💚 Lexical features common to different dialects in Bashkortstan:
📚 qartinəy / qartəni / nənəy (lit. dəw əni / əbi) – grandmother
qartatay / qartəti (lit. dəw əti / babay) – grandfather
inə / inəkəy (lit. əni) – mother
📚 pıyma / pima (lit. kiyez itek) – felt boots
başay / başantay / başaltay (lit. yon oyıqbaş) – woolen socks
📚 muyıl (lit. şomırt) – bird cherry
qarağat (lit. qara qarlığan) – black currant
📚 möyöş (lit. poçmaq) – corner
toq / toqçay / toqsay – bag
qaysılay (lit. niçek) – how
nəmə(kəy), nərsəkəy (lit. nərsə) – what
berəy (lit. berər) – some
əzrək torğaç (lit. berazdan) – later
təwdə / iñ təwdə – first, at the beginning
irtəgə soñğa (lit. berseköngə) – a day after tomorrow
azaq / adaq – after
_________________
Based on Bulatova M.R. Tatar dialects of Bashkortostan. Aerial aspect. 2021, Kazan.
📚 qartinəy / qartəni / nənəy (lit. dəw əni / əbi) – grandmother
qartatay / qartəti (lit. dəw əti / babay) – grandfather
inə / inəkəy (lit. əni) – mother
📚 pıyma / pima (lit. kiyez itek) – felt boots
başay / başantay / başaltay (lit. yon oyıqbaş) – woolen socks
📚 muyıl (lit. şomırt) – bird cherry
qarağat (lit. qara qarlığan) – black currant
📚 möyöş (lit. poçmaq) – corner
toq / toqçay / toqsay – bag
qaysılay (lit. niçek) – how
nəmə(kəy), nərsəkəy (lit. nərsə) – what
berəy (lit. berər) – some
əzrək torğaç (lit. berazdan) – later
təwdə / iñ təwdə – first, at the beginning
irtəgə soñğa (lit. berseköngə) – a day after tomorrow
azaq / adaq – after
_________________
Based on Bulatova M.R. Tatar dialects of Bashkortostan. Aerial aspect. 2021, Kazan.
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#tt_culture
A Short Outline of the Tatar Language Development: Part I
Like other Turkic languages, the Tatar language originates in ancient Turkic, with written linguistic records dating back to the 5th century. Over time, it underwent significant linguistic changes. As a result of the interaction between Bolghar and Qypchaq tribal languages and through a long and complex linguistic process, the modern Tatar language we know today emerged. This linguistic evolution can be divided into several key periods.
13th and 14th Centuries: The Birth of Literary Tatar
Before the 13th century, written materials in the Volga-Kama region (the State of Bolghar) were lost due to historical upheavals.
The earliest known literary work in Tatar is the epic poem "Qıssa-i Yosıf," created by the poet Qol Ğali between 1212 and 1233. Qol Ğali is credited with laying the foundation for Bolghar-Tatar poetry. Despite being written over 750 years ago, "Qıssa-i Yosıf" continues to maintain its popularity among Tatars, who commonly refer to it as 'Yosıf Kitabı' (The Book of Joseph). The language used in this epic is primarily Bolghar-Qypchaq, enriched with Oghuz elements. It is occasionally described as the language of the Western region of the Golden Horde or Volga Turkic.
Other literary examples from this period include "Məxəbbətnamə" by Xarəzmi, the epic poem "Cömcömə soltan" by Xisam Katib, and "Nəhcel-Fəradis" by Məxmüd bine Ğali.
While written records began to appear, much of the Tatar language's literary expression remained in the oral tradition, with storytelling, poetry, and folklore playing a crucial role in preserving the language.
15th to 17th Centuries: The Formation of a Common Language
During the 15th century, especially during the Khanate of Kazan (1436-1552), a common popular language developed alongside a uniform literary language.
Poetry and prose continued to be important forms of literary expression. Significant literary works from this period include the Tatar national epic "İdegəy," which depicts events and heroic deeds in the late 14th century, and works like "Töxfəyi mərdan" (1539) and "Nuri sodur" (1542) by Möxəmmədyar.
Tatar literature continued to be primarily written in the Arabic script during this period, reflecting the Islamic influence. The Tatar-speaking population was spread across a vast area, leading to the development of regional dialects. However, efforts were made to create a common literary language that would unite Tatars from various regions. The Old Tatar language, as used in the Khanate of Kazan, was also spoken in the Khanate of Astrakhan, by the Mishars, Bashkirs, and parts of the Kazakh and Kyrghyz people.
It should be mentioned that during the existence of the Kazan Khanate (1438-1552) Russian forces invaded Kazan at least ten times, but supply difficulties forced Ivan the Terrible to withdraw. Russia annexed land west of Volga, which further weakened the khanate. In 1552, the Khanate of Kazan fell. After that, an uprising started in the region, lasting several years until its final suppression in 1556. The Tsar responded with a policy of ethnic cleansing in the occupied lands, and christianization and russification of Tatars and other indigenous people.
18th Century and First Half of the 19th Century: The Evolution of the Literary Language
The old literary language, which had initially formed based on the spoken language, continued its traditions but became heavily influenced by Arabic and Persian elements.
By the early 19th century, the literary language had diverged significantly from the vernacular, making it not understandable for a less educated segment of the population and less effective for general communication.
Forward-thinking educators and scholars, such as Ğəbderəxim Utız İməni, Əbelmənix, Ğəbdelcabbar Qandalıy, and Qayum Nasıyri, made efforts to bridge the gap between the literary and spoken language, aiming for a more accessible form of communication.
A Short Outline of the Tatar Language Development: Part I
Like other Turkic languages, the Tatar language originates in ancient Turkic, with written linguistic records dating back to the 5th century. Over time, it underwent significant linguistic changes. As a result of the interaction between Bolghar and Qypchaq tribal languages and through a long and complex linguistic process, the modern Tatar language we know today emerged. This linguistic evolution can be divided into several key periods.
13th and 14th Centuries: The Birth of Literary Tatar
Before the 13th century, written materials in the Volga-Kama region (the State of Bolghar) were lost due to historical upheavals.
The earliest known literary work in Tatar is the epic poem "Qıssa-i Yosıf," created by the poet Qol Ğali between 1212 and 1233. Qol Ğali is credited with laying the foundation for Bolghar-Tatar poetry. Despite being written over 750 years ago, "Qıssa-i Yosıf" continues to maintain its popularity among Tatars, who commonly refer to it as 'Yosıf Kitabı' (The Book of Joseph). The language used in this epic is primarily Bolghar-Qypchaq, enriched with Oghuz elements. It is occasionally described as the language of the Western region of the Golden Horde or Volga Turkic.
Other literary examples from this period include "Məxəbbətnamə" by Xarəzmi, the epic poem "Cömcömə soltan" by Xisam Katib, and "Nəhcel-Fəradis" by Məxmüd bine Ğali.
While written records began to appear, much of the Tatar language's literary expression remained in the oral tradition, with storytelling, poetry, and folklore playing a crucial role in preserving the language.
15th to 17th Centuries: The Formation of a Common Language
During the 15th century, especially during the Khanate of Kazan (1436-1552), a common popular language developed alongside a uniform literary language.
Poetry and prose continued to be important forms of literary expression. Significant literary works from this period include the Tatar national epic "İdegəy," which depicts events and heroic deeds in the late 14th century, and works like "Töxfəyi mərdan" (1539) and "Nuri sodur" (1542) by Möxəmmədyar.
Tatar literature continued to be primarily written in the Arabic script during this period, reflecting the Islamic influence. The Tatar-speaking population was spread across a vast area, leading to the development of regional dialects. However, efforts were made to create a common literary language that would unite Tatars from various regions. The Old Tatar language, as used in the Khanate of Kazan, was also spoken in the Khanate of Astrakhan, by the Mishars, Bashkirs, and parts of the Kazakh and Kyrghyz people.
It should be mentioned that during the existence of the Kazan Khanate (1438-1552) Russian forces invaded Kazan at least ten times, but supply difficulties forced Ivan the Terrible to withdraw. Russia annexed land west of Volga, which further weakened the khanate. In 1552, the Khanate of Kazan fell. After that, an uprising started in the region, lasting several years until its final suppression in 1556. The Tsar responded with a policy of ethnic cleansing in the occupied lands, and christianization and russification of Tatars and other indigenous people.
18th Century and First Half of the 19th Century: The Evolution of the Literary Language
The old literary language, which had initially formed based on the spoken language, continued its traditions but became heavily influenced by Arabic and Persian elements.
By the early 19th century, the literary language had diverged significantly from the vernacular, making it not understandable for a less educated segment of the population and less effective for general communication.
Forward-thinking educators and scholars, such as Ğəbderəxim Utız İməni, Əbelmənix, Ğəbdelcabbar Qandalıy, and Qayum Nasıyri, made efforts to bridge the gap between the literary and spoken language, aiming for a more accessible form of communication.
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Second Half of the 19th Century and First Quarter of the 20th Century
During this period, the Tatar national literary language began to take shape based on the vernacular. Literary samples were included in chrestomathies and dictionaries, and grammars were compiled. In 1862, Tatar vernacular started being taught at Kazan University.
The late 19th and early 20th centuries marked a literary renaissance for the Tatar language. Prominent poets and writers like Mirzә Şәfi Vazeh and Ğabdulla Tuqay contributed to the development of modern Tatar literature. Tuqay's works, in particular, are celebrated for their contributions to Tatar national identity.
The contemporary Tatar press also expanded, with Tatar newspapers and periodicals being not only published in Kazan and Ufa but appearing also in many other cities with a sizable Tatar population. Tatar newspapers and periodicals appeared in Petersburg, Moscow, Samara, Orenburg, Astrakhan, Uralsk, Simbirsk, Yekaterinburg, Troitsk, Tomsk, Semipalatinsk, and in Tashkent. Right after the revolution of 1917 Tatar newspapers appeared also in Omsk, Novosibirsk, Sterlitamak, Zlatoust, Alma-Ata (Kazakhstan), Bukhara (Uzbekistan), Orsk, Perm, Berezniki, Kharkov, Penza, Donetsk, Petropavlovsk, and Nizhniy Novgorod.
In 1927, a Latin alphabet was introduced to replace the Arabic alphabet and was in use until 1939.
to be continued
______________________
Burbiel, G. (2018). Tatar Grammar: А Grammar of the Contemporary Tatar Literary Language. Stockholm: Institute for Bible Translation.
Faller, H. M. (2011). Nation, Language, Islam: Tatarstan’s Sovereignty Movement. Budapest: Central European University Press.
Salimova, D., & Sabitova, A. (2019). Problems of choosing the main language in a bilingual society of national regions. Journal of Social Studies Education Research.
Suleymanova, D. (2020). Pedagogies of Culture: Schooling and Identity in Post-Soviet Tatarstan, Russia. Springer Nature.
Wigglesworth-Baker, T. (2016). Language policy and post-Soviet identities in Tatarstan. Nationalities Papers.
During this period, the Tatar national literary language began to take shape based on the vernacular. Literary samples were included in chrestomathies and dictionaries, and grammars were compiled. In 1862, Tatar vernacular started being taught at Kazan University.
The late 19th and early 20th centuries marked a literary renaissance for the Tatar language. Prominent poets and writers like Mirzә Şәfi Vazeh and Ğabdulla Tuqay contributed to the development of modern Tatar literature. Tuqay's works, in particular, are celebrated for their contributions to Tatar national identity.
The contemporary Tatar press also expanded, with Tatar newspapers and periodicals being not only published in Kazan and Ufa but appearing also in many other cities with a sizable Tatar population. Tatar newspapers and periodicals appeared in Petersburg, Moscow, Samara, Orenburg, Astrakhan, Uralsk, Simbirsk, Yekaterinburg, Troitsk, Tomsk, Semipalatinsk, and in Tashkent. Right after the revolution of 1917 Tatar newspapers appeared also in Omsk, Novosibirsk, Sterlitamak, Zlatoust, Alma-Ata (Kazakhstan), Bukhara (Uzbekistan), Orsk, Perm, Berezniki, Kharkov, Penza, Donetsk, Petropavlovsk, and Nizhniy Novgorod.
In 1927, a Latin alphabet was introduced to replace the Arabic alphabet and was in use until 1939.
to be continued
______________________
Burbiel, G. (2018). Tatar Grammar: А Grammar of the Contemporary Tatar Literary Language. Stockholm: Institute for Bible Translation.
Faller, H. M. (2011). Nation, Language, Islam: Tatarstan’s Sovereignty Movement. Budapest: Central European University Press.
Salimova, D., & Sabitova, A. (2019). Problems of choosing the main language in a bilingual society of national regions. Journal of Social Studies Education Research.
Suleymanova, D. (2020). Pedagogies of Culture: Schooling and Identity in Post-Soviet Tatarstan, Russia. Springer Nature.
Wigglesworth-Baker, T. (2016). Language policy and post-Soviet identities in Tatarstan. Nationalities Papers.
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#tt_newbie
Can you repeat that? / Interrogative particles
The particle -mı, -me is the interrogative particle in Tatar. When used with verbs, it is attached to the personal endings. In questions with no verb after a predicate adjective or noun, -mı, -me is joined directly to the latter:
Sez Qazanda berençe tapqırmı?
Are you in Kazan for the first time?
Sez teatrğa yış yörisezme?
Do you often go to the theater?
Sorawlar barmı?
Are there any questions?
❗️It’s NOT attached to the verbs if there is an interrogative pronoun (who, when, where, etc.). Compare:
ul mondamı? – is he here?
kem monda? – who is here?
❓Now that you know how to ask a question in Tatar, you can ask people to to talk slower, ask if they understood you or can teach you a new word:
zinhar – please
bu – this
ul, şul, tege – that
süz – word
məğnə – meaning
tel – language
çit tel – foreign language
tuğan tel – native language
cömlə – sentence
soraw – question
cawap – answer
Ğafu itegez – Excuse me
Miña yərdəm itə alasızmı? – Can you help me?
Sez inglizçə beləsezme / söyləşəsezme? – Do you speak English?
Minem belən tatarça söyləşə alasızmı? – Can you speak Tatar to me?
Min (beraz) tatarça söyləşəm. – I speak (a little) Tatar.
Min tatar telen öyrənəm. – I’m learning Tatar.
Bu nərsə dip atala? – What is this called?
... tatarça niçek bula? – How do you say… in Tatar?
... belən ... arasında nindi ayırma bar? – What is the difference between ... and ...?
Qabatlıy alasızmı? – Can you repeat that?
Əkrenrək söyləşə alasızmı? – Can you talk slower?
Añlamadım. – I didn't get that.
Añlıysızmı? – Do you understand?
Döres əytəmme? – Am I pronouncing it right?
Əyteleşem döresme? – Is my pronunciation right?
Yazılışın (xərefləp) əytə alasızmı? – Can you spell that?
Yazıp birə alasızmı? – Can you write it down?
❓All of the phrases mentioned above are referring to an unknown person that you would meet in the street, for example. If you're talking to your friend, replace "sez" with "sin" with the right suffixes, e.g.:
Sin inglizçə beləseñme / söyləşəseñme?
Əkrenrək söyləşə alasıñmı?
Añlıysıñmı?
We will learn the question pronouns to be able to ask more specific questions in the future. Stay tuned!
Can you repeat that? / Interrogative particles
The particle -mı, -me is the interrogative particle in Tatar. When used with verbs, it is attached to the personal endings. In questions with no verb after a predicate adjective or noun, -mı, -me is joined directly to the latter:
Sez Qazanda berençe tapqırmı?
Are you in Kazan for the first time?
Sez teatrğa yış yörisezme?
Do you often go to the theater?
Sorawlar barmı?
Are there any questions?
❗️It’s NOT attached to the verbs if there is an interrogative pronoun (who, when, where, etc.). Compare:
ul mondamı? – is he here?
kem monda? – who is here?
❓Now that you know how to ask a question in Tatar, you can ask people to to talk slower, ask if they understood you or can teach you a new word:
zinhar – please
bu – this
ul, şul, tege – that
süz – word
məğnə – meaning
tel – language
çit tel – foreign language
tuğan tel – native language
cömlə – sentence
soraw – question
cawap – answer
Ğafu itegez – Excuse me
Miña yərdəm itə alasızmı? – Can you help me?
Sez inglizçə beləsezme / söyləşəsezme? – Do you speak English?
Minem belən tatarça söyləşə alasızmı? – Can you speak Tatar to me?
Min (beraz) tatarça söyləşəm. – I speak (a little) Tatar.
Min tatar telen öyrənəm. – I’m learning Tatar.
Bu nərsə dip atala? – What is this called?
... tatarça niçek bula? – How do you say… in Tatar?
... belən ... arasında nindi ayırma bar? – What is the difference between ... and ...?
Qabatlıy alasızmı? – Can you repeat that?
Əkrenrək söyləşə alasızmı? – Can you talk slower?
Añlamadım. – I didn't get that.
Añlıysızmı? – Do you understand?
Döres əytəmme? – Am I pronouncing it right?
Əyteleşem döresme? – Is my pronunciation right?
Yazılışın (xərefləp) əytə alasızmı? – Can you spell that?
Yazıp birə alasızmı? – Can you write it down?
❓All of the phrases mentioned above are referring to an unknown person that you would meet in the street, for example. If you're talking to your friend, replace "sez" with "sin" with the right suffixes, e.g.:
Sin inglizçə beləseñme / söyləşəseñme?
Əkrenrək söyləşə alasıñmı?
Añlıysıñmı?
We will learn the question pronouns to be able to ask more specific questions in the future. Stay tuned!
🔥15❤4👍3
#tt_beginner
Reflexive Verbs
Reflexive verbs are formed by joining -n to verb stems ending in a vowel other than -u, -i, and -ın, -en to verb stems ending in a consonant or in -u, -i:
yu (wash) – yuwın (wash oneself)
ki (put on) – kiyen (dress oneself, get dressed)
sört (dry) – sörten (dry oneself)
yəşer (hide) – yəşeren (hide oneself)
tara (comb) – taran (comb oneself)
maqta (praise) – maqtan (praise oneself, boast)
yalğa (join, attach) – yalğan (join, attach oneself)
bizə (put on make-up, adorn) – bizən (put on make-up, adorn oneself)
yap (close, cover) – yabın (cover oneself)
❗️The reflexive of verbs in -la, -lə coincides with the passive. Consequently, depending on their lexical meaning and the context, some of these verbs can be either reflexive or passive. For example:
ul imtixanğa xəzerlənə – she prepares (herself) for the exam
çəy xəzerlənde – tea has been prepared
With certain transitive verbs, -n, -ın, -en forms reflexive verbs whose action does not directly refer back to the subject but is carried out by the subject on his (her, its) own behalf, for himself (herself, itself). Furthermore, such verbs may indicate that the action is carried out with great interest, eagerness, enthusiasm, or with intensity, concentration. For example:
tikşerenü – to be occupied with research
peşerenü – to be occupied with cooking, preparing the meal
Some reflexive verbs have no basic stem:
ıçqın – tear oneself away (from), break away (from)
quwan – be pleased, glad
tayan – lean on
ışan – believe
inan – be convinced of / believe
sağın – miss, yearn for
öylən – marry
A few such verbs form both the reflexive and the factitive from the same root:
yuwan (console oneself) – yuwat (console (transitive))
uyan (awaken, wake up) – uyat (wake up)
öyrən (learn) – öyrət (teach)
suwın (get cold) – suwıt (cool)
❗️Some verbs take on a different meaning when -n, -ın, -en is joined to them. For example:
siz (feel) – sizen (guess, suspect)
töş (fall, decrease / get off (train, bus, etc.)) – töşen (realise, guess)
qoy (pour, shed (leaves)) – qoyın (bathe)
söy (love) – söyen (be glad)
tart (pull) – tartın (feel shy)
tot (hold) – totın (hold (onto smth.) / begin)
A: Səlam, Ənwər! Bügen xәllәreñ niçek?
B: Səlam, Әdilə! Min yaxşı, rəxmət. İrtə tordım həm bügeпge köngə əzerləndem.
K: Yaxşı! Min də şulay eşlədem. Yuwındım, kiyendem həm irtənge aş aşadım.
B: Dimәk, bügen nindi plannarıñ bar?
A: Miña aşamlıqlar isemlege yasarğa həm kibetkə barırğa kirək. Annarı min eş əyberləren eşlərmen.
B: Şəp plan. Min fatirımnı cıyıştıram, annarı beraz uqırğa totınam.
_________________
A: Hey, Ənwər! How's it going today?
B: Hi, Adilə! I'm good, thanks. I got up early and got ready for the day.
A: Nice! I did the same. I showered, got dressed, and had breakfast.
B: So, what's on your agenda for today?
A: Well, I need to make a shopping list and go grocery shopping. Then, I'll tackle some work stuff.
B: Sounds like a plan. I'm going to clean up my apartment and then I’ll get to some reading.
Reflexive Verbs
Reflexive verbs are formed by joining -n to verb stems ending in a vowel other than -u, -i, and -ın, -en to verb stems ending in a consonant or in -u, -i:
yu (wash) – yuwın (wash oneself)
ki (put on) – kiyen (dress oneself, get dressed)
sört (dry) – sörten (dry oneself)
yəşer (hide) – yəşeren (hide oneself)
tara (comb) – taran (comb oneself)
maqta (praise) – maqtan (praise oneself, boast)
yalğa (join, attach) – yalğan (join, attach oneself)
bizə (put on make-up, adorn) – bizən (put on make-up, adorn oneself)
yap (close, cover) – yabın (cover oneself)
❗️The reflexive of verbs in -la, -lə coincides with the passive. Consequently, depending on their lexical meaning and the context, some of these verbs can be either reflexive or passive. For example:
ul imtixanğa xəzerlənə – she prepares (herself) for the exam
çəy xəzerlənde – tea has been prepared
With certain transitive verbs, -n, -ın, -en forms reflexive verbs whose action does not directly refer back to the subject but is carried out by the subject on his (her, its) own behalf, for himself (herself, itself). Furthermore, such verbs may indicate that the action is carried out with great interest, eagerness, enthusiasm, or with intensity, concentration. For example:
tikşerenü – to be occupied with research
peşerenü – to be occupied with cooking, preparing the meal
Some reflexive verbs have no basic stem:
ıçqın – tear oneself away (from), break away (from)
quwan – be pleased, glad
tayan – lean on
ışan – believe
inan – be convinced of / believe
sağın – miss, yearn for
öylən – marry
A few such verbs form both the reflexive and the factitive from the same root:
yuwan (console oneself) – yuwat (console (transitive))
uyan (awaken, wake up) – uyat (wake up)
öyrən (learn) – öyrət (teach)
suwın (get cold) – suwıt (cool)
❗️Some verbs take on a different meaning when -n, -ın, -en is joined to them. For example:
siz (feel) – sizen (guess, suspect)
töş (fall, decrease / get off (train, bus, etc.)) – töşen (realise, guess)
qoy (pour, shed (leaves)) – qoyın (bathe)
söy (love) – söyen (be glad)
tart (pull) – tartın (feel shy)
tot (hold) – totın (hold (onto smth.) / begin)
A: Səlam, Ənwər! Bügen xәllәreñ niçek?
B: Səlam, Әdilə! Min yaxşı, rəxmət. İrtə tordım həm bügeпge köngə əzerləndem.
K: Yaxşı! Min də şulay eşlədem. Yuwındım, kiyendem həm irtənge aş aşadım.
B: Dimәk, bügen nindi plannarıñ bar?
A: Miña aşamlıqlar isemlege yasarğa həm kibetkə barırğa kirək. Annarı min eş əyberləren eşlərmen.
B: Şəp plan. Min fatirımnı cıyıştıram, annarı beraz uqırğa totınam.
_________________
A: Hey, Ənwər! How's it going today?
B: Hi, Adilə! I'm good, thanks. I got up early and got ready for the day.
A: Nice! I did the same. I showered, got dressed, and had breakfast.
B: So, what's on your agenda for today?
A: Well, I need to make a shopping list and go grocery shopping. Then, I'll tackle some work stuff.
B: Sounds like a plan. I'm going to clean up my apartment and then I’ll get to some reading.
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#tt_intermediate
It’s all about communication
They say communication is key. Recognizing its significance, I've compiled this valuable vocabulary to help you prevent any potential misunderstandings, particularly if you are reacquainting yourself with the Tatar language, which you may not have used since your childhood.
Below, you will find brief passages discussing various aspects of communication, using keywords in a context and their corresponding translations.
🗣️ Aralaşu – keşelərneñ üzara mönəsəbəteneñ iñ möhim öleşe. Aralaşqanda keşe məğlümat, imeş-mimeşlər, yañalıqlar, yalğan həm xaqiqətlər alışa. Bu süzlər həm ideyәlәr alışuwı, söyləşü harmoniyəgə də, bəxəskə də alıp barırğa mömkin, bilgele bulmağan məğlümatnı açarğa yəki qaraşlarına qarşı bulırğa mömkin.
aralaşu – communication
mönəsəbət – relationship
məğlümat – information
ğəybət, imeş-mimeş – rumor
xəbər, yañalıq – news
yalğan – lie
döreslek, xaqiqət – truth
əñgəmə – conversation
bəxəs – dispute
fiker alışu – discussion
Bu qatlawlı aralaşu prosesında, kiñəşlər həm kisətülər uñışqa alıp bara torğan qimmətle qoralğa əylənələr. Röxsət soraw yəki qayber oçraqlarda tıyu hәm baş tartu çiklәr quyuğa kiterә. Şulay uq aralaşqanda wəğdələr birelә həm moxtaclarğa yərdəm kürsətelə.
kiñəş – advice
kisətü – warning
röxsət – permission
tıyu – prohibition
baş tartu – refusal
wəğdə – promise
yərdəm – help
Küzətü əylənə-tirə dönyanı tikşerü öçen, ә qarşı kilü kirək bulğanda rizasızlıq belderü öçen möhim. İskərmələr həm añlatmalar bezneñ fikerlәrebezne añlatırğa yəki tənqit belderergә irek birә.
küzətü – observation
qarşı – objection
iskərmə – remark
añlatma – comment
Ğafu ütenü həm kiçerü bəxәs yəisə naçar aralaşu arqasında kilep çıqqan qarşılıqlarnı tözətə, tatulaşuğa həm üzara añlaşuğa yul aça. İxtiramlı aralaşu, üz-üzeñne totış, döres itep saylanğan süzlərne qullanu ber-berebezgə qarata yaxşı mönəsəbət tudıra.
ğafu (ütenü) – (ask for) apology
kiçerü – forgive(ness)
tatulaşu – reconciliation
(üz-üzeñne) totış – behavior
(... qarata) mönəsəbət – attitude (towards…)
🫂 Happy communicating!
It’s all about communication
They say communication is key. Recognizing its significance, I've compiled this valuable vocabulary to help you prevent any potential misunderstandings, particularly if you are reacquainting yourself with the Tatar language, which you may not have used since your childhood.
Below, you will find brief passages discussing various aspects of communication, using keywords in a context and their corresponding translations.
🗣️ Aralaşu – keşelərneñ üzara mönəsəbəteneñ iñ möhim öleşe. Aralaşqanda keşe məğlümat, imeş-mimeşlər, yañalıqlar, yalğan həm xaqiqətlər alışa. Bu süzlər həm ideyәlәr alışuwı, söyləşü harmoniyəgə də, bəxəskə də alıp barırğa mömkin, bilgele bulmağan məğlümatnı açarğa yəki qaraşlarına qarşı bulırğa mömkin.
aralaşu – communication
mönəsəbət – relationship
məğlümat – information
ğəybət, imeş-mimeş – rumor
xəbər, yañalıq – news
yalğan – lie
döreslek, xaqiqət – truth
əñgəmə – conversation
bəxəs – dispute
fiker alışu – discussion
Bu qatlawlı aralaşu prosesında, kiñəşlər həm kisətülər uñışqa alıp bara torğan qimmətle qoralğa əylənələr. Röxsət soraw yəki qayber oçraqlarda tıyu hәm baş tartu çiklәr quyuğa kiterә. Şulay uq aralaşqanda wəğdələr birelә həm moxtaclarğa yərdəm kürsətelə.
kiñəş – advice
kisətü – warning
röxsət – permission
tıyu – prohibition
baş tartu – refusal
wəğdə – promise
yərdəm – help
Küzətü əylənə-tirə dönyanı tikşerü öçen, ә qarşı kilü kirək bulğanda rizasızlıq belderü öçen möhim. İskərmələr həm añlatmalar bezneñ fikerlәrebezne añlatırğa yəki tənqit belderergә irek birә.
küzətü – observation
qarşı – objection
iskərmə – remark
añlatma – comment
Ğafu ütenü həm kiçerü bəxәs yəisə naçar aralaşu arqasında kilep çıqqan qarşılıqlarnı tözətə, tatulaşuğa həm üzara añlaşuğa yul aça. İxtiramlı aralaşu, üz-üzeñne totış, döres itep saylanğan süzlərne qullanu ber-berebezgə qarata yaxşı mönəsəbət tudıra.
ğafu (ütenü) – (ask for) apology
kiçerü – forgive(ness)
tatulaşu – reconciliation
(üz-üzeñne) totış – behavior
(... qarata) mönəsəbət – attitude (towards…)
🫂 Happy communicating!
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#tt_intermediate
Today I have a bit of a spontaneous (😉) and special post for you guys with the text and the translation of a song by AIGEL from her Tatar album Pıyala ✨
I also have a lot of retro and folk song texts and translations for you in the future, so stay tuned!
AIGEL – NAÇAR MALAY
Poka uram malayları, ikele qapçıqları, qırğıy sorawların çişə uramda suğışıp
Poka yünsez ir atlar – oyatsız ataları
Eçep, iserep, ber-bersen üterep xaywanlana yülər başlarında adaşıp
Poka qəbəxət qartlaçlar, illəren tuzdırıp beterep, utıralar, biyek tərəzələrennən tökerep
Bez nişlibez, qızım?
Bez alarnı kötəbez öydə
Qaytsınnar ğına kerep,
Cen eşergənnər,
Qaytsınnar ğına,
Qaytsınnar ğına,
Qaytsınnar ğına kerep,
Cen eşergənnər,
Qaytsınnar ğına,
Qaytsınnar ğına
Naçar malay
Naçar malay
Yuw qulıñnı
Yuw qulıñnı
Naçar malay
Qulıñda kem qanı
Kem qanı?
Aqqurğaş ğəskərləren ulım nığıtıp tota
Ul uynıy
Suğa, bərə, ata
Minnən biyek buyıñ, qızıl muyın, əllə nindi uyın – ulım əllə nindi suğışta
Suğa, bərə, ata
Çal çəçle ağay – peləş mañğay, ulım, sin me ul? Nərsə eşli ul?
Suğa, bərə, ata
Kil əle, ulım, söyləle, ulım, nişləp pıçraq qulıñ? Niçek menə bu qulıñ
Suğa, bərə, ata?
Əydə, söyləle ulım, nişləp pıçraq qulıñ, nişləp qulıñda tağın
Qan? Qan? Qan? Qan?
Əyt əle, bəğrem, sine tudırğan öçen canımnı kem alır?
Beləm üzem, axrısı, kem – şaytan
Naçar malay
Naçar malay
Yuw qulıñnı
Yuw qulıñnı
Naçar malay
Qulıñda kem qanı
Kem qanı?
_______________
AIGEL – BAD BOY
While street boys, poor students, solve their wild problems by fighting in the street
While the jerks – their shameless fathers –
Drink, get wasted, kill each other turning into animals getting lost in their crazy heads
While vile old men squander their countries, spitting from their tall windows
What are we doing, my daughter?
We are waiting for them at home
Let them come back, bloody bastards,
Let them come back
Let them come back
Just let them come back home, bloody bastards,
Let them come back
Let them come back
Bad boy
Bad boy
Wash your hands
Wash your hands
Bad boy
Whose blood is on your hands
Whose blood?
My son holds steadily his tin soldiers
He plays
Fights, hits, fires
Taller than me, burnt neck, what kind of game – what kind of war is my son in?
Fights, hits, fires
The grey-haired man – balding head, son, is that you? What does he do?
Fights, hits, fires
Come here, my son, tell me, my son, why are your hands dirty? How come this hand of yours
Fights, hits, fires?
Come on, tell me, my son, why are your hands dirty, why is there again
Blood? Blood? Blood? Blood?
Tell me, my dear, who will take my soul for giving birth to you?
I think I know who will – the devil
Bad boy
Bad boy
Wash your hands
Wash your hands
Bad boy
Whose blood is on your hands
Whose blood?
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
🌷 Subscribe to @learn_tt for more!
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
Today I have a bit of a spontaneous (😉) and special post for you guys with the text and the translation of a song by AIGEL from her Tatar album Pıyala ✨
I also have a lot of retro and folk song texts and translations for you in the future, so stay tuned!
AIGEL – NAÇAR MALAY
Poka uram malayları, ikele qapçıqları, qırğıy sorawların çişə uramda suğışıp
Poka yünsez ir atlar – oyatsız ataları
Eçep, iserep, ber-bersen üterep xaywanlana yülər başlarında adaşıp
Poka qəbəxət qartlaçlar, illəren tuzdırıp beterep, utıralar, biyek tərəzələrennən tökerep
Bez nişlibez, qızım?
Bez alarnı kötəbez öydə
Qaytsınnar ğına kerep,
Cen eşergənnər,
Qaytsınnar ğına,
Qaytsınnar ğına,
Qaytsınnar ğına kerep,
Cen eşergənnər,
Qaytsınnar ğına,
Qaytsınnar ğına
Naçar malay
Naçar malay
Yuw qulıñnı
Yuw qulıñnı
Naçar malay
Qulıñda kem qanı
Kem qanı?
Aqqurğaş ğəskərləren ulım nığıtıp tota
Ul uynıy
Suğa, bərə, ata
Minnən biyek buyıñ, qızıl muyın, əllə nindi uyın – ulım əllə nindi suğışta
Suğa, bərə, ata
Çal çəçle ağay – peləş mañğay, ulım, sin me ul? Nərsə eşli ul?
Suğa, bərə, ata
Kil əle, ulım, söyləle, ulım, nişləp pıçraq qulıñ? Niçek menə bu qulıñ
Suğa, bərə, ata?
Əydə, söyləle ulım, nişləp pıçraq qulıñ, nişləp qulıñda tağın
Qan? Qan? Qan? Qan?
Əyt əle, bəğrem, sine tudırğan öçen canımnı kem alır?
Beləm üzem, axrısı, kem – şaytan
Naçar malay
Naçar malay
Yuw qulıñnı
Yuw qulıñnı
Naçar malay
Qulıñda kem qanı
Kem qanı?
_______________
AIGEL – BAD BOY
While street boys, poor students, solve their wild problems by fighting in the street
While the jerks – their shameless fathers –
Drink, get wasted, kill each other turning into animals getting lost in their crazy heads
While vile old men squander their countries, spitting from their tall windows
What are we doing, my daughter?
We are waiting for them at home
Let them come back, bloody bastards,
Let them come back
Let them come back
Just let them come back home, bloody bastards,
Let them come back
Let them come back
Bad boy
Bad boy
Wash your hands
Wash your hands
Bad boy
Whose blood is on your hands
Whose blood?
My son holds steadily his tin soldiers
He plays
Fights, hits, fires
Taller than me, burnt neck, what kind of game – what kind of war is my son in?
Fights, hits, fires
The grey-haired man – balding head, son, is that you? What does he do?
Fights, hits, fires
Come here, my son, tell me, my son, why are your hands dirty? How come this hand of yours
Fights, hits, fires?
Come on, tell me, my son, why are your hands dirty, why is there again
Blood? Blood? Blood? Blood?
Tell me, my dear, who will take my soul for giving birth to you?
I think I know who will – the devil
Bad boy
Bad boy
Wash your hands
Wash your hands
Bad boy
Whose blood is on your hands
Whose blood?
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
🌷 Subscribe to @learn_tt for more!
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
YouTube
АИГЕЛ – Начар Малай («Пыяла», 2020) // AIGEL – Naçar Malay (Piyala, 2020)
АИГЕЛ – Пыяла // AIGEL – Piyala
Скачать в wav/flac: https://aigel.bandcamp.com
АИГЕЛ | AIGEL: Илья Барамия и Айгель Гайсина
Mastering: Alex Kopeykin (quietfishmastering@gmail.com)
Design: WOOF (https://www.instagram.com/woof.team)
INSTAGRAM | https://…
Скачать в wav/flac: https://aigel.bandcamp.com
АИГЕЛ | AIGEL: Илья Барамия и Айгель Гайсина
Mastering: Alex Kopeykin (quietfishmastering@gmail.com)
Design: WOOF (https://www.instagram.com/woof.team)
INSTAGRAM | https://…
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#tt_advanced
Present Participles
⚡️The present participle with -uçı, -üçe.
This participle is formed by joining the suffix -uçı, -üçe to the verb stem and always precedes the noun denoting the agent of the action. A small group of verbs drop the vowel of their stems when -uçı, -üçe is joined to their affirmative form (ərçe, biye, borçı, ere, nığı, rənce, qaşı, qorı, taşı, töze, uqı, ürçe, etc). The negative stems retain the vowel and u/ü in the suffix is replaced by w according to the spelling rules.
qaytuçı – returning, one who returns
qaytmawçı – not returning, one who does not return
belüçe – knowing, one who knows)
belməwçe – not knowing, one who does not know
taşı (carry):
taşuçı – carrying, one who carries
taşımawçı – not carrying, one who does not carry
töze (build):
tözüçe – building, one who builds
tözeməwçe – not building, one who does not build
💫 The participle ending in -uçı, -üçe expresses:
· An action or state taking place or existing simultaneously with the one expressed by the principal verb:
Nəq urman awızında alarğa yükə bəyləme kütərep çığıp kilüçe ber babay oçradı. (Əmirxan Yeniki, “Tuğan tufraq”)
Right at the edge of the forest an old man, who was coming out (of the forest), carrying a bundle of linden wood, met up with them.
· A habitual, repeated or permanent action or state
bu yortta toruçı abzıy - a man who lives in this house
Xikəyəbez, şulay itep, üzək Aziyədəge uyğır cirlərendə yəşəgən həm öleşçə əle şunda yəşəwçe milləttəşlərebez xaqında. (Mirqasıym Ğosmanov, “Çəçelgən orlıqlar - Ğolca tatarları”)
Thus, our story is about our compatriots who lived and who still live partly in the Uighur regions of Central Asia.
💫 The present participle with -uçı, -üçe is often used as a noun. Referring most commonly to persons, such nouns can be the subject, the direct or the indirect object in a sentence:
Bez ber-berebezne yaxşı belüçelər.
We are people who know each other well.
⚡️The present participle with -a, -ə, -ıy, -i (-mıy, -mi) torğan.
This participle is formed by combining the present tense stem of a verb with torğan (the past participle of the verb toru).
💫 It expresses essentially the same as the present participle ending in -uçı, -üçe, but differs from it functionally and can also refer to direct and indirect objects, time and place. Furthermore, the construction with torğan is preferred when the present participle is in the negative.
İrğali awıl qırıyınnan ütə torğan olı yulğa çıqtı. (Məxmüt Xəsənov, “Yazğı acağan”)
İrğali made his way to the highway stretching along the edge of the village.
... tanış yul östendə bez kürmi torğan arada barlıqqa kilgən yañalıqlar bezne haman tuqtata, iğtibarıbıznı üzlərenə tarta tordılar. (Mirsəy Əmir, “Küñelle səyəxət”)
... the new things, which had come about on the familiar road in the period of time that we had not seen it, continued stopping us, drawing our attention.
Present Participles
⚡️The present participle with -uçı, -üçe.
This participle is formed by joining the suffix -uçı, -üçe to the verb stem and always precedes the noun denoting the agent of the action. A small group of verbs drop the vowel of their stems when -uçı, -üçe is joined to their affirmative form (ərçe, biye, borçı, ere, nığı, rənce, qaşı, qorı, taşı, töze, uqı, ürçe, etc). The negative stems retain the vowel and u/ü in the suffix is replaced by w according to the spelling rules.
qaytuçı – returning, one who returns
qaytmawçı – not returning, one who does not return
belüçe – knowing, one who knows)
belməwçe – not knowing, one who does not know
taşı (carry):
taşuçı – carrying, one who carries
taşımawçı – not carrying, one who does not carry
töze (build):
tözüçe – building, one who builds
tözeməwçe – not building, one who does not build
💫 The participle ending in -uçı, -üçe expresses:
· An action or state taking place or existing simultaneously with the one expressed by the principal verb:
Nəq urman awızında alarğa yükə bəyləme kütərep çığıp kilüçe ber babay oçradı. (Əmirxan Yeniki, “Tuğan tufraq”)
Right at the edge of the forest an old man, who was coming out (of the forest), carrying a bundle of linden wood, met up with them.
· A habitual, repeated or permanent action or state
bu yortta toruçı abzıy - a man who lives in this house
Xikəyəbez, şulay itep, üzək Aziyədəge uyğır cirlərendə yəşəgən həm öleşçə əle şunda yəşəwçe milləttəşlərebez xaqında. (Mirqasıym Ğosmanov, “Çəçelgən orlıqlar - Ğolca tatarları”)
Thus, our story is about our compatriots who lived and who still live partly in the Uighur regions of Central Asia.
💫 The present participle with -uçı, -üçe is often used as a noun. Referring most commonly to persons, such nouns can be the subject, the direct or the indirect object in a sentence:
Bez ber-berebezne yaxşı belüçelər.
We are people who know each other well.
⚡️The present participle with -a, -ə, -ıy, -i (-mıy, -mi) torğan.
This participle is formed by combining the present tense stem of a verb with torğan (the past participle of the verb toru).
💫 It expresses essentially the same as the present participle ending in -uçı, -üçe, but differs from it functionally and can also refer to direct and indirect objects, time and place. Furthermore, the construction with torğan is preferred when the present participle is in the negative.
İrğali awıl qırıyınnan ütə torğan olı yulğa çıqtı. (Məxmüt Xəsənov, “Yazğı acağan”)
İrğali made his way to the highway stretching along the edge of the village.
... tanış yul östendə bez kürmi torğan arada barlıqqa kilgən yañalıqlar bezne haman tuqtata, iğtibarıbıznı üzlərenə tarta tordılar. (Mirsəy Əmir, “Küñelle səyəxət”)
... the new things, which had come about on the familiar road in the period of time that we had not seen it, continued stopping us, drawing our attention.
❤17👍2🔥2
#tt_culture
A Short Outline of the Tatar Language Development: Part II
(Part I here)
The Soviet Period Until the End of the 1980s
Toward the end of the 1930s, the Soviet government implemented a new language policy that made Russian obligatory for everyone in the USSR. The Tatar Latinized alphabet was replaced by the Russian Cyrillic alphabet, with additional symbols.
Simultaneously with the shift to Russian, numerous changes in vowel harmony were introduced into the written Tatar language, affecting its phonetic structure and orthography.
While the Tatar language had previously undergone a process of removing unnecessary Arabic and Persian elements, the Soviet language policy took a more extensive approach. It aimed to eliminate even those Arabic and Persian words that had been integral to the Tatar language for centuries and were not perceived as foreign. These "traditional words" were systematically phased out from the language on a large scale and replaced with Russian terms or "international" words adapted into the Russian form. This policy had a profound impact on the vocabulary of the Tatar language.
Various measures were taken to promote the use of Russian among Tatars, including closing down Tatar newspapers and periodicals outside Tatarstan, requiring knowledge of Russian for admission to higher education, and closing or converting Tatar schools into Russian ones. The use of Russian was enforced in kindergarten. Many Tatar-speaking individuals were encouraged or even forced to use Russian in public life.
By the late 1980s, a mere 7% of Tatar children were enrolled in Tatar-language schools. Moreover, the production of Tatar books faced growing limitations, with only 0.7 copies published per person in 1989, compared to the national average of 9 copies per person, and even more in the case of Russian publications.
The Tatar Language after the 1980s
With the onset of Perestroika and the weakening of Soviet control, there was a resurgence of interest in Tatars' national identity and language. Cultural and educational institutions began to focus more on the Tatar language and culture. "Old and forgotten" words were reintroduced to replace modern loanwords, leading to a "purer" language in Tatar literature and publications. Tatar writers have substantially reduced the practice of incorporating Russian words and expressions into the language of their literary characters. An "awareness" trend has emerged, resulting in a noticeably "purer" form of the Tatar language in both literary and non-fiction publications.
In 1992, Tatar was declared the official language of the Republic of Tatarstan, on par with Russian. Tatar language education received increased attention in schools, institutes of higher education, and technical secondary schools. Tatar language advocates worked to preserve and promote it through language revitalization programs, educational initiatives, and the publishing of literature and media in Tatar.
In the late 1980s and early 1990s, there was a transition from the Cyrillic script to the Latin script for writing in Tatar. This change aimed to reflect linguistic and cultural ties with other Turkic-speaking peoples and promote the Tatar identity.
The Tatar Language Today (2017 and Beyond)
Tatar, along with Russian, remains the official language of the Republic of Tatarstan. The official script is based on the Cyrillic alphabet, with Latin and Arabic scripts used unofficially in various contexts.
Tatarstan, as a republic within the Russian Federation, has taken measures to promote the Tatar language. There are some Tatar-language media outlets, cultural institutions, and literary works being produced.
Despite these efforts, there has been a gradual shift towards Russian as the dominant language in everyday life. The use of Tatar has declined over the 20th and 21st centuries and Tatar proficiency has decreased.
Economic and social factors often play a role in language choice, with Russian being seen as a more "practical" language for education and employment opportunities outside of Tatarstan.
A Short Outline of the Tatar Language Development: Part II
(Part I here)
The Soviet Period Until the End of the 1980s
Toward the end of the 1930s, the Soviet government implemented a new language policy that made Russian obligatory for everyone in the USSR. The Tatar Latinized alphabet was replaced by the Russian Cyrillic alphabet, with additional symbols.
Simultaneously with the shift to Russian, numerous changes in vowel harmony were introduced into the written Tatar language, affecting its phonetic structure and orthography.
While the Tatar language had previously undergone a process of removing unnecessary Arabic and Persian elements, the Soviet language policy took a more extensive approach. It aimed to eliminate even those Arabic and Persian words that had been integral to the Tatar language for centuries and were not perceived as foreign. These "traditional words" were systematically phased out from the language on a large scale and replaced with Russian terms or "international" words adapted into the Russian form. This policy had a profound impact on the vocabulary of the Tatar language.
Various measures were taken to promote the use of Russian among Tatars, including closing down Tatar newspapers and periodicals outside Tatarstan, requiring knowledge of Russian for admission to higher education, and closing or converting Tatar schools into Russian ones. The use of Russian was enforced in kindergarten. Many Tatar-speaking individuals were encouraged or even forced to use Russian in public life.
By the late 1980s, a mere 7% of Tatar children were enrolled in Tatar-language schools. Moreover, the production of Tatar books faced growing limitations, with only 0.7 copies published per person in 1989, compared to the national average of 9 copies per person, and even more in the case of Russian publications.
The Tatar Language after the 1980s
With the onset of Perestroika and the weakening of Soviet control, there was a resurgence of interest in Tatars' national identity and language. Cultural and educational institutions began to focus more on the Tatar language and culture. "Old and forgotten" words were reintroduced to replace modern loanwords, leading to a "purer" language in Tatar literature and publications. Tatar writers have substantially reduced the practice of incorporating Russian words and expressions into the language of their literary characters. An "awareness" trend has emerged, resulting in a noticeably "purer" form of the Tatar language in both literary and non-fiction publications.
In 1992, Tatar was declared the official language of the Republic of Tatarstan, on par with Russian. Tatar language education received increased attention in schools, institutes of higher education, and technical secondary schools. Tatar language advocates worked to preserve and promote it through language revitalization programs, educational initiatives, and the publishing of literature and media in Tatar.
In the late 1980s and early 1990s, there was a transition from the Cyrillic script to the Latin script for writing in Tatar. This change aimed to reflect linguistic and cultural ties with other Turkic-speaking peoples and promote the Tatar identity.
The Tatar Language Today (2017 and Beyond)
Tatar, along with Russian, remains the official language of the Republic of Tatarstan. The official script is based on the Cyrillic alphabet, with Latin and Arabic scripts used unofficially in various contexts.
Tatarstan, as a republic within the Russian Federation, has taken measures to promote the Tatar language. There are some Tatar-language media outlets, cultural institutions, and literary works being produced.
Despite these efforts, there has been a gradual shift towards Russian as the dominant language in everyday life. The use of Tatar has declined over the 20th and 21st centuries and Tatar proficiency has decreased.
Economic and social factors often play a role in language choice, with Russian being seen as a more "practical" language for education and employment opportunities outside of Tatarstan.
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State-controlled media outlets often prioritize the Russian language over Tatar. This limits the exposure of Tatar-speaking populations to their native language in the media, reducing its usage and influence. Russia has implemented education policies that aim to assimilate Tatar-speaking students into the Russian-speaking majority. This includes a significant emphasis on teaching subjects in Russian and a reduction in the availability of Tatar-language education materials.
Tatar activists have faced various forms of repression, including fines, detentions, interrogations, and police searches, as they advocate for greater protections for the Tatar language and culture. One activist who staged a solitary protest outside government buildings has been subjected to court-ordered 30-day stays at a psychiatric hospital, a tactic reminiscent of Soviet-era suppression.
Back in 1992, following the Soviet Union's collapse, the Tatar center played a role in generating momentum for a referendum on independence, which garnered 62% support. While Tatarstan did not achieve full independence, it did negotiate a treaty with then-Russian President Boris Yeltsin in 1994, granting significant autonomy, including exclusive resource rights and tax collection.
In the last two decades, Russia has consistently worked to diminish regional governments' capacity to safeguard ethnic languages, histories, and cultures. Laws have been enacted to centralize the production of history textbooks and mandated that all ethnic languages use the Cyrillic alphabet, aligning them with the Russian script.
Under the 2017 law that ended compulsory regional language study, students must now request optional lessons in regional languages like Tatar. Moscow has argued that even in regions where Russians are in the minority, they should not be obligated to learn a non-native language. This change is a violation of the Tatarstan Constitution which stipulates the equality of Russian and Tatar languages in the republic.
The world's largest online platform for Tatar language learners, "Ana Tele" (which means "mother tongue" in Tatar), was closed down. Over its nearly ten years of existence, Ana Tele has served more than 100,000 Tatar language learners, both within Russia and abroad. It provided Tatar language courses with interfaces in Tatar, Russian, and English. The closure of Ana Tele comes at a time when the Tatar language has been experiencing a decline in speakers, losing more than 1 million speakers in Russia between the 2010 and 2021 censuses.
Today, there has been a surge in interest in the Tatar language, especially among the younger generation. The social status of Tatar is shifting from being a language of the “poorly educated village people” to the language, the knowledge of which is considered respectable and a sign of a person with a strong national identity. More and more people come to learn Tatar as a “foreign” native language or refresh their knowledge acquired in childhood. Tatar activists are actively working to rekindle the Tatar language, launching podcasts, YouTube channels, blogs, and other initiatives to popularize Tatar and raise awareness. I invite you to share your favorite Tatar language resources in the comments.
Thank you for your interest in Tatar!
______________________
Burbiel, G. (2018). Tatar Grammar: А Grammar of the Contemporary Tatar Literary Language. Stockholm: Institute for Bible Translation.
Faller, H. M. (2011). Nation, Language, Islam: Tatarstan’s Sovereignty Movement. Budapest: Central European University Press.
Salimova, D., & Sabitova, A. (2019). Problems of choosing the main language in a bilingual society of national regions. Journal of Social Studies Education Research.
Suleymanova, D. (2020). Pedagogies of Culture: Schooling and Identity in Post-Soviet Tatarstan, Russia. Springer Nature.
Wigglesworth-Baker, T. (2016). Language policy and post-Soviet identities in Tatarstan. Nationalities Papers.
Tatar activists have faced various forms of repression, including fines, detentions, interrogations, and police searches, as they advocate for greater protections for the Tatar language and culture. One activist who staged a solitary protest outside government buildings has been subjected to court-ordered 30-day stays at a psychiatric hospital, a tactic reminiscent of Soviet-era suppression.
Back in 1992, following the Soviet Union's collapse, the Tatar center played a role in generating momentum for a referendum on independence, which garnered 62% support. While Tatarstan did not achieve full independence, it did negotiate a treaty with then-Russian President Boris Yeltsin in 1994, granting significant autonomy, including exclusive resource rights and tax collection.
In the last two decades, Russia has consistently worked to diminish regional governments' capacity to safeguard ethnic languages, histories, and cultures. Laws have been enacted to centralize the production of history textbooks and mandated that all ethnic languages use the Cyrillic alphabet, aligning them with the Russian script.
Under the 2017 law that ended compulsory regional language study, students must now request optional lessons in regional languages like Tatar. Moscow has argued that even in regions where Russians are in the minority, they should not be obligated to learn a non-native language. This change is a violation of the Tatarstan Constitution which stipulates the equality of Russian and Tatar languages in the republic.
The world's largest online platform for Tatar language learners, "Ana Tele" (which means "mother tongue" in Tatar), was closed down. Over its nearly ten years of existence, Ana Tele has served more than 100,000 Tatar language learners, both within Russia and abroad. It provided Tatar language courses with interfaces in Tatar, Russian, and English. The closure of Ana Tele comes at a time when the Tatar language has been experiencing a decline in speakers, losing more than 1 million speakers in Russia between the 2010 and 2021 censuses.
Today, there has been a surge in interest in the Tatar language, especially among the younger generation. The social status of Tatar is shifting from being a language of the “poorly educated village people” to the language, the knowledge of which is considered respectable and a sign of a person with a strong national identity. More and more people come to learn Tatar as a “foreign” native language or refresh their knowledge acquired in childhood. Tatar activists are actively working to rekindle the Tatar language, launching podcasts, YouTube channels, blogs, and other initiatives to popularize Tatar and raise awareness. I invite you to share your favorite Tatar language resources in the comments.
Thank you for your interest in Tatar!
______________________
Burbiel, G. (2018). Tatar Grammar: А Grammar of the Contemporary Tatar Literary Language. Stockholm: Institute for Bible Translation.
Faller, H. M. (2011). Nation, Language, Islam: Tatarstan’s Sovereignty Movement. Budapest: Central European University Press.
Salimova, D., & Sabitova, A. (2019). Problems of choosing the main language in a bilingual society of national regions. Journal of Social Studies Education Research.
Suleymanova, D. (2020). Pedagogies of Culture: Schooling and Identity in Post-Soviet Tatarstan, Russia. Springer Nature.
Wigglesworth-Baker, T. (2016). Language policy and post-Soviet identities in Tatarstan. Nationalities Papers.
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#tt_newbie
Consonant harmony
Harmony in life is important, and it's especially important in the Tatar language. If you've missed our post about vowel harmony, I recommend you read it too, as these concepts are essential.
In accordance with the principle of consonant harmony, consonants undergo the following phonetic changes.
🌷 Consonant variation in suffixes
A rather large group of Tatar suffixes have two variants, one beginning with the voiced consonants d, g, or ğ, the other beginning with their voiceless correlatives t, k, or q.
Stems ending in a voiced consonant, a vowel, or a semivowel ('y' or 'w') require these suffixes to appear in their voiced form. Stems ending in a voiceless consonant require their voiceless variant:
Qazanda (in Kazan), Qazanğa (to Kazan)
bülmədə (in the room), bülməgə (into the room), bülmədən (from the room)
uynadı, uynağan (played)
tawda (on the mountain), tawğa (to the mountain), tawdan (from the mountain)
tışta (outside (where)), tışqa (outside (where to)), tıştan (from the outside)
The initial d of the ablative suffix -dan, -dən and the initial l of the plural suffixes -lar, -lər change to n when these suffixes are joined to stems ending in any of the three nasals m, n, ñ:
uramnan (from the street), uramnar (streets)
Qazannan (from Kazan), kilgənnər (they came)
tañnan (from the dawn)
🌷 Consonant variations in stems
Final k, p, q change to g, b, ğ if followed by a suffix beginning with a vowel or r:
k-g: cilək (strawberry) – ciləge (his/her/its strawberry)
küzlek (glasses) – küzlege (his/her/its glasses)
bik / bigrək (very)
p-b: kitap (book) – kitabı (his/her/its book)
məktəp (school) – məktəbe (his/her/its
school)
küp (many) – kübrək (more)
q-ğ: ayaq (foot) – ayağı (his,her, its foot)
qaşıq (spoon) – qaşığı (his/her/its spoon)
nıq (steady) – nığraq (steadier)
🌷 Phonetic consonant variations
The consonant variations k-g, q-ğ, p-b, n-ñ also occur phonetically in rapid speech before a vowel or r:
aq alyapqıç [ağalyapqıç] – white apron
taləp itte [taləbitte] – he demanded
bik rəxət [bigrəxət] – very nice
min qayttım [miñqayttım] – I returned
The consonant z before s is pronounced as s. For example:
tigezsezlek [tigessezlek] – inequality
tozsız [tossız] – saltless
The consonant n before initial q-ğ, k-g phonetically changes to ñ. For example:
borınğı [borıñğı] – ancient
The consonant n before b or m is often pronounced as m. For example:
unber [umber] – eleven
unbiş [umbiş] – fifteen
un minut [umminut] – ten minutes
ozın mıyıq [ozımmıyıq] – long moustache
The consonant l after n, ñ, m can be pronounced as n:
tıñla [tıñna] – listen
təmle [təmne] – tasty
Consonant harmony
Harmony in life is important, and it's especially important in the Tatar language. If you've missed our post about vowel harmony, I recommend you read it too, as these concepts are essential.
In accordance with the principle of consonant harmony, consonants undergo the following phonetic changes.
🌷 Consonant variation in suffixes
A rather large group of Tatar suffixes have two variants, one beginning with the voiced consonants d, g, or ğ, the other beginning with their voiceless correlatives t, k, or q.
Stems ending in a voiced consonant, a vowel, or a semivowel ('y' or 'w') require these suffixes to appear in their voiced form. Stems ending in a voiceless consonant require their voiceless variant:
Qazanda (in Kazan), Qazanğa (to Kazan)
bülmədə (in the room), bülməgə (into the room), bülmədən (from the room)
uynadı, uynağan (played)
tawda (on the mountain), tawğa (to the mountain), tawdan (from the mountain)
tışta (outside (where)), tışqa (outside (where to)), tıştan (from the outside)
The initial d of the ablative suffix -dan, -dən and the initial l of the plural suffixes -lar, -lər change to n when these suffixes are joined to stems ending in any of the three nasals m, n, ñ:
uramnan (from the street), uramnar (streets)
Qazannan (from Kazan), kilgənnər (they came)
tañnan (from the dawn)
🌷 Consonant variations in stems
Final k, p, q change to g, b, ğ if followed by a suffix beginning with a vowel or r:
k-g: cilək (strawberry) – ciləge (his/her/its strawberry)
küzlek (glasses) – küzlege (his/her/its glasses)
bik / bigrək (very)
p-b: kitap (book) – kitabı (his/her/its book)
məktəp (school) – məktəbe (his/her/its
school)
küp (many) – kübrək (more)
q-ğ: ayaq (foot) – ayağı (his,her, its foot)
qaşıq (spoon) – qaşığı (his/her/its spoon)
nıq (steady) – nığraq (steadier)
🌷 Phonetic consonant variations
The consonant variations k-g, q-ğ, p-b, n-ñ also occur phonetically in rapid speech before a vowel or r:
aq alyapqıç [ağalyapqıç] – white apron
taləp itte [taləbitte] – he demanded
bik rəxət [bigrəxət] – very nice
min qayttım [miñqayttım] – I returned
The consonant z before s is pronounced as s. For example:
tigezsezlek [tigessezlek] – inequality
tozsız [tossız] – saltless
The consonant n before initial q-ğ, k-g phonetically changes to ñ. For example:
borınğı [borıñğı] – ancient
The consonant n before b or m is often pronounced as m. For example:
unber [umber] – eleven
unbiş [umbiş] – fifteen
un minut [umminut] – ten minutes
ozın mıyıq [ozımmıyıq] – long moustache
The consonant l after n, ñ, m can be pronounced as n:
tıñla [tıñna] – listen
təmle [təmne] – tasty
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#tt_beginner
Each and every: generalizing pronouns
hər – every, each
hərber – each, every
hərqaysı – every, each, every one (of them)
hərkem – everybody
hərnərsə – everything
⚪️ Hər and the compounds formed with hər designate all persons, things, etc. of an unspecified number, amount, or quantity but refer to each of them separately. They are commonly used in the singular. Hər is always an adjective, hərber(se) may be an adjective or a noun, hərkem, hərqaysı, and hərnərsə are always nouns.
Hər süzgə cawap bar, hər yaxşığa sawap bar. (Tatar xalıq məqəle)
There is an answer to every word, there is a reward for every good deed.
bar, barlıq, barça – all, whole, entire
böten – all, whole, entire
həmmə – all, whole, entire, each, every
Bar keşegə də yarap betə almassıñ. (Tatar xalıq məqəle)
One cannot please everyone.
Üzen qızıqsındırğan böten xəllərne soraşa. (Səyfi Qudaş, “Ğ. İbrahimov turında istəleklər”)
He asks about all the news that interests him.
Ğalimcan alarnıñ həmməse belən söyləşergə süz taba. (“Ğ. İbrahimov turında istəleklər,” Gölsem Möxəmmədova)
Ğalimcan finds something to talk about with all of them.
⚪️ The pronouns bar, barlıq, barça, böten, etc. designate a number, amount, quantity of persons, things, etc. as a whole. They may function as adjectives and as nouns and can be used in the singular and plural. When functioning as nouns, they often form a possessive relation with their antecedent. If the antecedent is not expressed, it is denoted by the respective possessive suffix on the pronoun.
Let's look at the use of these words in the dialog:
A: Səlam, Nuriyə! Köneñ niçek ütte?
B: Səlam, Artur! İrtə buyı proyektımnı eşlədem.
A: İskitkeç! Sin ofistağı hərkemgə presentasıya yasarğa tiyeş ideñ dip işettem. Niçek buldı?
B: Hərkem belən ayırım söyləştem, həmməse də oşadı. Xezməttəşlәremneñ hərqaysınıñ faydalı fikerləre bar ide.
A: Şəp! Hər keşene isәpkә aluwıñ iskitkeç.
B: Rəxmət, Artur! Hərber keşene qatnaştıru yaxşıraq nəticəgə ireşerğə bulışa dip sanıym.
________________
A: Hi, Nuriyə! How was your day?
B: Hey, Artur! I spent the whole morning working on my project.
A: That's awesome! I heard you had to present to everybody in the office. How did it go?
B: Yeah, I did! I spoke to everyone individually, and they all liked it. Every colleague had some helpful feedback.
A: That's fantastic! It's impressive how you involve each person.
B: Thanks, Artur! I believe that including everyone helps in creating a better outcome.
Each and every: generalizing pronouns
hər – every, each
hərber – each, every
hərqaysı – every, each, every one (of them)
hərkem – everybody
hərnərsə – everything
⚪️ Hər and the compounds formed with hər designate all persons, things, etc. of an unspecified number, amount, or quantity but refer to each of them separately. They are commonly used in the singular. Hər is always an adjective, hərber(se) may be an adjective or a noun, hərkem, hərqaysı, and hərnərsə are always nouns.
Hər süzgə cawap bar, hər yaxşığa sawap bar. (Tatar xalıq məqəle)
There is an answer to every word, there is a reward for every good deed.
bar, barlıq, barça – all, whole, entire
böten – all, whole, entire
həmmə – all, whole, entire, each, every
Bar keşegə də yarap betə almassıñ. (Tatar xalıq məqəle)
One cannot please everyone.
Üzen qızıqsındırğan böten xəllərne soraşa. (Səyfi Qudaş, “Ğ. İbrahimov turında istəleklər”)
He asks about all the news that interests him.
Ğalimcan alarnıñ həmməse belən söyləşergə süz taba. (“Ğ. İbrahimov turında istəleklər,” Gölsem Möxəmmədova)
Ğalimcan finds something to talk about with all of them.
⚪️ The pronouns bar, barlıq, barça, böten, etc. designate a number, amount, quantity of persons, things, etc. as a whole. They may function as adjectives and as nouns and can be used in the singular and plural. When functioning as nouns, they often form a possessive relation with their antecedent. If the antecedent is not expressed, it is denoted by the respective possessive suffix on the pronoun.
Let's look at the use of these words in the dialog:
A: Səlam, Nuriyə! Köneñ niçek ütte?
B: Səlam, Artur! İrtə buyı proyektımnı eşlədem.
A: İskitkeç! Sin ofistağı hərkemgə presentasıya yasarğa tiyeş ideñ dip işettem. Niçek buldı?
B: Hərkem belən ayırım söyləştem, həmməse də oşadı. Xezməttəşlәremneñ hərqaysınıñ faydalı fikerləre bar ide.
A: Şəp! Hər keşene isәpkә aluwıñ iskitkeç.
B: Rəxmət, Artur! Hərber keşene qatnaştıru yaxşıraq nəticəgə ireşerğə bulışa dip sanıym.
________________
A: Hi, Nuriyə! How was your day?
B: Hey, Artur! I spent the whole morning working on my project.
A: That's awesome! I heard you had to present to everybody in the office. How did it go?
B: Yeah, I did! I spoke to everyone individually, and they all liked it. Every colleague had some helpful feedback.
A: That's fantastic! It's impressive how you involve each person.
B: Thanks, Artur! I believe that including everyone helps in creating a better outcome.
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Telegraph
Aq yılan
#tt_advanced
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#tt_advanced
Aq yılan
In an interview with Tatar-Inform, Rabit Batulla emphasizes the importance of Tatar tales, particularly "Saq-Soq," in preserving cultural values. He highlights the relevance of these tales in teaching valuable lessons, such as the importance of harmony among siblings and respect for parents.
“The mother teaches her children to live in harmony. After all, the children quarreled over a single arrow. Do you see how Tatars and Başqorts are quarreling now? This is what it's about! What a great tale! Why don't we teach it in kindergartens, schools, and universities, and why don't we make movies about it?” Rabit Batulla says.
"Aq Büre" is a crucial Tatar tale, celebrating the Turkic connection to the wolf as a guardian of nature. Notably, Tatar tales avoid portraying wolves as evil, in contrast to Russian tales. "Aq Yılan" imparts the lesson of respecting and honoring the wisdom of snakes.
Rabit Batulla discusses the positive symbolism in Tatar tales, contrasting them with misinterpretations in popular culture. For example, he clarifies that Şürəle, often portrayed as menacing, is a guardian of the forest. Similarly, the water spirit in "Su Anası" is portrayed positively, teaching children not to take things that don't belong to them.
I invite you to read "Saq-Soq" if you haven’t yet, and this week I’ve prepared the transliterated version of "Aq Yılan" for you.
Do you like these tales? Would you like to read more tales in the Latin script with helpful vocabulary? Do you have any suggestions? Let me know.
Aq yılan
In an interview with Tatar-Inform, Rabit Batulla emphasizes the importance of Tatar tales, particularly "Saq-Soq," in preserving cultural values. He highlights the relevance of these tales in teaching valuable lessons, such as the importance of harmony among siblings and respect for parents.
“The mother teaches her children to live in harmony. After all, the children quarreled over a single arrow. Do you see how Tatars and Başqorts are quarreling now? This is what it's about! What a great tale! Why don't we teach it in kindergartens, schools, and universities, and why don't we make movies about it?” Rabit Batulla says.
"Aq Büre" is a crucial Tatar tale, celebrating the Turkic connection to the wolf as a guardian of nature. Notably, Tatar tales avoid portraying wolves as evil, in contrast to Russian tales. "Aq Yılan" imparts the lesson of respecting and honoring the wisdom of snakes.
Rabit Batulla discusses the positive symbolism in Tatar tales, contrasting them with misinterpretations in popular culture. For example, he clarifies that Şürəle, often portrayed as menacing, is a guardian of the forest. Similarly, the water spirit in "Su Anası" is portrayed positively, teaching children not to take things that don't belong to them.
I invite you to read "Saq-Soq" if you haven’t yet, and this week I’ve prepared the transliterated version of "Aq Yılan" for you.
Do you like these tales? Would you like to read more tales in the Latin script with helpful vocabulary? Do you have any suggestions? Let me know.
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#tt_culture
Ajdaha and Yuxa-qız
🐉 Tatars have a fascinating folklore tradition involving snakes. In their tales, all snakes are black, except for their prince, Aq Yılan or Yılan-patşa, who is white. Unlike the black snakes that are often depicted as adversaries to humans, Aq Yılan is a benevolent and protective entity, aiding and warning people. If you read the lastest post with a Tatar tale, you would see that Aq Yılan is portrayed as a mystical being with supernatural abilities, including prophetic visions. The reverence for the color white, deep-rooted in ancient beliefs, contributes to the positive perception of Aq Yılan.
🐲 According to Tatar folklore, when a snake reaches the age of one hundred, it transforms into a dragon - ajdaha. Dragons, however, live for a thousand years and are not found in the Tatar region. Instead, they are carried away by clouds to a sea island. During this journey, it's said that the dragon can be seen in the clouds, beating its tail.
🧝🏼♀️ On the island, after a thousand years, the dragon transforms into a Yuxa-girl. Yuxa can take on various human forms, often appearing as a beautiful girl. When she marries a Tatar man, the husband loves his Yuxa wife passionatly, but loses more and more weight and becomes frail over time. To identify a Yuxa, Tatars look for specific signs: bad breath, a strong need for water and the absence of a belly button.
The ultimate goal of a Yuxa-girl is to eat her Tatar husband if he succumbs to her deceit. However, there are ways Tatars can protect themselves from Yuxa.
🔥 In one story, a prince built an iron tower without windows or doors, lured Yuxa inside, sealed the entrance, and surrounded it with firewood to burn her. Yuxa, in her snake form, fiercely attacked the tower, shaking it with her tail. When Yuxa decayed in the tower, people began to take her ashes and make medicine from it, called “theriac”*.
🌊 In another tale, Yuxa is the youngest daughter of Su Anası. She lacks the ability to bear children, resulting in her harboring a deep affection for other people's offspring, often subjecting these children to torment that ultimately drives them to madness. She sustains herself solely on water, abstaining from food consumption. Remarkably, even prayers like "Bismillahi" fail to have any effect on her, indicating her resistance to spiritual forces.
Legend has it that a man once found himself married to this entity, known as Yuxa. This occurred after he wed the most beautiful woman, who became his third wife. Initially, he observed peculiar changes in his first wife, who gradually fell ill and eventually passed away, leaving him in mourning and perplexed by her sudden ailment. Subsequently, his second wife fell ill as well, prompting him to investigate the mysterious affliction.
During the month of Ramadan, the man's youngest wife displayed bizarre behavior by voraciously drinking water at night while abstaining from eating. Troubled by these actions, he decided to conceal the water source to observe her reaction. To his astonishment, she left the house and ventured out during the night. He followed her to a nearby lake, where she drank water in a snake-like manner.
Perplexed and uncertain about how to proceed, the husband sought advice from a neighbor. The neighbor recommended a solution involving the entity's mother. Following her guidance, the man used a comb to summon the entity's mother, ultimately saving his second wife and children from the clutches of Yuxa.
__________
*Theriac is a medical concoction originally labelled by the Greeks in the 1st century AD and widely adopted in the ancient world as far away as Persia, China and India via the trading links of the Silk Route. It was an antidote, considered a panacea and contained 64 ingredients: different herbs, snake flesh and opium.
Ajdaha and Yuxa-qız
🐉 Tatars have a fascinating folklore tradition involving snakes. In their tales, all snakes are black, except for their prince, Aq Yılan or Yılan-patşa, who is white. Unlike the black snakes that are often depicted as adversaries to humans, Aq Yılan is a benevolent and protective entity, aiding and warning people. If you read the lastest post with a Tatar tale, you would see that Aq Yılan is portrayed as a mystical being with supernatural abilities, including prophetic visions. The reverence for the color white, deep-rooted in ancient beliefs, contributes to the positive perception of Aq Yılan.
🐲 According to Tatar folklore, when a snake reaches the age of one hundred, it transforms into a dragon - ajdaha. Dragons, however, live for a thousand years and are not found in the Tatar region. Instead, they are carried away by clouds to a sea island. During this journey, it's said that the dragon can be seen in the clouds, beating its tail.
🧝🏼♀️ On the island, after a thousand years, the dragon transforms into a Yuxa-girl. Yuxa can take on various human forms, often appearing as a beautiful girl. When she marries a Tatar man, the husband loves his Yuxa wife passionatly, but loses more and more weight and becomes frail over time. To identify a Yuxa, Tatars look for specific signs: bad breath, a strong need for water and the absence of a belly button.
The ultimate goal of a Yuxa-girl is to eat her Tatar husband if he succumbs to her deceit. However, there are ways Tatars can protect themselves from Yuxa.
🔥 In one story, a prince built an iron tower without windows or doors, lured Yuxa inside, sealed the entrance, and surrounded it with firewood to burn her. Yuxa, in her snake form, fiercely attacked the tower, shaking it with her tail. When Yuxa decayed in the tower, people began to take her ashes and make medicine from it, called “theriac”*.
🌊 In another tale, Yuxa is the youngest daughter of Su Anası. She lacks the ability to bear children, resulting in her harboring a deep affection for other people's offspring, often subjecting these children to torment that ultimately drives them to madness. She sustains herself solely on water, abstaining from food consumption. Remarkably, even prayers like "Bismillahi" fail to have any effect on her, indicating her resistance to spiritual forces.
Legend has it that a man once found himself married to this entity, known as Yuxa. This occurred after he wed the most beautiful woman, who became his third wife. Initially, he observed peculiar changes in his first wife, who gradually fell ill and eventually passed away, leaving him in mourning and perplexed by her sudden ailment. Subsequently, his second wife fell ill as well, prompting him to investigate the mysterious affliction.
During the month of Ramadan, the man's youngest wife displayed bizarre behavior by voraciously drinking water at night while abstaining from eating. Troubled by these actions, he decided to conceal the water source to observe her reaction. To his astonishment, she left the house and ventured out during the night. He followed her to a nearby lake, where she drank water in a snake-like manner.
Perplexed and uncertain about how to proceed, the husband sought advice from a neighbor. The neighbor recommended a solution involving the entity's mother. Following her guidance, the man used a comb to summon the entity's mother, ultimately saving his second wife and children from the clutches of Yuxa.
__________
*Theriac is a medical concoction originally labelled by the Greeks in the 1st century AD and widely adopted in the ancient world as far away as Persia, China and India via the trading links of the Silk Route. It was an antidote, considered a panacea and contained 64 ingredients: different herbs, snake flesh and opium.
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#tt_newbie
I have a family
How big is your family? Do you have siblings? Today we’re talking about our families and learning how to say "I have".
keşe – person
ğailə – family
tatu – close-knit
zur – big
keçkenə – small
Let’s learn the names of the family members in Tatar.
əni – mom
ana – mother
əti – dad
ata – father
ul – son
qız – daughter
bala – child
ene – younger brother
abıy – older brother
señel – younger sister
apa – older sister
bertuğannar – siblings
abıynıñ / apanıñ / etc. qızı – niece
abıynıñ / apanıñ / etc. ulı – nephew
dəw əni / əbi – grandma
dəw əti / babay – grandpa
onıq – grandchild
ir – husband
xatın – wife
To talk about our families, we have to learn how to say "i have"
With the addition of bar (there is/ there are) and yuq (there is not/ there are not) the possessive suffixes are used to express "to have" and "to have no".
The possessive pronouns may precede the noun designating the object possessed:
(minem) abıyım bar - I have a brother
(sineñ) abıyıñ bar - you have a brother
(anıñ) abıysı bar - he/she has a brother
(bezneñ) abıyıbız bar - we have a brother
(sezneñ) abıyığız bar - you have a brother
(alarnıñ) abıysı bar - they have a brother
(minem) apam yuq - I don't have a sister
(sineñ) apañ yuq - you don't have a sister
(anıñ) apası yuq - he/she doesn't have a sister
(bezneñ) apabız yuq - we don't have a sister
(sezneñ) apağız yuq - you don't have a sister
(alarnıñ) apası yuq - they don't have a sister
Let’s read the dialog.
A: Səlam! Xəlləreñ niçek?
B: Səlam, barısı da yaxşı. Yal könnəren ğailəm belən ütkərdem. Ə sin?
A: Şəp! Minem də ğailə cıyılışı buldı. Bezneñ işegaldında şaşlıq yasadıq.
B: İskitkeç! Sineñ ğailəñ zurmı?
A: Əye, señlem, apam həm enem bar. Ə sineñ?
B: Min ber bala ğına, bertuğannarım yuq, əmma əti-əniyem tuğannarına bik yaqın. Şulay itep, bez yış cıyılabız.
K: Bik yaxşı. Ğailə belən waqıt ütkərü bik möhim dip uylıym.
B: Əlbəttə!
_____________________
A: Hi! How's everything going?
B: Hey! Everything's good. Just spent the weekend with my family. How about you?
A: That sounds nice! I had a family gathering too. We had a barbecue in the backyard.
B: That's awesome! Do you have a big family?
A: Yeah, I have a younger sister, an older sister and a younger brother. How about you?
B: I'm an only child, so I don't have siblings, but my parents are really close to their relatives. So, we often have gatherings.
A: That's cool. I think spending time with family is really important.
B: Absolutely!
Tell us about your family in the comments!
I have a family
How big is your family? Do you have siblings? Today we’re talking about our families and learning how to say "I have".
keşe – person
ğailə – family
tatu – close-knit
zur – big
keçkenə – small
Let’s learn the names of the family members in Tatar.
əni – mom
ana – mother
əti – dad
ata – father
ul – son
qız – daughter
bala – child
ene – younger brother
abıy – older brother
señel – younger sister
apa – older sister
bertuğannar – siblings
abıynıñ / apanıñ / etc. qızı – niece
abıynıñ / apanıñ / etc. ulı – nephew
dəw əni / əbi – grandma
dəw əti / babay – grandpa
onıq – grandchild
ir – husband
xatın – wife
To talk about our families, we have to learn how to say "i have"
With the addition of bar (there is/ there are) and yuq (there is not/ there are not) the possessive suffixes are used to express "to have" and "to have no".
The possessive pronouns may precede the noun designating the object possessed:
(minem) abıyım bar - I have a brother
(sineñ) abıyıñ bar - you have a brother
(anıñ) abıysı bar - he/she has a brother
(bezneñ) abıyıbız bar - we have a brother
(sezneñ) abıyığız bar - you have a brother
(alarnıñ) abıysı bar - they have a brother
(minem) apam yuq - I don't have a sister
(sineñ) apañ yuq - you don't have a sister
(anıñ) apası yuq - he/she doesn't have a sister
(bezneñ) apabız yuq - we don't have a sister
(sezneñ) apağız yuq - you don't have a sister
(alarnıñ) apası yuq - they don't have a sister
Let’s read the dialog.
A: Səlam! Xəlləreñ niçek?
B: Səlam, barısı da yaxşı. Yal könnəren ğailəm belən ütkərdem. Ə sin?
A: Şəp! Minem də ğailə cıyılışı buldı. Bezneñ işegaldında şaşlıq yasadıq.
B: İskitkeç! Sineñ ğailəñ zurmı?
A: Əye, señlem, apam həm enem bar. Ə sineñ?
B: Min ber bala ğına, bertuğannarım yuq, əmma əti-əniyem tuğannarına bik yaqın. Şulay itep, bez yış cıyılabız.
K: Bik yaxşı. Ğailə belən waqıt ütkərü bik möhim dip uylıym.
B: Əlbəttə!
_____________________
A: Hi! How's everything going?
B: Hey! Everything's good. Just spent the weekend with my family. How about you?
A: That sounds nice! I had a family gathering too. We had a barbecue in the backyard.
B: That's awesome! Do you have a big family?
A: Yeah, I have a younger sister, an older sister and a younger brother. How about you?
B: I'm an only child, so I don't have siblings, but my parents are really close to their relatives. So, we often have gatherings.
A: That's cool. I think spending time with family is really important.
B: Absolutely!
Tell us about your family in the comments!
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#tt_intermediate
Family tree
Continuing our family topic, we’re going to complete our family tree with aaaaaall the relatives. Everyone is invited to learn with us: your mom’s sister’s husband, your brother’s wife’s parents and your cat’s little sister.
şəcərə – family tree
abzıy – uncle (parent’s brother)
cizni – uncle (aunt’s husband)
tüti, tütəy – aunt (parent’s sister)
ciñgi – aunt (uncle’s wife)
iketuğan ene/abıy – male cousin
iketuğan señel/apa – female cousin
ügi ana – stepmother
ügi ata – stepfather
üksez – orphan
əti-əni / ata-ana – parents
ata-baba – ancestors
tuğan – relative
ıruğ – tribe
buwın – generation
nəsel – descendant
baldız – wife’s younger sister
qayınseñel – husband’s younger sister
qayınigəç – partner’s older sister
baca, bacay – wife’s older sister’s husband
qayınene – partner’s younger brother
qayınağa – partner’s older brother
qayınata – partner’s father
qayınana – partner’s mother
kiyəw – son-in-law
kilen – daughter-in-law
qayınana – mother-in-law
qayınata – father-in-law
qoda – father of one partner to parents of another partner
qodağıy – mother of one partner to parents of another partner
cizni – husband of older sister
kiyəw – husband of younger sister
ciñgi – wife of older brother
kilen – wife of younger brother
yörgən yeget – boyfriend
yörgən qız – girlfriend
kiyəwdə – married (to a man)
öyləngən – married (to a woman)
kiyəwdə tügel – not married (to a man)
öylənməgən – not married (to a woman)
tuy - wedding
ayırılğan - divorced
ayırılışu - divorce
Have I missed someone? Tell me in the comments 👇🏼
Family tree
Continuing our family topic, we’re going to complete our family tree with aaaaaall the relatives. Everyone is invited to learn with us: your mom’s sister’s husband, your brother’s wife’s parents and your cat’s little sister.
şəcərə – family tree
abzıy – uncle (parent’s brother)
cizni – uncle (aunt’s husband)
tüti, tütəy – aunt (parent’s sister)
ciñgi – aunt (uncle’s wife)
iketuğan ene/abıy – male cousin
iketuğan señel/apa – female cousin
ügi ana – stepmother
ügi ata – stepfather
üksez – orphan
əti-əni / ata-ana – parents
ata-baba – ancestors
tuğan – relative
ıruğ – tribe
buwın – generation
nəsel – descendant
baldız – wife’s younger sister
qayınseñel – husband’s younger sister
qayınigəç – partner’s older sister
baca, bacay – wife’s older sister’s husband
qayınene – partner’s younger brother
qayınağa – partner’s older brother
qayınata – partner’s father
qayınana – partner’s mother
kiyəw – son-in-law
kilen – daughter-in-law
qayınana – mother-in-law
qayınata – father-in-law
qoda – father of one partner to parents of another partner
qodağıy – mother of one partner to parents of another partner
cizni – husband of older sister
kiyəw – husband of younger sister
ciñgi – wife of older brother
kilen – wife of younger brother
yörgən yeget – boyfriend
yörgən qız – girlfriend
kiyəwdə – married (to a man)
öyləngən – married (to a woman)
kiyəwdə tügel – not married (to a man)
öylənməgən – not married (to a woman)
tuy - wedding
ayırılğan - divorced
ayırılışu - divorce
Have I missed someone? Tell me in the comments 👇🏼
❤19👍7🔥2
#tt_beginner
Reciprocal Pronouns
Reciprocity in Tatar is expressed by reciprocal verbs and reciprocal pronouns governed by transitive verbs or postpositions.
↔️ The reciprocal pronouns are formed by reduplication of the numeral ber: ber-ber, plus the possessive suffixes:
ber-berebez – each other (we)
ber-beregez – each other (you)
ber-bere, ber-berse, ber-berləre – each other (they)
The various case endings required by the verb or postposition governing the reciprocal pronoun are joined to the possessive suffixes.
↔️ The reciprocal pronouns are primarily used:
a) With verbs which in Tatar cannot be made into true reciprocal verbs:
uqu (to read), eşləw (to work)
b) With verbs the reciprocal form of which has a different meaning.
belü (to know) – beleşü (to ask, make inquiries)
bülü (to divide / interrupt) – büleşü (to divide, to share)
Alar ber-beren belmilər ide, alar Tahirnı ğına belələr ide. (Xəsən Saryan, “Ətkəm hönəre”)
They did not know each other, they only knew Tahir.
Duslar ozaq yıllar küreşməgən, ber-bersen sağınğannar, ... (Şamil Bikçurin, “Tirən qatlam”)
The friends had not seen each other for long years, they had missed each other, ...
Reciprocal Verbs
↔️ Reciprocal verbs are created by adding -ş- to verb stems that end in a vowel (excluding -u-, -i-), as well as -ış- and -eş- to stems ending in a consonant or in the vowels -u-, -i-. This suffix can be attached to transitive and intransitive verb stems in their basic form, reflexive verb stems formed by the suffixes -n-, -ın-, -en-, and verb stems ending in -l-, -ıl-, -el-, whether reflexive or intransitive. Additionally, it can be used with factitive verbs. The reciprocal suffix cannot be added to passive verb stems.
qoçaqla (hug) – qoçaqlaş (hug each other)
oçra (to get encountered) – oçraş (meet each other)
yaz (write) – yazış (text/write each other)
üp (kiss) – übeş (kiss each other)
ayır (separate, detach) – ayırıl (part with) – ayırılış (part from each other, get divorced)
Sin anıñ belən yazışasıñmı? – Do you text each other?
↔️ Apart from reciprocity, the reciprocal verbs can express:
1) A joint execution of an action:
biye (dance) – biyeş (dance together, dance with each other)
utır (sit) – utırış (sit down together)
di (say) – diyeş (say jointly)
maqtan (boast, praise oneself) – maqtanışalar (they boast, praise themselves to each other)
cıyıl (assemble, gather) – cıyılış (assemble, gather, meet each other)
…şawlaşa-şawlaşa qapqa töbenə cıyılıştıq. (Mirsəy Əmir, “Par kügərçen”)
…making a lot of noise, we gathered at the gate.
2) Assistance in carrying out an action:
cıy (gather, collect) – cıyış (help gather, collect)
yu (wash) – yuwış (help wash)
Dus qızına dəres əzerləşergə kitkən. (Ğabdraxman Minskiy, “Qənəfer çəçəge”)
She had gone to her friend to help prepare a lesson.
3) Competition in the execution of an action:
…qaytışlıy bolında yögereştelər… (Ğömər Bəşirov, “Tañ belengəç”)
On their way back … they raced one another in the meadow.
4) Repetition or intensification of an action:
Rəxim institut xəlləren soraşa başladı. (Atilla Rasix, “İke buydaq”)
Rəxim began to ask about conditions at the institute.
The rather frequently used reciprocal verbs:
añlaşılu – to understand each other , to come to an understanding
söyləşü – to speak, talk to somebody
kileşü – to agree, consent
Some (few) verbs have -ş- / -ış- / -eş- is an inseparable part of their stem. For example:
almaş – exchange, barter (for)
könləş – be jealous of
körəş – fight, wrestle
qatnaş – participate, join
qatış – mix, blend, interfere
tırış – try hard, endeavor
urnaş – find room, fit in
uqmaş – crumple, curdle
ızğış – quarrel
↔️ Some verbs take on a different meaning when -ş-, -ış-, -eş- is joined to them. For example:
kür (see) – küreş (greet each other, meet/visit each other)
al (take) – alış (take jointly, exchange, barter)
cit (suffice, be sufficient, get to, arrive at) – citeş (ripen, have enough time to do something)
tart (pull, draw) – tartış (quarrel)
Reciprocal Pronouns
Reciprocity in Tatar is expressed by reciprocal verbs and reciprocal pronouns governed by transitive verbs or postpositions.
↔️ The reciprocal pronouns are formed by reduplication of the numeral ber: ber-ber, plus the possessive suffixes:
ber-berebez – each other (we)
ber-beregez – each other (you)
ber-bere, ber-berse, ber-berləre – each other (they)
The various case endings required by the verb or postposition governing the reciprocal pronoun are joined to the possessive suffixes.
↔️ The reciprocal pronouns are primarily used:
a) With verbs which in Tatar cannot be made into true reciprocal verbs:
uqu (to read), eşləw (to work)
b) With verbs the reciprocal form of which has a different meaning.
belü (to know) – beleşü (to ask, make inquiries)
bülü (to divide / interrupt) – büleşü (to divide, to share)
Alar ber-beren belmilər ide, alar Tahirnı ğına belələr ide. (Xəsən Saryan, “Ətkəm hönəre”)
They did not know each other, they only knew Tahir.
Duslar ozaq yıllar küreşməgən, ber-bersen sağınğannar, ... (Şamil Bikçurin, “Tirən qatlam”)
The friends had not seen each other for long years, they had missed each other, ...
Reciprocal Verbs
↔️ Reciprocal verbs are created by adding -ş- to verb stems that end in a vowel (excluding -u-, -i-), as well as -ış- and -eş- to stems ending in a consonant or in the vowels -u-, -i-. This suffix can be attached to transitive and intransitive verb stems in their basic form, reflexive verb stems formed by the suffixes -n-, -ın-, -en-, and verb stems ending in -l-, -ıl-, -el-, whether reflexive or intransitive. Additionally, it can be used with factitive verbs. The reciprocal suffix cannot be added to passive verb stems.
qoçaqla (hug) – qoçaqlaş (hug each other)
oçra (to get encountered) – oçraş (meet each other)
yaz (write) – yazış (text/write each other)
üp (kiss) – übeş (kiss each other)
ayır (separate, detach) – ayırıl (part with) – ayırılış (part from each other, get divorced)
Sin anıñ belən yazışasıñmı? – Do you text each other?
↔️ Apart from reciprocity, the reciprocal verbs can express:
1) A joint execution of an action:
biye (dance) – biyeş (dance together, dance with each other)
utır (sit) – utırış (sit down together)
di (say) – diyeş (say jointly)
maqtan (boast, praise oneself) – maqtanışalar (they boast, praise themselves to each other)
cıyıl (assemble, gather) – cıyılış (assemble, gather, meet each other)
…şawlaşa-şawlaşa qapqa töbenə cıyılıştıq. (Mirsəy Əmir, “Par kügərçen”)
…making a lot of noise, we gathered at the gate.
2) Assistance in carrying out an action:
cıy (gather, collect) – cıyış (help gather, collect)
yu (wash) – yuwış (help wash)
Dus qızına dəres əzerləşergə kitkən. (Ğabdraxman Minskiy, “Qənəfer çəçəge”)
She had gone to her friend to help prepare a lesson.
3) Competition in the execution of an action:
…qaytışlıy bolında yögereştelər… (Ğömər Bəşirov, “Tañ belengəç”)
On their way back … they raced one another in the meadow.
4) Repetition or intensification of an action:
Rəxim institut xəlləren soraşa başladı. (Atilla Rasix, “İke buydaq”)
Rəxim began to ask about conditions at the institute.
The rather frequently used reciprocal verbs:
añlaşılu – to understand each other , to come to an understanding
söyləşü – to speak, talk to somebody
kileşü – to agree, consent
Some (few) verbs have -ş- / -ış- / -eş- is an inseparable part of their stem. For example:
almaş – exchange, barter (for)
könləş – be jealous of
körəş – fight, wrestle
qatnaş – participate, join
qatış – mix, blend, interfere
tırış – try hard, endeavor
urnaş – find room, fit in
uqmaş – crumple, curdle
ızğış – quarrel
↔️ Some verbs take on a different meaning when -ş-, -ış-, -eş- is joined to them. For example:
kür (see) – küreş (greet each other, meet/visit each other)
al (take) – alış (take jointly, exchange, barter)
cit (suffice, be sufficient, get to, arrive at) – citeş (ripen, have enough time to do something)
tart (pull, draw) – tartış (quarrel)
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