Plan - a summary of the class hour in the 6th grade.

Conducted by a teacher of the highest qualification category

MOU secondary school No. 1 s.p. Shalushka

Nafedzova Ludmila Vladimirovna

2010-

Lesson topic: "Basic concepts of Adyghe etiquette."

The purpose of the lesson : to acquaint students with the basic concepts of Adyghe etiquette, with the emergence and formation of these etiquette norms, to introduce them to a single Adyghe culture.

Lesson plan.

1. The peoples united by the common self-name "Adyghe" are Kabardians, Adyghes, Circassians. Common origin, territory, language, customs, traditions. Causes of today's territorial division.
2. Preservation of a single Adyghe culture.
3. Adygs abroad.
4. The concepts of "Adyghe Khabze", "Adyghe Nemys", "Adyghage", Adyghe behavior and others.

Equipment.

1. Disk "Norms of Adyghe etiquette".
2. Computer with projector.

During the classes.

Teacher. Dear Guys! Today we have an unusual lesson. We will get to know our ancestors. You probably have a question - "Are we not familiar with them"? Anticipating your question, I will answer - not really. Maybe you know who the Circassians are, but you probably don't know that some of them live abroad, you don't know about their culture and traditions. You will also learn about such a concept as "Adyghe etiquette". But first, I would like to hear your messages, taken from dictionaries about the Circassians.

(In advance, the teacher distributed small reports to students about the Circassians, their origin, culture).

Students read their messages.

1 student:

Adygi ( Circassians), self-name Adyghe ) - a people divided in Russia intoAdyghe, Kabardians, Circassians and Shapsugs. Total number in Russia (750.000~ people according to the census). They also live in Turkey, Syria, Jordan, European countries, the USA, and other countries of Western Asia. The Circassian diaspora numbers, according to various estimates, from 5 to 7 million people. They speakCircassian included in Abkhaz-Adyghe language groupand having two literary dialects -Western (Adyghe) and Eastern (Kabardino-Circassian).

In Soviet times, the Circassian (Adyghe) people, having a single self-name (Adyge) and speaking the same language (Adygebze), were artificially divided into four peoples - “Kabardians”, “Adyghes”, “Shapsugs” and Circassians. The name "Circassians" remained only for the CircassiansKarachay-Cherkessia.

The Circassians never received a single autonomy, being in their homeland in six subjects of the Federation (Adygea, Kabardino-Balkaria, Karachay-Cherkessia, Krasnodar Territory, North Ossetia, Stavropol Territory). In three of them (Adygea, Kabardino-Balkaria and Karachay-Cherkessia), the Circassians are the "titular" peoples.

Circassians (Circassians) KCHR- these are Circassian sub-ethnosesBesleneyites and Kabardians; in Adygea and Krasnodar Territory — abadzekhs, bzhedugi, Kemirgoy people, Shapsugs, Kabardians, in CBD — Kabardians.

2 student:

Origin

Ancestors of the Circassians ( zihi, Kerkets, meotsetc.) are known in the northeasternBlack Sea regionfrom II millennium BC e. In different eras, among different peoples, the Circassians had many names. Lived in the 15th century on theCaucasusthe Genoese George Interiano in his memoirs "The Life of the Ziks, called Cherkasy" wrote thatZihamithey are called in Greek and Latin,Tatars and Turksthey are called Cherkasy, and in their own dialect their name Circassians. In (ancient-) Russian sources they were known under the namekasogs(old neighbors of the Circassians,Ossetiansstill called Kabarda and Circassiakæsæg, and themselves, respectivelykæsgon,). AT XIIIin. Mongolian name spread Circassians. AT XIV— centuries part of the Circassians occupied the lands in the vicinityPyatigoryewhen after the ruingolden hordes troops Tamerlane, they are joined by another wave of Adyghe tribes from the west, becoming the ethnic basisKabardians. AT XVIIIin. part of the Kabardians moved to the river basinBig Zelenchuk and Small Zelenchuk, which formed the basis Circassians KCHR. Thus, at different times, the Adygs inhabited most of the territoryWestern Caucasus- Circassia (modernKrasnodar regionsouth of the Kuban River,Kabardino-Balkarian, Karachay-Cherkess republics and Adygea).

In addition to Russia, the Circassians also live in many countries of the world, mainly in the Near and Middle East, where they are usually called Circassians and include groups of Abazins, Abkhazians, Ossetians, Chechens and other people from the Caucasus. Abroad, the Circassians are settled in compact groups: in Turkey, Jordan, Iran, Iraq, Lebanon, and Syria. The total number of Circassians is estimated at more than a million people, of which over 750 thousand people live in Russia. Adygs speak Adyghe and Kabardino-Circassian languages, profess Sunni Islam.

3 student:

culture

AT folklorethe main place is occupiedNart legends (nart pshinatl ), heroic and historical songs, lamentations for heroes ( gybze ). The variety of labor songs is due to different forms of farming (songs of plowmen, mowers, ox-drivers during threshing, wool combers, songs during weeding and cleaningcorn, arable, mill, blacksmith, shepherd songs and melodies).

Ritual folklore includes songs-addresses to the patrons of the forest; rain making songs; New Year's congratulatory songs; ritual tunes accompanying the search for a drowned or dead person under an avalanche; songs-addresses to the deity of thunder, accompanying the funeral of the victim of lightning; family songs (wedding, lullabies, motion sickness songs of decrepit old people), healing (songs-plots from smallpox, from wounds); well wishes songs ( hohi).

Musical instruments: bowed shiklepshchyn, plucked apepshin, woodwindkamyl, or bzhami, wooden ratchetPhapshina. From the 2nd floor. 19th century widespreadharmonic. Traditional musical folklore has been preserved largely thanks to itinerant musicians.jaguaclo gybzau, especially popular among the Adyghe people.

Teacher's word:

Dear Guys! Today I will introduce you to such a concept as "Adyghe Khabze". It is considered one of the most basic signs of the Adyghe ethnic identity. But those who translate Adyghe habze as a common Adyghe right, greatly narrow not only its semantic meaning, but also its spiritual, moral principle. In a broad sense, Adyghe Khabze represented a whole range of social norms in all areas of life without exception, ranging from the simplest everyday rules to the mandatory principles of legal regulation. This is a set of usually unwritten legal norms, rules of conduct, moral provisions that determine the necessary positive qualities of a person in Adyghe society. It is difficult to talk about Adyghe Khabze in words. It must be felt. This is also evidenced by the proverb: "Khabzer bzegupek1e zerah'erkyym" (lit.: habze is not worn on the tip of the tongue, i.e. they do not talk about it, they observe it).

The Adyghe Khabze was formed over many centuries, and, because of this, naturally, it retained traces of various historical formations: primitiveness, early class society, military-feudal life, etc. This, apparently, explains such a wide range of social and moral problems of relationships covered by Adyghe Khabze. And it’s even hard to say what is the most important thing in it: either the variety of rules and laws governing human actions in society, or a psychologically accurately verified behavior for a given situation, or the naturalness of behavior, or the masterful observance of these subtleties by simple Adygs .

Adyge khabze was an integral part of Adyge or Adyge nemys, which together determined such important moral categories as honor, integrity, honesty, truthfulness, shame, the ability to behave in society, sensitivity, attentiveness, respect for elders, for persons of the opposite sex, etc. .d. When they talk about any of these human qualities, everything seems to be clear. Take at least respect for elders. What was it like? In the Adyghe Khabze system, respect is, first of all, an attentive attitude towards another, the ability to put oneself in his place, the manifestation of one's own best qualities towards him. Outwardly, respect for elders was manifested in the following. When two Adygs walked or rode a horse, the elder was always on the right. If there were three of them, then he was supposed to be in the middle, the youngest occupied the right side of him, and the average in age - the left. In the same way they sat down at the table. The elder walking in front was never called out. They caught up with him and, having settled down on the left and greeted him, asked about what they wanted to ask. In a conversation, the elder was never interrupted. When he appeared, everyone everywhere and always got up. They got up not only in honor of the elder, but also in honor of guests, women, neighbors, strangers, not only at home, but also with strangers, in the field, in the hayfield, etc., not only when they were sitting on the ground, but also when they were on horseback (lifted on stirrups or dismounted). Sons and daughters, now parents, did not sit down in the presence of their father; there was nothing to say about lying with him. In this regard, one legend is interesting. As is known, in the past, the children of the Adyghe nobility were brought up in a "foreign house", at the atalyk, and they grew up from birth to adulthood without seeing their parents.

One such pupil was seriously wounded. Before his death, he asked to be shown his own father at least once. This was reported to the latter, and he came to the house where the dying son lay. Adyghe Khabze did not allow, as already mentioned, neither to sit nor lie with his father. Therefore, the wounded man got up with the help of others from the bed and met his father, as it was proper, standing. He stood, his friends supported him, and his father sat and looked at his dying son. But this did not last long. The father got up and said: "I have not seen enough of my unfortunate son, but I still have to leave, because it is hard for him to stand, and he does not dare to lie down with me." The father left, and the son immediately fell and died. Probably, this is cruel in our modern understanding, but such were the requirements of the Adyghe Khabze, such was the concept of honor. And when it comes to honor, dignity, the Circassians say: "Napem and pe pser ihue", which roughly means: "honor is dearer than life." When the elder got on or dismounted from the horse, the young people took his horse by the bridle and by the right stirrup. It is noteworthy that the elder could do the same if a young man mounted a horse. AT this case seniority was recognized for those who mounted a horse.

If the younger ones were absent, then they would definitely ask the elder for leave. When returning, the first thing they did was visit the elder. It was also a sign of upbringing when relatives, neighbors just went to the elder and inquired about his health, told him news, asked for advice. The elder was not crossed the road, especially women. The West German ethnographer A. Landmann, who studied the life and way of life of the Turkish Circassians (Circassians), gives such a curious example. The father took his adult daughter to Ankara for the first time. They got off the bus. The father, thinking that his daughter was following him, got lost in the crowd, and the daughter, letting all the elders pass, fell behind him. And when the father, having discovered that his daughter was not with him, returned, he found her in the same place where they got off the bus.

Not a single solemn event took place without a senior, without a toastmaster. At the same time, the wedding, the wedding table was not only a place where they played, danced, ate, got drunk. It was a kind of school where the elder taught the youth, all those present, the customs and traditions of the people. According to customs, before the very beginning of the celebrations, the elder asked everyone to be prudent, restrained, so as not to overshadow the joy of the family that has a wedding, "to forget for a while enmity, if enmity existed between any of those present." And, of course, its violation was condemned by all. Thus, respect for the elder was based not on the strength of his power, but on his authority, on his justice, courtesy, restraint, resourcefulness, on how well he knows Adyghe Khabze. It is impossible to list all the signs of attention through which respect for the elder was shown. His name was not pronounced by women and young people, in his presence they did not talk about his wife, husband and children, in his presence they did not allow themselves to be swaggering, not to mention obscene expressions. At the table, no one started to eat before the toastmaster. However, they stopped eating a little later. This also applied to the guest, to give him a meal without embarrassment.

If an old person did some work, young people (acquaintances or strangers) were obliged to help him. Lonely old men, women, infirm people were always taken to their relatives and neighbors. They were looked after, followed, they were not left alone in the room at night. All this demanded Adyge habze from the Adygs. Proverbs speak about the meaning of khabze: "He who thinks khabze is servility deprives himself of half of what he deserves", "The fate of a person who does not know Adyge khabze is a shame", "He who does not know khabze leads ugly".

Seniority was determined mainly by age. The eldest has always been superior between brothers, friends. However, during campaigns, equestrianism, field work, seniority depended not only on the years lived, but also on the ability to organize people, on courage, bravery, knowledge of the matter, etc. As you can see, respect for elders was one of the main components of the Adyghe Khabze, and the latter was an integral part of the self-consciousness of all the Adygs. There are a lot of such stable phraseological units in combination with the concept of "Adyghe" in the Adyghe language: Adyghe nemys (Adyghe dignity, politeness, reputation, shame), Adyghe nape (Adyghe conscience, honor), Adyghe psal'e (Adyghe word), etc. The same is observed in the field of material culture: Adyge une (Adyghe house), Adyge fashche (Adyghe National Costume), Adyghe Zhegu (Adyghe hearth). There are a lot of them. Moreover, Adyge une (Adyghe house) means not only a building, housing, but hospitality, friendliness, convenience, etc., just like Adyge fashche (Adyghe costume) is understood not only as a utilitarian part of the culture of life support, but also as beauty , grace, etc.

Dear Guys! It is impossible to cover the entire set of rules of Adyghe etiquette in one lesson. But we'll be on our classroom hours continue to get acquainted and join these rules. And now let's watch a film about the norms of Adyghe etiquette. At home, ask your grandparents to tell you what "Adyghe Khabze" is. I am sure that you will learn a lot of interesting things.

Adyghe nemys, Adyghe habze establish strictly defined norms of behavior both in relation to the hosts, all family members, and the guest himself. From the appearance of the guest in the owner’s yard at the hitching post to the very send-off, everything was described in detail: how to greet the guest, how to invite him into the house, to the kunatskaya, how to take him into the room and seat him, what place to offer him at the table, what topics to talk about in front of a guest, what questions it is permissible to ask him, how to entertain him (amuse, entertain) after a feast, how to spend a night’s rest, who and how courts his clothes, his horse (bulls), etc.

All this was focused on making the guest feel comfortable/pleasant and interesting in the hosts' house. At the same time, a person was zealous not in order to prove himself, but in order to express the best traditional qualities of the people through his act. For in case of violation or not quite high-quality execution of the customs of ancestors public opinion was ruthless. It was considered an indelible shame for oneself, family, family members to refuse to receive a guest or fail to defend his honor. Such an Adyg compromised his entire clan and even the entire village. The family, which turned out to be unable to fulfill its duty of hospitality, was ridiculed, condemned and ignored by neighbors, acquaintances, it was not recommended to enter into family relations with it. The thought of what the guests would say about her upon returning to their place pursued and directed the host. Day and night, he busied himself with the guest, tried to be with him inseparably, only leaving him for a short time to find out if the horses of the visitors were fed. Everything was done from the conviction that he was fulfilling the covenant of the fathers and the duty of hospitality. And at the same time, an important role was played by the fact, generally accepted by the people, that the respect of the owner of the family and the family itself depended on how often guests visited it.

Hospitality is a social custom, to varying degrees, characteristic of all peoples. The Circassians perceived that custom as one of the greatest human virtues, which was noted by all foreign scientists who have ever visited the country of the Circassians. In particular, Giorgio Interiano, already known to the reader in the 15th century, noted that the Circassians "in the habit of" hospitality and with the greatest cordiality to accept everyone. Giovanni Lucca in the 17th century wrote about the Circassians that "there is no people in the world kinder or more welcoming to foreigners." “Hospitality,” K. F. Stal noted two centuries later, “is one of the most important virtues of the Circassians...” , - Sh. Nogmov wrote in the first half of the 19th century. However, it was so for the time being. Hospitality, like all other components of the traditional everyday culture of the Circassians, gradually transformed with changes in the socio-economic conditions of the people's life, adapting to new conditions. But more on that later. In the meantime, let's continue our story about the hospitality of the Circassians, which in the past attracted the good attention of scientists and writers.

Gardanov V.K. writes: “The right of a complete stranger to stay as a guest in any house and the unconditional obligation of the owner to give him the most cordial welcome and present everything necessary - this is what first of all characterized the custom of hospitality among the Adygs.”

“In Circassia,” Khan Giray noted, “a traveler, tormented by hunger, thirst and fatigue, finds a hospitable shelter everywhere: the owner of the house where he stayed welcomes him cordially and, not being at all familiar with him, makes every possible effort to calm him down. , without even asking who he is, where and why he is going, delivers everything he needs.

“Hospitality was developed among the Circassians to the widest extent and was one of the most important virtues of this people,” Dubrovin wrote. “The guest was a sacred person for the host, who was obliged to treat him, protect him from insults and was ready to sacrifice his life for him, even if he was a criminal or his blood enemy.” And further: “... Each traveling Circassian stopped where the night overtook him, but preferred to stay with a friend, and moreover, there was enough of a person who would not be too burdensome to treat a visitor.

The owner, having heard from afar about the arrival of a guest, hurried to meet him and held the stirrup when he got off his horse. In the eyes of every Circassian, there were no such acts and services that could humiliate the host in front of the guest, no matter how great the difference in their social status. As soon as the guest got off his horse, the host first of all took off his gun and led him into the kunatskaya, indicating there a place lined with carpets and pillows, in the most honorable corner of the room. Here they removed from the visitor all the rest of the weapons, which they hung in the kunatskaya or belonged to the owner's house. The last circumstance had a double meaning among the Circassians: either that the host, out of friendship, took upon himself the entire responsibility for the safety of the guest in his house, or that, not knowing him, he did not really trust him.

Sitting in a place of honor, the visitor, as is customary among the Circassians, spent some time in deep silence. The host and guest, if they were strangers, looked at each other with great attention. After a few moments of silence, the visitor inquired about the health of the host, but considered it indecent to ask about his wife and children. On the other hand, the Circassians considered it a violation of the rules of hospitality to bombard a guest with questions: where did he come from, where and why was he going, the guest, if he wished, could remain completely incognito. The owner asked him about his health only if the visitor was familiar to him, otherwise he did this question not earlier than the guest announced his name. In the period of time, before dinner, it was considered indecent to leave the guest alone, and therefore the owner's neighbors came to him one after another with greetings. The beginning of every business came from the guest. He started a conversation and asked those present to sit down, they at first refused, considering it indecent to sit in the presence of a guest, but then the older ones yielded to the secondary request and sat down, while the younger ones stood around the room. During the conversation, according to custom, the guest addressed himself exclusively to respectable persons or those older in years, and little by little the conversation became general. The public interests of the country, internal incidents, information about peace or war, the exploits of some prince, the arrival of ships to the Circassian shores and other items worthy of attention, constituted the content of the conversation and were the only source from which all Circassian news and information were drawn.

In the conversation, the most subtle decency was observed, giving the Circassians, when communicating with each other, an air of nobility or decency. The appearance of servants or the sons of the owner, or his neighbors with a wash basin and a basin to wash their hands, served as a sign that dinner was ready. After washing, small tables with three legs were brought into the kunakskaya. These tables are known among the Circassians under the name ane (Iene).

The Circassians were always extremely moderate in food: they ate little and rarely, especially during campaigns and travels. “The sorrows of the stomach,” says the proverb, “are easily forgotten, and not soon - only heartache.” The food was served clean and neat. Circassians ate milk with wooden spoons, drank beef broth or broth from wooden cups, and ate everything else with their hands. A ram slaughtered for a guest was boiled in a cauldron, except for the head, legs and liver, and, surrounded by these accessories seasoned with brine, was served on one of the tables. The next dish also consisted of boiled lamb, cut into pieces, between which there was a stone cup with thorns - sour milk seasoned with garlic, pepper, salt; the natives dipped mutton into this brine. Then, in order and dignity, followed chetlibzh - chicken seasoned with onions, peppers, butter; pasta was put on the table ... For chetlibzhe - again sour milk, with pieces of boiled lamb's head, cheesecakes with cottage cheese, cottage cheese pies, pilaf, shish kebab, roast lamb with honey, loose millet with sour cream, sweet pies. At the end of dinner they brought a cauldron with a very delicious soup, which was poured into wooden cups with ears and served to guests. Wine, beer, buza or arak and, finally, koumiss were part of every meal. The number of dishes, depending on the value of the guest and the condition of the host, was sometimes quite significant. So, in 1827, the Natukhai foreman Deshenoko-Temirok, treating the English seraskir Gassan Pasha who visited him, served him one hundred and twenty dishes at dinner. They sat down to dinner according to dignity and significance; summer played a very important role in this matter. Summer in the hostel of the Circassians was always placed above any rank; a young man of the highest birth was obliged to stand in front of each old man, without asking his name and respecting his gray hair, to give him an honorable place, which was of great importance in the reception of the Circassians.

When the elder stopped eating, then everyone who sat at the same table with him also stopped eating, and the table was handed over to secondary visitors, and moved on from them until it was completely empty, because the Circassian did not save for the next day what was once cooked and filed. What the guests did not eat was taken out of the kunak room and distributed in the yard to a crowd of children and onlookers who ran to each such treat. After supper, they swept and brought back the washstand, and this time they served a small bar of soap on a special saucer. Having wished the guest peace, everyone left, except for the owner, who remained here until the guest asked him to also calm down.

The visitor fell asleep with complete confidence that his horses were fed; that they were given bedding, or that they graze under the supervision of a shepherd specially appointed this time ... that the hostess of the house would get up early, before dawn, in order to have time to prepare a wide variety of dishes and treat the visitor as best as possible ... On departure, the host and guest drank shesibzh - a stuck bowl. The guest went out into the yard; his horses and his retinue were saddled and led out of the stable; each of the horses was held by a special person and served with a stirrup. If the guest came from afar, then he was given even greater honor: then the owner, not content with parting in the house, also mounted a horse, accompanied him for several miles and returned home only after several long persuasion and requests from the guest.

To create the greatest comfort and peace for the guest, it was intended that the Circassians had a special guest house - kheshchIeshch (literally: a place for a guest), known in translated literature as kunatskaya. KheshchIeshch was built in the most convenient place of the estate, that is, away from the home of the owners, closer to the gate. Next to the guest house there was always a stable or hitching post. If the guest arrived on a horse, then he could not worry about him. Everything that is necessary will be done by the owners: they unsaddle the horse, feed it, give it to drink, take it to a fenced pasture, and in bad weather they will keep it in a special room. In the Adyghe family, it was customary to save all the best for guests. Here is the kunatskaya - kheshchIeshch - it was the most comfortable room, furnished with the best part of the property of the owners. Tables were obligatory here - tripods, called “Iene” by the Circassians, a bed with a set of clean bed linen, carpets, mats. And weapons and musical instruments were hung on the walls. So, the elder greeted the guest, the younger ones were engaged in a horse or bulls with a cart, women were engaged in household chores. If the guest was older than age, the owner occupied the left side, accompanying him to the kunatskaya. Inviting the guest to kheshchIeshch, the host indicated the direction with his right hand and, stepping a little ahead, walked as if sideways. At the very entrance, the host slowed down, letting the guest go forward. And the guest had to enter from the right foot, thereby symbolizing the bringing of happiness to this house. If there were women among the guests, then women, along with men, came out to meet them, who greeted each other with a triple hug: first over the right shoulder, then over the left and ended with the right shoulder. I wonder why the hug greeting started on the right shoulder and ended on the right? Is this a coincidence? It turns out not. Let's remember what meaning in Adygeyan etiquette was attached to the words - right - left, denoting opposite sides in the language: ij - right side, semegu - left side. It has long been established that among the Circassians the right side is considered more respected, honorable, convenient. Proceeding from this, the place of the senior "ZhyanIe" was determined. The guest is seated to the right of the senior owner of the house or his representative - one of the older family. If two people walk (or ride) together, then according to Adyghe etiquette, the eldest of them should stand on the right, and the youngest on the left, half a body behind the eldest. To take a seat next to (on the same level) with a senior when walking or riding a horse was considered immodest, even bragging, and being ahead of the senior by at least half a length was a sign of poor education. In this case, in addition to the prestige of the right side, there is also the prestige of the one in front (“Yapem it”). Thus, with a similar order along the way, it is considered that the elder is fully honored and respected if the younger one is on the left and somewhat behind. Women, regardless of their age, were placed on the right side, thereby emphasizing respect for them.

It was necessary to accept something from the elder or pass it on only with the right hand. Stretching out the left hand to the elder was considered a sign of disrespect for the elder, and therefore a bad upbringing. Entering the house, they cross the threshold of the house with their right foot (this supposedly brings happiness). And if someone crosses the threshold of the house with his left foot, this equates to an unfriendly attitude towards this house, towards the people living in this house. Therefore, the rite "uneishe" (bride's entry into the house) among other traditional ritual requirements (lay a fresh mutton skin on the threshold, shower the bride with nuts, grains (millet, beans), coins, candies - "kyephyyh", anoint the bride's lips with honey and cream oil - “IurtsIel”, to shoot at the hearth pipe (at the moment the bride crosses the threshold) provides that the young woman must cross the threshold with her right foot.

During holidays, ceremonial dinners, the right half of the head of small ruminants slaughtered on this occasion is placed on the table in front of the oldest (thyemade). The left half is not only not put on the table, but it is even forbidden to take it out of the house. Wishing someone good luck in a certain matter, they say to him: Iuehum Ie ij t'em uhuishchI (lit.: so that God turns to business with his right hand). Also, wanting to emphasize someone's inability to work, inability to work, the Circassians say: "Ar Iuekhum khuesemegush".

By the way, the left leg is also related to Adyghe etiquette. Before today There is an Adyghe custom, according to which the rider - the herald of grief (shykhekIue shu) dismounts so that he stands on the ground first with his left foot. Therefore, the expression "semegumkIe kyskhuepsyhasch" (dismounted from his left foot) means: "He came to me with a message about the death of someone." The riding herald of grief was recognized along the way by the way he held the rein with his right hand, and the whip with his left. Dismounting is considered the norm, when the rider first removes his right foot from the stirrup, transfers it from the right side of the horse to the left (while the left foot remains in the stirrup) and stands on the ground first with the right foot, then releases the left foot from the stirrup and becomes to the left of the horse .

The messenger of grief dismounts on the right side of the horse and first puts his left foot on the ground. In normal riding, the reins are held with the left hand and the whip with the right. The preference of the right side among the Circassians extended to various beliefs. So, they believed that if the right palm itches (Iegu ijhyr shkheme), an increase is expected, you will receive money, a gift, and if the left palm itches (Ie samegur shkheme), then loss, expenses, damage are expected. If the right side of the face itches or the right eye twitches (NekIu ijhyr shkheme, e napshIe ijjyr khel'etme), this foreshadowed joyful events. If the left side of the face itches or the left eye twitches (nekIu samegur shkheme, e napschIe semegur hel'etme), then tears cannot be avoided, grief. If the right ear rings (thekIume ijhyr vuume), you will hear good news, and if the left ear rings (thekIume sememegur vuume), bad news, bad news, etc. are expected.

Even children were taught in the old days to put on their right foot first, then the left, and they began to take off their shoes from the left foot.

The Circassians, noticing that the child was becoming left-handed, warned him several times. If verbal warnings proved ineffective, they hit him on the left arm when he held out his left instead of his right. If this did not help, they wounded one of the fingers of the left hand not very deeply with a knife and tied his left hand and kept it in this form until the child got used to taking objects with his right hand, eating with his right hand. Thus, his right hand was gradually accustomed to more active work.

The symbolic perception by the Circassians of the words right - left was also reflected in their religious views. So, they argued that according to the Koran, an angel sits on the right shoulder of every person and writes down all his good deeds, and another angel sits on his left shoulder and writes down all his bad deeds in order to weigh everything that he has done at the Last Judgment. Bad things will be placed on one side of the scale, and good things on the other. If the good outweighs - you will go to heaven, if the bad outweighs - you will go to hell, etc. Placement of good deeds on right side, and evil - on the left, found in the Jewish, Christian, Muslim and other religions, is rooted in ancient cosmogony, which recognized the eternally opposite, opposing principles of good and evil in the world and reflects the dualistic idea of ​​ancient people about the universe.

Adyge nemys prescribed special rules for tactful behavior of both hosts and guests during a meeting - greeting. They provided for the sequence of greetings, taking into account age, gender. The walker was the first to say hello. Greeted with an older male. With women: greeted after men. They shook hands, with palms, not fingertips. It was considered a sign of bad manners or bad upbringing to stare into the eyes of the greeter. (“And ner irishIu, and nem schieplyikhu.”) It was supposed to lower your eyes slightly and only raise them from time to time, talking with a guest or an older person. At a meeting of close acquaintances, emphasizing their disposition to each other, everyone shook the outstretched hand for greeting with both hands and did not take their hands away for some time. All this was accompanied by appropriate speech etiquette formulas such as: Uuzinsham! Fiehus! Salam! Sat uhuede (them zhiIem), Daue ushchyt? Sat ui uzynshage? (“Hello!”, “Welcome!”, “Salam!”, “How are you (thanks to God)?”, “How are you?”, “How are you?”), etc. An unfamiliar guest was greeted with a shake of the right hand . Moreover, the squeezing force was also stipulated. It was recommended to moderately, moderately shake the hand of a stranger (guest). Not shaking the outstretched hand at all, but lightly touching it was regarded as some kind of undesirable sign. Putting all your strength into a handshake was also considered indecent. The same position with a hug (hugging), with the expression of their emotions about the meeting. In posture, in gait, in posture, in gestures, there should have been a constant sense of proportion corresponding to age, sex, height, and complexion. The arriving guest received a variety of signs of attention and respect. So, having seen him off to kheshchIeshch, they helped him take off his outer clothing, weapons, and seated him in a place of honor. If desired, he could remain completely incognito, and asking who he was, where he was from and where he was going was considered indecent. The guest could be questioned only after three days. And then the host did not allow himself to touch on topics unpleasant to the guest or ask ambiguous questions. During the conversation, they did not interrupt, did not ask again, did not ask clarifying questions, did not argue with them, even if they were wrong or wrong in some way. The guest had to be able to listen attentively and with interest. When the guest was not allowed to talk in an incomprehensible language. It is no coincidence that the Englishman James Bell wrote: "In all that I have seen, I look at the Circassians in the mass as the most polite people by nature that I have ever known or about which I have ever read." The ability of the hosts to carry on a conversation, to occupy the guest, as well as the ability of the guest to adequately support the conversation that had begun, to continue it, was considered a good tone of behavior.

In the house where the guest stayed, peace and order should reign: in the presence of the guests they did not clean the room, did not sweep, did not fuss. Treats in honor of the guest were prepared in such a way that it was imperceptible to him. They spoke calmly in the house, without nervousness, bickering, they tried to walk more quietly, not to stamp their feet. Supervision was organized for the children so that they would not allow unnecessary pranks. The best bed, the best food, the best seat at the table is for the guest. The daughters-in-law of the family, and if there were none, the younger daughters helped the guests to wash and clean their clothes. Giovanni Lucca recalled that in the Adyghe house they not only took care of the cleanliness of clothes, but were also very attentive. And he exclaimed in delight: "There is no people in the world kinder than this or more welcoming to foreigners." “...What kind of figure is this guest? Where did it come from and why does it not sit still? – asks A. Malsagov half-jokingly. He is inclined to believe that the custom of hospitality is capable of taking on some socially significant burdens in the sense of mutual recognition of the peoples of the country and mutual spiritual enrichment of each other. And we share his point of view, because we are sure that the mutual recognition of peoples will certainly serve their mutual enrichment, rapprochement, mutual respect and friendship, and this is a guarantee of their prosperity, peace, harmony between them.

The Adyghe people belong to the Adyghe peoples. Initially, the Adyghe tribes had many other names: Zikhs, Kaskis, Kasogs, Circassians, Kerkets and Meots. Also, historical data point to other ethnonyms of the Adyghe people - Dandri, Sind, Doskhi, Agra and others. The Adyghe sign "seedlets" confirms the belonging of the people to the Cossack society.

That is why some call the Circassians Kasogi or Khazars, as a derivative of the word "scythe". Today, many Adyghe people living in the Caucasus keep ancient customs and grow long braids.

Culture and life of the Adyghe people

In ancient times, the Circassians lived in large family settlements, in which there were more than 100 inhabitants. At the same time, it was possible to meet very small family communities of 10 people. From time immemorial, the head of the family was the father, and at the time of his absence, all duties passed to the eldest son. Women never resolved important issues and did not even have the right to sit at the same table with the stronger sex in order to taste cooked food. At that moment, while men hunted, fought, traded, women cleaned the house, raised children, and cooked food. Young girls with early age were trained in needlework, housekeeping and other women's duties. Boys were trained in military affairs from an early age.

The dwellings of the Circassians were built from tree branches. In such buildings, the foundation was not used to the point that the house could be quickly built and just as quickly assembled - in wartime this was simply necessary. On the floor in their homes, the Adygs built a hearth, which gave them warmth and food. If guests came to the house, a special room was allocated for them - a kunatsk, and in wealthy communities, entire houses were erected for guests.

The national clothes of the Circassians were very colorful and picturesque. Women wore floor-length dresses and harem dresses. A beautiful belt was knitted at the waist, and the dress itself was decorated with various embroidery. Such a silhouette and style of the dress emphasized the beauty of every woman.

But the men's suit was even more striking. Men wore a beshmet, a cherkeska - a long caftan without sleeves and with a cutout on the chest - a hood, a cloak and a hat. Sockets for cartridges were sewn on the Circassian. Wealthy and powerful Circassians wore white Circassians, and ordinary men wore black ones.

Lamb was the national and favorite dish of the Circassians, and there was practically no bread in the houses. People ate food of their own production - cheese, butter, milk and fruits.

The Adyghe people were famous for their embroidery skills. They beautifully decorated their clothes with golden threads. Many made beautiful goblets from bull horns, decorating them with silver and gold. Warfare was reflected in the craftsmanship of creating saddles for horses, they were very durable and light. Also, the Adyghe people are masters of making ceramic dishes - cups, jugs and plates.

Traditions and customs of the Adyghe people

The traditions of the Circassians are connected with their way of life and the very attitude towards it. It is impossible not to say about the wedding customs of this people. Weddings were played exclusively according to class equality. The young prince could not marry simple girl- only the princess.

As a rule, the wife was alone, but in some families polygamy was allowed. Both in the female and in the male line there was one rule - the elder should be the first to tie the knot. The groom's friend was looking for the bride, after which, the groom's family paid the bride's family with dowry. Most often, horses, sheep and other animals were used as kalym. If an Adyg entered into a marriage, then this marriage should be eternal. Theft of the bride, or rather kidnapping, was quite common among the Circassians. This custom took place in a rather joking manner, and the whole family knew about the impending abduction.

Another interesting Adyghe custom is atalism. According to this custom, parents could give their minor child to be raised in another family, and he could return to his home only when he reached the age of majority. the main objective such a custom is not education, but a friendly union between families.

Mountain etiquette - ADYGE KHABZE! Adyghe self-name of the series ethnic groups inhabiting the Caucasus, Kabardians, Circassians, Adyghes. Among other Eastern and European peoples, they are widely known under the name "Circassian", which replaced "the ethnic names preceding it Zikhi and Kasagi" (Volkova, 1973, 25). Adygs (as well as Abkhazians, related to them in culture and language), the original inhabitants of the Caucasus, descendants of the Sindo-Meotian tribes. Their languages ​​have some differences, primarily in phonetics and vocabulary, which, however, is not a serious obstacle to communication between different representatives of an essentially single ethnic group. However, the question of ethnic unity is still open. And the point is not only in the absence of special studies of the issue, but also in the fact that the nomenclature of the signs of ethnic unity is presented differently by different authors. past common territory and social order. At the same time, the analysis of various groups of the Circassians, in terms of similarities and differences in their language, customs, material and spiritual cultures, allows us to distinguish two regions within this ethnic group: 1) the eastern one, represented by the Kabardians of the Lesser and Greater Kabarda, Mozdok Circassians, Circassians; in part, by the Labinsk Kabardians, who now live in the Adygei Autonomous Region; 2) western, including all the tribes united under the name of the Adyghes (Shapsugs, Abadzekhs, Temirgoevs, Bzhedugs, Natukhians, etc.). The standards of communicative behavior, as we shall see, are also subject to this division. Separate discrepancies are also observed within isolated ethnographic groups, for example, between the communicative behavior of the Kabardians of Big and Small Kabarda, between the rules of communication adopted in one group of villages and in another, neighboring one. But in general, the traditional everyday culture of communication of the Adygs, due to the zealous and careful attitude towards it, to a greater extent than the language itself, withstood the onslaught of the trend towards specialization and differentiation. Adyghe etiquette is an integral part of the code of unwritten laws (customs), known as "Adyghe Khabze". In accordance with the letter of these laws, until the end of the 19th century, the behavior of the Circassians was regulated in all areas public life. And to this day, "Adyghe Khabze" has an impact (although to a much lesser extent) on people's behavior, on their psychology, on their attitude to social reality. Distinctive features (constructive principles) of Circassian etiquette are found: 1) in modesty and tolerance, 2) extremely polite, courteous treatment of elders, guests, female representatives. Sophisticated, strictly regulated forms of veneration, glorification of the latter give their manners a striking sophistication. European authors of the XVIII-XIX centuries. compared the Adyghe etiquette with the "Frankish" (Glavani), with the knightly etiquette of the times of the first kings in Germany and France (Monpere). "From all that I have seen, I look upon the Circassians en masse as the most naturally polite people I have ever known or read about." This opinion about the Adyghe etiquette was formed by the Englishman J. Bell, who for three years (1837-1839) lived among the Circassians of the Black Sea region (Bell, p. 507). The correspondent of the London newspaper The Times, J. Longworth, who also had the opportunity to get to know the Circassians closely, wrote: "In no other country in the world is the manner of people's behavior so calm and dignified" (p. 566). Russian author second half of XIX century L. Ya. Lyul'e explained the "secret" of Adyghe etiquette by the fact that the Circassians "there is some kind of instinct that gives them an air of nobility, decency" (1859, 34). Finally, modern researchers apply to him the epithet "comme il faut", that is, corresponding to the rules of secular decency (Abaev, 1949, 88), "courtly", that is, exquisitely polite, courteous (Naloev). Adyghe etiquette is typologically similar to the etiquette of the Eastern peoples (Chinese, Indians, Arabs, Japanese) and the etiquette of the early medieval knights of Western Europe. The Japanese traditional etiquette "Bushido" was formed, as is known, in the era of feudalism, as the etiquette of the military aristocracy, the etiquette of the large class of samurai knights, unshakably loyal to their princes. The same can be said about the etiquette of the Circassians. True, unlike the Japanese, among the Circassians the power of the princes over the nobles, as well as over the peasants, was still poorly established. Suffice it to say that some tribes of western Circassia (Shapsugs, Abadzekhs) in the 19th century. there were no princes as such. Adyghe etiquette was formed in a society with a pre-state military-democratic structure, among the military class uerk, which accounted for almost a third of the entire population and spent time in incessant campaigns and raids. Hence the term "uerk habze" knightly (noble) etiquette, which, like the Japanese, prescribed outwardly calm suffering, contempt for death, extreme modesty and courtesy, according to current concepts, reaching the point of absurdity. As for the respectful and majestic attitude towards a woman, in this regard, the Adyghe etiquette is closer to the etiquette of Western European medieval knights. In the 19th century Works were divided among Kabardians into three groups (degrees): work-tlekotlesh and degenugo independent most powerful knights, pshi-work knights in the prince’s squad, work-shaotlykhus squires (See Nogmov, 1958, 147-148; Broido, 1936, 639; Gardanov, 1966, pp. 181-195). Judging by the indications of Khan Giray, among the Western Adyghes, in particular, among the Bzhedugs, the structure of the nobility was essentially the same, although the designations of each of the degrees were somewhat different. At the same time, some noble families the lower degrees had duties “which were hereditary, transient from generation to generation, for example: to carry a banner in war, to proclaim the orders of congresses (khgou), to observe order during large feasts” (Khan Giray, 1974, 303). The existence of the same kind of specialization among the samurai once again testifies to the typological similarity of the Adyghe and Japanese medieval chivalry. Every etiquette, as was said, is a reflection of the social organization of society. Adyghe etiquette, imbued with the spirit of knightly honor and strict military discipline, marks the transition of society from the highest stage of barbarism to civilization, which, like all other peoples, coincided with the formation of the military-feudal nobility. But the difference between the etiquette of the upper and lower classes was hardly perceptible. Class division of society even in the XIX century. has not reached a level at which the boundaries between the culture and ideology of the feudal elite and the common people are sharply delineated. In general, in comparison with the countries of Western Europe, the process of class formation among the Circassians was very slow. The power of the Circassian princes and nobles was limited, any violence on their part met with a sharp rebuff among the people and often led to peasant uprisings. Submission to the princes was based largely on the recognition of his high personal qualities: courage, generosity, eloquence. Under the conditions of an essentially military situation, in which Circassia was located for a century and a half, starting from the 18th century, a brave, resolute, eloquent commoner often had a greater influence on the course of public affairs than a cowardly, weak-willed, tongue-tied prince. It could not be otherwise in a society with a military-democratic structure, where “the tribal aristocracy has already ceased to be the “servants” of the people, but has not yet become its sovereign masters” (Khazanov, 1972, 158). The upper classes, especially in Kabarda (where the difference between classes reached its greatest extent) tried to oppose their work-khabze etiquette to folk etiquette. But both were essentially only different sides of the same unified Adyghe etiquette. The people mastered, reworked knightly etiquette, supplemented it with new elements that met the conditions of their life, its historical needs, tasks [A clear idea of ​​\u200b\u200bthis is given by the essay by A. Keshev (Kalambiy) “On the Hill”, first published in 1861. See: “ Russian messenger”, vol. 36, 1861.]. This is the explanation of the life-affirming power of the traditional everyday culture of communication of the Circassians. Adyghe etiquette is thoroughly, fully connected with the etiquette of neighboring Caucasian peoples: Abkhazians, Georgians, Ossetians, Chechens, Karachays, Balkars, etc. In the general Caucasian etiquette, he occupied and occupies a special place. Relatively recently, on the pages of Kabardino-Balkarian Pravda, N. Rekhviashvili spoke on this subject somewhat categorically, but in principle correctly: “The etiquette developed and strictly observed by the Adyghe tribes ... was adopted as a single norm of behavior by almost all Caucasians” (Rekhviashvili, 1974). S. I. Dakhilgov, a scientist from Checheno-Ingushetia, gives the same essentially the same assessment to the Adyghe etiquette: “It is known that the Vainakhs and other peoples living nearby with the Adygs adopted some customs and norms of the Circassian etiquette, he writes. The Vainakhs used to say about a noble man “Cherse sanna ezde konakh va iz” (he is noble like a Circassian). A proud man was called “Kura g1albarte” (proud Kabardian) (Dakhilgov, 1977: 35). Similar sayings exist in large numbers among other peoples of the Caucasus. The spread of Circassian etiquette in the Caucasus had considerable importance to optimize, intensify interethnic communication, during which the Adyghe culture was undoubtedly enriched, including the Adyghe etiquette. It would be ridiculous to think that the Adyghe etiquette, influencing the etiquette of neighboring peoples, did not receive anything in return. This side of the problem is still waiting for special, deep developments. It should also be noted that in the Caucasian world the version of the Adyghe etiquette developed by the Kabardians was recognized as the most perfect. It is this by no means the most numerous Circassian tribe, starting from the 16th century. represented the culture of the Circassians (and some other neighboring peoples) on the world stage. “In the XVI-XVIII centuries, writes V.I. Abaev, Kabarda experienced the heyday of feudalism, achieved significant power and gained a predominant influence in the North Caucasus. The epithet "Kabardian" was at that time synonymous with aristocratic sophistication and comme il faut" (1949, 88). We are not inclined, however, to exaggerate the level of social and cultural development Circassians of that era. Their consciousness was overwhelmed by the ideology of a tribal society, which is quite natural for a society with undeveloped feudal relations. Hence the preservation in the communicative behavior of elements of primitive public relations, ancient religious-mythical, primarily pagan, rituals: the custom of avoidance, taboos on personal names, spells, conspiracies, etc. But they are often supplied with a fundamentally new courtly, secular motivation. Etiquette reworks, reshapes the old standards of communication, subordinates them to the new conditions of life. This is another of the features of the traditional everyday culture of communication of the Circassians. It is so significant that it can be included among the constructive principles of Adyghe etiquette. Let's call this fifth principle of Adyghe etiquette the principle of remotivation of communicative actions and movements. The constructive principles of etiquette exist in the form of a system of social attitudes and habits of communicative behavior characteristic of a given ethnic group. These are thus the most important components national character people who complement each other.

Adygs (self-name adyghe, other name Circassians) belong to the Abkhaz-Adyghe language family, which includes five languages: Abkhazian, Abaza, Kabardian, Adyghe, and Ubykh (now a dead language, since the last Ubykh recently died). According to the 2010 census, the number of Adygs in Russia is about 714,845 people (Adyghes - 124,835 people, Kabardians - 516,826 people, Circassians - 73,184 people); they live mainly in the Kabardino-Balkarian Republic, the Karachay-Cherkess Republic, the Republic of Adygea and Krasnodar Territory. Around the world at present, according to representatives of the Adyghe diaspora, there are about 7.5 million Adygs who migrated from Russia at different times, mainly during the years of the Caucasian War (1753-1864). All these peoples belong to the autochthonous peoples of the North Caucasus and have the ethnonym "Adyghe", the other name is "Circassians".

The name of the Adyghe ethics Adyghe literally translated as "Adyghe". Adyghe ethics Adyghe along with a set of rules for the behavior of the Adyghe, with a moral code Adyge Khabze are the main component basic personality Adyghe. “There is no Adyghe in you” is an extremely humiliating appeal to a modern Kabardian or Circassian and formulates a departure from traditional norms of ethics. To become an Adyghe means to master the basics of the Adyghe ethics and the code of conduct. Adygage is a moral imperative of national ethics, and is translated as humanity, which "shows the focus of ethnic ethics on universal values" . Main content Adyghe disclosed in the work "Adyghe Ethics" by the famous Kabardian scientist B.Kh. Bgazhnokova. According to the author of the work, “the principles and attitudes of Adyghe (humanity, respect, wisdom, courage, honor, etc.) were formed and honed in close cooperation with other peoples of the Caucasus and, in turn, had the opposite, invariably progressive influence on them. Adyghe ethics is the standard of the all-Caucasian moral philosophy.

The main, basic norms of the Adyghe ethics, which B.Kh. Bgazhnokov calls "five constancy", are humanity, respect, reason, courage, honor. Humanity ( ts1hyhuge) is the main, dominant principle Adyghe, playing the role of defining value. The concept of "humanity" includes: empathy, compassion for people, willingness to help them, gratitude for the assistance provided, sensitivity, delicacy, and the customs arising from this moral norm: hospitality, respect for others.

Constancy "reverence" (nemys)- this is good breeding, modesty, delicacy, good manners. Intelligence ( akyl) is the basis of morality; violating the Adyghe Khabze is "unreasonable, irrational, unreasonable" . Courage ( l1gye) in the context of the Adyghe, Khabze is not only and not so much military courage and bravery, but justice, delicacy, tolerance, the ability to endure physical and mental suffering, failures. In addition, the very strict observance of the Adyghe ethics and etiquette requires great courage. Honor (nape) - the "face" of a person, is closely related to such concepts as "conscience", "shame".

An integral part of the general Adyghe ethics was the code of professional warrior-knights. (work) - uerkyg'e - and knightly-noble etiquette - uerk habze. This ethical and etiquette system is based on the same principles as the general Adyghe ethics, but the knights had to observe all this to the highest degree: honor, valor, courage, sophistication of manners, courtesy. That is why the Circassians in the Caucasus were considered the standard of nobility, good breeding, elegance.

The word "khabze" itself consists of two elements: heh -"public", "society" and bze -“mechanism”, “mode of action”, “language”. "Khabze - a universal way and mechanism for the production and reproduction of social ties and relations". That is, in fact, khabze are the norms of sociotypical behavior adopted in the Adyghe society, which are a behavioral standard. And Adyghe ( Adyghe) is a system of values ​​on which the norms of sociotypical behavior are based.

So, let's take a closer look at the characteristics of the main components of Adyghe. Humanity ( ts1hyhugye) B.H. Bgazhnokov defines it as a system of "positive, unifying feelings and reactions", which are based on love, compassion and understanding. An important aspect of humanity is that a beneficence brings great benefits to the person who performs it: it spiritually ennobles and enriches. “When you do a good deed, you render a service to yourself,” says folk wisdom.

Humanity is based on empathy, the structure of which includes moral attention, moral memory and moral understanding. According to B.Kh. Bgazhnokova, "moral attention involves the desire to identify the experiences of another person in order to ethically competently respond to them" . Moral memory, being a continuation of moral attention, selects and reproduces the material that is related to the interests of another person, allowing you to come to the rescue in time, show care, participation on the one hand, on the other hand, keep the memory of the good attitude of other people.

Reverence ( nemys) - comes from the Greek word "namus" - honor, conscience, reputation, good name. Describing the relationship of people based on respect, love, mutual understanding, they say: “Their relationship is based on nemys". Interesting that the word "nemys" used, as well as among many other peoples, to denote ethics and morality in general in the sense of etiquette / good manners. Nemys is the shield that protects any person from disrespectful, disrespectful attitude. At the same time, observance of respect for others is a necessary condition for the well-being of a person: "He who is respectful is happy."

Intelligence ( akyl) in the system of Adyghe ethics - this is a moral, social mind, which allows you to distinguish good from evil, moral from immoral. In a certain sense, this is a special Adyghe mentality. This is a critical attitude towards oneself, which protects a person from forgetfulness and arrogance; knowing of limits. "In doses exceeding the measure, and the medicine is poison" - says the Adyghe wisdom.

Courage (l1gye) in Adyghe ethics it is represented by the widest range of moral concepts: on the one hand, it is courage, determination, steadfastness, and on the other hand, generosity, humanity, justice, delicacy, condescension. Therefore, if the manifestation of courage is devoid of a moral basis, it is not a manifestation of courage. Courage is associated with the concepts of honor and dishonor, and the high importance of public opinion, the so-called "public identity" . According to B.Kh. Bgazhnokov, this is “a well-known conformism based on the desire to be and be known as courageous in order to meet the expectations of the group, thus achieving recognition and authority” . Thus, we are again dealing with public opinion, which is the most important factor in the regulation of human behavior.

It should be noted that in the Adyghe system, courage is in no way connected with aggression and anger: “of all the virtues, the best and happiest is restraint in anger.” Adyghe courage is, first of all, valor, fortitude, endurance, restraint in anger, courage-nobility. The motto of courage is the aphorism: "Let fate (luck) not grant me what I did not deserve with my courage." Courage is steadfastness, self-control and endurance that control such unsightly inner impulses of a person as cowardice, fear, despair, passion, etc. Courage is also diplomacy, condescension, the ability to forgive. It is closely related to nobility.

The concept of "honor" nape) in Adyghe ethics is associated with the concepts of "conscience" and "reputation". The category of a person is closely connected with them as an "organ" of honor and conscience: "My face is lost" - the Adygs react to deviation from the principles of the Adyghe ethics. Since honor and dignity in the Adyghe society have the highest price, actions aimed at discrediting a person are equated with attacks on human life. Honor is also propriety, beauty and harmony.

Analyzing honor as a category of Adyghe ethics, B. Bgazhnokov introduces the concepts of intra-identity ("my face") and inter-identity ("our face"). A person is a person's conscience as an internal assessment of one's behavior and shame as "a social feeling that is a projection of collective opinion - a social moral code". Since the Adyghe culture, like other cultures of the North Caucasus, belongs to collectivist cultures, A/s-identity is extremely relevant for a person. The moral identity of the Adyghe is associated with his ethnic identity.

S. Lyausheva distinguishes the following structural parts "a dy-gagye ":

1) worldview, including moral, religious and aesthetic ideas, based on the cosmization and sacralization of tribal and ethnogenetic ties and emanating from the sacred ethnic chronotope - the "land of ancestors". According to the author, this is both worldview, and worldview, and worldview, and worldview.

“2) ethical norms, rules of conduct, institutionalized in “Adyghe Khabze”;

• 3) artistic expression and translation of the ethnic chronotope in the symbolism of folk art, in the epos "Narty", in language and folklore;
• 4) religious rituals and actions taken from world religions, but rethought and subordinated to the sacred chronotope;
• 5) legal norms that determine the internal and external laws of the life of the Adyghe society (for example, adat) ".

Adyghe performs the following functions: ideological, axiological, communicative, regulatory, integrative. At the same time, both specialists and ordinary representatives of the Adyghe ethnos emphasize that Adyghe is a living changing system, which is characterized by “on the one hand, loyalty to tradition, and on the other hand, the demand for changes, in accordance with changing conditions. This, at first glance, contradictory "unity of opposites" provides both traditionality and relevance of the worldview and worldview. Therefore, the Khabz system is sometimes compared to a thousand-year-old tree with a solid foundation, and at the same time, constantly renewing, growing branches. On the modernity and relevance of following Adyghe Khabze is also evidenced by the fact that habze called the "ideology of success", requiring an approach that will provide "the best result in any business" . This thesis looks very modern and is aimed at a young audience striving for success.

The basic values ​​of Adyghe culture are closely connected with Adygheism: willingness to help, sensitivity, the art of understanding, courtesy, a sense of proportion, fear of violating moral standards, delicacy and tact, as well as the ability to sacrifice oneself for the needy.

And here is how our respondents defined the basic principles of Adyghe ethics:

• Humanity, reverence, courage, honor, reason.
• Humanism.
• Respect for elders.
• A responsibility.
• Pride.
• Hospitality.
• Caring for others, support.

As can be seen from the above examples, the respondents' answers coincide with the opinion of specialists.

Implementation Adyghe in behavior occurs by observing the norms of Adyghe etiquette: Adyghe mute, Adyghe Khabze, Adyghe sh'en-khabze. Adyghe Khabze is not only a moral code, but also the etiquette of the Circassians, since etiquette principles are combined with legal norms. It covers three types of social norms: communicative and everyday (etiquette), ritual and ceremonial, legal.

In the center of etiquette are such as honoring elders, women, guests, children. Self-respect, modesty and restraint are an indispensable component of etiquette.

Kabardian respondents named the main goals of raising children: Teach them to be humane (cab, male); To instill in them patriotism, respect for elders, mercy, accustom them to faith (office, women); Respect, honesty, modesty, ambition (cab., female); Respect for others (female, male); Instill love for your language, traditions, teach you to treat others with due respect (cab., female); To teach children not to lie, to be friendly, to teach them religion (cab., female).

On the basis of the general Adyghe moral code, codes of individual families are formed. So, for example, we were able to analyze the modern Code of Life of the Kabardian Irugov family (provided by B.S. Irugov, the head of the family, who lives in Moscow). The Code, in particular, reads: “... we hereby testify our respect to our ancestors and our future descendants, our close and distant relatives, the laws of the country of residence, national customs, religious canons, and quite consciously and voluntarily accept the obligations proclaimed by this code." The main obligations proclaimed by the code are: respect for each other, mutual assistance, increasing the well-being of the family and clan, equality combined with respect for elders, sympathy, care and responsibility. The procedure for the voluntary signing of the Code of Life and refusal to implement it is described in detail.

The upbringing of children and youth in line with the basic concepts of Adyghe occurs both in the family and in educational institutions at all levels within the national-regional component. In the republics (Adygea, Kabardino-Balkaria and Karachay-Cherkessia), study guides on folk ethics and etiquette, the norms of Adyghe Khabze. Museums and corners are organized in educational institutions folk culture Ethics and etiquette lessons are optional. A lot of work on education in line with national traditions is carried out as part of the study of the native language and literature. The teachers themselves consider restraint, respect for elders, non-controversy, balance, the presence of a certain etiquette of behavior in relationships between men and women to be the key norms of Adyghe Khabze that can be formed in modern children. The teacher of the Circassian language and literature of the gymnasium No. 5 in Cherkessk, the honored teacher of the Karachay-Cherkess Republic Kuklya Dzhambekovna Kirzhinova, enjoys great respect. She is the author elective course"Adyghe etiquette as part of world culture". »In the classroom of the Circassian language, she collected and systematized unique material on the history and culture of the peoples of the KChR, created ethnographical museum with state status, where the Folk Studio organized by her works, which develops the artistic, aesthetic abilities of children by means of their native language.

The theme of Adyghe ethics and the norms of Adyghe behavior based on it are sung in modern Adyghe poetry. So, for example, Yu.A.

Wishing for others what you wish for yourself

Always be fair

Be patient in every way

To forgive, to be generous, not to look for faults in others, to be able to restrain anger,

be able to hold given word, fulfill agreements, stay on the righteous path,

Be trusting

Be what you look like and look like what you are

To the younger - with love, to the elders - with respect.

Avoid pride and be humble

Avoid stinginess, greed and be generous,

Be careful in maintaining the health given by Allah, Spend your free time in good deeds.

An analysis of the presented text shows that the moral values ​​reflected in it are universal, universal, equally secular and religious, Orthodox and Muslim. Despite the fact that Islam is the most important source of norms of morality and morality of the Circassians (this is also evidenced by the answers of our respondents), nevertheless, according to experts, “in modern general education schools, lessons about Islam, incl. and on the moral standards of Islam are conducted rarely and cautiously. In previous years, "Islamic etiquette" was taught in schools ... But later it was canceled due to the emerging "Wahhabi" movement. Propaganda of Islamic values ​​is not particularly popular among the Adyghe youth, who believe that the observance of a religious way of life is very difficult and is associated with a number of unbearable modern man restrictions. In addition, the Islamic ideology in the Adyghe national environment is often perceived as competitive in relation to the national-traditional one. The strengthening of Islamic morality is opposed by national leaders (the so-called. Khabzists), in the Adyghe society there is a rather tense discussion between the followers of Khabzeh and Islam, sometimes with very dramatic consequences. So, the chairman of the television studio "Cherkessk" I.Kh. Gashokov notes that "the Circassians do not need Islam." In this regard, the opinion of B.Kh. Bgazhnokov that Adyghe gifted to people by Allah so that those who keep the laws Adyghe reward with paradise. At the same time, young supporters of Adyghe Khabze do not associate it with Islam, considering it an independent moral and ethical system, returning the Circassians to their original religion - monotheism with the worship of the One God Thya. According to one of the young leaders of the Circassian national movement, “Habzism will win in the Circassian milieu. Because Khabze is a part and main identifier of Circassian self-determination. Another thing is that some people perceive Khabze as a certain philosophical ethical norm that complements, for example, Islam, while others perceive it as a religious-philosophical ethical, complete ideology.

The results of polls testify to the relationship between Sharia and Adyghe Khabze. Thus, a survey conducted among the Adyghes living in Adygeya 2 showed that “40% of respondents believe that the norms of Islam and Adyghe basically coincide, and another 6% - that they coincide completely. Only 14% of the respondents believe that the traditional normative-cultural system of the Adyghes is more important, and about 8% of the respondents considered that "Islam is superior to traditional culture.. The majority of respondents (56%) indicated that for them the norms of Adyghe Khabze are preferable. About 30% considered that Adyghe Khabze is compatible with Sharia. However, 6% believe that Sharia is preferable” 3 .

What principles of Adyghe ethics and etiquette were reflected in the character traits that our respondents called as positive? Honor, humanity, courage - these are some of the most frequently named by respondents positive qualities. It is interesting that they are perceived as a positive absolute, standard; negative pairs-antonyms were not named to them. Those. the modern Adyg cannot even admit that a representative of his people lacks honor, humanity and courage, these qualities did not have antonyms.

The main character traits of the Circassians

Table 7

Positive character traits	Negative character traits
Tolerance, tolerance
Restraint, modesty, asceticism, shyness	excessive pride, arrogance, hubris/mania chia / conceit / arrogance / arrogance; Egoism
Ethics, politeness, upbringing / upbringing	Rudeness, insults, rudeness/obscene language among guys, although it is also found among girls/foul language; Hot temper, belligerence, conflict / hot blood / hot head, hot blood

• 1 Excerpt from the interview.
• 2 http://valerytishkov.ru/engine/documents/document2040.doc accessed 14.03.16)
• 3 http://valerytishkov.ru/engine/documents/document2040.doc accessed 14.03.16)

Compassion, kindness, responsiveness/sympathy for others	Disunity / every man for himself / no cohesion / extreme individualism
Loyalty (loyalty to duty and word), devotion / master of one's word	Betrayal, meanness; Deceit, deceit, lies
Patriotism, love for the motherland / pride in one's nationality / love for one's people / devotion to one's people / willingness to defend one's family and motherland	Nationalism / intolerance / disrespect for other nationalities / Nazism
kindness, benevolence, benevolence, kindness, cordiality, friendliness	Aggression, cruelty, anger, hatred/bile

Respect for elders, fortitude (fortitude), intransigence, adherence to principles, directness / stability / inflexibility (in men); boldness, bravery, bravery; preservation of traditions / fidelity to traditions / observance of customs / respect for customs / striving to conform to adats / loyalty to one's culture; hospitality; decency, morality; patience were named by our respondents as absolute positive qualities. As in the responses of respondents from other ethnic groups, the responses of the Circassians reflected a positive autostereotype; Very few negative character traits were named.

Researchers note that the older generation of Adyghes observes the basic norms of Adyghe Khabze: respect for elders, respect for parents, modesty. The customs of avoidance are also partially preserved: for example, among the Adyghe, the husband does not meet with his wife's relatives; it is not customary to caress or, on the contrary, punish children in the presence of older relatives. However, young people are more susceptible to globalization and in their behavior are guided by the Western model.

In a psychological context, it is also important to note the fact that traditional ethics, according to the Circassians themselves, is a culture of shame: public opinion keeps a person from bad deeds. "Adyghe rests on courage, honor, shame"; “If there is no modesty and shame in a person, then, consequently, there is no Adyghe in him” - the opinions of the Adygs themselves.

Thus, the norms of traditional ethics and etiquette, along with the norms of Islam, as well as traditions and customs, regulate the sociotypical behavior of representatives of the North Caucasian ethnic groups. Often these legal and ethical systems complement each other; in certain cases they are in conflict. In order to clarify the nature of the relationship between the various systems that regulate the sociotypical behavior of our respondents, we asked them the following question: In your opinion, what should be the main regulation of your behavior at the present time? (arrange the numbers from 1 to 5 in order of increasing importance: 1 is the least important, 5 is the most important):

• Sharia law;
• national laws;
• National customs and traditions;
• Norms of national ethics;
• The norms and requirements of a kind / teip 1 (type 2).

The answers to this question can be seen in Table 8.

Table 8

Distribution of answers to the question “What should be the main regulation of your behavior at the present time” (average values ​​in points are presented)

ethnic	Sharia law	Statewide laws	National customs and traditions	Norms of national ethics	The norms and requirements of a kind / gain
Karachays
Balkars

• 1 The modern Ingush teip is a consanguineous association in which the principles of exogamy are observed, i.e. a ban on marriage with representatives of their teip.
• 2 The Chechen taip is “not a classical clan, and a brotherhood is an association of kindred and unrelated (social) groups united by common social, economic interests and mythological kinship.” According to Natasv S.A. Type as a form of social organization // Chechens / otv. rsd. L.T. Solovyova, V.A. Tishkov, Z.I. Khasbulatov; Institute of Ethnology and Anthropology im. N.N. Miklukho-Maclay RAS; Complex research in-t im. H.I. Ibragimov RAS. - M. : Nauka, 2012. S. 288-289.

The answers to the question clearly reflected polyjuridism, which has developed as a mechanism for regulating social behavior in the North Caucasus. Polyjuridism (legal pluralism) is such a legal situation when the norms of customary law (adat), Sharia law and the system of modern Russian legislation 1 operate in parallel. The specificity of the social life of the North Caucasian peoples is such that different legal systems complement each other. The facts of legal pluralism are not unique to the contemporary Russian Caucasus; they are present to one degree or another in Japan, the USA, Switzerland, and France. For the peoples of the world who profess Islam, this situation is also quite common.

Table 8 shows that in different groups of respondents the points were distributed differently. Ingush and representatives of the Karachay-Balkar ethnic group prefer to be guided by Sharia laws. The Chechens, Adyghes and Ingush gave the highest score on the preferences of traditions. The Circassians and Balkars are guided by their family to a greater extent. In these societies, the concept of clan is associated not only with the concept of kinship, but with generosity, resulting from class differences that have historically developed in the societies of the North-Western Caucasus. High statistical significance of differences was found in the preference for Sharia law (p = 0.000) and national laws (p = 0.003) between the Adygs and Ingush, in the preference for traditions and customs between Karachays and Chechens (p = 0.01), Balkars and Chechens (p = 0.009), according to the norms and requirements of their type/genus between Balkars and Chechens (p=0.001), Adygs and Chechens (p=0.000), Adygs and Ingush (p=0.003).

Rank structure of respondents' behavior regulators

Table 9

Place in the ranking structure				Karachays	Balkars
		Traditions	Traditions
	Traditions		ethics	Traditions	Traditions
	ethics	ethics		State. laws
		State. laws	State. Sharia law	ethics	ethics
	State. laws				State. laws

A detailed analysis of the regulators of behavior made it possible to build a rank structure of the regulators of sociotypical behavior (see Table 9). Sharia law was in the first place among the Ingush and representatives of the Karachay-Balkar ethnic group, and traditions and customs - among the Adygs and Chechens. It is noteworthy that among the Circassians, Sharia law was in last place, which indicates, as shown above, the low level of religiosity of the Circassian society. The most important regulators of social behavior for the Circassians, along with traditions and customs, are the norms of the Adyghe ethics of Adyghe Khabze. Among the Vainakhs, Karachais and Balkars, religious and traditional social norms are closely intertwined into a single whole.

So, the study, aimed at studying the main sources of spiritual and moral education in the cultures of the North Caucasus, showed that the main sources of spiritual and moral education in the cultures of the North Caucasus are Islam and traditional moral codes - ethnic ethical systems that reflect the values ​​of culture, its moral ideals. Moral norms and values, reflected in national folklore and literature, until recently had an unwritten character. At present, the moral codes of the peoples of the Caucasus are reflected in the relevant publications prepared by scientists on the basis of a deep analysis of ethical norms and values, folklore and literature.

The spiritual and moral education of the majority of the peoples of the North Caucasus is based on religious basis and is based on the moral and value norms of Islam. At the same time, there are features of the relationship between folk ethical codes and the religious system of Islam; so, in particular, in the Adyghe society, some adherents of the Adyghe ethics deny its connection with Islam, considering Khabze an independent philosophical and ethical teaching, part of which is the traditional religion of the Circassians - monotheism with a harmonious system of worship of the One God Tkhya 1 . In the ethical systems of other peoples (Chechens, Ingush, Karachays and Balkars), the ethical system is based on the norms of Islam and is closely connected with them.