Until a child is born, pregnant woman was prevented in every possible way against heavy household chores. She was forbidden to go outside the aul premises without escort; and was protected by any magic actions and amulets against evil forces and malicious spirits. She would attach an amulet with Koran’s writing on it, onto her clothes as well as amulet of bear’s claws, an eagle owl’s paws. The amulet was worn on the left-hand side of the chest close to the shoulder. The fire in the yurt would be burnt throughout day and night for the safety of the birth-giving woman from the evil sprits. The knife was located close to the hearth with its cutting edge facing the door. The loaded gun was placed just above the woman’s head on the yurt’s trellised framework. These objects, as believed, scared off the malicious spirits and harmful forces.
On the occasion of a birth of the baby there was existed a whole lot of actions filled by unusual pleasure.
«Suyunchu» - a notification, with the purpose to receive a gift for the message of the joyful news, «Korunduk» - gifts for the right to have a look on the newborn for the first time, «Dzhentek» or « Beshik Toi » - a feast that is arranged in the honour of the newborn to all relatives.
Giving a name always had a special significance in the custom. It is considered, that a name to a child should give either the closest person or the first who sees the child as the name has strong magic properties and can influence destiny of the person.
According to the custom, the first food given to the newborn was melted cow’s butter, which the baby was allowed to suck, then the first shirt was put on him - the dog’s shirt. The shirt was made of rags of the white fabric taken from an old person or a well-respected old woman with many children. The name – dog’s shirt – was given because the shirt was sometimes put onto the dog’s torso first and then put onto a child. All these actions are related to the belief of: living a long and happy life, to be healthy and hardy. In forty days the baby is put into a cradle, just before that the baby gets washed with warm water from forty spoons; instead of the dog’s shirt there was another shirt put onto the child, which was made of forty rags of a various pieces of fabric, which mother or the grandmother would ask from neighbours, or old people; cut hair, bake forty flat cakes and distribute to the children.
In the custom, children are protected from evil spirits and bad eyes. For this purpose, various amulets were sewed onto to the baby’s cradle or to their clothes. The amulets represented various parts of animals and birds, or beads. If in family the boys did not survive, a bracelet was put onto a leg of a born baby-boy; one of the ear’s would get pierced, his hair would be plaited and before the circumcision, the baby-boy would be dressed as the girl.
Ceremonial acts concerning the newborn child abound with presence of the most various actions of magical, animistical character. All of this shows that for Kyrgyz family increasing their posterity and keeping it safe is the main reason of existence. Successful family was considered the one that has ten or more children. “House with children – bazaar, (meaning happy, lucky family), house without children – grave” – said Kyrgyz people.
When the child started making his first independent steps, a festival was arranged - the ceremonies, devoted to first steps of the child. For this, child is put outside in front of the yurt having his tied legs up with a string, which is weaved of two thin woolen threads. The threads should only be white and black in colour. These colours symbolise wrestle of two beginnings - light and darkness, good and the bad. For Kyrgyz people human life consisted of light, joyful as well as sad days. Therefore, right from the childhood, it is important to be prepared for any life changing situations.
The ritual usually started in the morning (10-11 am). From the opposite side of the yurt, where the child stands with his tied up legs, children of 8-12 years of age, would start running toward the child once they were given the command to do so. The one who gets there first, is given a knife by one of the relatives in order to cut the threads on the child’s legs. This child was allowed to keep the knife as well as will receive a gift. At will of participants of this celebration, the run could be repeated a number of times: but now older children could have a go, then adults. The winner of each run cut the new threads on the child’s legs, kept the knife and received a gift. The purpose of this run – magically make the child learn to start walking independently as soon as possible. This ritual, with its main features, still functions even now.
The transition from one sexual stage to another also meant performance of certain rituals and practices, the older the person, the less ceremonial acts there were. Boys of 3,5, or 7 years of age(necessarily in odd numbers), according to the Islamic establishment, had to undergo circumcision; girls of 9-10 years of age had a ritual of plaiting their hair. On this day, the girl’s two plaits got undone, which she had by the ear or behind her head, and she then had 20 little plaits braided. From that moment, she would become an adult. Her clothes changed, the rules of behavior were now more complicated: she had to keep humble, avoiding playing with children, keeping certain etiquette.
There were customs in accordance to first saddling on the horse, the first shave of moustaches. In reaching adolescence stage, father would slaughter his cattle and would send his son to one of the relatives or friends. They performed a ceremony of (perfecting) moustaches, presented him with a horse and sent him back.
Kyrgyz people had their own calendar which consisted of twelve-year cycle designated of animals’ names. Each cycle of the twelve years Kyrgyz people called "muchol". During calculation of the first twelve-year cycle, one year of intrauterine period of a child's life was added, that is "Bir muchol" - 13 years, "Eki muchol" – 25 years, etc. According to the custom, birthdays were celebrated only at the completion of 12-year cycle (at 13, 25, 37, etc). The first 13th birthday, ”muchol” was celebrated quite festively, a sheep was slaughtered and friends & relatives were invited. On this day, the birthday boy/girl wore red shirt and were given farewell instructions.
The Kyrgyz had a belief that in the year of" muchol" there were changes in the body of a person, which could make him/her very ill. Therefore, a few months before "muchol" he/she must give their old clothes away, give charity. After this ritual, parents then with their full confidence allowed his son to herd cattle and take part in various entertainment activities.
One other kind/good tradition of Kyrgyz people is adoption of children. As a rule, it is the children of the relatives and friends with many kids who get adopted. All of them are brought up as natives. The survey of the Kyrgyz families has shown, that the adoption is connected with childlessness; desire to have, except for adult, small children; desire to help(assist) relatives who have many children.
Customs and ceremonies associated with engagement and marriage are quite diverse and interesting. Wedding games, dowry pay, bride's dowry, exchange of clothes between new family members/relatives, “seeing off” the bride and other ceremonial activities related to the wedding, in a modernised form adhered to in the present.
Following the custom, there did exist early forms of arranged marriage of unborn children and infants. In the first case, the future wedding of unborn child was agreed between the very loyal friends, or complete strangers, however those who in the most tragic moment gave a helping hand. They took an oath to be related forever, which was confirmed by ritual actions – touching an arrow of the bow by teeth, sucking blood from each other’s big finger (a cut was made on the finger), slightly breaking a branch, exchange of saliva, etc. If life circumstances did not allow the arranged marriage, they remained as oath friends. According to the custom, parents of the future groom, put silver ear-rings onto little girl’s ear.
There was a custom of pre-marriage dating of the groom and bride. Long before the wedding the groom with his close friends stopped near the bride’s aul. The yurt was specially put up with all the furnishings for the future newlyweds. On the date, youth games and entertainment activities were arranged. Before making an entrance into the yurt, where the bride was expecting the groom with her friends, the groom suppose to knock off the bride’s hat through a small hole in the yurt, while standing outside it. All of this was accompanied by funny jokes. Then the date of the groom and the bride was arranged. The entertainment activities included tying up, catching horse, catching a girl, etc. This act, dating the bride, lasted until the morning and it had the final feature of the preparation for the wedding. Finally before the wedding, 15 days before the bride’s leave from her aul premises, according to the custom, the groom gave away treats to the bride’s aul.
Wedding, and its customs and rituals are the most colourful and fascinating part of the whole sacramental complex. On the day of the arrival of the parents, relatives of the groom, there was a great wedding celebration at the bride’s father’s aul. Before the arrival of the groom, following the custom, the girl said her good-byes to everyone, visited all relatives and arranged girls only night for her peers. The wedding was accompanied by performances and entertainment, including various games, vocal and musical and competitive activities. Departure of the bride to the groom’s aul was accompanied by various ceremonial activities and horse-racing competitions. Before the procession a thick rope was extended, which the groom's parents had to buy off by distributing small gifts. The main ceremonial ritual activities took place at the bride’s father house: the woman specifically opened the gifts brought by the groom’s relatives, after a while expensive clothes were given to parents, and to close relatives of the bride. At the same time, the ritual of the transfer of the bride’s ransom was occurring, "Kalym". The "Kalym" included in itself, mainly cattle, as well as different types of cattle the number of which should have been nine. On the nine wooden cups the ritual meals were brought on, items of clothing and other small items.
On the eve of the wedding, relatives of the girl, were undoing the girl’s plaits and were braiding women's plaits instead. This ritual was dedicated to the transition from adolescence stage into adulthood. She was given good words, to be a good housekeeper and a faithful wife. In full wedding dress, accompanied by daughter-in-laws, the bride was shown to the parents for the first time, for this those accompanying the bride received gifts. During the departure of the bride to the groom’s aul, there was a tradition, which was accompanied by loud cries, lamentation of women. According to the tradition, if the girl was getting married, she was leaving the paternal kin for good, a girl that is married, is like a stranger, "girl – of a stranger’s kin” said Kyrgyz people and accompanied her as if into the final path.
After moving to the groom’s aul, there were arranged ritual activities such as exchange of the wedding headdress - a white turban was put onto a bride’s head, dedication to the fire, contract of the marriage, the bride's ideas, the appointment parents and others.
A traditional ban existed in accordance to the daughter-in-law. Thus, she was neither allowed to sit with her back toward her husband's relatives, nor sit with her leg extended, speak sharply and loudly, walk around without covered head, barefoot, nor call her husband’s relatives by name and should have avoided direct meeting with her husband’s elder relatives. This ban remained throughout the whole life of the daughter-in-law’s. Even at the old age, woman in tribute of honour of the husband’s dead relatives, did not call their names; their names were announced, by those present and who did not know them. However, elder relatives of the husband, adhered certain etiquette in accordance to the daughter-in-law.
The ritual significance had a tradition devoted to the fire. Each related family invited the newlyweds in turns, daughter-in-law was acquainted with the relatives of her husband; in their honour the cattle was slaughtered, white head scarf was put onto the daughter-in-law’s head. White colour, among Kyrgyz people, symbolised purity, happy path, happiness and pure thoughts.
According to the tradition, a year later daughter-in-law visited her father’s aul, and stayed there for several days or months. In customary law, parents of the daughter prepared dowry, which was given to the groom on the wedding day. The dowry included everything that was required for the couple’s life: from needles & threads to cattle. Moreover, the dowry was not supposed to be less than the ransom – bride’s payment.
Since ancient times Kyrgyz people have a tradition of attraction of wet nurses for the newborn. In village conditions, especially in a nomadic aul, in case of illness of the woman in childbirth, the society would select a wet nurse who without damage to her own child could also bring up someone else’ one. The wet nurse was on the same level with native mother, and her children were considered as foster brothers and sisters to the newborn. Such relationship was almost considered as blood-one; therefore, foster brothers and sisters were forbidden to marry each other. When it was time to take away the child from the breast-feeding, this event was celebrated by a special ceremony – some kind of "repayment for the child from the wet nurse ". Parents had a heartfelt gratitude for the wet nurse and presented her with the gifts.
Traditionally, there is a certain hierarchy of weddings.
The most senior son should marry earlier, than his younger brothers. The
youngest son should wait until all of his senior brothers get married first.
However, this tradition most often does not get observed.
According to the Kyrgyz tradition, the youngest son is the one to care
for the parents. Senior brothers can get married and leave the house in
order to build their own family – following the tradition, they would also
be gifted with the yurt. But the youngest son would stay home and he will
then own the yurt of his parents.
Ala Kachuu - Bride Stealing : One aspect of Kyrgyz Culture
which has come to the attention of the West is the practice of Ala Kachuu
- or «Bride Stealing».
It appears that this tradition stems from the times of nomadic
culture and lifestyle of the past where people were constantly on
the move from one pasture (jailio) to another. (It is also found in
Kazakh traditions - but not in Uzbek or Uighur - both sedentary cuktures).
Ala Kachuu is technically illegal, punishable by two years
imprisonment - and was for the whole of the Soviet period, but this
does not seem to have wiped out the practice. Very few families bring
charges and the practice still seems to be accepted in the more remote
rural districts and is even said to be on the increase.
A young Kyrgyz man simply has to carry off their chosen bride,
cross the threshold of their home where the mother would place a scarf
over the head of the «unsuspecting» girl who was then considered married.
Because sometimes the couple have made a prior agreement, Westerners,
when they first hear about the custom think it is similar to an elopement
- like running off to Gretna Green - but it is possible that the couple
never to have even spoken to each other. Sometimes the couples have never
even met - as in an «arranged marriage», the parents of the couple have
come to an agreement
For the girl to then run away home was considered a great disgrace
and even even their own parents often shun girls who do so and as
a result, many «stolen brides» accept their fate.
Stealing his bride, however, does not excuse the groom from
paying «kalym» («bride price») - a dowry to the girl«s family - usually
in the form of livestock, (sheep, horses, cattle), but other articles
are also given. According to one source - the price of a bride can be as
much as five horses - but a lot may depend upon the status of the relative
families. He also has to pay for the weeding ceremony. (In sedentary societies
- Uzbek and Uighur - it is usually the bride’s family that pay the dowry
to the husband).
The couples still have to register the marriage or the bride
has limited rights as a «common law wife» - but not all do so.
Nearly all funeral customs of Kyrgyz people have been greatly influenced Islamic or pre-Islamic traditions. These rituals with compulsory slaughter of a horse or a cow on the day of death, giving away money, animals, and things present at the funeral. The most significant part of the funeral - respect for the dead. In the pre-terminal condition, every person would have left a will, which was fulfilled according to the passed away person. When a young person died, a poll with a red flag was put outside the upper yurt’s structure; if it was a middle-aged person – a poll with a black flag was put out; if an old person died – it was a white flag. This was a ritual sign for the arriving guests at the funeral. Inside the yurt, where the body of the dead laid, females only were allowed to be present. If the husband died, the wife unplaited her hair, scratched her face and loudly lamented. All women in the yurt seated facing the wall and lamented loudly. The wife of a dead husband was only allowed to put her hair up on the seventh or fortieth day.
Cycle of the departure of the deceased for their final journey consisted of several stages: Funeral rites - notification of death, her husband's image, change their clothes in mourning clothes, weeping, reception and allocation of the guests, washing the corpse, putting the corpse into a shroud, departure, funeral; After-funeral rituals - a common mutual cry of those people returning from the grave of the deceased, distribution of clothes and personal belongings of the deceased. If a woman died, small-sized (50x50cm) pieces of cloth were given out, and a general memorial meal organised. Memorial cycle consisted of three, seven, forty days and an anniversary. The mourning of the deceased was the final ritual performed.
For the deceased and ancestors and there was a number of cults, which represented the basis of animist emanating, coming from the idea of real existence of spirits of the dead and the ancestors. It was believed that spirits of the ancestors protect the remaining alive relatives. The memorial meals always had to be finished, as it was considered that spirits would then be satisfied and happy from the meal, organised in their honour. There was an idea that spirits of the deceased feed on the smell of the meat and fat, from time to time there was arranged a mortuary dining for the family and the relatives.
During the funeral-memorial rituals, the best and most noble features of the people appeared: empathy and the general state of mourning. All relatives precisely and good-timely performed their functions: one was responsible for the warning, someone for the reception of guests and their allocation, someone was responsible for food preparation, etc., overall direction of the advice arrived from the family members of the deceased. Providing full order and the security of participants of the funeral process. During the funeral, there were seen the best qualities of people, the ability to work cohesively as a team, strictly following the instructions of seniors, a special grace and civility in the relationship. If there were any arguments, their resolutions were left until after-funeral time. Showing bad character, audacity, conflict, not taking part in activities, was certainly considered to be an act of disrespect to the memory of the deceased, such person was immediately suspended from the funeral. The funeral was to include all family members, wherever they may be. This was a tribute to the memory of the deceased. No excuse could justify the absence of any deceased loved ones.
The burden of funeral costs fell on family members and relatives, as well as marriage-in-laws. Each group of participants, necessarily, brought with them some cattle. As a result, the family’s financial situation was not deteriorated.
An integral part of funeral-memorial rituals of a custom was a horse riding competitions. They were divided into small and large jumps. Small were arranged on the day of the funeral, they were considered as small numbered players. Big competitions were arranged on the anniversary. They were populous, the number of large prizes and diversity of the competitions. This tournament in its full capacity could only be organised by wealthy families and their kin. They lasted for a few days and turned into a grand spectacle, a popular theatre. In between major competitions there was a variety of small games and entertainment activities arranged, which included women as participants. They also participated in large competitions, therefore men's wrestling, as duels on the peaks, as well as the competition of horse-riding, etc.
On the final day of funeral ceremony there was a ritual of mourning withdrawal. Close relatives of the deceased, wife, daughters removed black mourning clothes and burned it. All boilers at the mortuary where the food was cooked were left for a few days in an inverted position, and the image of the deceased was taken to his/her grave. Only after these rituals, family and the kin of the deceased could return to a normal daily life. Many rituals of the funeral-memorial cycle, with exception of the horse-riding competitions and games, which were arranged on anniversaries of the death of a person, till continue to exist nowadays.
Kyrgyz people, with the minor exception of certain groups, led a nomadic way of life. Depending on the season, moving from winter tundra to valleys and canyons or up to the mountains. Usually, aul with its cattle gathered on the summer pastures with the appearance of green grass. Until August, gradually migrating, reaching the alpine meadows where cattle gained fat and became plump. On the day of the shift, everyone wore festive clothes and jewelry. According to custom, before moving to the old tundra, sacrifice was made.
On the way they met other ails and offered them cups of refreshments, children were given treats and they were blessed for a good trip head. On arrival at the new location, neighbours visited the new aul; they brought already made dishes and blessed to stay healthy.
Hospitality considered one of the finest folk customs. The best, which was considered at home: food, bed, as well as everyone’s attention devoted to a household guest. Visitors could include: a random passer, those invited in. When riders approached the yurt, hosts always came out to meet and help with the horse, the riders were invited into the yurt. In the Kyrgyz tradition, it was not appropriate to immediately ask questions, or a purpose of their arrival. Guest was provided with accommodation (if denied accommodation or have cramped bed to sleep, the guest was dissatisfied leaving the family and rumors circulated among ail-peers for the poor hospitality). Such hospitality condemned by public opinion. The owner was responsible for keeping the belongings of the guests and providing their horses with the forage.
There was a custom of giving gifts in the relationship between certain categories of people. A gift of livestock, hunting birds, items of horse equipment, a whip; Musical instruments, jewellery, etc. By the tradition, the recipient had to give a gift in return, but he/she had to give rather greater items.
The traditional culture of the Kyrgyz people held a special place for
a custom of ancestral assistance. In all cases, the life of the Kyrgyz person
involved his/her relatives’ participation where moral and material assistance
were provided. If the family had dire need for food, shelter, clothing,
then all relatives, ail-peers came to give their support. Particular cohesion
and teamwork could be seen from family-related team. Such groups usually
consisted of a few dozen families, and 3, 4, 5 continuing kin that had a
common ancestor, group of whose was named after. The lives of families of
these groups often collided together: they could organise a joint grazing,
together protect their cattle and secure their team members. The most senior
person of the team organised and coordinated many aspects of their ways of
life, economy related families.
A popular custom in the spring time was meeting the New Year, “Nooruz”, which was celebrated in the third part of the month in March on the day of the Spring Equinox. This custom genetically predated Zoroastrians and has been closely associated with the spring time, the idea of the thriving nature. Before that day, women of ail cooked ritual dishes during the twenty-four hour period – soup made of germinated wheat seeds with the addition of milk and small amount of meat. On the day of the New Year, all residents of ail dressed up in new clothes. They congratulated each other with the New Year, smoked the arches of homes, yurts, cattle and ate ritual food. Burnt fires, men and children jumped through them, as they believed that the fire had purifying and sanative force. Horse-riding games and other entertainment activities were organised.
Along with this holiday, there was a custom of bringing sacrifice of gratitude to the deity of Earth-Water. Most often, this ceremony occurred twice a year: in spring, when the greens appeared in the mountains and the breed of sheep began; in autumn, in the days of migration from pastures to winter tundra, when preparing for winter. Sacrificial animals were slaughtered and ritual meal was cooked. All members of an ail participated in this ceremony. After the meal, a prayer was read out to God asking to protect them from natural disasters and misfortunes. During drought or floods, gatherings were organised as well as individual sacrifice with redeeming requests or blessings. Most of the ceremonial acts were concluded with the mentioning of ancient divine beings of the Kyrgyz.
Some of the customs and rituals of the Kyrgyz occurred and developed in
the pre-Islamic period in the history of the Kyrgyz people. With the adoption
of the Kyrgyz Islamic customs and traditions there have been some changes,
in some cases the development of entirely new customs. These include the reading
of the Koran funeral prayers, setting free of sins; all five precepts of
Islam; Fasting during a month, "Ramadan"; "Orozo Ait";
feast of Sacrifice - "Kurman Ait".