National holiday of the first ayran "Tung Payram"

Tung Payram (Russian feast of the first ayran) is a Khakass folk festival, which received official status in our time (1980).

One of the holidays that arose in the Hun and ancient Turkic times from the worship of their native land and the basis of existence - cattle breeding. Held in the steppe regions of Khakassia. At the end of May or the beginning of June, after the cattlemen moved from winter to summer, the first airan festival was held. The overwintered cattle recovered on the first green stern and the first dairy products appeared. Tung Payram (literally "the first, original festival") was associated with the veneration of cattle breeding - the basis of traditional farming. For him, the first dairy products were prepared, the first airan was started, new national dresses were sewed. From ayran, the first araku was distilled. On a certain day, the inhabitants of several aalov gathered in the morning on the nearest mountain peak or in the steppe, where birch trees were installed, a hitching post for the ritual horse (in Khakassia - exhilaration) and a big bonfire. The venerable old man, together with the assembled people, walked around them nine times by the sun (kunger), sprinkling ayran on the fire, birch trees and horse, blessing the sky, the earth and wished that cattle and dairy products would not be transferred among cattlemen. The ritual of circling the sun has reached the Khakass since the time of the Türkic Kaganates. The first ayran and the first araka were considered medicinal drinks. They could not be spilled on the ground. According to custom, all cooked first dairy food should be eaten during the holiday, it is forbidden to leave it the next day.

Nikolai Fedorovich Katanov - the first scientist of Khakassia

Nikolai Fedorovich Katanov (6 [May 1862, district Izium (Uzyum) near the village of Askiz - March 9, 1922, Kazan) is a Russian turkologist, professor of the Imperial Kazan University and Kazan Theological Academy, doctor of comparative linguistics, ethnographer, folklorist, public figure. It is considered the first Khakass scholar. Actual State Councilor (1915) .


He was born in the family of the ulus clerk, in 1876-1884 he studied at the Krasnoyarsk Gymnasium, which he graduated with a gold medal. In 1884-1888 he was a student at the Faculty of Oriental Languages ​​of St. Petersburg University. On the recommendation of V. V. Radlov, he was sent to an ethnographic-linguistic expedition to Siberia and East Turkistan to study the languages ​​and life of the Turkic tribes. In 1889-1892 he studied the peoples of Khakassia, Tuva, Semirechye, Tarbagatai and Xinjiang. Since it was not possible to get a place at the University of St. Petersburg, in 1894 Katanov moved to Kazan, having worked in this city for 28 years until his death. In 1903 he defended his thesis for a master's degree - "Experience in the study of the Uryanghai language", in 1907 was approved by the doctor of comparative linguistics in the totality of works. In 1911-1917 he taught mainly at the Kazan Theological Academy. Ordinary professor of the Theological Academy since 1915, in 1919 he was elected professor at the Kazan University for the All-Russian competition, the results of which were approved by the People's Commissariat of Education in 1921.

Education (1869-1884)

In 1869 Nikolai Katanov was enrolled in the one-class village school, which had just opened in Askiz, which was taught by his uncle Efim Semenovich, who combined the posts of the clerk of the steppe duma, the church elder, the shopkeeper, etc. He can not get an education in the school, but in Askiz was kept house and intermediate base Krasnoyarsk gold miner P. I. Kuznetsov, who had a library and sought to educate local "aliens". The school in Askiz was located in his own house, and Nikolai widely used books for self-education.

The first teacher of Katanov was I. Karatanov, an employee of Kuznetsov, who also had a small collection of books on the peoples of Siberia; It was he who instilled in Nikolai a deep interest in the culture and history of the Turkic peoples. After the death of his father in 1874, Nicholas, who worked as a shepherd in the summer, entered into the custody of his uncle, who arranged him as a clerk in the Askiz Steppe Duma. For two years of service, Katanov mastered the Russian diploma and calligraphy. Feeling the need to continue education, in 1876, Nicholas decided to enter the Krasnoyarsk gymnasium. In this he could help PI Kuznetsov, who was then the city's head of Krasnoyarsk. Having enlisted the recommendations of I. I. Karatanov, Nicholas on a boat on Abakan and Yenisei reached the city and was enrolled in the gymnasium.

Group of students of the Krasnoyarsk grammar school. Katanov is sitting in the center. (Not later than 1884)

                                                 The Petersburg period (1884-1893)

At St. Petersburg University Katanov was August 15, 1884 enlisted in the category of Arabic-Persian-Turkish-Tatar literature. He received a fundamental education, including a wide range of humanitarian and special oriental disciplines. Having mastered French and German at the gymnasium, Katanov studied Arabic, Persian, Ottoman, Tatar, Bashkir and Kazakh languages ​​at the university, as well as the Chagatai language, the history and literature of the Turkic peoples, the history of the East, and Muslim law. In addition, Katanov privately engaged in phonetics of Turkic languages ​​at home with VV Radlov. Radlov only recently moved to St. Petersburg from Kazan; In the face of Katanov he found a very diligent and attentive student. The student of Katanov was exceptionally accurate and hardworking, it is recalled from the memoirs that he attended and stenographed all the lectures without exception. At Radlov, he learned a comparative-historical method in the study of the Turkic languages, which aroused his interest even in the gymnasium.

Student of the Faculty of Oriental Studies Nikolai Katanov. Photographic studio of J. Steinberg, (no later than 1888)

The Kazan period (1894-1922)

January 12, 1894 Katanov arrived in Kazan, in which the researcher had to live 28 years - until his death. By that time, the teaching of Oriental languages ​​at the university had come to a final decline, and Nikolai Fyodorovich was to restore this area of ​​educational and scientific activity. However, as an extraordinary professor, Katanov read only elective courses. However, very quickly his subjects became popular among students. In 1894/1895 academic year N.F. Katanov read the following courses at the Faculty of History and Philology, demonstrating the extraordinary breadth and versatility of his interests:

The language of the Kazan Tatars (grammar and reading);

Review of the Turkish-Tatar tribes (the history of ancient and new Turkic states, the life of tribes, reports of foreigners about the Turks);

The history of Turkish-Tatar literature (Ottoman, Chagatai, Common Turk);

Comparative grammar of Turkic languages.

In the following, 1895/1896 academic year NF Katanov additionally began to read the courses of Arabic and Persian languages, and then the grammar of Altaic languages, the grammar of Kazakh and Kyrgyz languages ​​and even a special course "Inscriptions on coins of the Golden Horde and tombstones of the Kazan and Bulgarian khanates"

The Katanov family in 1904

Burdened with a lot of worries at the university and the OAE, Katanov took up the execution of any work, if only it was within his area of ​​interest. He immediately joined the activities of the Translation Commission under the fraternity of St. Guria on the translation of the New Testament into "languages ​​of Siberian non-Russians". Since 1907, he became chairman of the Translation Commission of the Kazan Academic District and a member of the Press Committee. During this period he was summoned to Petersburg several times for meetings on the formation of foreigners, and from 1907 to Orenburg for meetings of teachers of foreign schools. In addition, since 1905, Katanov was a member of the council of the Kazan City Museum, until 1917 headed his historical and ethnographic department and in 1906-1912 and 1914-1917 he was chairman of the museum council.

NF Katanov in the uniform of the professor of the Kazan University with awards. Photo of 1909 year

Folklore of the Khakass people

FOLKLORE KHAKASSKY - oral folk poetic creativity.

Folklore and literature differ in that the first is created verbally and is passed from mouth to mouth from generation to generation, ie collectively, the second - in writing, usually individually, sometimes by one or two, rarely by three authors whose names are known.

Photo from: http://hakasiya19.ru

The beginning of the poetic word is connected with the primitive communal system, when creative individuals, endowed with a special gift of artistic narration (narration), singing, did not stand out from others. It is not excluded that one person gave birth to creativity. But due to further collective work on it, the first of the authors was forgotten. The clan system was the longest by the time of its existence, life changed slowly, barely noticeable. Hence the oral poetic word was very stable. The most ancient genres throughout their lives were included in other genres, for example, myths - in a heroic epic. In the ancestors of Khakass, the birth of Folklore in the foreseeable past goes to a depth of at least 2.5 thousand years. To the most ancient genres, scientists include oral stories about the totemic ancestors of the clans and tribes, they are not preserved in an independent form among the Khakas. For example, in "Altyn-Aryg" it is told about wanderings in search of medicinal herbs and living water half-woman-halfwolf Pic-Tumzuh. She is a cult hero.

Photo from: http://hakasiya19.ru

The art of the oral word from its very inception is art, sounding, radiating the energy invisible to the human eye of thought and speech, its rhythm and melody. Artistic techniques developed accordingly with this oral sound. In the oral poetic word, traditional repetitions play an important role, amplifying the impact of the sounding word on the listeners or intensifying the dramatic nature of the episode, for example, in the Khakas fairy tale, the horse-friend warns the hero three times about danger. Tradition manifests itself in repetitions of the paths, poetic formulas, which is due to the stability of life, the world outlook of the masses.

Photo from: http://hakasiya19.ru

The folklore of the ancestors of Khakassians, as it is today, coexisted from the 6th to the 13th centuries. AD And later with written poetry, known as the Yenisei epitaphic lyric poetry, preserved on stone steles erected as monuments in honor of the deceased heroes. Literature does not replace Folklore - the creativity of the masses themselves.

Each creation of an oral word goes through several centuries, some of them - and millennia. More than one generation of improvisers can enclose their understanding of content, and leave something unchanged. This creates different versions of the same work. Variants of Folklore - its most important specific feature, as well as the oral creation of it. Thanks to the collectivity of existence, he lives in the centuries, otherwise he would have been lost. Influence and artistic tastes of his listeners, who can approve certain elements of the art of speaking or not. Combination of stability with separate. Changes in the content of samples are inherent in Folklore. Different versions of the same work are formed during improvisation moments.

Photo from: http://hakasiya19.ru

Khakass Folklore has lyrics and epic, poetic and prose types and genres. Starting from blessings, children's pestles, lullabies, tongue twisters, patches, proverbs of riddles of riddles, myths, weeping and songs of animals and birds) to magical social and everyday tales, ballads of historical, tribal, toponymic, genealogical traditions and ethnological myths , Legends, folk story-lyric songs and controversial lyrical songs (tahpahs), large canvases of the heroic epic of historical and heroic legends in prose and verses of shamanic summoning of spirits-this is the range of species and genre forms Formation in the verbal art of the Khakass.

Photo from: http://hakasiya19.ru

All their life and the life of their ancestors passed in the element of Folklore. The child was born - he was "fed" the fire of the hearth for him, so that he accepted and fell in love with a new member of the family, he grew up under lullabies, grew up-he was recited: "arba khoor, hoor, hoor!" (Barley fry, fry, roast! etc.). The people paid much attention to the spiritual and moral and mental development of the offspring, the upbringing of patriotism in it. To develop ingenuity and develop a speech, wrote counters and tongue twisters. Instructed with the help of proverbs, sayings and riddles. They developed a spiritual outlook, entertained and delighted with wonderful fairy tales, in which the sufferings and trials of the heroes necessarily end with the victory of the light forces. Thus the people in their work are always faithful to optimism.

Photo from: http://hakasiya19.ru

Through folklore, every generation was inspired with faith in life, in a bright future and in self-reliance, knew well about inter-ethnic relations, taught broad thinking, developed an ethnic worldview in new generations of young people, they were told about wars - a historically heroic epic, for example, " TASHA-MATYR to know about the complexity of private, intimate life - told backward ballads, for example, about "Chanar Husa." They shared their lyrical thoughts, thoughts, sympathies or antipathies through controversial lyric songs

National sports of Khakassia

The role of sports in a traditional society was quite significant, and interest in them in the past was no less than today. The purposes of carrying out of sports competitions were various. First, it is the definition of who is the strongest, dexterous, courageous, fastest, not only among individuals, but also among genera and individual surnames. Secondly, the public significance - almost always sports competitions were timed to calendar and religious holidays. Thirdly, leisure, rest from everyday life, so everyone took part in them. Fourth, the transfer of traditions and customs from the older generation to the younger. Fifthly, the sacred component is the connection with higher powers. The most important part is the upbringing of the spirit of the winners.

Among the sports contests one can single out the struggle "kures", jumps "at charaki", archery, lifting of gravity (stone), Khakass checkers "tobit".

Photo from: http://www.nhkm.ru (kures)

The most respected among the Khakass men is a contest to this day - kures. Khakass wrestling is a belt: the participant puts on a cloth sash over the clothes - "hur". The participant's goal is to throw his opponent on the shoulder blades without taking his hands off his belt. When the fight was not taken into account the weight of wrestlers, there was no clear regulation - the winner struggled until the first defeat. During the fight, it was forbidden to kick, to cut above the knee, to put the footboard on. According to the Khakass rules, the enemy was considered defeated if he touched the ground with any part of his body or fell down on all fours. If after the throw the enemy landed on his feet, the fight continues. When both wrestlers fall, a draw was announced. The overall victory was awarded after three fights.

Photo from  All-Russian State Television and Radio Broadcasting Company Khakassia

In addition to the struggle, the horse race "charis" was a favorite kind of competition among the Khakass cattlemen. They were held either during major public events, or by agreement of the owners of horses. They gathered a large number of spectators, put in big bets, it came even to the loss of herds and flocks. In the historical legend "Odzhen-Pig" the races became the cause of the war between the Khakases and the Mongols.

Khakass checkers "tobit"

Archery in Khakassia

Khakass cuisine

Food, cooking

Food Khakass consisted mainly of dairy, plant products and baked bread. Their name is a large list. Khakases widely used various dairy products. Fresh milk, both raw and cooked, was a child's food. Adults used it in less quantity. Everyday drink for everyone was ayran - sour, fermented milk. It was distilled into milky vodka (araka) to get the curdled mass (aarchy), which went into food in a variety of forms. From it did sour cheese (hurut) and raw (ni4ipo). They were dried and stored for a long time in large quantities. From fresh boiled milk with the addition of yogurt, sweet fresh cheese (pyslah) was prepared. From milk received sour cream, cream, butter, cottage cheese and other products. The oil was stored in a special container (including birch bark) or in containers made of peritoneum. On the sour cream prepared porridge (potha), which was a favorite dish. The quantity and quality of dairy products largely depended on the soundness of the family.

Source: Butanayev V. What they ate in the old days

Baked bread, flour and cereals were common. Khakases knew how to cook bread vodka (asararazy) and kvass (kymys). A daily hot drink was a brick (tiled) tea with milk or sour cream; Many consumed tea from wild herbs (bédan, white-head, stalks of lingonberry, strawberries, currant branches). In a constant diet included potatoes, as well as some types of vegetables (cucumbers, carrots and cabbage). From wild edible plants harvested for future bulbs sarans and tubers kandyk, wild garlic, field onions and garlic. They gathered raspberries, lingonberries, blueberries, strawberries, currants, wild cherry, gooseberries and other berries. Specially harvested pine nuts. At all did not eat mushrooms. Many dishes and ways of cooking Khakases were borrowed from the Russian folk cuisine. This is most true of bread products. From the Siberian peasants they learned to bake bread, pies and kalachi, make pancakes, noodles, fry meat, etc. The names of many dishes were included in the vocabulary of the Khakass language. In turn, the Russians borrowed some dishes of Khakass cuisine.

Source: Butanayev V. What they ate in the old days

The main food of Khakassians, as well as other cattle-breeding peoples of Southern Siberia, served in winter meat, and in summer milk dishes. For the winter, meat was prepared - (sogym). In each farm, a horse was cut and about 30 sheep. The horses were slaughtered in the manner of Chulumbep - by knifing the neck, under the first cervical vertebra. For a sin it was considered to cut a throat to an animal or to kill it with a blow of the ax's ax in the forehead. However, by the beginning of the 20th century, under the influence of Russian peasants, these methods die. The bones of the carcass were dismembered with a knife over the joints. Breaking them was forbidden: if the bones are broken or cut, then the owner will not be happy and the cattle will be transferred. This custom reflects the belief, known to many peoples, in the revival of an animal whose bones are kept in perfect order.

Source: Butanayev V. What they ate in the old days

Khakassia cuisine, undoubtedly, will seem to exotic representatives of peoples who have developed other cultural traditions. Khakas have a delicacy as a sausage harta, made from the horse's rectum, to which a little meat was added. Ready-made sausage chips served in a cooled form, cut into rings. During the slaughtering of cattle, the hyman sausage was also made. The stuffing was a fatty meat crushed with a scab, together with Khaza - the inner fat of a horse. Adding onions and peppers, stuffed the gut with the ready stuffing. Fat of the horse does not freeze, so hymu ate, holding vertically, so as not to spill the delicious liquid. Khyima is an honorable dish. One of the most favorite festive dishes and today remains the blood sausage of khan-sol. It is necessarily cooked when animals are slaughtered (but not pigs, perhaps because the pig is a relatively new animal for the Khakassians: the pigs began to breed only at the end of the 19th century).

Khakases in a yurt for making blood sausage. Ulus Kapchalsky. 1912 N.V. Fedorov

The most common summer drink of Khakass was Ayran, made from sour cow's milk. Ayran was kept in large tubs (Saban). Its importance in the diet of Khakas is difficult to overestimate. The Khakas themselves say: "All the health of the people from ayran." It's a wonderful drink. It quenches thirst and hunger. They are treated to anyone coming into a yurt, they use it for ritual purposes. Ayran was distilled into milky vodka - araka. The Khakas had several kinds of moonshine machines. The oldest was the Khazan-hahpah. It consisted of a large cauldron, installed on a tripod (ochyh). The airan was poured into it, the top was covered with a wooden spherical cover (hahpah), there were two holes in the lid where curved wooden pipes were inserted, the other end rested against two cast iron jugs standing in a trough with cold water. Before the water in the trough heats up, one ayran kazan fully managed to overtake.

Preparation of araki in the yurt of Ilya Tazmin from seok ah-hask. Ulus Kapchalsky. 1912 N.V. Fedorov

PRESENTATION Khakassia is my home!

LINK TO THE PRESENTATION

Summary table of results IV Spartakiad of the Ministries and departments of the Republic of Khakassia

Summary table of results  IV Spartakiad of the Ministries and departments of the Republic of Khakassia

№	Sports delegation	Volleyball		Table Tennis		Ski race
		place	points	place	points	place	points
1	Office of the Government of Khakassia	9-12	20,5	12	19	4	30
2	Supreme Council of  Khakassia	9-12	20,5	4	30	9	22
3	State Committee for Employment Population of Khakassia	5-8	25	15	16	7	24
4	Ministry of Property + State Statistics Committee of the Republic of Khakassia,	5-8	25	13	18	6	25
5	Gos. Housing inspection	13-16	16,5	14	17	н/у	0
6	Ministry of Finance of the Republic of Khakassia	4	30	7	24	н/у	0
7	Tax Inspectorate	9-12	20,5	2	40	н/у	0
8	Ministry of Sports of the Republic of Khakassia	1	50	8	23	3	35
9	Ministry of Education And sciences of Khakassia	3	35	10	21	2	40
10	Ministry of Labor And social development of the RH	13-16	16,5	16	15	10	21
11	Ministry of Industry of Khakassia	13-16	16,5	11	20	8	23
12	Federal executive authorities of the Republic of Khakassia	13-16	16,5	н/у	0	н/у	0
13	Национальный банк РХ	5-8	25	9	22	1	50
14	Пенсионный фонд РХ	9-12	20,5	6	25	5	27
15	Khakassky Municipal Bank	2	40	1	50	н/у	0

Spartakiada of the Ministries and departments is the longest competition in the territory of the Republic of Khakassia.

On February 14, 2016 in the Babik Valley, the 4th Spartakiada of the Ministries and Departments of the Republic of Khakassia, dedicated to the XXXI Summer Olympic Games in Rio de Janeiro (Brazil), started from the ski races.

Ministries and departments competed in such sports as mini-football, volleyball, table tennis, paintball, streetball, athletics, ball-hockey.

The last competitions in mini-hockey (Rinkbendi) ended on December 24, 2016.

More than 800 people took part in all competitions.

Ministries and departments competed in two groups:

- Ministries and departments of the Republic of Khakassia,

- Power structures of the Republic of Khakassia.