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#tt_intermediate More numbers 🧮 Fractional Numbers In Tatar, the denominator of a fraction is stated before the numerator. The numerator is in the nominative case, while the denominator is in the ablative case. For instance: 1/3: öçtən ber 0,7: unnan cide 0,33: yözdən utız öç When a whole number comes before a fraction, it is expressed with the cardinal number followed by böten (meaning "whole"). 5,75: biş böten yözdən citmeş biş 8,1: sigez böten unnan ber "Half" can be expressed by either yartı or yarım. Yartı is used by itself, while yarım appears in compound numbers. yartı ay – half a month xalıqnıñ yartısı – half of the people atnanıñ berençe yartısı – the first half of the week 1,5 – ber yarım 2,5 – ike yarım ber yarım səğət = səğət yarım = 1,5 hours "Quarter" is expressed by çirek: ber çirek – one quarter öç çirek – three quarters 🧮 Multiplicative Numbers Multiplicative numbers answer the question "How many times?" They are formed by combining cardinal numbers, fractions, ordinals, distributive numbers, indefinite numeral adjectives, and approximative numbers with terms like tapqır, mərtəbə, and qat: ber tapqır (mərtəbə, qat) – once küp tapqır – many times 🧮 Approximative Numbers Approximative numbers indicate an estimated quantity and answer the question "Approximately how many?" The most common way to form them is by adding the suffixes -lap/-ləp to cardinal numbers. bişləp – about five yegermeləp – about twenty 💡 Other methods to form approximative numbers include: Combining two cardinal numbers: ike-öç – two-three Using plural endings: -lar/-lər/-nar/-nər: səğət dürtlərdə – around four o'clock By adding the suffixes -lağan or -ləgən to the cardinal numbers un, yöz, meñ, un meñ, yöz meñ, million, as well as to distə, yözər and meñər. unlağan, distələgən – tens yözləgən, yözərləgən – hundreds meñləgən, meñərləgən – thousand millionlağan – millions 🧮 Distributive Numbers Distributive numbers are used to denote quantitatively uniform groups and answer the question "How many each?" They are formed by adding the suffixes -ar/-ər (after consonants) and -şar/-şər (after vowels) to cardinal numbers. berər – one each ikeşər – two each öçər – three each dürtər – four each 🧮 Collective Numbers Collective numbers express the combined total of several objects into one group and answer the question "How many?". They are formed by adding the suffixes -aw/-əw to cardinal numbers, removing the final vowel of the number. berəw – one ikəw – two öçəw – three dürtəw – four bişəw – five altaw – six cidəw – seven sigezəw – eight tuğızaw – nine unaw – ten Collective numbers may take the suffixes -lap, -ləp, -laşıp, -ləşep. They emphasize the number of persons or things in a group. ikəwləşep baralar – they go as a couple dürtəwləp baralar – they go in a group of four

#tt_beginner Indefinite numeral adjectives Indefinite numeral adjectives refer to an unspecified number, amount, quantity, or measure of persons, animals, things, ideas, etc., in a general and indefinite manner. küp – many, much bik küp – a lot, very much şaqtıy küp – rather many, rather much az / əz – little, few, a bit beraz – a little, a few, some baytaq – quite some şaqtıy – quite (a lot) Az wəğdə bir, küp eş kürsət. (Nəqi İsənbət, “Tatar xalıq məqəlləre”) Give few promises, show much work. Öydən iñ elek Wasil çıqtı. Ləkin aña qapqa töbendə qıznı baytaq waqıt kötərgə turı kilde. (Söbbux Rafikov, “Tın yılğa buyında”) Wasil left the house first. But he had to wait for the girl quite some time at the gate. These adjectives can function both as attributive adjectives and as nouns. Qışnıñ salqınlığın alar sizmilər kebek. Küplərneñ çəçləre, qaşları bəsləngən ... (Söbbux Rafikov, “Tın yılğa buyında”) They do not seem to feel the winter cold. The hair and eyebrows of many (of them) have become covered with rime ... A: Sələm, Sara! B: Səlam! A: Köneñ niçek ütə? B: Bik məşəqətle. Küp cıyılışlar həm biremnər. A: Awırdır şul. Minem də bik küp eş bar ide, əmma irtərək tamamlıy aldım. B: Şəp. Min də şulay dip əytə alsam ide! Minem əle eşem şaqtıy küp. A: Yərdəm kirəkme? Minem buş waqıtım bar iç. B: Bik yaxşı bulır ide! Baytaq xatlarğa cawap birəsem bar həm beraz dokumentlarnı ərcələrgə tutırırğa kirək. A: Min tutıra alam, sin xatlarnı qara, yəme? B: Rəxmət siña, İnsaf. Şundıy ozın kön buldı, kiçə də əz yoqladım, bügen bigrək arıdım. A: İsən bul. Əydə, Allahqa tapşırdıq. Eşkə totınıyq, tizrək betererbez. ________________ A: Hey Sara! B: Hi! A: How's your day going? B: It’s been quite busy. I've had many meetings and tasks to handle. A: That sounds intense. I had a lot of work to do as well, but I managed to finish early. B: That's great! I wish I could say the same. I've still got quite a lot of things to do. A: Do you need any help? I have some free time now. B: That would be wonderful! I've got quite some emails to respond to and a few documents to put away into boxes. A: I can handle the sorting, you take care of the documents, okay? B: Thanks a lot, İnsaf. It's been a long day, I had little sleep yesterday, and I'm feeling tired today. A: No problem. (Good luck to us). Let's get started so we can finish everything quicker.

#tt_newbie Numbers and counting The site is up, and we have a new topic. Yes, when you learn any language, there comes a time for numbers – the most boring topic in the world… Although let’s admit, we Turkic people are weirdly obsessed with numbers, starting to count in front of any other Turkic person to show them we speak their language! If you want to do this trick using Tatar on your vacation in Türkiye, repeat after me: 1 – ber 2 – ike 3 – öç 4 – dürt 5 – biş 6 – altı 7 – cide 8 – sigez 9 – tuğız 10 – un You can’t make numbers more exciting, unless maybe you’re Superalisa. Here is a song for you to memorize some numbers in Tatar. And the list goes on: 11 – unber 12 – unike … 20 – yegerme 21 – yegerme ber 22 – yegerme ike … 30 – utız 40 – qırıq 50 – ille 60 – altmış 70 – citmeş 80 – siksən 90 – tuqsan 100 – yöz 200 – ike yöz 300 – öç yöz … 1000 – meñ Note that when a number is followed by a noun, the plural suffixes are not used. ike dus – two friends unbiş yəş(tә) – fifteen years (old) biş kitap – five books Ordinal numerals answer the question niçənçe? “which (number)?” and are formed using the number and adding -ınçı/-ençe/-nçı/-nçe: 1st – berençe 2nd – ikençe 3rd – öçençe 4th – dürtençe 5th – bişençe 6th – altınçı 7th – cidençe 8th – sigezençe 9th – tuğızınçı 10th – unınçı … 21st – yegerme berençe You can practice your knowledge by playing these games: 1-12, 13-20, 0-100 That’s it! Learn these numbers and it’s all gonna be super good 😉

So happy to announce we have a website now! 🎉🎊 Welcome to learntatar.com! Whether you want to navigate the existing topics more easily and study at your laptop, or share it with someone who doesn't have Telegram, all engagement is highly welcomed! The website will be updated along with the Telegram adding new posts, so it's a work in progress. It's my very first time making a website, so don't judge me too much 😅 P.S. Some people say it only opens when you click on www.learntatar.com I’ll try to fix that, but if someone has a big brain 🧠 and knows what the issue is, DM me please @aygul_akh

#tt_advanced Modes of action In Tatar, various verb forms express different modes of action. Here’s a detailed guide to help you understand these nuances: 1. Repeating Certain Verb Forms a) Verbal Adverbs ending in -a, -ə, -ıy, -i These forms are used to emphasize continuous or iterative actions. bara-bara (going continuously) eşli-eşli (working continuously) b) Verbal Adverbs with -p, -ıp, -ep Used for actions repeated frequently or continuously. qıçqırıp-qıçqırıp (shouting repeatedly) eşləp-eşləp (working repeatedly) c) Conjugated Verb Forms Repeated to express emphatic continuous, constant, or iterative actions. They are mostly connected by the particle (conjunction) da, də, ta, tə. They can also be repeated without these particles and connected by a hyphen in writing. yazam da yazam (I write and write) 2. Frequentative Verbs with Suffixes Frequentative verbs indicate actions that are repeated. These are formed using specific suffixes: -ğala, -gələ, -qala, -kələ, -ştır, -şter, -ıştır, -eşter a) Regular Repetition: barğala (go repeatedly, habitually) b) Partial or Incomplete Actions: eşlәşter (work a bit) Passive, reflexive and reciprocal verbs can also be turned into modes of action: passive: işetelgəli (is repeatedly heard, audible) reflexive: qızıqsınğalıy (always remains interested) reciprocal: yazışqalıylar (they write each other repeatedly) Ə sez bu formanı qullanğalıysızmı? Kommentlarda yazığızçı!

#tt_intermediate Basically, allegedly, anyhow… A parenthetical expression, whether a word or a phrase, is inserted into a sentence without being necessary for its grammatical completeness. However, they are frequently used in speech, and incorporating them into your own can make you sound super fluent! ➕You probably already know these basic ones, but let’s just go over all of them to have a full collection: əlbəttə – of course bəlki – maybe mömkin – might be / possible axrı, axrısı – it seems / I guess imeş – they say, allegedly məsələn – for example minemçə – in my opinion sineñçə – in your opinion alaysa – if so, in that case, then dimək – so / that is bəxetkə – fortunately Allahqa şöker – thank God qızğanıçqa / qızğanıç ki – unfortunately ➕You can add the following to your vocabulary to enrich it: yənəse – supposedly, allegedly şət – hopefully / perhaps ixtimal – possibly, probably şiksez, hiçşiksez – without a doubt çınnan da, çınlap ta – really, indeed, truly bilgele – of course / as we know kürəseñ – evidently, apparently xəyer – well / okay süz uñayınnan – by the way qısqası – in short, to sum up qısqaça (əytkəndə), qısqaça itep əytkəndə – in short, in brief cıyıp əytkəndə – to sum up ber süz belən əytkəndə – in a word, in a nutshell nigezdə – in general ğomümən – in general döresrəge – more precisely başqaça əytkəndə – in other words döresen əytkəndə / turısın əytkəndə – to tell the truth əytergə mömkin – one can say əytergə kirək – one must say əytik, faraz itik – let’s say / let’s assume ➕ More useful words and phrases: hərxəldə – anyhow, in any case şulay itep – so, in this manner nikter, ni öçender – for some reason şul isəptən – including misal öçen – for example ğədəttəgeçə – as usual kiresençə – on the contrary berençedən – firstly ikençedən – secondly nihayət – finally

The atmosphere was marked by shared meals, celebrations, and the exchange of gifts among the Tatar villagers. In certain villages, the celebration of Cıyın involved gatherings in the forest with treats and games. These collective events included tügərək uyın (circle dances), taqlı uynaw (chasing games), and even facilitated ozın uyın, shared walks between young men and women. The most popular events were the Friday walks and celebrations, with specially organized fairs and markets where young men could buy treats or gifts for the ladies. The cırlı-biyüle uyınnar featured instrumental ensembles with harmonicas, violins, and traditional flutes – quray, showcasing the musical talents of the participants. Riding on horses and boats, along with games, were essential to the festivities. The second variant of Cıyın in Tatar traditions was distinct from the first, often coinciding with fairs held in nearby Russian villages, named after Christian holidays. These celebrations were marked by horse racing, körəş, as well as playful competitions such as sack races and pot smashing, with a central focus on a lively fair. Interestingly, women did not attend this fair; only men, youth, and children participated. This variant was prevalent in certain Tatar regions, especially in Layış and Böre districts of Kazan and Ufa gubernias. In Perm Tatar traditions, the Sabantuy summer festival closely resembled the second variant of the Cıyın celebration. Like the second variant, it coincided with fairs in neighboring Russian villages, involved the gathering of gifts, and featured competitions and festive gatherings lasting several days. Clearly, Cıyın embodied the essence of community and family continuity: it's no wonder this festival was so beloved. Up until the 1920s, Cıyın was far more significant than Sabantuy. To eliminate Cıyın, Sabantuy was promoted instead. This ended the tradition of the multi-day community-oriented Cıyın, where people gathered between planting and haymaking to engage in leisurely social, Islamic and anti-Soviet discussions, relax, socialize, and arrange marriages, all of which were seen as a challenge to Soviet authority. Just like that, the Cıyın festival, once central to the culture of Tatar nomads, was unfortunately eradicated by the Bolsheviks and forgotten within two to three generations.

#tt_culture Cıyın During the post-sowing period, Tatars celebrated the May tawı or May başı festival, a unique event documented in the Uçalı district of Bashkortostan. This women's festival involved women from every village collectively ascending a nearby mountain on May 1st, bringing food and samovars, playing games, and rolling colored eggs down the hill to symbolically ward off illnesses. Additionally, various Tatar groups practiced a collective sacrificial ritual, which aimed for fertility, livestock prosperity, and general well-being, often linked to appeasing celestial powers and addressing natural disasters like droughts. The sacrificial animals were bought with contributions from the community. The communal event involved men slaughtering the sacrificial animal, preparing a dense soup with meat and grains, followed by communal prayers, reflecting a fusion of pagan rituals and Muslim elements. Kerəşen Tatars made porridge, put it into bowls, made a pit in the middle, poured broth into it, and placed a piece of sacrificial meat on top. After the feast, villagers engaged in water rituals, washing dishes, and sometimes pouring water on each other. Various terms were used to describe the ritual, such as korban and yañgır keləwe among Mishars. Kerəşennər called these rites qorman botqası or qır keləwe. Kazan Tatars – saban qorbanı or təkəle keləw. The rain-calling rituals among Tatars varied but typically involved adults or children as main participants. A communal pot of mixed ingredients was used to prepare a porridge, often in open fields, followed by either communal prayers or traditional rituals. The culmination often included water dousing. Children recited: Yañğır yaw, yaw, yaw İləktən, çiləktən, Pərəməçtən, küməçtən, Bez sorıybız xodaydan Arıştan, bodaydan. Arışlarnıñ başları Aç bulmasın, tuq bulsın. This ritual has around 30 different names depending on the regions, among them yañğır botqası and telək aşı. Cıyın The celebration of Cıyın, a folk festival among Tatars, was typically held in the summer between spring fieldwork and haymaking. The festival names often reflected the villages' identity or local landmarks, and while many were linked to specific Muslim or hydrological events, others borrowed from Christian holidays. There were two prevalent forms of celebration, both marked by a fixed period of communal festivity, hosting guests from neighboring villages and relatives. The timing was determined by local phenological signs rather than fixed dates: e.g. arış serkə oçırğanda (when the rye is in bloom) or sıyırçıq bala oçırğanda (when the starlings release their chicks from the nests). Each Cıyın region consisting of several villages and named after one of them, organized its own Cıyın. Preparing for the first variant of Cıyın festival involved meticulous arrangements, with a focus on looking presentable. Traveling guests borrowed festive attire and horse equipment as needed. Each hostess brought treats like küməç, paştet and qaqlağan qaz, to share during the communal festivities. The arrival of guests and communal feasts took place on Thursday, munça (bath rituals) on Friday morning, and later mulla arrived to the aş (lunch) for males and his wife abıstay to the one for females. After the mulla and his wife left, the real party would start with several days of entertainment, even drinking of homemade beer or medovukha (a Slavic honey-based alcoholic beverage) and other deviations from Islamic norms.

#t_beginner Negative Pronouns ❌ Negative pronouns are formed by prefixing ber or hiç (not a, no) to interrogative pronouns: berkem (də) / hiçkem – nobody, no one bernərsə (də) / hiçnərsə – nothing berni (də) / hiçni – nothing berqayçan (da) / hiçqayçan – never etc. ❌ Both categories of negative pronouns are synonymous and both require the predicate of the sentence to stand in the negative. Negative pronouns formed with ber are often used with the intensive particle da / də. Negative pronouns may be formed only from interrogative pronouns the meaning of which permits this. Min sinnən barı şunı ğına ütenəm: ... Berkemgə bernərsə söyləmə. (Kərim Əmiri, “Tañ waqıtı”) I beg of you only this: ... Do not tell anybody anything. Yılarlıq hiçnərsə bulğanı yuq. (Şərif Kamal, “Ut”) Nothing has happened to cry about. ❌ Hiç, ber (or a united hiçber) and berəw dә may function independently as negative pronouns: Min bolay dip hiç uylamağan idem, Rəüf iptəş... (Şərif Kamal, “Ut”) I never thought that it was like this, friend Rəüf… Tağın kiçkə xətle ber də söyləşmiçə eşlider idek. (Şərif Kamal, “Quray tawışı”) Again we worked until evening without speaking at all. Xatı nərsə turında buldı anıñ? Berəw də belməde. (Fatix Xösni, “Cəy başı”) What was her letter about? No one knew.

#tt_newbie Negative suffix Today, we’re diving into an essential aspect of Tatar grammar: the negative suffix. In Tatar, to make a verb negative, we add specific suffixes to the verb stem. Let’s take the verb yazu (to write) as an example. The verb stem is yaz-. -MA / -MƏ The most common suffix. It is used with: 🔺 Imperative mood yaz – yazma (don’t write) әyt – әytmә (don’t say) 🔺 Past Tense I and II yazdı – yazmadı yazğan – yazmağan (didn’t write) 🔺 Infinitive Form (Gerund) yazu – yazmaw (not writing) 🔺 Conditional Mood yazsa – yazmasa (if he/she does not write) 🔺 Future Tense II (mind the y after ma-/mə-)) yazaçaq – yazmayaçaq MA-/MƏ- and MAS-/MƏS- 🔺 Future Tense I min yazarmın – yazmamın sin yazırsıñ – yazmassıñ ul yazır – yazmas bez yazırbız – yazmabız sez yazırsız – yazmassız alar yazır(lar) – yazmas(lar) -MIY / -Mİ 🔺 Present Tense yaza – yazmıy (doesn’t write) әytә – әytmi (doesn’t say) 🔺 Optative mood yazıyq – yazmıyq (let’s not write)