Non-pile artistic fabrics. In ancient times, all women to some extent were skilled in weaving {Antipina, Makhova, 1968. p. 48-58; Antipina, 1962. p. 50-64; Ivanov, Makhova, 1960; Sultanalieva, 2010). Various woolen fabrics, and in the valley regions of southern Kyrgyzstan, cotton fabrics (taar) were produced for outer clothing and household items. Often, embroidery was done on home-woven fabrics. The width of non-pile patterned fabrics (terme, kara taar, kadzhary or bukary, besh keshtё)
Pile Carpet Weaving. Russian researchers studying Central Asian carpets also noted Kyrgyz pile products, which possess high artistic merits (Bogolyubov, 1908-1909; Felkerzam, 1914-1915; Semenov, 1911; Dudin, 1929; Razvadovsky, 1916; Moshkova, 1954; Kumachenko, 1920; Antipina, 1962, pp. 65-95; Antipina, 1968; Umetalieva, 1966; Abramzon, 1971; and others). Carpet weaving is more widespread in the southern part of the country, with hereditary carpet weavers mainly residing in the Naukat district
Wool Crafting. Wool served as the primary material for making felt, pile and non-pile carpets, handwoven fabrics, various types of weavings, knitting, embroidery, lassos, and more. Woolen products were used to cover and decorate the yurt; they were used for making items related to riding and pack transport. Sheep wool was widely used for felt, fabrics, and carpet weaving, as well as goat and camel wool. Sometimes it was dyed in traditional red, crimson, blue, yellow, or green colors, using
Traditions of Folk Craftsmanship. The uniqueness of the lifestyle of the Kyrgyz herders determined the nature of their crafts, trades, as well as decorative and applied arts. In domestic production, there was a division of labor into male and female; women mainly engaged in wool processing, creating felt, wool bags, ropes, felt caps, carpets, clothing items, etc. They also created interior decorations for the home, spun, knitted, embroidered, wove cords, fringes, made mats, and so on. In the
Children of the Gukdeve area. Alai Valley. 1901. Men's Footwear. The main type of footwear was homemade boots with a hard sole and heel. In the southern regions, purchased soft ichigi with galoshes gradually became popular. Footwear with short tops, such as choky, charyk, paichiki, was widely used. In the 19th century, wooden shoes zhygach kavshi were common in the southwestern areas inhabited by the Kyrgyz and in the Chon-Ala Valley, which were purchased from Tajiks. For walking on rocks
Headwear Headwear was an essential part of the national male costume. They were characterized by a great variety of types. Men's winter hats called tebetey were widely used, with the crown made from four felt wedges covered with cloth, velvet, or dense fabric. The shape of the wedges determined the shape of the crown - either high and quadrangular or flattened. Traditionally, tebetey had a trim made of merlushka, fox, or another type of valued fur. This hat was named according to the type
Men's Clothing of the Kyrgyz The traditional men's costume of the late 19th to early 20th century consisted of undergarments: a buttoned shirt and trousers; outerwear: waist (sharovary), shoulder: short beshemet, zhele, keltche, long robes chapan, chekmen made of hand-woven fabric - cheten, felt cloak kementai, fur coats, as well as belts, sashes, and waist scarves, headgear, and footwear. The buttoned shirt achyk koynek, zhegde, worn from early childhood, was made of white calico or
Traditional Women's Footwear and Jewelry of the Kyrgyz Traditional women's footwear of the Kyrgyz consisted of both handmade local products and purchased items. Leather colored (red, green) heeled boots known as bedene etuk were particularly popular. The boots of brides and wealthy women were vividly embroidered and adorned with buttons, tassels, coins, and silver plaques. When ordering wedding shoes, craftsmen were asked to insert bells zhylaazhin into the heels, which would jingle
Women's Headwear was characterized by diversity, primarily determined by a woman's belonging to a particular family-age group, as well as local traditions. The maiden headwear, which was worn starting at the age of 9-12, was the tebetei hat with a felt crown covered with plush, velvet, cloth, or silk in bright colors.
Women's Clothing and Jewelry. In general, the traditional women's costume had a unified foundation across the entire territory inhabited by the people. Common elements of women's clothing in the 19th – 20th centuries included the undergarment koinёk and trousers yshтан, dambal, ylazym, outerwear: kemsеl, beshmant, chapay, ichik, a wrap-around skirt beldemchi; headwear : elechek, shokulё, topu, zholuk, and the maiden's tebetey; footwear - boots otuk, ichigi maasy, leather
The Material Basis and Traditional Methods of Clothing Production. Traditional Kyrgyz clothing was made from products of natural husbandry. The processing of livestock raw materials and the production of clothing items based on them were one of the main directions of domestic crafts (Burkovsky, 1951). Among the materials used since ancient times was felt, from which they sewed robes, headgear, shoes, stockings, and it was also used as a lining and padding material. The felt for clothing was
National Clothing and Costumes of the Kyrgyz The formation and development of the national costume of the Kyrgyz were influenced by the characteristics of their economy, lifestyle, natural and climatic factors, migrations of tribal groups, trade relations, and contacts with other ethnic groups, as well as religious beliefs, although in the 19th century, the latter factor was not particularly significant. The genesis of clothing forms, like all material culture of the Kyrgyz, dates back to the
Construction Techniques The archaic types of stationary dwellings of the Kyrgyz include small rectangular single-chamber adobe structures with flat or gabled roofs. They were built without a foundation, with rough plastered walls. The doors were made of vertically placed boards nailed together and reinforced with pegs. The frame had a high threshold. A characteristic feature of such dwellings is the hearth located on the floor. A hole was made in the ceiling for smoke to escape. Wall openings
Tamuy - a mud yurt in the yard on kыштоо (wintering) and buursun - a wooden plow. The village of Tengizbaev. Tyup district, Karakol county, Semirechye. 1924. Transition to Permanent Housing. In addition to yurts, the Kyrgyz also used other types of portable housing that had simpler constructions. These included saimа alachik or otoo - a conical tent covered with felt made of poles tied at the top; alachik (variants: yene, ak tiger, tegirtme, zholum uy), constructed from the rim of a yurt with
The Size of the Yurt and Its Furnishings The orientation of the entrance to the yurt, the space inside the yurt, and around it had significant meaning. Most groups of Kyrgyz oriented the entrance of the yurt to the east, later establishing it "depending on the conditions of the terrain" (Abramzon, 1991, p. 127). The living space in the yurt reflected the social structure and hierarchy of the nomadic society. It is divided into four parts: 1) ter — the place opposite the entrance to
Carrying the yurt (alachik) entirely by hand, the aul of Kambek, the Edial location in the Susamyr river system, Zhogor district, Pishpek region, Mountain Semirechye, Kyrgyzstan. 1925. Covering of the Yurt The entire wooden structure of the yurt was covered with felt kiyiz. To cover the walls of an average-sized yurt, 3 felt pieces tuurduk were needed, and for a larger one - 4-5 felt pieces (in the south - tutuu). The width of each felt piece was on average 1.7-2 m, and the length was 2.5-5.5
Yurts located behind the settlement. Collective farm 1 May, First of May rural council, formerly Kyzyl-Elechek, Kulanak district, Tien Shan region. Structural Elements of the Yurt The main type was the portable dwelling boz uy (kiyiz uy, kara uy, kyrgyz uy) - the yurt uy. The yurt, according to the research of S.I. Vainshtein (Vainshtein, 1991. P. 40-69), originated in the first half of the 1st millennium in the ancient Turkic environment and became the primary portable dwelling of a number of
Part of the settlement with a yurt. Collective farm "Communism" Zhetigen, Taldy-Bulak rural council, Budyonovsky district, Talas region. 1954. Ails among the Kyrgyz The earliest information about the types of settlements and residential buildings of the Kyrgyz dates back to the second half of the 1st millennium AD. This includes reports from Chinese sources about the Yenisei Kyrgyz: "The Ajo (ruler - A.K.) resides at the Black Mountains. His camp is surrounded by palisades. The
Zhenizhok is one of the most prominent akyns of the Kyrgyz people. His real name was Ote; he lived and worked in the village of Aksy in what is now the Janay-Dzhol district. Toktogul, Korgool, Eshmambet, Kalik, and other well-known akyns were students of Zhenizhok. According to legend, Zhenizhok could, for example, improvise for 7 days about akkan suu — flowing water — while describing strange animals living in the depths of the ocean (it is clear that the akyn was well acquainted with Arabic
Barpy Alykulov was born in 1869 in the Achi region of the Suzak district and died in 1949. The overwhelming majority of his works were created before 1923 (before he became completely blind). The poetic creativity of the famous akyn Barpy is characterized by the reflection of folk concepts about various phenomena of the surrounding world. He critically approached many of these concepts that were prevalent among the people, rejecting their religious-mystical nature, and sought to provide an
In the works of the famous Kyrgyz akyns-democrats Toktogul and Togolok Moldo, there are some valuable thoughts about the meaning of life and the health of people. For example, in their poems about old age, the akyns describe the psychological state of elderly people. For instance, Toktogul depicts this as follows: My strength has left me, My youthful years have slipped away. Before the people, I am bent, Old age has taken my waist. I used to walk straight, Old age has taken my knees. My
The objects and phenomena of the material world are diverse, and accordingly, the interactions and interconnections between them are also diverse. Togolok Moldo sought to explain natural phenomena. In his poem "The Earth and Its Children," fire speaks: “I ignite with warmth I thaw the frosts I warm the frozen The sun's rays rejoice In the light of the day Illuminating the face of the Earth, I am the light of all.” “I ignite. I thaw all that is frozen, I warm all that is cold.
Water - The Basis of Life The peoples of Central Asia and Kazakhstan, who roamed the endless steppes and deserts before the October Revolution, always considered water to be the foundation of life. They had a saying: "Suu jok yerde omur bolboyt"—"Where there is no water, there is no life."
Understanding the Formation of the Universe and the Development of Living Organisms and Plants by Togolok Moldo. At the same time, observing nature, he was one of the first to give characteristics to each natural phenomenon individually — rain, water, wind, fire, and the Earth itself — in the poem "Zher jana anyn baldary" (Earth and Its Children). Comparing these characteristics with known scientific facts allows us to speak of a fairly high degree of reliability in his judgments.
Poeticization of Natural Phenomena in the Works of Democratic Akyns Toktogul and Togolok Moldo. A truly popular poet is called the mirror and soul of the people, as he not only expresses their aspirations and feelings but also concentrates in his works all the best from the spiritual heritage of the people. Folklore is a vital source for a great poet, in whose works it often finds its second life. The best representatives of Kyrgyz akyns from the pre-revolutionary period were subtle
Modern Weather Reports and Forecasts Simple yet accurate experiments and systematic observations have been conducted by the people for a long time, gradually supplemented, refined, supported, and passed down from generation to generation, helping people understand the world. In the times of folk observers, there were not such significant changes in the environment as are occurring today due to industrial development, urbanization, chemicalization of agriculture, etc., particularly such as the
Essepchi Nasyr Ake from Alai paid great attention to the plant and animal world for the purpose of weather prediction. He believed that the deterioration or improvement of the weather could be determined by observing plants and animals — changes in the weather can be inferred from their behavior. According to local residents, Nasyr Ake was a good hunter and an experienced trainer of birds of prey; through his work, he had ample opportunity to study the nature of his homeland well. He knew many
Weather Predictors of the Early 19th Century It is said that the talented weather predictors - esapchi Aity and Syutike, who lived in the south of the republic, were not afraid of the formidable Khan Omar, who ruled Kokand at the beginning of the 19th century. The Khan decided to test the predictors. By his order, Aity the Chechen was brought from Alay and the old man Syutike from Uzgen to the Khan's palace.
Esapchi Alybai from Naryn could determine the time with a simple stick. He would stick a stick about 2 meters long into the ground and then measure the length of the shadow from the stick five times a day at specific times: kun najza boyu kotoruldu — at 5 a.m., chak tush — between 12 and 1 p.m., chon, beshim — between 3 and 4 p.m., kichi beishm — at 6 p.m., and namazdiger — at 8 p.m. Each length of shadow obtained was compared by the esapchi with previous data according to the month, day, and
Among the folk weather predictors, Atai from Jumgal was known for his observations of cloud patterns. For example, he believed that if, during the rainy autumn days, the clouds linger over the pasture of Bash-Kugandy for a long time, then the upcoming winter will be dry and warm. If in winter the clouds slowly move towards the Kyz-Azart pass and stay there, and additionally, frequently appearing bands of fog over the mountains join them, then the upcoming spring will be rainy. Some local
The Weather Predictor from the People, the Calculator Manake The experiments of the well-known weather predictor from the entire Issyk-Kul coast, the calculator Manake, are very interesting. He warned of upcoming weather changes based on clouds and celestial bodies, the color of the clouds, their direction, nature, and speed of movement, and their distance from the Earth's surface. Based on his observations, Manake claimed, for example, that if dark or black clouds move quickly from the
At the beginning of our century, in the Chuy Valley (now the Issyk-Ata district), there lived a certain esapchi Aibash. According to the stories of elderly people (some of whom remembered Aibash as a young man), he made weather forecasts based on the direction and speed of the flight of horseflies, gadflies, mosquitoes, various flies, midges, as well as changes in the movement of spiders in their webs and ants in their anthills. This esapchi noticed the slightest changes in the behavior of
Weather and its Predictors. Nomadic life is characterized not only by closeness to nature but also by a significant dependence on it. Therefore, the ability to foresee adverse natural phenomena was an acute practical necessity for people, allowing them to prepare in advance, mitigate the impact, save livestock, and avoid hunger. Not knowing the actual causes of these phenomena, people have long learned to identify events—harbingers that allowed for fairly reliable forecasts by closely
Under the ethnonym "Kyrgyz," the Tian Shan Kyrgyz are referred to, who are now part of the Kyrgyz Republic, and not the Yenisei Kyrgyz. It is believed that the Kyrgyz did not have a literary language or writing during the pre-national period. So far, this opinion has not been scientifically confirmed or refuted by anyone. There are separate statements regarding this matter.
Historical Grammar of the Kyrgyz Language. Phonetics One of the arguments in favor of the hypothesis of Central Asian origin of the Kyrgyz and their language lies in the linguistic material. The languages of the Yenisei Kyrgyz and the modern Tian Shan Kyrgyz are in a position of distant kinship within the Turkic language family.
Winter in Kyrgyzstan is a harsh test for all living organisms. In the cold winter days, many of them suffer from disasters and need. The wise man Asan-Kaygy, knowing this, is very saddened: Tarazasyng keteryp Tarbandagan shor tumshuk Tash baka baikush kantti ekan? Booru zherge jabyshtan, Basa albagan balchakhtap, Baka baikush kantti ekan? Kirer eshigi jok, Korgolor teshi jok. Konuzy baikush kantti ekan?
The relationship of humans to nature, animals, and plants is determined not only by their natural environment but also by the peculiarities of their economic structure. Among the Kyrgyz, as is well known, the practice of nomadic animal husbandry was combined with hunting. Hunting was one of the important occupations for the Kyrgyz after their main activity of livestock breeding. Directly encountering the animal world, people in ancient times tried to comprehend the profound connections between
Kyrgyzstan is one of the mountainous republics of the CIS. The mountainous terrain, sharp elevation changes, the presence of plains and highlands in a relatively small area, numerous water bodies, and eternal glaciers, along with vast oases, give Kyrgyzstan a picturesque and unique appearance. The region is rich in animal life, distributed across natural landscape zones with a diverse plant cover. Although scientific study of the fauna of our region began in the late last century, the
The natural conditions themselves suggested how to use the pastures more effectively, considering their seasonality. The non-simultaneous growth of vegetation in different zonal areas historically determined the sequential use of pastures: koktoo — spring pastures, jaiyloo — summer pastures, kuzdoo — autumn pastures, and kyshtoo — winter pastures, the boundaries of which have mostly remained unchanged to this day. Driving animals to seasonal pastures better provided them with forage, while the
Plants are the primary source of life on Earth. Using solar energy, water, and carbon dioxide, they create the initial mass of organic matter, which sustains all other organisms. Generation after generation, people have observed plants, determining their harmfulness or usefulness, and utilizing them for their needs. Historically, a careful and respectful attitude towards vegetation, herbs, and the green cover of the Earth has been natural for the herder—nomad. It was said among the people:
In folk medicine, compounds of mercury have long been used: sulaim (HgCl2), calomel (Hg2Cl2), lapis (silver nitrate AgNO3) for the treatment of bone and other diseases.
The method of obtaining paint from the roots of rhubarb, which grows high in the mountains, was well known to the Kyrgyz. For this purpose, they also used it murun — rosehip, the skin and stems of which are yellow. Sometimes, the wood of certain trees and shrubs was used, which yields yellow paint when boiled in water, for example, sary-zhygach — the wood of barberry, echki tal — goat willow, lichen, and others.
The history of cultural development of humanity knows that ancient people, in a certain sense, were chemists in their daily lives. Like any other people, the Kyrgyz not only prepared food but also knew how to make soap for household needs, as well as tallow candles. For soap making, they used plants with a high content of alkali, such as herbs like alabata (a type of goosefoot) and broadleaf creeping bugloss, which were collected and dried in early autumn. The ash obtained from burning these
If we consider events spanning a longer geological time, the ideas expressed in the epic "Manas" are confirmed by modern science. In the Paleogene (60 million years ago), where majestic mountains now rise, there was a plain. The climate in this area was hot and dry, resembling the modern Betpak-Dala desert in Kazakhstan. In the Paleogene and Cretaceous (137 million years ago), a large azure sea splashed in the Fergana Basin. In the Jurassic (195 million years ago), the territory of
Did the ancient Kyrgyz have ideas about the movement and structure of the Earth's surface? Did they have the beginnings of geological knowledge? Apparently, the answer to this question is affirmative, as a person living in mountainous areas, observing the phenomena of the surrounding environment and contemplating natural processes, must have undoubtedly paid attention to changes in the land—landslides, subsidence, and uplift of certain areas of its surface. Like other pre-scientific
The close connection of the Kyrgyz as a nomadic people with their environment required them to have a concrete understanding of the nature of the terrain and landscape. As a result, they developed precise concepts for many forms of relief such as a gorge or canyon, peak or needle, alkyim — the upper part of a valley, tektir — terrace, and others, which have entered scientific literature as the original terminological heritage of the people.
The study of folk geographical representations allows us to uncover the features of the formation of pre-scientific knowledge, its very structure, forms of accumulation and transmission, methods of use, as well as the common traits and differences from scientific knowledge. In this context, the role of practice as a source and criterion of the value of knowledge becomes particularly evident.
In the history of the economy of southern Kyrgyzstan, the 19th century was a turning point: they began to transition from the main form of economy—animal husbandry—to agriculture. This process had been partially observed earlier, but in the 19th century, it took on a more intensive character. The degree of development and spread of agriculture was determined by socio-economic factors, although it also significantly depended on natural and geographical conditions, which influenced the types of
