#tt_beginner
Speak like a native

It’s time to really up your Tatar game! If you want to sound just like a Tatar native speaker, our channel and Əydə Online prepared these phrases and words for you to help you sound as natural as possible:

şıldımı? – got it? (añlaşıldımı?)
xə – now / in a bit (xəzer)
iye – yes (əye)
ime? – right? (әyeme?)
yəme? – okay?
apkilü, apçığu, etc. – to bring, to take out, etc. (alıp kilü, alıp çığu, etc.)
iyem – was (idem)
mikən – I wonder if (mı ikən)
məytəm – I say/ said (min əytəm)
bn – w/ (belən)
rxmt – thnx (rəxmət)

Some frequently used words and phrases:

çınlapmı? – really?
yağni? – as in? namely?
şunnan? – and? so what?
qısqası – in short
içmasam – at least
axrısı – probably
möğayın – perhaps
hiçşiksez – absolutely
Şunısı qızıq,... – What’s interesting is…
Bolay ğına əytəm. – I’m just saying.
Nərsə/ni buldı? – What happened?
Bula torğan xəl. – Stuff happens.
Şulayraq toyıla. – It seems so.
Miña barıber. – I don’t care.
Alay ikən… – I see

The expletives ni and kem

The expletive ni serves to fill pauses during speech, aiding speakers in moments of forgetfulness, hesitation, or when searching for the right words. It's commonly paired with the word tege, like "tege ni" (that thing) or "tege nine bir əle" (give me that thing):

Oy, xarap ta yaratam şul futbolnı. Kiçə niçek uynadılar, televizordan qaradıq. Tege nilər belən... Angliyələr uynadı. ... (Rəisə İşmoratova, “Yəşlər qanat cəygəndə”)
Oh, I am terribly fond of soccer. How they played yesterday! We watched it on television. They played with, er... what do you call them, the English...

Kem is used when addressing or mentioning someone not present, helping to bridge pauses in speech when the speaker is trying to recall or doesn't know the person's name:
Uzeñneñ nixəl soñ, kem, isemeñne də soramadım buğay. (Mirsəy Əmir, “Minem xatın”)
And how are you then, er ... I think I didn’t even ask your name.

Do you use these in your speech? Don’t forget to watch the video if you haven’t yet ▶️

#tt_newbie
Present tense

The present tense, especially its third person singular form, closely resembles the verbal adverb ending in -a, -ə, -ıy, -i. Its formation follows these patterns:

🌷 Verb stems ending in a consonant, or the diphthong -aw (-yəw), take -a or -ə. Final k, -q and -p change to -g, -ğ and -b:

yaz (write) – yaza (he/she/it writes)
kil (come) – kilə (he/she/it comes)
qu (chase) – quwa (he/she/it chases)
çıq (go out) – çığa (he/she/it goes out)
tük (pour) – tügə (he/she/it pours)
tap (find) – taba (he/she/it finds)
üp (kiss) – übə (he/she/it kisses)

🌷 Stems ending in the vowel -i take -yə:
ki (dress) – kiyə (he/she/it dresses)
ti (touch) – tiyə (he/she/it touches)

Exception: di (to say) – di (he/she/it says)
However, “diyә” is sometimes also used.

🌷 The final verb stems -a, -ə, -e change to -ıy, whereas -ə and -e to -i, and stems ending in -ı take -y:

qara (look) – qarıy (he/she/it looks)
eşlə (work, make, do) – eşli (he/she/it works, makes, does)
uqı (read) – uqıy (he/she/it reads)

🌷 Verb stems ending in the diphthongs -ay, -əy, -oy, -uy, -ıy and -öy take -a/-ə:

tay (slip away) – taya (he/she/it slips away)
cəy (stretch) – cəyə (he/she/it stretches)
quy (put) – quya (he/she/it puts)
cıy (gather) – cıya (he/she/it gathers)
söy (love) – söyә (he/she/it loves)

🌷 The other persons are formed by adding the pronominal personal endings -m (-mın, -men), -sıñ, -señ, -bız, -bez, -sız, -sez, -lar, -lər to the present stem:

min yazam – I write
sin yazasıñ – you write
ul yaza – he/she writes
bez yazabız – we write
sez yazasız – you (plural) write
alar yazalar – they write

min kiləm – I come
sin kiləseñ – you come
ul kilə – he/she comes
bez kiləbez – we come
sez kiləsez – you (plural) come
alar kilələr – they come

The first person singular has two forms, a full form -mın/-men (e.g. yazamın) and a reduced form -m (e.g. yazam). In the contemporary Tatar literary language and modern speech, the former is used infrequently.

🌷 In the older language, the third person singular had the ending -dır, -der (yazadır, kiləder). In the present language, -dır, -der is mostly used as a modal particle (indicating doubt).

The present tense in Tatar denotes:

1. An action or state occurring or existing at the moment of speaking (Present Continuous)

2. An action or state occurring regularly or repeatedly, or an action or state performed or existing usually, habitually or customarily (Present Simple)

3. Generic statements or statements of timeless validity, indisputable facts (Present Simple)

4. The present tense is stylistically used to describe the events in the past to actualize, to give more vividness and effect to the narration:
Babay atqa suqtı. At çaba, min yögerəm. (İbrahim Ğəzi, “Malaylıqta qunaqta”)
The old man whipped the horse. The horse gallops off, I run.

5. The present tense is used to inform of an action which will definitely take place in the future:
Yartı səğəttən min öydə bulam. (Şərif Xösəyenov, “Zöbəydə – adəm balası”)
I’ll be home in half an hour.

🌷 Here are 10 most frequently used verbs in Tatar. Do you know all of them? You can go ahead and try conjugating the verbs in the present tense in the comments:

diyü – to say (reported speech)
bulu – to be
alu – to take
itü – to do (part of phrasal verbs)
eşləw – to work, to do
birü – to give
kilü – to come
baru – to go
əytü – to say, to tell
qaraw – to look

#tt_intermediate
Sound imitating words

Onomatopoeic words are words which imitate or represent sounds produced by people, animals, objects, or by nature.

🙋🏻‍♀️ Today, we’re going to learn 10 of these words. First group consists of words imitating sounds made by humans:

çış-pış / pış-pış – whispering
lep-lep / döp-döp / dört-dört – throbbing of the heart
tıpır-tıpır – tramping of feet (usually while dancing)

🐶 Words imitating sounds produced by animals are:

waw-waw / haw-haw – barking of a dog
çüt-çüt / çut-çut – singing of a bird (usually of a nightingale)

🚜 Words imitating sounds produced by objects are:

tır-tır – sound of an engine (tractor, car, etc.)
kelt-kelt – sound of a ticking clock
dañ-dañ / dañğır-doñğır – ringing of church bells
şatır-şotır – crackling (e.g. fire)

🌊 Words imitating sounds produced by nature are:

döber-döber / döber-şatır – sound of thunder
çelter-çelter / çıltır-çıltır – murmur of a brook or stream

✨ There are also words that don’t represent sounds but are closely related to onomatopoeic words:

cem-cem – the twinkling, sparkling of stars, the glistening of snow, etc.
yalt-yolt – the flash of lightning
yalt – a swift action
çelt-çelt – quick, repeated blinking or twinkling of the eye
qırt – sudden, quick cessation of an action (speech, music, etc.)

If you want to learn more words like these, here is Bulat’s video.

#tt_advanced
Tatarça sləñ

Wassup everyone, today we have an unusual lesson for you. We’re going to learn some Tatar slang to talk like cool kids do.

əstəğı – jeez, OMG
kəttə – cool
ut (lit. fire) – lit, cool
menə siña mə – wow, dang
çistıy (tuydım, arıdım, etc.) – syn. inde, intensifier word (e.g. fed up, sick of sth., etc.)

tintək – dummy, fool
çuqınçıq – rascal, damn boy/girl

sızu – to run off
mançu (lit. to dip) – to punch, to smash
çəlderü – to steal
salu (lit. to pour) – to drink (alcohol)
sıpırıp quyu – to shovel up (food), to clean the plate
tıqşınu – to stick one’s nose (into sth.)
taqıldaw – to chatter
cenlənü – to get pissed, mad
şıttırma – stop lying, quit with the nonsense
başnı qatırma – stop bothering me

arba – car
səpit – bike
matay – motorcycle

According to statistics, Tatar youth use modern Tatar literary language (63%), dialectal vocabulary (12%), slang and jargon (15%), and colloquial expressions (10%).
____________________
Z. Gilfanova, Expressing Emotions with Colloquial Words in Conversational Tatar Language, 2021

It's been half a year since this channel was created. Here is an interview by Azatlıq Radiosı about Learn Tatar and how Aygöl started the project 🌷

🤍 Bezneñ belәn bulğanığız hәm Tatar telen öyrәngәnegez öçen rәxmәt!

"Learn Tatar каналы авторы: "Татар телен төрле милләтләргә танытасым килә"

Узган елдан бирле Telegram-да татар телен инглизчә өйрәтүче "Learn Tatar" каналы эшләп килә. Аның авторы - Германиядә яшәүче Айгөл Әхмәтҗан. Ул Азатлыкка бу эш белән нигә шөгыльләнүе, инглизчә татар телен кемнәр өйрәнүе, үзенең татар теленә ничек кызыксыну уянуы турында сөйләде.

— Татар телен өйрәнү өчен бөтен чыганаклар – урыс телендә. "Татарча өйрәнү өчен урыс телен дә белергә кирәк" дигән хис кала.

Моннан тыш татар теле белән башка халыклар да кызыксына, өйрәнегә тели. Татар телен төрле милләтләргә дә танытасым килә. Берничә чит ил кешесеннән шундый сүз дә ишеткәнем булды: татар телен өйрәнергә теләгәннәр, ләкин инглиз телендә чыганаклар булмагач, өйрәнә алмаганнар.

Үзем дә чит илдә яшәгәч, мондый мисалларны беләм. Урысча белмәгән яки сөйләмәгән берничә татар кешесе белән дә танышмын, – ди Айгөл.

Әңгәмәне Азатлыкта укыгыз:

👉Төп сайтта
👉Көзге сылтама аша VPN-сыз"

#tt_info
Announcing the launch of our Patreon page for those interested in supporting the project! Rest assured, the quantity and quality of the content on Telegram will not change, as I’m very passionate about this channel. The Patreon page will just offer some exclusive content, like a podcast version of some culture texts, materials that didn’t make it to the post on Telegram and extra grammar explanations and exercises.

You’re welcome to check out the posts that are available there now for free, and consider subscribing. I welcome your suggestions for content you'd like to see or hear more of.

Thank you!

#tt_culture
Dating before Tinder

Let’s dive into how people got to know each other, made friends and even dated back in the day! A quick reminder that you can listen to the audio version of this text here. To get access to more audio in the future, subscribe to our Patreon page🌷

💕 Despite a common belief that the youth, especially girls, had a secluded lifestyle dictated by the prohibitions of Islam, in Tatar villages, they led a very active social life, and youth gatherings known as yəşlər uyını or just uyın were an integral part of traditional festivities. These gatherings included various forms of entertainment, such as dancing and playing games, and offered young men and women space and opportunity to get acquainted and form relationships.

Different variants of youth gatherings that took place:

🌙 Kiçke uyın among Tatars was organized in the evenings, providing a space for local youth, both girls and boys, to socialize and engage in various activities, predominantly after the sowing season until haymaking.

🌊 Cəyü bagu (in Mişәr Tatar) or Taşu qaraw (in Kerəşen villages) stood out as gatherings during the spring flood where youth from multiple villages participated, showcasing a unique form of collective entertainment tied to the seasonal natural event, especially in areas with significant rivers such as the Kama, Vyatka, Oka, Moksha, and others.

🎵 Weekly Friday gatherings were regular events for the youth in many villages. These gatherings included both day and evening (öylədən soñ) sessions, with morning sessions typically being girls-only, featuring female musicians. Despite the significance of the Friday gatherings in almost all of Tatar villages, they were discreetly held in secluded areas to avoid religious objections.

Joint celebrations involving youth from neighboring villages, known as qarşı uyın, were organized after the completion of spring sowing. The hosting responsibility alternated between villages, and these events often included wrestling competitions for young men. The gatherings were named based on specific locations, emphasizing mutual hospitality and camaraderie between communities. In some villages, young women visited each other, exchanging gifts if they felt mutual interest and forming friendships in this way, calling each other "dustım."

The joint celebrations among young women from neighboring Kerəşen villages, called uyın, involved exclusive participation by girls in choreographed dances and playful songs, sung by Chuvash girls in Chuvash and by Tatar girls in Tatar to the same melody, while boys, dressed in their best clothes, served as spectators.
___________________
Based on R. Urazmanova “Rites and holidays of Tatars of the Volga Region and Ural” 2001

#tt_intermediate
Today I have a beautiful poetic song about love, all for you ❤️

🌸 You can listen to this song by Əlfiyə Әfzalova or the cover on the Yummy Music channel.
Lyrics by Cəwdət Dərzaman, music by Ğali İlyasov.

SİNEÑ ÖÇEN

Sineñ öçen hərçaq ayaz,
Zəñgər hawa,
Sineñ öçen səylən sıman
Qarlar yawa.
Səylən qarlar bar xəyətne
Bili aqqa –
Tabiğәtne saflıq kümə
Sineñ xaqqa.

Yılğa, tuğaylar – sineñ öçen,
Qırlar, turğaylar – sineñ öçen.
Cir həm yoldızlar – sineñ öçen,
Söyüweñ qalsın minem öçen.

Tañ qoyaşı nurlar sibep
Kölgən çaqta,
Küñelemdə cırlar tuwa
Sineñ xaqta.
Cırlar iltsen siña minem
Nazlarımnı,
İltsen siña nazlar tulı
Yazlarımnı.

Yılğa, tuğaylar – sineñ öçen,
Qırlar, turğaylar – sineñ öçen.
Cir həm yoldızlar – sineñ öçen,
Söyüweñ qalsın minem öçen.

Sineñ öçen al göllərem
Çəçək ata,
Sineñ öçen sayrap tuymıy
Sanduğaç ta.
İsemeñ yañğırıy ber moñ bulıp
Tirə-yaqta –
Min bəxetle bu dönyada
Sin bar çaqta.

Yılğa, tuğaylar – sineñ öçen,
Qırlar, turğaylar – sineñ öçen.
Cir həm yoldızlar – sineñ öçen,
Söyüweñ qalsın minem öçen.

_________________

FOR YOU

The sky remains always clear and blue for you,
Snow falls like pearls, just for you,
Covering everything in pearl white,
Nature basks in freshness for you.

Rivers and meadows, they're all for you,
Fields and larks, all for you,
The earth and stars, they’re all for you,
Just save your love for me.

When the morning sun laughs and shines its rays,
In my heart, songs are born, all about you,
Let these songs carry my tenderness to you,
Let the spring wind carry my love to you.

Rivers and meadows, they're all for you,
Fields and larks, all for you,
The earth and stars, they’re all for you,
Just save your love for me.

Gorgeous flowers bloom for you
A nightingale's song never ceases for you,
Your name resonates like a melody,
In this world, I am happy
As long as you are around.

Rivers and meadows, they're all for you,
Fields and larks, all for you,
The earth and stars, they’re all for you,
Just save your love for me.

#tt_newbie
Word order

Three main word order rules of the Tatar language:

1️⃣ Subject usually comes at the beginning of the sentence.

Min öydən eşlim. – I work from home.

⚠️ This rule has exceptions, as words can precede the subject that also belongs to it, forming what is known as the subject block. Additionally, words indicating time and place may precede the subject if there is emphasis on them:

Bügen bezdə bəyrəmnər başlandı. – Today our holidays began.

2️⃣ Predicate always comes at the end of a sentence.

Əti irtəgə qayta – Dad is coming back tomorrow.

⚠️ In colloquial speech, inversion is acceptable, where the predicate may not be at the end for emphasis or intonation:

Əytmə monı! – Don't say that!

3️⃣ In simple declarative sentences, the word order follows a clear structure:
Subject + Object + Verb

Min sine yaratam. – I love you.

💡 There are no strict rules in the order of secondary sentence elements. However, when expressing time, manner, and place in a sentence, they typically follow this order:
Time + Manner + Space

İrtəgə bez maşina belən tawlarğa barabız. – Tomorrow we’re going to drive to the mountains.

💡In Tatar, adjectives precede nouns.

biyek taw – a high mountain

#tt_beginner
When / while

In Tatar, there are several ways to express when/while. The most common ones are using:

⏳ waqıtında, waqıtta – while, during, as (indicating time)

Söyləgən waqıtta ul “r” awazın döres əytə almıy. (Mirsəy Əmir, “Üsə töşkəç”)
When he spoke, he could not pronounce the sound “r” correctly.

⏳ çağında, çaqta – while, during; when, as

Bala çağımda bu əkiyətlərgə çın dip ışana idem.
When I was a child I believed these stories to be true.

Bergə tatu yəşəgən çaqlarda da … şuşıñar oxşaşlı xəllər turında söyli torğan ide ul. (Söbbux Rafikov, “Tın yılğa buyında”)
Even when they were living together peacefully, she would talk about things like these …

⏳ The past participle in the locative is used if an action is taking place during another continuous action:

Yunanstanda səyəxət itkəndə bez diñgezdə yözəbez. – While traveling in Grece, we swim in the sea.
Yunanstanda səyəxət itkəndə bez diñgezdə yözdek. – While traveling in Grece, we swam in the sea.
Yunanstanda səyəxət itkəndə diñgezdə yözərbez. – When we go traveling in Grece, we will swim in the sea.

⏳ If an action is taking place after another single short action, we use -ğaç, -gəç, -qaç, -kəç:

Sәğәt 8 tulğaç, kibet açıla. – When it’s 8 o’clock, the shop opens.
Sәğәt 8 tulğaç, kibet açıldı. – When it was 8 o’clock, the shop opened.
Sәğәt 8 tulğaç, kibet açılaçaq. – When it’s 8 o’clock, the shop will open.

⏳ The verbal noun in -ş, -ış, -eş of verbs expressing motion may take the suffix -lıy, -li.
This form indicates that the action of the principal verb is performed at the time when the action expressed by the verbal noun takes place. Like other forms, it may be used in the past, present or future tense.

Nəcip hərkönne eştən qaytışlıy, yul uñayındağı azıq-tölek kibetenə suğılıp çığa ide. (Zöfər Fətxetdinov, “Aq “Jiguli” ez yuğalta”)
Every day, while returning from work, Nəcip dropped in at the grocer's which was on the way.

Səlam, duslar!
I invite you to follow Learn Tatar on Instagram and share the culture posts with your friends 💚

#tt_advanced
Mişər dialect

Today, let's dispel the misconception that the Mişər dialect of Tatar is a "corrupted" version of the language. Contrary to the belief that it branched off from the Kazan dialect, Mişər and Kazan dialects originated independently. Linguists classify Mişər as a distinct dialect with unique phonological and morphological features, influenced by ancient Kipchak tribes, Oghuz, and Finno-Ugric elements. Despite globalization and the Kazan dialect influence, significant linguistic differences persist, challenging the idea of complete assimilation. Instead of seeing linguistic diversity as division, we should seek unity through appreciation, understanding that true unity lies in embracing and respecting linguistic richness.

❓So, what is the Mişər dialect?
Also called the Western Dialect, the Mişər dialect may be divided into the following groups:

Ç-dialects (Southern or Ləmbrə Mişər): ç is pronounced [tɕ]
Include Temnikov, Ləmbrə, Kuznetsk, Bashkortostan and other sub-dialects.

Ts-dialects (Northern or Nijgar Mişər): ç is pronounced [ts]
Include Sergaç, Çüprəle and Bayqıbaş sub-dialects.

Mixed dialects: Çistay sub-dialect and others

The great majority of the Mişərs live outside of Tatarstan, in the Mordvinian, Chuvash, and Bashkort republics, in the oblasts of Penza, Saratov, Volgograd, Ulyanovsk, Nizhny Novgorod, Sterlitamak, and Orenburg. A comparatively small number of Mişərs can be found in Tatarstan. For example, in and around Çistay, Alekseevsk, Aqsubay and Çirmeşən districts.

🎧 Phonetics

A number of common features are characteristic to all Mişər dialects. In phonetics, these include:

🗣 Unrounded [a]

🗣 [y] instead of [ʉ] from Tatar literary language

🗣 In some subdialects, the unrounded [e̞] instead of [ɘ]
e.g., set (lit. söt) – milk

🗣 ı [ə] instead of the rounded o [ʊ]
e.g., ın (lit. on) – flour

🗣 Monophthongization of diphthongs:
kü (lit. köy) – melody
bələ (lit. bəylə) – tie
kurik (lit. qoyrıq) – tail

🗣 Use of velar k, g instead of uvular q, ğ of the central dialect and Tatar literary language

🗣 Using [j] instead of [ʒ] at the beginning of a word:
yəy (lit. cəy) – summer
yiñ (lit. ciñ) – sleeve

🗣 In the Ç-dialects, the use of [tɕ] instead of [ɕ]:
pıtçak (lit. pıçaq) – knife

[ʤ] instead of [ʒ]:
endce (lit. ence) – pearl

🗣 In the Ts-dialects, the use of [ts] instead of [ɕ]:
pıtsak (lit. pıçaq) – knife

[dz] instead of [ʒ]:
endze (lit. ence) – pearl

🗣 [v] instead of [j] in cases like:
sevü (lit. söyü) – to love
sevək (lit. söyək) – bone

🏗 Morphology

In the field of morphology, the most characteristic features include:

📝 Expression of involuntary desire through a construction consisting of the action noun followed by -gı/-ge + keli or -ma + keli:

bargım keli / barma kelim (lit. barasım kilə) – I want to go

📝 Expression of the frequency of an action through the affix -gakla/-gəklə:

kilgəklə (lit. kilgələ) – come occasionally
ukıkla (lit. uqıştırğala) – read occasionally

📝 Adverbs of time:
kış kata (lit. qış buyı) – all winter, etc.

📝 The preservation of the more ancient form of verbs in the third person singular present indicative with -dır:

ul kiləder (lit. ul kilə) – he/she/it comes

💬 Lexical features:

📚 nəstə (lit. nərsə) – what
iñsə (lit. baş artı) – back of the head
sakal (lit. iyək) – chin
tanaw (lit. borın) – nose
(in some dialects)
yəyək – cheek (lit. yañaq)
yəyək sevəge (lit. yañaq söyəge) – cheekbone
taban (lit. ükçə) – heel (of a foot)
yadaw (lit. yabıq) – skinny, slim
kön (lit. qoyaş) – sun
aybagar (lit. könbağış) – sunflower

📚 aş (lit. qamır aşları) – flour products, bread
some dialects: yəymə (lit. küzikmək, qıstıbıy)
aş eçü (lit. aş aşaw) – to eat a soup
əpəy (lit. ipi) – bread
pañgı (from mord.; lit. gömbə) – mushroom
alma (lit. bərəñge), in some dialects kartuf/kartup – potato
alaşa (lit. at) – horse
kıçık/koçok (lit. et) – dog
kuçkar (lit. sarıq) – sheep
kuçat (lit. ətəç) – rooster
some dialects: ənəç is female chicken, as opposed to ətəç.

📚 yəy, yaz (lit. cəy) – summer
yaz başı (lit. yaz) – spring
some dialects: coma (lit. atna) – week
zamat (lit. zaman) – time
baryam (from pers.; lit. bəyrəm) – holiday
tenə (lit. kiçə) – yesterday
tenəge (lit. kiçəge) – yesterday’s

📚 some dialects: bertuma (lit. bertuğan) – sibling
tudıkay (lit. iketuğan) – cousin
ətəy/atay (lit. əti) – dad
inə, inəy/ənəy, inəkə/ənəkəy, anay (lit. əni) – mum
In some dialects tətə/tətəy (lit. apa) is older sister and in others tətə/tətəy (lit. əti) is dad.

📚 Adjectives for word formation (family topic):
kart (old), zur/dəw (big), abız (respected), ak (white, meaning respected) etc.
kartanay, tudık apa (abıynıñ xatını) – brother’s wife
abıztətəy, çibər tutaş (irneñ señlese/apası) – husband’s sister

📚 aru (lit. çista) – clean
bəyə (from pers.; lit. qıybat) – expensive
karsak (lit. tübən, təbənək) – low, short
kürkle (lit. söykemle, matur) – pretty
çöçö/çeçe (lit. ballı) – sweet
şadır (lit. şat) – happy
yazulı (lit. bəxetsez) – unhappy, sad
koyto/kıytı (lit. naçar) – bad
yañgız (lit. yalğız) – alone
yañlış (lit. yalğış) – wrong

📚 adya (lit. əydə) – come on, let’s
əmən (from pers.; lit. kebek) – like, as
sartın (lit. öçen) – for

📚 yəd (from pers.; lit. is) – memory
yəddən kitü (lit. istən çığu) – to forget

📚 bagu (lit. qaraw) – to look
keləw (lit. teləw) – to want
üñgərü (lit. üzgərü) – to change
añgaru (lit. añlaw) – to understand
işü (lit. işetü) – to hear
yəşü (lit. endəşü) – to say
iregü (lit. sağınu) – to miss (sb)
itenü (lit. qılanu) – to act out, to grimace
tıgızlaw (lit. qomaçawlaw) – to disturb
abdıraw (lit. aşığu) – to hurry
yüləw (lit. tegü) – to sew
sırlaw (lit. buyaw) – to paint
tınu (lit. yal itü) – to rest, to relax

📚 ü, ev (lit. öy) - home, house
kabak (lit. qapqa) – gate
urdık (lit. urındıq) – chair
yastık (lit. mendər) – pillow
dustagan/dustıgan (lit. stakan) – 1) glass 2) ladle

Also check out this video with an example of how Mishars pronounce words 🎧
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Based on:
F. Bayazitova, Tatar Teleneñ Zur Dialektologik Süzlege (Big Tatar Language Dialect Dictionary), 2009
https://tatarica.org/tat/razdely/narody/tatary/tatarskij-yazyk/dialektlary/mishr-dialekty

#tt_culture
Mişərlər

The Mishar (Mişər) Tatars, known by various endonyms such as mişərlər and mişər tatarları, emerged in the 11th century from the forest-steppe region west of the Sura River, evolving through migration and interactions with various ethnic groups: Burtas, Turks, and local Finno-Ugric peoples. They settled along the Volga and Urals. Various historical names have been associated with different Mishar groups, such as tömən to indicate regional affiliations, alatır, and the broader term möselman.

The ethno-cultural identity of the Mishars involves historical influences from the Golden Horde period, notably the Burtas, and the development of distinct ethnonym systems. This period marks the Mishars' further development as a distinct group within the borders of the Qasim Khanate, previously known as Gorodets-Meshchersky. There was an increasing use of terms like Mozhar or Meshera, although Tatars remained a common descriptor in historical sources.

Migration processes in the 16th century led to the settlement of Russians in areas beyond the Volga and Urals, while Tatar settlers moved to Ufa and influenced northern Bashkortostan and Perm Krai, which are now linguistically associated with the Stərletamaq dialect.

In Tömәn, settlers from the Temnikovsky district of the Tambov Governorate arrived in the late 17th to early 18th centuries. They were Ç-Mishars by dialect and held a distinct social status among Tatars and Bashkorts. They owned land based on local rights. Due to their privilege, they lived somewhat isolated lives and were reluctant to intermarry with members of other estate groups. Tömәn's Mishar villages are primarily in the Republic of Bashkortostan.

Active interactions between Mishars and Kazan Tatars in the 16-19 centuries strengthened integration, blurring distinctions by the mid-20th century.

Mishars, like the majority of Tatars, adhere to Sunni Islam, and they predominantly speak the Western dialect of the Tatar language. Linguists have noted similarities between Mishar Tatar and ancient Kipchak languages.

Their folklore often contains pagan elements and animal motifs, with a tendency towards social satire targeting the affluent and spiritual leaders. Mishar wedding songs share similarities with those of the Chuvash people. Despite their diverse ethnic traits, the Mishars are regarded as one of the most authentic representatives of ancient Kipchak culture.

The culture of the Mishar people is characterized by their traditional way of life, which includes agriculture, animal husbandry, and beekeeping. They inhabit regions conducive to farming and have a strong focus on livestock, particularly sheep. Traditional Mishar settlements consist of large villages with brick or log houses, featuring unique interior layouts with stoves, yanurdık (benches), and decorative textile ornaments like çebeldek, çarşak and kaşaga. Mishar cuisine includes dishes like salma, kazı, çimay, töpsez bәleş, and pәrәmәç. They used to have special items of clothing like kaşpaw or tayka (headwear). In their folklore, tales featuring characters like Koygorış (the bird of happiness) and Akbuzat (the white horse) are prominent, with wildlife from the Middle Volga region often appearing in their stories.

While their ethnogenesis exhibits some differences from that of the Kazan Tatars, many of these distinctions have gradually faded away over time. According to the 1897 census, the total Mishar population numbered 622,600 individuals. In 1926, around 200,000 people identified as Mishar Tatars. However, estimating their population since then has been challenging due to their frequent identification simply as Tatars. Today, they constitute a significant portion of the Finnish Tatars (around 500-600 people) and Tatars residing in other Nordic and Baltic countries.
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R. Möxəmmədova, Mishar Tatars. 1972
M. Xəsənov, Tatar encyclopedia, V. 4. 2008

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