies connected with giving the daughter to the husband and bringing the bride to the new house. They have been lasting for centuries and turned into customs. First, the groom's parents send matchmakers to the bride's house to negotiate and reach agreement regarding the marriage. Then the groom's representatives bring korzhun into the bride's house. On this day, a white sheep is slaughter and blessings are given. After that, the Kelin Tusiru (bringing the bride) ceremony is held, the bride is brought into the house of her father-in-law. Her face is closed as she enters the new house. Then the young man uncovers the bride's face. With the help of this Betashar ceremony, the bride is introduced to her new relatives, i.e. her husband's parents, brothers and sisters, etc., who give instructions to the bride. There is a lot fun and plenty of jokes during this ceremony. The oil is poured into the hearth of the house. When the fire bursts out, the prayer is said, "The Mother of Fire, The Mother of Prosperity, please give us abundance!" This particular ritual undoubtedly comes from the pre-Islamic period when Kazakhs worshiped fire. The Neke rite is conducted when the bride is brought into the house, the neke is cut by a mullah.
The toi of songs. This is a nightly toi held when the son-in-law comes to the house of his future father-in-law to meet his bride. The groom and his mem take a special gift with them, which is usually a foal or a tai (a two-year-old colt), the receiving party invites the groom and other guests for Olen Toi, serves a table, gives konakasy. From dusk till dawn, song competitions are conducted (aitys among akyns). Young people who come to this toi sing songs in the evening, play dombra, dance and conduct various entertaining games. It is the youth that usually takes part in Olen Toi. In Kazakh tois, various games and competitions are often held. Those are usually sporting games conducted in the open air involving riding on the hourses. These are, to name just a few, Kyz Kuu (Catch the Girl), Kokpar Tartu (Pick the Kid), Tenge Alu (Pick up the Money), Zhamby Atu (the archery contest), horse racing, horse jumping, Zhorga racing, etc.
Kazakhs have many customs and traditions. There are strict procedures that need to observed, and rules that need to be obeyed in organization of any celebration, rite, or toi. It is our duty to not only preserve this great legacy, but also to pass it on to next generations. Unfortunately, there are quite many customs and traditions that are unfamiliar to today's youth. For example, boys used to preserve hair on the top of their heads uncut. They grew it long and braided them with beads. It is called aidar. It is believed to be defence against an evil eye. From the history, we know that Kenesary's younger brother Nauryzbai batyr had a long aidar.
Aksarbas. At the times of great danger, cataclysms, illnesses, or hopeless situations, Kazakhs ask the Almighty God for help. It is believed that a person should repeat "aksarbas" three times. In case of the successful outcome, the one who has got rid of adversity, gives a feast to the entire aul. There can be three types of aksarbas: "Bozkaska", "Kokkaska" and "Kyzylkaska". "Bozkiska" means that a ram is slaughtered as a sacrifice to the Almighty God; in case with "kekkaska" it is a horse; "Kyzylkaska" means slaughtering a cow.
Bringing out the White. Kazakhs have a saying, "Even a snake is treated to the white, if it comes to the house." The "white" here means milk, koumiss, shubat or ayran. When there is a strong fire, first of all, people pour the white into it; if a snake has crawled into the house, first of all, people give the white to it, and only then drag out of the house and kill. This is a national tradition of Kazakhs: they do no harm even to an enemy if he came to the house as a guest.
At Tergeu. This custom is aimed at teaching respect for people. According to national traditions, a woman should not call the relatives of her husband by the first name (this applies to the father-in-law, brothers and sisters-in-law as well as to other relatives of the husband). Therefore, they invented other additional names. This custom is called At Tergeu. There are some examples: "Myrza Kainagha (Mister Brother-in-law)", "Bai Ata (Rich Grandfather)", "Bi Agha (Fair Uncle)", "Tentegim (Naughty Child)", "Yerkezhan (Сoddle)", "Sheber Sheshei (Master Mother)", "Ak Azhe" (White Grandmother)","Syrghalym"(with earrings)", "Shashbaulym (with hair pendants)". If brothers of the husband are short, the daughter-in-law jokingly called them "Sunghaktym" (My Tall One), if a person is slow, he was called "Zhuyrigim" (My Fast One). The older men called each other respectfully, like Make, Sake, etc.
Anttasu (Giving an Oath). There is a tradition of giving an oath, e.g. in cases when it is necessary to take revenge on the enemy, keep people loyal to each other, or preserve agreements between two groups. The people hated those who did not keep an oath and called such people "Ant Atkan" (Those who did not keep their vows). When blaming someone for breaking the oath, people used to say, "Where is your vow, where is the hand that secured the oath?"
Arasha Tusu (Being a Mediator). This means calming down the disputants, defusing conflicts. In case of a serious conflict, respected people of the aul shouted "Arasha! Arasha!" to prevent bloodshed.
Aryzdasu (Farewell to the Dying). When the last days of a person's life come, if a person knows that he or she is going to die soon, it is a tradition to say farewell to relatives, neighbors and friends before leaving for another world. This is called aryzdasu. The dying person asks forgiveness from the people, and they in turn ask forgiveness for their mistakes or sins.
Asatu (Taking Meat from the Hands of the Giver). Aksakals took the remains of the beshbarmak from the table with their own hands and gave them to the children, who used to walk around the house where the feast was taking place. They were waiting for the feast to come to an end to get a treat from aksaksals. The writer Sabit Mukanov described this custom in his works.
At Tuldau. When a man dies, the horse he used to ride on is released. The hourse's tail and mane are cut off. When one year passes from the day of the person's death, this horse is slaughtered. This custom is called At Tuldau.
Aunatu. When an honorable, respected guest leaves the house after a visit, Kazakhs tell their children to sit or lie exactly in the same places where the guest was sitting or liying. It means that they want their children to be like that guest. For example, after Mukhtar Auezov's visit to Chingiz Aitmatov, he always told his son to sit on the same chair where the great writer sat.
Auyz Tiyu (Sipping). Before a long journey, the departing man comes to a respected man and leaves only after receiving good wishes and being treated to a meal at his house. It is believed that the good wishes of such people bring good luck. And if you come right in time for the dastarkhan, then you must take part in the auyz tiyu ritual, that is, to drink tea or share a meal with the hosts. This especially applies to breakfast. This is a sign of the home owners' attention to the guest, and the guest's appreciation of the hosts' hospitality. According to the custom of Kazakh people, those who came to the house were not permitted to leave until they broken bread with the hosts, which is a proof of the generosity and hospitality of Kazakhs.
Auzyna Tukіrtu, literally the name of this ritual is translated as "spitting in the mouth." The ancient Kazakhs had a belief that with a droplet of saliva given to the child by a brave batyr, a popular akyn or orator, a piece of that person's giftedness would be passed to the child. It was believed that owing to this, in the future this child would be accompanied by luck.
Ayaghyna Zhyghylu (Falling at the Feet). This is the most serious sign of apology, the most desperate way to ask for forgiveness, and the heaviest kind of humiliation. The guilty person comes to the house in the presence of respected people and asks for forgiveness. If the guilt is great, the guilty person falls down and hugs the legs of the person he is apologizing to. So, ayaghyna zhyghylu is both a custom and a form of punishment.
Baighazy Beru. This is a gift from the elder to the younger, to the child. Young people can ask baigazy for a new thing from their brothers, sisters, grandparents, relatives. They give money, cattle, property as baigazy, say the blessings.
Bazarlyk Akelu (Bringing Presents from a Journey). A person who has returned from a long trip, brings presents to relatives, neighbors, friends and acquaintances. This is called bazarlyk. This is a sign of attention and respect.
Bastanghy Zhasau (Holding a Party). When adults have set off for a long journey, their children (as well as children-in-law) organize youth parties called bastanghy. The guests coming to this party wish travelers good luck and safety in their journey. This tradition is called Bastanghy Zhasau.
Basire Atau. One of the ancient customs. Parents put a mark on an animal for their children. Such an animal was called basire. From that moment, that animal was considered that child's property. Therefore, the basire was treated with special attention, and it was not allowed to ride on its back. Most importantly, under no circumstances could basire be slaughtered or sold.
Bosagha Mailau (Oiling the Threshold). When a family moves into a new house after a marriage or just an acquisition of a new house, close relatives cover the threshold and door-posts with oil. It is believed that after that prosperity will come to this house and its door will be always open for the relatives. The person who performed the rite is given a "kade" (present).
Yen Salu. Yen is a sign, a mark on animals. The basis of the economic life of Kazakhs was cattle breeding. Each family, aul, clan had their own unique marks by which one could unmistakably identify who an animal belongs to. The mark was made mainly on the ear of the animal or on the horns. Yen could not be erased or remade. When there is a yen, there can be no dispute regarding the owner. Yen can be in the form of a straight or curved incision, an earing, etc.
Yenshi Beru. After the birth of grandchildren, the parents separated the sons from the parental hearth. When that happened, the parents gave their children part of the livestock, property, dishes, etc. Thus, children had everything they needed to live on their own. This parents' gift was called yenshi. It was a custom for one son to stay with the parents permanently and inherit everything they had after their death. However, he also had a duty to give some share of the livestock and property to the younger brothers. That was called yenshibas. The eldest son who became the head of the family after the father's death could not keep everything to himself. To prevent any possible disputes among their sons, some parents chose yenshibas for their children in advance.
Zhol Beru (Giving Way). Kazakhs do not cross the path of an older person and always give way to him or her. When an older person comes as a guest, he or she is seated at a special place for a guest of honor called "tor". Even on hunting, the first shot is always made by the oldest person, the first prey will be taken by him as well. All these traditional customs are ethical norms for Kazakhs.
Zhumalyk (The Friday Custom). In previous times, learners used to bring meat, koumiss, butter, kurt to their teachers. They did it on Friday, so the custom was called Zhumalyk.
Korimdik Beru (Gift for Seeing). Korimdik is a gift that is given for seeing a newborn child or a young bride for the first time. The word korimdik comes from the verb koru - to see. The meaning of custom is not just giving or taking presents. Korimdik is a way for relatives and friends to express their good intentions. Nowadays, young people who graduated from higher education institutions and received diplomas also ask for korimdik from their relatives.
Korіsu. The word korisu is literally translated as "seeing each other". A mandatory attribute of Korisu is a handshake. People greet each other, wish all the best to each other. The younger go to the elders' house, ask for blessings from the aksakals, serve dastarkhans and bake baursaks.
Kogentup Beru. If a relative or a good friend comes to visit with a child, the owner of the house gives the child an aninal (calf, foal, or lamb) as a sign of respect and love. Kogentup is a custom that instills in children generousity and love for relatives.
Kaiyrly Bolsyn Aitu (Congratulating). It is an ancient custom to say “kaiyrly bolsyn” when a significant event takes place, e.g. the birth of a child, a wedding, and other happy situations. Traditional wishing for prosperity and well-being, a sign of good feelings and the ability to rejoice together. Kazakhs take offense when people do not say “kaiyrly bolsyn”.
"Kazan Shegeleu" (literally: kazan - a large cooking pot, shegeleu - to nail). When guests come to their close friends or good acquaintances, they jokingly say that they have come to repair (literally: to nail) the cooking pot. The man of the house usually responds, "It's good that you've guessed to come yourselves, we were just going to look for a master who would fix our cooking pot." Then the host family cooks for their guests and serve the table. So, saying "kazan shegeleu" actually means to come as a guest. This custom shows hospitality and generosity of Kazakh people.
Kalau Aitu (Taking What You Like). The kalau custom was widespread among the steppe people. A guest could choose any thing that he liked in the house where he was staying and take it. The owner of the house could not refuse such a request. It was considered the beginning of close, friendly relationship between people. This is why sometimes the owner of the house even offered kalau himself, "If you like something in my house, just say it, and it's yours."
Konak Kade Aitu. Konakkade is a tradition, according to which the owner of the house has the right to ask the guest to sing a song or play a musical instrument. Konakkade is a way to get to know the guest better and create a more cheerful atmosphere at the table. Refusing this request made by the owner puts the guest in a very awkward position.
Koryktyk Kuyu (Pouring in Mercury). A sick person was treated by koryktyk kuyu. Lead was melted in a small dish, another dish was covered with fat and kept ready. The patient was seated and approached from behind. Then the lead was poured from one dish into the other above his head. People believed that in the cooled lead remained an image of what scared the patient. By looking at the picture, the person performing this rite could say, "You were scared by a dog or by a man, or by a snake, etc." and calmed the patient, claimed that he would recover soon.
Moinyna Burshak Salu. People who did not have children wore beads from beans and asked Allah Almighty to give them a child. Wearing beans on the neck meant having no children.
Salauat Aitu. This is a prayer, an ode to Paigambar. It is read at the end of namaz with great pleasure.
Sauga (Mitigating a Punishment). If a person was sentenced to death or other extremely severe punishment, his relatives (respected people) could ask for sauga, i.e. to pardon or mitigate the punishment. The person asking for sauga paid kun, thus repairing the damage, and called for a truce.
Sauyn Aitu. An official notice of a large toi or as sent well in advance (several months or even a year before the event) to auls, clans, zhuzes. This is not just an invitation. This is a notice that the invited are expected to arrive at the appointed time, adhering to their traditions and customs, that is, to appear with their batyrs, wrestlers, fast-moving horses, akyns, improvising singers, and proper preparations (meat, kumys, etc.). In Mukhtar Auezov's book "Abai’s Way" there are words, "Myrza notified about the conduct of the as of his father Oskenbai, and sent his people to Kokchetav, gathered the people."
Suyinshi Surau (Asking for a Gift for a Good News). Suyinshi means notification of good news. Before telling a good news to somebody, people would first say, "Suyinshi!", which means that they need to be thanked properly for bringing good news. A reply to that is usually, "take whatever you want" or just a good gift. When people hear the word suyinshi, they already know that the news is good, and the person who brought this news should be given a present for it. The gifts are generous, as the news brings joy and happiness. As for the person telling the news, he or she is obliged to accepts whatever is given as a present.
Salemdeme. Another tradition corresponding to the very nature of Kazakhs is salemdeme. This is a sign of mutual respect. People who have not seen each other for a long time gave each other jewels, expensive souvenirs, food, sogym meat, etc. Such a gift was called salemdeme. It is not at all necessary for salemdeme to be an expensive thing. Attention is what really matters. The receiver of salemdeme is happy, he says his blessings to the giver, shares the gift with neighbors and friends.
Sirge Moldireter. Treating to the last koumiss. Aksakals, grandmothers, and respected people are invited for this.
Suyek Zhanghyrtu. Matchmaking and creation of a new family. People who became relatives through marriage of their children once, continue this alliance between families with new marriages. This tradition is called “suyek zhanghyrtu”. For example, the eldest son from one family marries the eldest daughter from the other, then the younger son marries the younger daughter, etc. This tradition was formerly kept strictly. It helped to establish peace and mutual respect between two different auls, clans, or zhuzes.
Toi Maly. "A hundred horses were given for toi maly" (M.Zh. Kopeyev). Cattle for the Wedding. When the groom came for the bride, he brought toi maly with him. This cattle was slaughtered for the wedding feast. The number of horses, cows or rams brought as toi maly depended on the wealth of the groom's family. Expensive fabrics, clothes, fruits, sugar, tea, etc. could be brought as well. How much the new son-in-law would be respected by the bride's family could depend on the number and quality of gifts brought as toi maly. The people bringing toi maly received blessings from the bride's father, grandfather, or other respected aksakals. After the blessings were given, the cattle was slaughtered, and the guests gathered for the wedding feast were treated. If toi maly did not match the wealth and position of the groom's family, wives of the elder brothers of the bride could make poignant remarks about that.
Dametu. The Dametu custom has survived to this day. The word "dametu" is translated as "waiting for something tasty". After the end of a celebration, grandmothers (azhes) usually take some sweets from the festive table for the grandchildren. Special attention was always paid by grandmothers to their pregnant or lactating daughters-in-law. Kazakhs believe that if you do not give something sweet to a lactating mother, she will have galactostasis. This wise tradition is a way to improve relationship between mothers-in-law and daughters-in-law, something that is relevant for all nations and at all times.
Kalyn Mal. "With all the penalties, I had to return the kalyn mal" (S. Kobeyev). According to the custom, after the official part of the matchmaking, the groom's side was to pay kalyn mal, which was paid mainly in the form of livestock. The size of kalyn mal depended on the groom's wealth. It could be just 5-6 heads of cattle if the groom was poor, and from 200 to 500 (sometimes even 1 000!) heads if he was rich (bai). Besides that, there had to be cattle for the wedding feast, gifts to the bride's mother (sut aky), to the dead and living relatives (oli-tiri), kade from the groom and other gifts prescribed by different customs. During the Soviet period of our history, this tradition was maligned. People who criticized this custom said that girls were exchanged for cattle. However, the bride's dowry (zhasau) would usually more or less match the size of kalyn mal.
If the kalym consists of 10 heads of cattle, it is called "dongelek kalyn" (rounded kalym); if small livestock is replaced by 1-2 horses, it is called "balama kalyn" (replaced kalym). If the bride died and the groom marries her baldyz (bride's sister), he pays "olky kalyn", 27 heads of cattle in addition. The procedure of kalym payment has its own unbreakable rules. One horse is given to the horseman, which is called "kurykbau", one sheep is given to the shepherd ("kosakbau"). Cattle are also given for receiving blessings – "kelin tili" (bride's tongue). Kelin tili is paid for the bride's health, it is believed that if this is not done, the bride might lose the gift of speech.
At the beginning of the nineteenth century, Baisakal from the Small Zhuz and Sapak from the Middle Zhuz became co-in-laws. The kalyn mal paid for Baisakal's daughter amounted to 500 horses. Three hundred horses for large livestock, a hundred horses for the bride, a hundred horses for toi maly (M.Zh. Kopeyev).
Kuyeuyak. After the wedding, the groom should accompany his mother-in-law to her house with respect. For this, the father-in-law gives him livestock. This is called "kuyeuyak".
Tuiemuryndyk. Young people who met the wedding procession on their way had the right to stop them and let them go further only after receiving a kade (a gift). When the bride's mother gives the kade, the people receiving the gift give their blessings and the procession continues its way to the groom's aul.
Kyz Kashar. This tradition is also known under a different name, Bolys Ui (Kh. Arghynbayev). Kyz kashar is the first meeting of the bride with the groom. More precisely, the groom's first meeting with the bride is called "uryn kelu", and the bride's first meeting with the groom is called "kyz kashar". It is a joyful day for young people. The groom is expected to give presents, e.g. kol ustatar, shash sipatar, kyz kushaktatar, arka zhatar. During this first meeting, the girl gives the zhigit her shawl, the symbol of her virginity. She also gives various presents for the brothers and sisters. If the marriage arrangement is broken after the uryn, it has very serious consequences. If the groom refuses the girl without reason, the previously paid kalym is not returned to him. Moreover, he has to pay an additional penalty.
If the arrangement is broken by the bride's side, the kalym is returned in full, with additional penalty.
Kuiryk Bauyr. There is a saying, "If you have tasted kuiryk bauyr, you have become an in-law". Kuiryk bauyr is a special dish from liver and tail fat. This ritual dish confirms the fact of becoming co-parents-in-law and can serve as a prove in case of disputes. It imposes certain obligations on both sets of parents. Kuiryk bauyr is a symbol of inviolability of the marriage arrangement. This ceremony is usually funny and full of jokes, but there is a deep meaning in it: it is a way to show one's purity of thoughts and intentions and establish a long-lasting alliance.
Baldyz Kalyn. Kalym for the bride's sister. In cases when the bride died prematurely before marriage and kalym had already been paid (as it was usually paid in advance), the groom had the right to take a sister of the late bride. If the groom went on secret meetings (uryn bary) with the late bride, and she had no sisters, half of the kalym was returned. If the groom visited the bride and after her death married her sister, he had to pay additional kalym called "baldyz kalyn". If the groom did not visit the bride, baldyz kalyn was not paid.
Kuieu Kiimi. The groom's clothes. When the bridegroom was going to his bride, he had to be dressed especially elegantly, so that women and girls who met him could easily identify him. Therefore, his clothes were different from other men who were accompanying him. His headwear (borik) was decorated with eagle owl feathers (uki), his boots had high heels, he wore a red chapan on his shoulders. The groom had to behave very modestly, his appearance and behaviour had to display respect, otherwise he had to pay a fine or he could be laughed at by the crowd. The groom's horse brings a lot of fun to local children as they are allowed to ride as much as they want. This is an aul tradition.
Kynamende. Both kynamende and uryn kelu refer to the groom's visit. After the matchmaking and payment of the kalym, the groom went to visit his bride for the first time. The first official visit of the groom to the aul where the bride that was promised to him lives. In the East Kazakhstan regions, kynamende is celebrated after it becomes obvious that the girl's honor is not smirched. The next day is a big celebration with songs and dances. "Kynamende" is called differently in different places – "uryn kely", "kalyndyk oinau". The future bridegroom (allegedly secretly) arrives with his friends in the aul where the bride lives in the twilight. This is called "esik koru" (lit. esik – the door, koru – to look) or "uryn kelu" (secret arrival). To visit the bride, the groom and his friends must fulfill the established customs. For example, daughters-in-law asked for etokpe complaining on shortness of breath when walking fast. When meeting with the brother-in-law or the younger sister of the bride, the groom must give "baldyz korimdik." After the "eryn toi", the groom and his friends received presents and went home. Before kynamende, the groom had no right to visit his future bride or even come to the aul where she lived. Otherwise, the girl's brothers had the right to punish him for breaking traditions. According to the folk tradition, there was a certain consequence of events that needed to be observed. In relation to the groom, there were also specific rituals: uryn kelu (the groom's secret visit to the bride), esik ashar (the grooms first official visit), kuyeu tabak (a bowl of meat for the son-in-law), sut aky (a gift for the mother of the girl), atbailau (a present for hitching the horse), shashu (showering), kyz kashar (for the kidnapping of the girl), kol ustatar, shash sipatar (literally, for touching the girl's hands and hair), etc.
Onir salu. Along with the customs of ui corsetu, esik ashar or otka shakyru (inviting to drop in), another kade is performed in relation to the young daughter-in-law, it is called "salu". The rite is performed by women of venerable age. They shower "keline shashu", give her their gifts, that is "onir" – clothes, household items, etc. Onir salu is a sign of respect for newlyweds. Besides it is good financial assistance. Unfortunately, nowadays the tradition is no longer observed.
Shanyrak Koteru (shanyrak – the dome of the yurt, koteru – to raise). Shanyrak is the main part of the house, a symbol of the continuation of the family. Raising the shanyrak for the two young people who have just left their parents' houses and started their own family is another symbolic rite. The writer-ethnographer Akhmet Zhunusov wrote about this tradition: "... only an old man (son-in-law) with many children can be trusted to raise the shanyrak." This man received a special invitation to come and take part in the ceremony. If the yurt is big (otau), the man raises the shanyrak sitting on a horse with the help of a pole in his hand. For his participation, he usually received a horse or a camel. There is a deep meaning in the fact that it is the old son-in-law who raises the "shanyrak". The son-in-law is a respected person, and the older he gets, the more important he becomes for his relatives, and hence more respected. This rite also shows the connection between different generations.
Shanyrak Tuie (The Camel Carrying the Shanyrak). The transport that delivers the bride into the groom’s aul is called "shanyraktuie". The mother, sisters and zhenges of the bride can sit on it. Other people usually don't, because otherwise they can be laughed at. Since time immemorial, the first camel was carrying a shanyrak, the symbol of a new house. This camel did not carry any other things or people on it and was accompanied by horses. This is why it is called "Shanyrak Tuie".
Itaiagyna Salu. When a young woman visits older women, she might get rings, bracelets, or silver coins from them. Those silver things were dip into the water for the first bathing of a newly-born baby (shilde sui). After the bathing, the women who were present during this ceremony share these coins and jewelry amongst themselves.
Au Zhar. The bride's last evening at the parental home was always full of songs (zhyr). Leaving your home and starting a new life is always a sad moment. During this last evening at home, the bride performed au zhar, i.e. a poem telling about the life that she had living with her parents. The bride would often cry, but everyone understood that those were not tears of sorrow. The girl just felt sad about leaving behind her home and people she knew.
Her friends, the girls and zhigits of her aul, were with her and supported her that evening. After the ritual song Zhar-Zhar, they began singing Au-Zhar, which is done in the form of an aitys (a poetry competition). Young people wished her happiness, joy, mutual understanding with her husband, and prosperity in her new life. To make this sad moment of saying good bye to the old life a bit brighter, the lyrics of the Au Zhar songs are always funny and full of jokes:
You wouldn't be here now with us singing, au-zhar-au,
If your mother had not left her home for a new beginning, au-zhar-au.
So do not be afraid, there is nothing scary, au-zhar-au,
You will be happy with the man you are going to marry, au-zhar-au.
Synsu. There used to a wonderful tradition called "synsu". Before getting married, every Kazakh girl had to write her own synsu, i.e. the bride's farewell song to her home, friends and relatives. The main feature of this song is its complete uniqueness. It had to be written by the girl herself, it was forbidden to borrow even a couple of lines from elsewhere. In this song, the girl contemplated her life at home and how fast these years had flown by, told about her parents and how they loved and cherished her, regretted that she had to leave and asked to remember her and not to forget to visit. In these songs, girls compared themselves to a flower that had been picked, a white swan, white snow. The bride could be taken away from her parents only after she had said good bye to them. If the girl could not write that song herself, a professional poet (akyn) was hired, and in that case, the bride just had to memorize the text. The song was always beautiful and touching. Unfortunately, now this custom has been forgotten almost completely.
Ui Korsetu. Meeting the husband's relatives. After the wedding, the husband's relatives and neighbours invite the young wife to visit them to get to know each other and help her adapt to a new place. She accepts this invitation and never comes empty-handed. The receiving party also tests the girl's character, manners, looks at how well-bred and courteous she is. This is something all girls should remember about, as this custom still exists nowadays.
Koshtasu. Parting. Before moving to her new home, the bride has a parting ceremony where she says goodbye to her parents, brothers, sisters, and relatives. In her farewell song, she regrets that she was born a girl, not a boy, and that she hence has to leave her home, she wishes everyone to do well and be in good health, and promises to come for a visit next year. According to the tradition, the wife can visit her relatives again only after a year has passed since the wedding. Before that, it is forbidden for her to come to her former home (there are reasons for that). After her song, her friends and relatives cheer her up (which is also done in the form of a song) and wish her happiness. Koshtasu is performed by the bride herself before the departure of the wedding procession from her aul.
Traditional songs have great educational significance. They preserve folk traditions, the people's understanding of the world and life, attitudes to other people, and dreams for the future. Koshtasu is a good example of such a song.
Kyz Uzatu. The daughter's wedding day is a big event in her parents' lives. On that day, they make a great celebration (toi). The parents are happy and sad at the same time. They are happy because they have brought up a beautiful, intelligent, worthy daughter, who will not bring shame to her family. But at the same time, they are also sad because for them she is still a child, and it is not easy to say good bye to her.
A team of 5-7 (the number has to be odd) matchmakers come for the bride. Among them, there is a Bas Kuda (the main matchmaker), Kudalar (matchmakers, the groom's relatives) and one friend of the groom (the groom's best man). In the northern and central regions of Kazakhstan, only men can be in this team that comes for the bride. They usually arrive in the evening. As soon as they arrive, the toi begins: there are games, songs, amusements, and presents. The bride's closest relatives formally invite them to visit. The bride leaves with the matchmakers early in the morning, with the sunrise. Sunrise is a symbol of a new day, and a new life for the girl. Before leaving, she says good bye to her relatives by singing a song (Koshtasu Zhyry). Young people sing Zhar-Zhar, Aushadiyar. The team of matchmakers receive presents (Kuda Attandyrar).
Saukele Kigizu (lit. saukele – headdress for the bride, kigizu – to put on). Saukele is not only the most expensive headwear, but also a symbol of the beginning of a new life. It symbolizes transition from carefree life of a girl to the family life of a woman. Thus, saukele kigizu is an important ceremony for the bride. Relatives are invited for it. Shashu is showered. Blessings are given. The Baigazy for Saukele can be significant. Saukele makes the bride look especially beautiful and it also emphasizes her connection with her people and their traditions. Everyone wants to see the saukele on the bride. Korimdik is given for that. A few words about saukele. It is embroidered with rubies, pearls, corals and other precious stones that emphasize the richness of saukele. It is sewn from expensive velvet, velor, etc. The edges of saukele are decorated with fur - mink, fox; embroidered with small beads, fringe, ornament; various small gold and silver coins, ornaments. The upper part of saukele is always decorated with "uki" (eagle-owl's feathers). At the beginning of the 19th century, saukele worn by the daughter of the bai called Baisakal from the Younger Zhuz was worth five hundred horses, according to Sarzhan, Kenesary Khan's elder brother.
Otau Koteru. Kazakh people have a concept of otau koteru, which means marriage, the creation of a new family. According to the custom, parents prepare the house for their son or daughter. A yurt (otau) is usually included in the bride's dowry (zhasau). The new house should bring happiness to the young family, that is why the yurt was decorated and made as cozy as possible. Relatives and neighbours usually took part in this process of yurt preparation. Shanyrak (the dome of the yurt) is raised with the help of a pole wrapped in a white cloth. This is usually done by a respected man. The first people to enter the otau are respected women, they pour oil into the fire of the hearth, cover the threshold and door with oil. The first dastarkhan is served. People entering the otau shower shashu, give their blessings to the young family. Relatives bring korimdik for the first visit to the otau, give cattle and valuable gifts.
Atbailar (literally: at – horse, bailar – to tie). Atbaylar can be of two types:
Aushadiyar. Aushadiyar is a wedding song (zhyr). The traditional wedding song (zhyr) on the basis of a certain motive has a special teaching value. Aushadiyar is an especially solemn moment of a toi.
Aushadiyar is dedicated to the young couple who about to start a new life. Aushadiyar contains kind advice, examples of upbringing based on national traditions. For example:
Aushadiyar – let's say it once,
People with no honor we denounce!
Show respect to your ancestors,
And you will be respected by your descendants.
Aushadiyar – let's say it twice,
May your new life be happy and nice,
Look at the bride, how beautiful she is!
So slim, with a long plait, and eyes deeper than sea is.
Aushadiyar – let's say it three times,
Young people are beautiful when they are together,
May they keep their vow forever.
Esik Ashar. After the wedding celebration, the son-in-law, together with his young wife and close friends, go to the wife's parents at the appointed time. The first visit of the son-in-law to the house of the parents of the wife is called "esik ashar" (esik – door, aschar – to open). On this day, the son-in-law is tested by his parents-in-law, because they see him for the first time after the wedding toi. The son-in-law brings all the presents prescribed by the tradition, shows respect to everyone: he tolerates all kinds of jokes from the relatives, but it doesn't mean that he has to keep silence. Kazakh auls can't live without tois and fun, so the son-in-law's visit (esik ashar) is yet another reason to get together and have some good time.
Zhasau (The Bride's Dowry). Kazakhs paid much attention to the bride's dowry. Beautiful jewelry, carpets, tekemet, saukele (the bride's headpiece), expensive clothes, things, dishes and so on were given as zhasau. Wealthy parents prepared an "ak otau" (ak – white, otau – here: yurt) for their daughter. Zhasau could be bigger than kalyn mall. The girl could take everything she wanted.
Zhigit Tuie. A gift to the girl's father. According to one of the wedding rituals, the bridegroom gives presents to the bride's parents for the good upbringing of his future wife: a present for the mother-in-law is called "sut aky", a gift for the father-in-law is known as "zhigit tuie". This gift can be made in the form of expensive clothes, a camel, a horse, a horse harness, etc. After receiving such a present, the father-in-law (ata) blesses his son-in-law. Sut Aky (Payment for the Mother's Milk). The date of the wedding is arranged by her father and the groom's mathmakers (relatives). The groom comes with a senior relative in the company of close and talented friends. It is tradition to give many presents on this day. Probably the main of them is sut aky presented to the bride's mother.
Oli Tiri. After the wedding arrangements have been made, the groom's side sends a person with Oli Tiri (present). It is a symbol of gratitude to not only those who are alive. After this, the groom is allowed to secretly visit the bride (uryn kelu).
Zholdyk. On the wedding night, the wife of the elder brother (zhenge) prepares the bed for the newlyweds, jokingly gives advice for the wedding night and wishes happiness to them. This mission is entrusted to an exemplary, respected, well-bred, many-childed daughter-in-law. It is very important that the newlyweds have an unforgettable night. Having fulfilled her duties, the daughter-in-law waits for the newlyweds to wake up and asks them for a present. The groom should thank the daughter-in-law properly and meet the first morning of his family life with a smile on his face. Zholdyk is a special rite, and therefore a gift for the zhenge should be valuable.
Betashar. It is the rite of opening the bride's face (showing the bride to the groom's relatives and guests) necessarily accompanied by a traditional song-zhyr. The bride in a wedding dress is brought into the yurt of the groom's father where guests have gathered. Courteous, well-bred daughters-in-law stand on both sides of the bride holding her arms. During the betashar ceremony, the bride meets the groom's relatives and listens to their kind advice and wishes for the future in the family life. The singer-improvisator introduces each of the groom's relatives to the bride and asks her to bow down to each of them. The groom's relatives, in their turn, give korimdiks (gifts for seeing the bride's face). Betashar ends with instructions, wishes, and advice.
Kyz Koshi (the bride's caravan). After the rite Kuda Attandyrar (seeing off the matchmakers), the girl, her mother, the oldest daughter-in-law, younger brothers and sisters sit in a special wagon. It is forbidden for the girl to look back. The matchmakers (the groom's relatives) go ahead, the shanyrak tuie follows them. At the end of the caravan go beautifully dressed young people singing songs and telling jokes. After the caravan has left the girl's home aul, this procession is called Kyz Koshi. After a certain distance, it's called Kelinshek Koshi (kelinshek means bride). Residents of auls bypassed by the procession have the right to stop the caravan and demand a present (tuiemuryndyk). Having received presents, they step aside and wish safe journey and happiness to the newlyweds. The bride, the groom, and their relatives are always happy to stop for tuiemuryndyk, as it is a chance to receive blessings and good wishes from a lot of people.
Zharyskazan. It takes place during the woman's birth labor. Grandmothers and close relatives from the husband's side gather near the birthing mother and start Zharyskazan (zharys – competition, kazan – large cooking pot). The meat left from winter (sur) or something esle is put into the cooking pot, and the challenge is to finish cooking the dish before the baby is born. It is believed that the baby fully participates in this competition, trying to come into this world as soon as possible.
Zhar Zhar. A traditional song sung by young people at the bride's farewell party. It is usually performed in the form of an aitys, a competition between girls and zhigits (boys). The boys advise the bride not to regret about leaving her father, as a good father-in-law will replace him. The girls respond that a father-in-law can never replace the one and only beloved father. Zhar Zhar is usually performed in a joking manner.
Zhigits:
Do not be sad, young beauty!
So amazing life is, look around!
Marriage is not just a duty,
Your happiness will be profound!
Girls:
How can a father-in-law, zhar-zhar,
Replace the beloved own father?
And all the tears that you saw, zhar-zhar,
Are because this is the last time we can gather.
Questions for students' knowledge assessment:
Literature:
1.Виноградов Г.С. Народная педагогика.- Иркутск , 1926
3.Ә Әбілова, К.М.Қалиева. Этнопедагогика.А-1999ж
баулу.