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#tt_culture Sara Sadıyqova Sara Sadıyqova (1906–1986) was more than a composer, actress, and singer — she was a pioneer who reshaped Tatar culture in the 20th century. She is widely recognized as the first Tatar female composer, but her legacy extends far beyond music. To many young Tatars, seeing her on stage felt like proof that women could stand at the very center of culture even during times of strict limitations. Born Bibisara Sadıyqova in Kazan in 1906 to a family that valued both tradition and modern education, Sara grew up in a house full of books and the sound of her mother’s voice singing old Tatar songs. Her musical talent became obvious early on: first, she learned some folk instruments, and later her father purchased a piano for her. She studied at the prestigious Aitova School for Tatar girls, where they secretly received not only religious education but also arithmetic, history, and geography — subjects considered “inappropriate” for women at the time. These early experiences shaped her as an independent and intellectually curious person. After school, Sara enrolled in the Kazan Tatar Pedagogical College, where she sang in a choir, encouraged by her teacher Soltan Ğəbəşi. In the 1920s, she moved to Moscow to study at the Conservatory’s choral department, developing her soprano voice and strengthening her skills in solo performance. During this time, she performed with the Moscow Central Tatar Workers’ Theater and other professional ensembles, proving her reputation as a rising star of Tatar music and drama. After returning to Kazan in the 1930s, Sara became a leading performer at the Tatar Academic Theater, taking on main roles in musical dramas such as Süngən Yoldızlar and Zəngər Şəl. Here you can listen to a recording of her singing. By the 1940s, she was singing everything from lyrical folk tunes and arias to bold tango, foxtrot, and blues — sometimes on the same stage in one evening. She masterfully blended these Western musical styles with traditional Tatar melodies. Sadıyqova’s compositions often reflected the emotional and cultural experiences of her people. Her most popular songs, including Kötəm Sine, Qazan Kiçləre, Cidegən çışmə, became widely beloved, performed in concerts across Tatarstan and beyond. Her lyricism, expressive voice, and stage presence made her stand out as both a performer and a composer. She introduced elements of national folklore into formal concert music, thereby enriching the Tatar vocal tradition and influencing generations of musicians. Beyond the stage, Sara was just as devoted to teaching and mentoring. Her home became a place for creative activity: it was often full of young singers, and she organized and led choirs. More than anything, she worked hard to ensure that Tatar folk music remained vibrant and accessible. She also embodied a model of female leadership in a predominantly male cultural sphere, building her independence and authority as a composer, educator, and artist. Sadıyqova also kept close ties to Tatar identity at a moment when indigenous cultures were often suppressed by Soviet policies. By blending folk motifs with modern rhythms, she preserved the moñ of Tatar music while making it accessible to wider audiences and showing everyone that Tatar culture could modernize without losing its core. Even today, modern Tatar musicians and cultural figures are influenced by Sadıyqova’s musical style, seeing her as a bridge between tradition and innovation. Monuments, concerts, and academic works honor her not only as a composer but as a cultural icon.

#tt_intermediate Today let's listen to and translate the lyrics of a powerful song by Defne! Here are the links to Youtube, Spotify and Apple Music. DEFNE – QIZ Bələkəy-bələkəy tən Bələkəy bələkəydən Ğadi fikerne belgən Ğadi fikerne belgən Sabırlıq – zarar tamçı Diñgezlərne borçuçı Yəşəw təmen bik açı Yasatuçı, yasatuçı Axirətem, küz nurım Əy, ozaq buldı yulıñ Tıynaqlıqtan arıdıñ Köçen cıydı tawışıñ Qız, qız, qız bala İdənnərne qızdıra Kisken telləre yırta Küñeleñne qızğanmıyça Qız, qız, qız bala İdənnərne qızdıra Diwarlarnı yañğırata Biyergə bir canına Min açulandım bügen Biçura bulıp kürdeñ Ğafu it mine, bəğrem Ğafu it mine, bəğrem Yuxalanıym min əle Şatlandırıym keşene Əwerelü sələte – Hər ğasırda kirəkle Axirətem, küz nurım Əy, ozaq buldı yulıñ Tıynaqlıqtan arıdıñ Köçen cıydı tawışıñ Qız, qız, qız bala İdənnərne qızdıra Kisken telləre yırta Küñeleñne qızğanmıyça Qız, qız, qız bala İdənnərne qızdıra Diwarlarnı yañğırata Biyergə bir canına Rəncetməsəñ – rəncetməmen Bu – bik ğadi qağidə Yıraqtan ğına soqlan sin Xörmət süzen belməsəñ Qız, qız, qız bala İdənnərne qızdıra Kisken telləre yırta Küñeleñne qızğanmıyça Qız, qız, qız bala İdənnərne qızdıra Diwarlarnı yañğırata Biyergə bir canına ______________ DEFNE – GIRL Tiny, tiny body From a very young age She understood a simple thing She understood a simple thing Patience is a drop of poison That troubles the seas Making life Taste bitter My friend, my eye’s light Oh, your road was long You’re tired of modesty Your voice has gathered strength Girl, girl, girl She sets the floor on fire Her sharp tongue tears Your soul without any mercy Girl, girl, girl She sets the floor on fire Echoes through the walls Let her soul dance I got angry today You saw me as a witch Forgive me, my darling Forgive me, my darling Let me sweet-talk a little Make everyone happy The talent of transformation is A gift valued at all times My friend, my eye’s light Oh, your road was long You’re tired of modesty Your voice has gathered strength Girl, girl, girl She sets the floor on fire Her sharp tongue tears Your soul without any mercy Girl, girl, girl She sets the floor on fire Echoes through the walls Let her soul dance If you don’t hurt – I won’t hurt It’s a very simple rule Admire me from afar only If you don’t know the word “respect” Girl, girl, girl She sets the floor on fire Her sharp tongue tears Your soul without any mercy Girl, girl, girl She sets the floor on fire Echoes through the walls Let her soul dance

#tt_newbie I want In this short lesson, we’ll learn how to express desire or wishes in Tatar: 🔹 (min) … telim – I want … The verb teləw means to want. You can use this structure with nouns or infinitive verbs. Bez xaqiqətne tabarğa ğına telibez! (Ayaz Ğiləcev, “Bez unike qız idek”) We only want to find the truth! 🔹 (minem) … -asım/-əsem/-ıysım/-isem kilə – I want to … (min) … -ası/-əse kilə/-ıysı/-ise – I want to … There’s a softer, more colloquial way to say “I want” using the kilə structure. It literally means “It comes to me,” but in practice, it works like “I feel like doing...”. Menə nərsə, talaşasıñ kilə ikən – talaş, əmma çığırıñnan çıqmıyça. (Xəy Waxit, “Kük qapusı açılsa”) Here is what, if you do want to argue, argue, but without losing your temper. 🔹 … -ası/-əse/-ıysı/-ise ide – I’d like to … / I should … “Tik çaq qına yuwınıp qına alası ide,” dip söylənep, öyaldına çıqtı. (Şərif Kamal, “Matur tuğanda”) But I just want to wash myself a little, he said, stepping out on the porch. ❓Do you know more ways of expressing desire to do something in Tatar?

✨ Modern Tatar interior After doing some research, I’ve gathered a few tips and ideas for bringing Tatar elements into your interior. Consider adding: • plenty of pillows and cushions (especially oversized ones) • textile decorations with floral or geometric patterns, embroidery, fringes, and ruffles • rugs and carpets • lots of plants • a beautiful Tatar tea set and other ceramics • an authentic shamail or shamail-inspired calligraphic art Splurge on these brands or get inspired to create your own DIY pieces: Bolğar ceramics Home Tatar Luiza Khamzina If you have more ideas, fell free to share in the comments! __________________________________________ The History of the Tatars since ancient times in seven volumes, 2017. V.2, V.4, V.5, V.6 and V.7, Images from the same books and Pinterest accounts of Ali Sadekoff, Raushania Polosina and İlzirә

Səke, large wooden platforms, were central to the interior, used for work, rest, meals, and festivities, often occupying the space along the front wall. As furniture evolved in the late 19th century, shorter səke and wooden beds became common, particularly in areas like the Qasıym district and Oka-Sura region. Other furnishings included wooden shelves (kiştə) for storing bread, clothing, and religious texts, while kitchen items were stored in cupboards and racks. By the late 19th century, clocks and mirrors, influenced by urban styles, became a standard part of the rural interior, especially in wealthier households. Muslim Tatars displayed shamails, framed texts from the Quran, and family trees (şəcərə). The interiors often featured potted flowers like geraniums and basil, lovingly tended to and placed on windowsills. The rural homes also included sparse but essential furniture like tables (östəl), chests (sandıq), and simple wooden beds, with some wealthy families showcasing decorative chests as a symbol of their affluence. In older mişər homes with the “black” heating the stove stood in a corner near the front wall, with urdık (səke in Kazan Tatar) along this wall and a narrow yanurdık (bench) along the side wall. Later, the stove was moved to the back wall, creating a kitchen area (kazna, keçe urdık yak, or çolan). The tür remained along the front wall, but its far end, called putmar, was enclosed for storage—an element borrowed from Mokshas and absent in Kazan Tatars’ homes. In traditional Tatar interior design, textiles played a key decorative role. Homes were decorated with handwoven towels (sölge, bistər), tablecloths (aşyawlıq), prayer rugs (namazlıq), and small napkins (tastımal). Layers of textiles softened wooden walls and corners, creating a cozy, yurt-like feel. Bedding items like mattresses, sheets, pillows, and blankets were often stacked high on səke or chests, covered with embroidered yapma (sheet). Special textiles like the çıbıldıq curtain marked personal spaces, such as the newlyweds' bed. Textiles were also seen as protective. In Turkic yurts, the valance covered the junction between the dome and the walls — a symbolic zone where the upper and middle worlds met, believed to be a potential entry point for evil spirits. In Tatar homes, similar valances (qaşağa or tür buyı) were placed where the walls met the ceiling, guarding the boundary between the human and spirit worlds. The tür zone, opposite the entrance, held social significance, while the area around the door, işek töbe, was for younger family members. During feasts (tabın), seating reflected gender and social hierarchies. The Tatar interior, with its spatial organization and textiles, mirrored the Turkic yurt, preserving nomadic traditions even in urban life. The interior design of the Kerəşen home in addition to the tür, features qoyaş poçmaq or təre poçmaq in the front corner of the house, diagonally opposite the stove, a feature that likely appeared during their Christian period. The stove, in smaller homes, was often against the wall, and some homes had a small free space between the stove and the back wall (piç artı or gölbəç), which sometimes featured a ladder (kəzünkə basqıçı) leading to the loft. In larger homes, the space between the stove and walls provided maximum heat distribution. The stove base was made of logs, and benches (uşa) were attached to it. Tatars placed great importance on decorating their homes. This attention to decoration reached its peak during festive occasions, when the ancient tradition of öy kiyenderü (“dressing the home") was practiced, transforming the space into a beautifully adorned setting.

#tt_culture A Tatar home Bolğar settlements developed in three stages: trade centers emerged (late 9th–10th century), internal markets grew (11th–early 12th century), and expansion into new lands followed (12th–early 13th century). Rural villages, often near rivers, housed fewer than 20 people, with estates featuring clustered or linear layouts centered around residential houses and practical storage solutions like timber barns and deep pits. By the 15th century, Kazan Khanate architecture blended Volga-Bulgarian, Turkic, Persian, Arab, and Ottoman influences, seen in monumental structures with heavy domes, minarets, and rich decorative arts. Cities like Kazan, İske Qazan, and Arça were fortified with wooden structures, with the Kazan Kremlin becoming a major stronghold. After the 1552 siege, stone public baths were introduced. Despite political and cultural pressures, Tatar architectural traditions survived, especially in rural Kazan areas. Homes featured central courtyards, ornate wooden windows, and summer-winter structures, with villages laid out along water sources. Wealthier households built better materials into their homes, while public buildings remained central, shaped by environment and evolving settlement patterns. Tatar rural architecture featured semi-basement storerooms for household items and sunken cellars for preserving food, often beneath sheds or barns. Cone-shaped roofs were common in Kazan Tatars' yards in the mid-19th century. Livestock buildings, such as barns, stables, and pens, were essential for agriculture. The traditional bathhouse (munça) was a vital structure, especially in the Volga-Ural region, where many families had a bathhouse. The construction of bathhouses varied from wooden to brick and stone, with heating methods like the "black" (qara munça) or "white" (aq munça) stove. Summer kitchens (alaçıq), which had both living and practical uses, were common in the Middle and Lower Volga regions. Building materials were often influenced by the local environment, with wood being prevalent in forested areas, and mudbricks (saman) and stone were used in steppe regions. Traditional Tatar houses were built on elevated foundations (nigez), often featuring a cellar (idən astı) and wooden or earthen floors. Roofs (tübə) could be gabled or flat, with materials like shingles, bark, or straw. Tatar rural homes were characterized by wooden decorative elements, often painted in polychrome colors like white, yellow, brown, blue, and green, with darker shades for walls and lighter tones for architectural details. Early Tatar dwellings were simple, single-room structures (yalğız öy), common in the initial stages of rural development. Over time, two-room houses with extensions were built, often with a porch or shelter near the entrance. By the late 19th to early 20th century, the typical house layout had become more complex, with three rooms (qara-qarşı öy), often arranged with a living area and a separate kitchen or storage area. These homes typically had a central roof that covered all the rooms, and in some rural areas, an additional work or seasonal living space was included. In certain forest-steppe and steppe areas, poor peasants and early settlers built semi-ground dwellings (cir ızba) that had walls made of logs or a frame-post construction, with roofs covered in earth and turf. These homes often had a simple earthen floor and an entrance supported by posts, sometimes transforming the space into a two-chamber dwelling. A stove was typically located near the entrance. Wealthier families in regions like the Qasıym district constructed two-story homes made entirely of logs. These larger homes had a more complex layout, with a large stove in the lower part of the house and a flue leading to the upper floor, where it was styled like a Dutch oven. The interior of these homes had distinct areas for different uses, with the "men's half" (aq or tür yaq) and the "women's half" (poçmaq) of the house clearly separated by the placement of the stove and a curtain (çarşaw) or a paravent (bülem).

🔶 Modal Particles 🔸 -dır/-der (-tır/-ter) Conveys uncertainty, doubt, supposition • minem turıda söyləşələrder – they’re probably talking about me • bardır, nik bulmasın – I guess I have, why wouldn’t I? 🔸 əllə • softens a question (sometimes a rhetorical one): Bu könnərdə sabaqqa kilmədegez, əllə kəyefsez idegezme? (Fatıyx Əmirxan, “Urtalıqta”) You haven’t come to the class recently, were you in a bad mood? • expresses uncertainty: əllə üzeñ eşliseñme? – or perhaps you do it yourself? • əllə + -me = məllə: keçkenə bala məllə min? – am I a little child, or what? 🔸 əle In the past tense, it indicates doubt, confusion, or embarrassment. With verbs in the future tense, indicative, it conveys a shade of indifference. Used with interrogative pronouns, it emphasizes uncertainty. • şayartıp qına əytə torğansızdır, əle? – you probably say this as a joke, right? • bulır əle – it will happen (kind of dismissing concerns) 🔷 Negative particles 🔹 tügel – not • yaxşı tügel – not good 🔹 hiç Intensifies the negation and is equivalent to “at all” • bolay hiç uylamağan idem – I didn’t think like that at all 🔶 Comparative Particles 🔸 uq / ük • with adverbs or postpositions mens “exactly, just”: sin uylağança uq tügel – it isn’t exactly as you think • with ber means “the same”: ber uq kitaplar uqıybız – we read the same books • with some pronouns, uq / ük denotes the following: şundıy uq “exactly the same” (comparison), şul uq “that same” (still the same person, place, etc.); “that same” (time); şunda uq (şunduq) “exactly, right there; immediately“; şuşında uq “exactly, right there"; bolay uq, şulay uq “also” 🔸 nəq – exactly, just • Min nəq sez əytkənçə eşlədem. (Mirxəydər Fəyzi, “Asılyar”) – I did exactly as you said. 🔷 Attenuating particles Used to ask a person to do something with varying degrees of insistence: 🔹 -sana/-sənə: söyləsənə – tell me! (somewhat impatient) 🔹 söylə inde – tell me (moderately insistent) 🔹 -çı/-çe: söyləçe – tell me 🔹 söylə əle – please tell

#tt_newbie Particles Particles are dependent words that add nuance, emphasis, or structure without changing a sentence’s core meaning. Unlike adverbs or modal words, they can’t stand alone as answers. Tatar has many particles without direct English equivalents. While English relies on word order, grammar, and intonation, Tatar uses particles for emphasis and contrast. Below are some of the most common ones. 🔶 Emphatic Particles 🔸 da/də (ta/tə) One of the most versatile particles in Tatar, it is used to: • emphasize the preceding word: bezgə monda berni də kirəkmi – we don’t need anything • expresses a continuous action: yañğır yawa da yawa – it keeps raining • introduces additional elements: bez də şulay eşlik – let’s do that too 🔸 bit Another very popular particle. It indicates strong emotional affirmation or denial. • bez yalğışqanbız bit – we were wrong (it turns out) • şulay bit, yaratmıysız bit? – isn’t that so, you don’t love him, do you? • beləseñ bit, … – you know (already) 🔸 iç (more used in certain districts) Similar to bit, but used slightly less often. • beləseñ iç, … – you know (already) 🔸 şul Confirms or acknowledges the statement expressed by the preceding phrase. • belmim şul – no, I don’t know 🔸 inde Intensifies emotions and is used a lot in our speech. • şundıy inde min, açulanma – I am like that, don’t be mad (expresses sadness) • kürdem inde, kürdem – I saw, I saw (expresses annoyance) • nişlərgə soñ inde? – what do we do? (expresses despair) 🔸 tağı(n) • intensifies emotions (usually negative): nərsə uylap çığarasıñ tağın? – what nonsense are you saying? nindi ser ul tağın? – what secret, then? • intensifies comparison: tağın da qızığraq – even more interesting • indicates repetition or addition: tağın berniçə kön uzdı – another few days have passed 🔸 soñ Adds emphasis to a question and various emotions (doubt, amazement, regret, etc.). • nilər eşlədeñ soñ? – what did you do? • bulmas, ul eşlime soñ? – impossible, will he do it? (amazement, disbelief) 🔸 əle Enhances an opinion or remark: Əytməweñ, bəlki, xəyerlegəder əle ... (Kərim Tinçurin, “Cilkənsezlər”) Perhaps it is only to the good that you did not tell them. 🔸 uq / ük • emphasizes the preceding word (equivalent to English “even, exactly”): söyləşüləreñ ük qızıq – even the way you talk is interesting • means “right”, “exactly” in spacial or temporal expressions: xəzer uq – right now maşinada uq yoqlap kitte – he fell asleep right in the car 🔸 ə • gives more force to a question: ə sin qaya barasıñ? – and where are you going? • emphasizes amazement, joy, anger, etc.: nindi eş bu, ə? – just what kind of a thing is this?! • draws a listener’s attention: ə, iskə töşte – ah, I remember • as ə-ə-ə gives force to phrases like: şulaymeni? – is that so? 🔸 xətta – even 🔷 Limiting Particles 🔹 ğına/genə (qına/kenə), barı and tik Convey the meaning of “just, only” with ğına being the most used and all of them often being combined (barı tik, barı ğına, tik … genə, barı tik … genə). There is also an Arabic particle fəqət with the same meaning used less frequently and may be combined with ğına. • Əminə barı səğət altı tulğanda ğına yoqlap kitə aldı. (Fatıyx Əmirxan, “Xəyət”) Əminə was able to fall asleep only when it was six o’clock. 🔹 əle In temporal sentences, indicated limit or continuation and is equivalent to “still, yet, just”: • əle (genə) qaytıp kerdem – I just came home • əle yartı səğət waqıt bar – there is still half an hour • anda bulğanım yuq əle – I haven’t been there yet 🔹 diyərlek – almost 🔹 içmasa(m) – at least 🔶 Interrogative Particles 🔸 -mı/-me A neutral interrogative particle 🔸 -mıni/-meni, mikən is an emphatic interrogative particle • şulay mikən? – is that so? (more expressive than just “şulaymı?”) Mikən is a contraction of mı + ikən, so with interrogative pronouns only ikən is used, and in yes/no questions, mikən is used: Bu kem ikən? Bu İlgiz mikən? 🔷 Demonstrative Particles 🔹 menə, ənə

#tt_beginner Communicating emotions Today’s lesson is about healthy communication, emotional intelligence, and relationship-building. First, here are some of the emotions and feelings in Tatar: Feelings & Emotions ❤️ Positive Feelings şatlıq, söyeneç, quwanıç – joy bəxet – happiness qənəğətlek – satisfaction yaratu – love söyü – (romantic) love xörmət – respect soqlanu – admiration qızıqsınu – interest küñel yatu – attraction naz – tenderness, affection qayğırtuçanlıq, iğtibarlıq – attentiveness, care ışanıç – trust rəxmətle bulu – gratitude ömet – hope, aspiration ğorurlıq – pride 💔 Negative Feelings qayğı – grief, sorrow ükeneç – regret açu – anger qənəğətsezlek – dissatisfaction könçelek – jealousy, envy uñaysızlıq – discomfort cirənü – disgust üpkə – hurt feelings, offense rəncü – deep offense, emotional pain qurqu – fear borçılu, dulqınlanu – worry, anxiety oyat, ğərlek – shame, embarrassment ğayep – guilt moñ – sorrow, nostalgia moñsulıq – sadness sağış – melancholy, deep sorrow yalğızlıq – loneliness sağınu, yuqsınu – longing, yearning 🫂 How to express your emotions Bu xəl minе bik borçıy. – This situation worries me. Min bu xəlne üzgərtеrgə telər idem. – I wish I could change this situation. Min bu xatağa bik ükenəm. – I deeply regret this mistake. Açuwım kilə! – I’m very angry! … tuydırdı / … yödətep beterde – I’m sick and tired of … / … is annoying Borçılam. – I am worried. Qurqam. – I am scared. Yörəgem sızlıy / sıza / sıqrıy / ərni. – My heart is aching. Min bik bəxetle! – I’m very happy! Uzemne … (bəxetle/ yalğız/ etc.) xis itəm. – I feel … (happy/ lonely/ etc.) Mine bəxetle itəseñ. – You make me happy. Min bik şat! – I’m very glad (about sth)! Küñelem kütərelde. – My mood has lifted. Min sine yaratam. – I love you. Min sine bik sağındım. – I really miss(ed) you. Sin minem öçen bik qəderle. – You are very precious to me. 🗣 Communication Üzeñne niçek xis itəseñ? – How do you feel? Monıñ turında nərsə uylıysıñ? – What do you think about this? Açıqtan-açıq söyləşə alabızmı? – Can we talk openly? Zinhar, miña döresen əyt. – Please tell me the truth. Sineñ bu süzləreñ minem öçen bik möhim. – Your words are very important to me. Sineñ uylarıñnı / qaraşıñnı añlarğa tırışam. – I’m trying to understand your thoughts / point of view. Miña beraz waqıt kirək. – I need some time. 🙏🏼 Apologizing & admitting mistakes Ğafu (it). – I’m sorry. … (Soñğa qalğan, h.b.) öçen ğafu it. – Sorry for … (being late, etc.) Ğafu ütenəm. – I apologize, I ask for forgiveness. Kiçer. – Forgive me, excuse me. Min xata yasadım. – I made a mistake. Min yalğıştım. – I was wrong. Min ğayeple. – I’m guilty / I was wrong. Min uylap beterməgənmen. - I didn't think this out. Monnan sabaq aldım. – I’ve learned my lesson. Zinhar, açulanma. – Please, don’t be mad. Sine üpkələtergə / rəncetergə teləməgən idem. – I didn’t want to hurt you. Sineñ ışanıçıñnı yuğaltasım kilmi. – I don’t want to lose your trust. Alğa taba … tırışaçaqmın. –  I will try … next time. Bik qızğanıç. - Such a pity. 🫱🏼‍🫲🏽 Responding to an apology Yarar, borçılma. – It’s okay, don’t worry. Barısı da yaxşı. – Everything’s fine. Borçılma, min üpkələmədem. – Don’t worry, I’m not upset. Yarar, əmma ikençe yulı alay eşləmə. – Okay, but don’t do this again.

#tt_intermediate Xatın-qızlar xoquqları – Women’s rights Bügen bezdə ğədəti dip qabul itkən bik küp xoquqlar bar, ləkin berniçə yöz yıl elek kenə alarnıñ küpçelege xatın-qızlarda bulmağan. Әle də dönyanıñ qayber poçmaqlarında xatın-qızlarnıñ qayber möhim keşe xoquqları yuq. Alar arasında – saylawlarda tawış birü xoquqı, dəwlət wazifaların başqaru xoquqı, ğailə məs’ələlərendə tigez xoquqlar, eşləw xoquqı, ğadel xezmət xaqı, reproduktiv xoquqlar, milekkə iyə bulu həm belem alu xoquqı. Bu temağa fiker alışu öçen sezgə şul süzlekne təqdim itəm: ictimaği xərəkət – social movement censi diskriminasiyə – gender discrimination tigezsezlek – inequality xezmət xaqı ayırması – wage difference ğailədə köç qullanu – domestic violence censi köçləw qurqınıçı – threat of sexual violence tigez xoquqlar – equal rights ğadellek – justice teləktəşlek kürsətü – to show solidarity fikerdəş – like-minded person reproduktiv xoquqlar – reproductive rights yöklelek – pregnancy bala tabu – childbirth balağa uzmaw – infertility bala töşertü – abortion bala töşertüne tıyu – abortion ban kürem, aylıq – menstruation Bügen həm hərwaqıt: bezgə qədər yəşəgən xatın-qızlarğa zur rəxmət!

🦠 Evil Eye Protection for Children To protect children from the evil eye, Tatars painted black or blue marks on their faces. They tied black cumin seeds in a pouch to the child, rinsed the doorknob with water, and wiped the child's face to guard against the evil eye. Additionally, a piece of Juniper wood was tied to the child to protect it from the evil eye. 🦠 Water Healing Ritual If a person felt pain after drinking water from a stream, lake, or river, it was attributed to the water “holding them”. To alleviate the pain, they put an apple or egg yolk into the water, believing it would remove the discomfort. Alternatively, they took a handful of grass, threw it into the water, and said, "Let the water not hold me." These rituals might be attributed to the ancient Tatar reverence for the water element, as well as an attempt to appease mythical water beings. 🦠 Dropsy Cure If a person swelled, they were given juniper berries, considered a beneficial remedy against dropsy. The belief was that the cen (spirit) causing the swelling was averse to juniper. 🦠 Fever Expulsion Tatars made a person suffering from fever wear a bear or wolf skin, thinking that the fever, frightened by the animal, would leave. They would also put snake skin in a sick person’s pocket during shivering fits to drive away the fever. Traditional healing practices of Kerəşen Tatars featured faith healers called kürəzə or bağuçı who would cast spells like imnəw, öşkerü or öndəw. In the case of imnəw, objects like leather shoes or wooden clogs were applied to afflicted areas and discarded after reciting spells. In severe cases, a spider would be crushed on a child’s navel with the recitation: "As this spider is crushed and destroyed, so too is the disease of this child." Eye ailments were treated with a mixture of egg yolk and sugar, combined with prayers to the rising sun. Öşkerü didn’t involve any objects, but rather reciting spells and blowing on an affected area. People were also believed to have a spirit in them in the form of a cat. In the case of a mental illness, they believed that the cat had left the person, and special spells were recited to restore their spirit. This rite is one of the most archaic ones recorded amongst both Muslim and Christian Tatars.  All these rituals demonstrate a mix of ancient Tatar beliefs, animism, and efforts to counter the influence of mythical beings and spirits in their lives. The practices have diminished over time due to the increasing influence of Islam, and then the medical and technological development. Nowadays, of course, Tatarstan enjoys modern medicine and a scientific approach to healing.  Tatarstan has produced several prominent scientists who have advanced global medicine. For example, Əbübəker Teregulov (1899–1963) was a pioneer in the field of clinical physiology and pathology. His research focused on respiration and the clinical physiology of digestive organs. Möxəmmət Yerzin (1908–1986) was a leading pathophysiologist. He worked alongside A.D. Ado to study the role of interoceptive sensitivity in rapid allergic reactions and conducted experimental research on auto-allergic mechanisms. Rəwilə Burnasheva (1924–2010) was a leading allergologist and one of the founders of Kazan's clinical allergy school. She was a specialist in developing treatments for allergic diseases, including introducing the use of fungal and bacterial allergens for therapy. Rəysə Abdraxmanova (1923–2014) was a renowned therapist and professor, specializing in pulmonology, rheumatology, and chronic lung diseases. Abdraxmanova's work contributed to the advancement of diagnostic technologies and medical practices in the region. ___________________ The History of the Tatars since ancient times in seven volumes, 2017. V.2, V.4, V.5, V.6 and V.7 Qayum Nasıyri, “Beliefs and Customs of the Kazan Tatars” History and Culture of the Kerəşen Tatars (16th–20th Centuries), Sh. Mərcani Institute of History, Academy of Sciences of the Republic of Tatarstan

#tt_culture The history of medicine and healing rituals Medical knowledge in Volga Bulgaria drew from traditions of folk medicine, utilizing various natural remedies such as honey, birch, beaver secretions, and medicinal elements of animals and birds, exhibiting influences from the East like Ibn Sina's works, and embracing locally practiced methods. The Bolğar medical practitioners used pulse palpation as a primary diagnostic method, which aligns with the general Eastern medicine practice. They utilized medical tools like lancets and forceps, with archaeological findings revealing surgical knives, potentially used for amputations.  Scholars like Tacetdin Yalçığol provided insights into pharmacology, creating a complex universal medicine called tiryaq, outlined in detailed recipes for the treatment of various diseases. It was a compound remedy, known as the "Great Antidote," composed of meticulously selected and processed natural substances, seven categories of multiple medications, three kinds of pastes, wine, and honey. Its usage extended to treating everything from digestive issues to skin conditions, respiratory problems, epilepsy, and kidney diseases, and even as a preventive measure for different health concerns.  In the Kazan Khanate medicine, referred to as ut, played a vital role, with practitioners known as utçı or herbalists. Healing practices often involved medicinal plants, echoing traditions from the Bolğars and the Golden Horde. Folklore depicted themes like the cure of a royal family, their conversion to Islam, and a healer marrying the king's daughter. The popularity of books like "Şifa" (Healing) and the knowledge about figures like Ibn Sina showcased the significance of medicine in Kazan.  The Tatar ethnographer Qayum Nasıyri wrote, that the Kazan Tatars, besides the prescribed rituals of Islam, also practiced pagan rites and spells. These rituals included: 🦠 Cholera and Livestock Diseases cure During outbreaks of cholera or cattle plague in villages, unmarried girls would dress in their finest clothes, let down their hair, and harness themselves to plows instead of horses, guided by elderly women. Outsiders were not allowed to enter the village. In summer, to prevent the spread of disease, the entire village and their livestock passed through gates dug into the earth—a ritual believed to protect them from illness. An official ordered all households to put out their old fires and pour out their old water. Then a ceremony called "bringing out the new fire" was held, where the fire was made by rubbing pieces of oak together. Everyone took some of the new fire to light their home fires. In the case of cattle plague, the first fallen cattle are buried at the field gates with a new lock, a practice believed to stop the epidemic. 🦠 Smallpox cure To ease a child's suffering from smallpox, the following ritual was performed: a white duck or white goose was given to a poor person. Then, as the child began to recover, a porridge called çəçək botqası (“smallpox porridge”) was prepared. It was believed that without this ritual, the illness would be more severe. The practice was thought to appease the çəçək anası (“smallpox mother”) and çəçək iyəse (“smallpox host”), who were said to live in large pockmarks.

Have you read our post on the history of Tatar beauty? If you want to dive deep into the aesthetics of the 19th century Tatar look (including the stunning dress and accessories reveal) please watch this new video by Vasi ♥️ Send her love if you enjoy it!

#tt_intermediate Medical vocabulary 🦴 Söyəklər – Bones baş söyəge – skull qaznalıq söyəge – mandible, jaw bone umraw söyəge – clavicle, collarbone qulbaş söyəge – upper arm bone tersək söyəge – elbow bone orçıq söyəge – forearm bone beləzek – carpus, wrist kükrək söyəge – breastbone qabırğa – rib qalaq söyəge – scapula umırtqalıq, umırtqa bağanası – spine oça söyəge – hip bone əwernə / sigezküz söyəge – sacrum qoyrıq söyəge – coccyx bot söyəge – thigh bone tez qapqaçı – knee cap baltırnıñ yuwan söyəge – shin bone baltırnıñ neçkə söyəge – calf bone taban söyəkləre – foot bones kimerçək – cartilage bəyləm – ligament buwın – joint 🤒 Simptomnar – Symptoms …dan integü – to suffer from … teş sızlawdan integü – to suffer from a tooth pain tın betü / qısılu – shortness of breath ğıjlaw, xırıldaw – to wheeze eç kübü – bloating saru qaynaw – heartburn mi selkenü – concussion oyu – numbness öyənək, zıyandaş – epilepsy, seizure 😓 Tire awıruları – Skin conditions timgel – rash qıçıtu (to itch) – qaşu (to scratch) qızaru – to turn red şeşü – to swell yalqınsınu, cilsenü – to get inflamed, infected timrəw – eczema çuwan, çıban – furuncle arpa, kibək – stye betçə, sıtqı – pimple söyəl – blister eren, ülek – pus 🦠 Common Modern Diseases şikər awıruwı – diabetes aşqazanı cərəxəte – stomach ulcer tamaq baqası – angina tın betü, kükrək qısu – asthma baş öyənəge – migraine cil çəçəge – chickenpox şeş – tumor yaman şeş – cancer yörək öyənəge – heart attack büser – hernia kürə qaraw – miopia 🦠 Other diseases buma ütəl – whooping cough waba – cholera çəçək awıruwı – smallpox qızamıq – measles qızılça – rubella bizgək – malaria, fever (illness) 🩸Cərəxətlər – Injuries, wounds (ayaqnı) sındıru – to break (e.g. a leg) señer tartılu – sprain bərelü – to hit (sth) bərelgən / kügərgən urın – bruise bərep imgətü – to bruise yaralaw – to injure 💊 Medications and Treatments awırtunı bastıra torğan daru – painkiller tınıçlandıra torğan daru – sedative berençe yərdəm – first aid dəwalaw – to heal, to treat dəwalanu – to undergo a treatment səlamətlənü, sawığu, terelü – to get well 😷 Epidemiology Vocabulary yoğış – infection yoğışlı – contagious ülət – epidemic

Söyəklər — Bones