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#tt_intermediate
It’s been a long time coming: the lyrics and translation of a song by Gauga! You know what to do: listen on Youtube, Spotify or Apple Music, read the translation here and sing along wherever you are!


GAUGA – AĞIL HƏM TÜGEL

Sində minem eş yuq!
Qısa tınnı buşlıq!
Tərəzə açıp oçırğa! – Yuq şul, yaramıy...
Ğәyep cıyğan cilkələr qanatlanmıy.

Siña yullar açıq!
Minem yulım – açlıq!
Küpme rizıq kiterəm – barısı ul tügel...
Betep, canım, dönyağa ağıl həm tügel!

Ənə oçalar ike qoş hawada!
Küzne yomamın, iyərəm alarğa...

Azatlığım
Çılbırlanğan.

Siña qızıq tışlıq
Eçe tulı taşlıq,
Miña kirək yəşlek –
Xislər tulı yəşlek!
Mölderəgən yəşlek!
Döberdəgən yəşlek!
Pır tuzdırğan yəşlek!
Qanatlanğan yəşlek!

Yılannar kebek uralıp yata minem yullarım,
Barısın da təmnəp qarıymın telgə tiderep ağuların!

Ənə oçalar ike qoş hawada!
Küzne yomamın, iyərəm alarğa...

________________

GAUGA – POUR OUT AND SPILL

You are none of my business
The void is suffocating
I’d open the window and fly! – But I can’t...
Shoulders carrying guilt can’t grow wings.

The roads are open for you!
But my road is hunger.
All the food I bring is not right...
Begone, my soul, pour out and spill onto the world!

Look, two birds are flying in the sky.
I close my eyes and follow them...

My freedom
Is enchained.

You're interested in the exterior,
Which from within is full of stones,
I need youth
Youth full of feelings!
Overflowing youth!
Thundering youth!
Raving youth!
Winged youth!

My roads lie before me like tangled snakes,
I'm tasting all of their poison with my tongue

Look, two birds are flying in the sky.
I close my eyes and follow them...

#tt_advanced
5 phrasal verbs: Advanced

⚡️ moxtac bulu – to be in need

Sezneñ aqıllı kiñəşləregezgə bez hərwaqıt moxtac bulaçaqbız. (Əxsən Bayanov, “Məñgelek bəxəs”)
We will always be in need of your wise advice.

⚡️ xezmət kürsətü – to serve, to provide service

Menə sin bezgə bik zur xezmət kürsətteñ, bez öçəwləp eşli almağan eşne sin ber üzeñ eşlədeñ. (Tatar xalıq əkiyətləre, “Öç kügərçen”)
There, you did us a great service. The work which we three together could not do, you did by yourself.

⚡️ işarə itü – to gesture, to hint

Hay, Xuca! (Qulı belən işarə itep asqa çaqıra.) (Nəqi İsənbət, “Xuca Nasretdin”)
Hey, Xuca! (Gesturing with his hand, he calls him down.)

⚡️ əhəmiyət birü – to pay attention, to attach importance

Xəkimcan abzıynıñ başı yaxşı uq awırta başlasa da, ul aña da əhəmiyət birməde... (K. Tinçurin, “Yöz meñ”)
Although Xəkimcan's head began to ache, he did not pay any attention to it…

⚡️ tənqit itü – to criticize

Şul rəttən ük minem cəməğət eşenə qatnaşıp yörüwemne də tənqit itə başladıñ. (Ğ. Qutuy, “Tapşırılmağan xatlar”)
At the same time, you began to criticize my involvement in public affairs.

Sabantuy, Başqortstan, 1982

#tt_culture
Saban tuyı

The spring festival Sabantuy became a summer event when the Tatar Communist Party Committee recommended merging it with the traditional gathering called Cıyın in 1925. The main goal was to suppress Cıyın, which served as a platform for discussing local matters and was seen as a source of dissent against Soviet authority. Cıyın, with its leisurely discussions and communal decision-making, was replaced by the one-day sports and entertainment-focused Sabantuy. This change also aimed to reduce the number of non-working days in June, reflecting the Soviet vision for collective farming. Cıyın, an ancient Tatar festival with strong Islamic roots, was thus destroyed, forgotten within just a few generations, using Sabantuy, which had pagan origins, as a tool.

Don’t worry, I’ll tell you all about Cıyın in summer when it used to be held. But Sabantuy now is also not exactly the way it used to be. In the traditional lifestyle of the Tatar people, they didn’t mark the seasons with calendars like we do today. Instead, they followed the rhythm of nature, particularly focusing on agricultural activities. When winter began to loosen its grip and signs of spring started to appear, it signaled a time of transition and celebration among the Tatars.

Sabantuy, one of their most significant celebrations, was deeply rooted in the awakening of spring. A standout moment during Sabantuy was the “Boz Qaraw” or “Boz Bağu” festival, where communities came together to witness the sight of the ice breaking up on the rivers. This natural event symbolized the end of winter, and people added to the spectacle by placing burning straw on the floating ice, creating a mesmerizing display of torches during the twilight hours. In some villages, they even crafted straw effigies representing winter, which were ceremoniously burned or set on fire on the last ice floes, marking the symbolic departure of the cold season.

At this time, the Tatars engaged in egg-related games known as “kükəyle uyın” or “yomırqalı uyın.” These games brought people of all ages together, forming groups to compete in knocking down eggs placed in shallow pits using cloth or woolen balls. It was a fun way to celebrate the renewal of nature and the onset of spring, with winners getting the eggs as a token of victory.

While these springtime activities weren’t tied to a specific holiday, they were deeply connected to the emergence of dry patches of land, signaling the readiness for planting season.

In the early days of spring, as snow starts melting and the sun brightens, the earth prepares for plowing. Rooks, with their black wings, were believed by ancestors to carry the earth's soul away in autumn, bringing back warmth and sun in spring. Their arrival marks the start of a new agricultural cycle. Tatars had a special ritual called “dərə (or zərə) botqası,” also known as "qarğa botqası."

As spring unfolded across Tatar villages in the Middle Volga and Ural regions, there was another eagerly awaited tradition, based on an ancient pagan ritual: the local collection of dyed eggs. Using onion peel or birch tree leaf broth, people dyed eggs in various shades, a practice known as “ərəpə” among Kazan Tatars, coinciding with Sabantuy in some places. In other Kerəşen, Mişər, and Perm regions it was called “olı kön” and marked the first day of Easter. Children looked forward to this day, getting dressed up in new clothes and participating in festive activities, with mothers making special pouches for egg collection. Wishes exchanged during the ritual varied, reflecting hopes for prosperity or warding off misfortune, depending on local beliefs.

Among the Kazan Tatars, there was a recorded ritual called “sörən,” where young men rode decorated horses in groups, collecting eggs from homes. These eggs were then sold for communal feasts or other essential purchases, accompanied by lively singing and homemade drinks. Similarly, the Chuvash people had their own version of this ritual during Easter week, featuring house visits, noise-making, and lively festivities like music, dancing, and communal feasting. These springtime traditions were also observed among the Mari and Udmurt communities, highlighting shared elements in the celebrations of the Volga region.

Another ritual was “at ayağı qızdıru,” where young men rode horses in simulated races, serving as a warm-up for the horses and a thrilling spectacle for onlookers. Then there was the tradition of “bülək cıyu,” involving the collection of gifts for upcoming competitions. These gifts, often including embroidered items and towels, held special significance, especially those from young brides who had married since the last Sabantuy. Different villages had their own unique rituals for gift collection, but the overall principle remained the same: mandatory gifts from newlywed women and voluntary contributions from others. Whether it was horseback-riding youths accompanied by music or elderly men carrying gifts on a pole, the spirit of celebration was evident, with egg collection being a common theme across both variants.

The Sabantuy competitions were the highlight of the festival, bringing together strength, agility, and the thrill of horse racing. These events were a big deal, with standardized rules and inclusivity for all. Picture this: races, running, jumps, and even traditional wrestling matches called “körəş” kept everyone on the edge of their seats. Prizes, prearranged for winners, included prominently displayed towels. Horse races, a prestigious part of the event, featured young riders racing towards the village. Even the last horse received a towel prize! After the races, some villages took a break for lunch before returning for afternoon competitions, including more running and wrestling. Despite the large turnout, Sabantuy maintained order, with cultural competitions among folk musicians adding to the festive atmosphere.

But the fun didn’t stop there! Evening youth festivities were a key part of Sabantuy, lasting for several days. From egg collection to the day of competitions, these gatherings were filled with music, singing, and dancing. Young men and women joined in traditional games and formed choirs – “cırlı-biyüle uyınnar.”

And while there are claims of similarity between Tatar Sabantuy and festivities of other Volga-Ural ethnic groups, like the Mari “aga payrem,” Chuvash “akatuy,” Mordvin “keret’ ozks,” and Udmurt “akayaşka” or “gery potton,” a closer look reveals that each celebration has its unique details and rituals, reflecting the rich diversity of traditions across the region.

#tt_newbie
The night sky

ğələm – space, cosmos, universe
yoldız – star
qoyaş – Sun
ay – Moon
planeta – planet
Merkuriy – Mercury
Çulpan – Venus
Cir – Earth
Mars – Mars
Yupiter – Jupiter
Saturn – Saturn
Uran – Uranus
Neptun – Neptune
kük – sky
yoldızlıq – constellation

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Let’s take a look at the dialog:

A: Əy, küktəge yaqtı noqtağa qara! Yoldızmı ul?
B: Hmm. Yuq, bu yoldız tügel. Asılda bu planeta.
A: Çınlapmı? Qaysısı?
B: Minemçə, Çulpan. Ul yış qına tönlә küktə kürenep tora.
A: Abaw, min planetalarnıñ yoldızlarğa oxşağanın belməgən idem. Anıñ Çulpan ikənlegen niçek belep bula?
B: Məsələn, telefon quşımtası belən tikşerə alabız. Əydə telefonnı şul yaqtı noqtağa yünəltik əle. Qara, quşımta monı raslıy! Bu Çulpan.
A: İskitkeç! Alaysa yoldız həm planeta arasında nindi ayırma bar?
B: Yoldızlar bezneñ Qoyaş kebek, alar üz yaqtılığın çığaralar. Planetalar, kiresençə, üzləre yaqtılıq çığarmıylar; alar Qoyaş nurların çağıldıralar.
A: Ə-ə, añlaşıldı. Añlatqan öçen rəxmət! Ğələm bigrək tə soqlandırğıç.
B: Əye şul! Ğələm həm anıñ planetalar, yoldızlar həm yoldızlıqlar kebek barlıq moğcizaları turında öyrənerlek küp nərsə bar.
_______________
A: Hey, look at that bright dot in the sky! Is that a star?
B: Hmm. No, that's not a star. That's actually a planet.
A: Really? Which one?
B: I think it's Venus. It's often visible in the night sky.
A: Wow, I didn't know planets could look like stars. How can we be sure it's Venus?
B: We can check with a phone app, for example. Okay, let's point the phone towards that bright dot. Look, the app confirms it! That's Venus.
A: That's amazing! So, what's the difference between a star and a planet?
B: Stars are like our Sun, they produce their own light. Planets, on the other hand, don't produce light themselves; they reflect light from the Sun.
A: Ah, I see. Thanks for explaining! The cosmos is so fascinating.
B: It sure is! There's so much to learn about the universe and all its wonders, like planets, stars, and constellations.

Tuğan tel bəyrəme qotlı bulsın 💚 Ə sezneñ qaysı tatarça süz iñ yaratqanı?

#tt_beginner
Past tense I

Also known as bilgele (definite) ütkən zaman. The basic form of the past tense I is obtained by joining -dı, -de to stems ending in a vowel or in a voiced consonant, -tı, -te to stems ending in a voiceless consonant. The other persons are formed by adding the personal endings of the possessive type to the basic form.

min eşlədem – I worked
sin eşlədeñ – you worked
ul eşləde – he/she/it worked
bez eşlədek – we worked
sez eşlədegez – you (form./pl.) worked
alar eşlədelər – they worked

ℹ️ The Past Tense I expresses actions in which the speaker has participated, which he has personally witnessed, or which he remembers and knows well. The actions are viewed as completed. This includes the actions that the person you’re talking to experienced first hand, even if you haven’t.

Monnan beryıl çaması elek bulğan ide ul waqiğa. Köz axırı ide, könnər şaqtıy suwıttı, tuğay östenə aq bəs qundı, nihayət, menə Dim qultığı, Qomaç öste də küksel boz belən tigez genə qaplandı. (Əmirxan Yeniki, “Soñğı kitap”)
That event happened about one year before this. It was the end of autumn. The days got rather cold. White hoarfrost settled on the meadow, and, finally, the bay of the (river) Dim, and also the surface of the Qomaç, got covered evenly with bluish ice. ...

Əniləreñ nərsə didelər? (I don’t know yet, but the person I’m asking spoke to their parents, so they know what they said)
What did your parents say?

⚠️ Witnessing the action is the main indicator of the Past Tense I. Another indicator can be:

- An action took place once in the recent past or it was a swift action.

Əni, Marat şaltıratmadımı? (Riza İşmorat, “Bistə qızı Gölsinə”)
Mother, hasn’t Marat called?

Cide yəşlek ulım, muyınımnan qoçaqladı da, sawbullaşıp, çığıp yögerde. (Ğərif Axunov)

Next week we’re gonna learn the Past Tense II and compare the two tenses.

#tt_intermediate
Zodiac signs

♈️ Quçqar – Aries
♉️ Ügezbozaw – Taurus
♊️ İgezəklər – Gemini
♋️ Qısla – Cancer
♌️ Arıslan – Leo
♍️ Qız – Virgo
♎️ Ülçəw – Libra
♏️ Çayan – Scorpio
⛎ Yılanlı – Ophiuchus (Zodiak yoldızlıqlarına kermi, əmma Qoyaş annan ütep bara)
♐️ Uqçı – Sagittarius
♑️ Kəcəmögez – Capricorn
♒️ Suqoyar – Aquarius
♓️ Balıqlar – Pisces

Ə sez astrologiyəgə ışanasızmı? Kommentlarda yazığız əle!

Our new audio lesson is everything an absolute beginner needs:

1. You'll learn how to ask a question
2. You'll learn the Tatar question pronouns to ask more specific questions
3. You'll learn how to ask someone what a word means, ask them to repeat or talk slower

What's not to love? Take a listen on the go whenever you are or take notes along the way. If you want access to the transcript, please consider becoming a paid member.

Leave a comment below with any wishes or feedback!

Adding the audio here for those who can't access Patreon 🎧

• • •

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#tt_advanced
Astronomiyə

🔭 Qoyaş sistemı bik küp kük cisemnərennən tora, alarnıñ hərberse ğələm xoreografiyəsendə unikal rol uynıy. Planetalar, iyərçennər həm asteroidlar tartu köçe belən üz urınında torıp Qoyaş tirəli əylənələr. Waqıt-waqıt bu əylənələr Ay totılu kebek qızıqlı küreneşlər barlıqqa kiterep tezelələr. Şul mizgeldə Cirneñ küləgəse Ayğa töşə. Ay Cir belən Qoyaş arasında uzsa həm waqıtlıça anıñ yaqtılığın qaplasa, bu fenomen Qoyaş totılu dip atala. Fənni tikşerenülər həm xalıqara xezməttəşlek öçen Xalıqara ğələm stansiyəse kebek iyərçennər planetabız tirəli əylənələr.

Qoyaş sistemı – solar system
kük ciseme – celestial object
iyərçen – satellite
yasalma iyərçen – artificial satellite
tartu köçe – gravity force
(tirəli) əylənü – to orbit
əylənə – orbit
Ay totılu – lunar eclipse
Qoyaş totılu – solar eclipse
Xalıqara ğələm stansiyəse – International Space Station (ISS)

Qoyaş sistemabız tışında qoyrıqlı yoldızlar kebek moğcizalar küktə yalqınlı qoyrıqlar belən ağıla, həm Kiyek qaz yulı galaktikasında milliardlağan yoldızlar yəşi. Timerqazıq yoldızı navigasiya öçen qullanıla, ə Cidegən, Köyəntə həm İlək yoldızları tönge kükne yoldızlı yaqtılığı belən bizilər. Bu kük cisemnəren küzətü yaqtılıqnı añlawdan qara upqınnar həm waqiğa ofığı kebek serle küreneşlərgə qədər ğələm turında qimmətle məğlümat birə.

qoyrıqlı yoldız – comet ☄️
Kiyek qaz yulı – Milky Way
Timerqazıq yoldızı, Qotıp yoldız – the North star
Cidegən yoldız, Çümeç yoldız – the Great Bear
Köyəntə yoldız – Orion
İlək yoldız – Pleiades
küzətü – to observe
qara upqın – black hole
waqiğa ofığı – event horizon
yaqtılıq tizlege – speed of light

Texnologiyə qazanışları bezneñ ğələmne küzətü mömkinleklərebezne üzgərtte. Tikşerenülərne dəwam itep bez ğələmebez həm andağı üz urınıbız turında belemebezne tirənəytəbez.

🪐 Bonus: planetalarnıñ tarixi Tatar isemnəre:

Su yoldız (or Keçe Çulpan) – Mercury
Çulpan – Venus
Qızıl yoldız (or Ut Yoldız) – Mars
Ağaç yoldız – Jupiter
Topraq (tufraq) yoldız – Saturn

Süz uñayınnan, Əxmət Fəyzineñ əsərendə astronomiyə, yəğni “yoldızlar turında fən” öçen “nöcüm ğileme” digən süz qullanıla. Ə sezgə nöcüm ğileme oşıymı?

Bay Ülgen by Bartu Bölükbaşı

#tt_culture
More on Tengrism

In our initial exploration of Tatar mythology, we introduced Təñre (Tengri), Umay, and Cir-Su as the prominent deities, stemming from the universal Turkic beliefs rooted in Tengrism.

Tengrist cosmology depicts a division into three worlds: the upper realms (heaven), Earth, and the underworld, each inhabited by diverse beings influencing one another. Legend tells of the Tree of Life, planted by Qayra Khan, connecting the underworld, sky, and earth. Its branches uphold the heavens, while its roots reach the depths of the earth's layers. According to folklore, the nine Turkic tribes trace their lineage to its branches.

The celestial and subterranean layers host beings with distinct souls, shamans, and nature spirits. The heavenly world, pure and bright, is a home to righteous souls and protective deities, accessible to shamans on spiritual journeys. In contrast, the underworld harbors wicked souls, devils, and evil deities.

Let’s learn more about the Tengrist entities that inhabit the celestial layers.

Qayra, the god of the highest sky, space, atmosphere, light, and life, and a son of Kök Tengri. Qayra Khan has four sons: Ülgen, Erlik, Mergen, and Kızağan. As a deity of great power, he encompasses both masculine and feminine aspects, representing a neutral and encompassing force in the universe.

Erlik Khan, a son of Qayra, governs the underworld, overseeing souls awaiting rebirth. Descriptions of Erlik portray him as an aged figure with with black, thick, curly hair, large black mustache, and a knee-length beard. He dresses in seven bear skins and sleeps on seven black beavers. He is appeased through sacrifices to avert disasters. People avoid saying his name, calling him Qara Nama (“something dark”) instead. Erlik's realm, guided by him and his sons, encompasses lakes, rivers, and seas. Kams (shamans) negotiate with Erlik to revive the sick, with failure resulting in death. Nighttime sacrifices, involving weak or sick animals animals, were conducted to please him. Erlik has nine sons, collectively known as the Black Sons, who guide shamans in their subterranean journeys. Erlik’s nine daughters, referred to as the Black Girls, attempt to seduce and distract the shamans during their ceremonies.

Ülgen, the oldest son of Qayra and Umay (also known as the Guiding Spirits) and Erlik’s biggest enemy, is a god of mercy and forgiveness, influencing lives based on spontaneous acts of kindness.

Mergen, another son of Qayra, embodies reason and wisdom, often depicted holding a bow and arrow. Mergen resides on the seventh sky floor. He is portrayed as a powerful, helmeted young man on a white horse.

Kızağan, a Turkic war deity, is often portrayed with a sword or bow and a horn, holding a rainbow wand. Depicted as a strong, helmeted young man on a red horse, he's a powerful god associated with strength and invincibility. The youngest of the Qayra's sons, he lives on the ninth sky floor. He aids commanders in winning battles, protecting warriors.

Tengrism revolves around the worship of nature, and its followers seek harmony with the natural world. Ancestor worship is a crucial aspect, as Tengrists believe in maintaining a deep connection with the dead ones, honoring their wisdom and guidance. Moreover, a woman’s role in the Tengrist Turkic societies was quite prominent, with a lot of female diplomats, generals and governors.

The cosmic worldview of Tengrism involves the spiritual significance of various elements, including celestial bodies like the sun, moon, and stars, as well as earthly components such as mountains, rivers, and trees. This interconnectedness underscores the very nature of Tengrism, where both the spiritual and physical realms are intertwined in a harmonious balance. Tengrism advocates for responsible use of the earth and animals, limiting it to bare necessities; for instance, hunting is permitted only until the family's needs are met. Exploitation and greed have no place in Tengrism. There is no sacred book that tells you how to live your life: you should figure it out yourself. Tengrism doesn’t exclude: its elements are seamlessly integrated into our modern religions, and even followers of other religions who have lived a good and honest life, are believed to be rewarded by Tengri.

Even though there are a lot of fantastical elements in Tengrism, the respect for the nature, animals and other people is as down-to-earth of a concept as it gets. Over time, the polytheistic nature of Tengrism lost its significance, with believers acknowledging Tengri as a supreme god and the most important entity who rules over all people. Rituals and ceremonies often center around maintaining balance, seeking blessings from Tengri, and expressing gratitude to the spirits that inhabit the natural world.

Regardless of your religious beliefs or lack thereof, do you think there are lessons that we can learn from our ancestor’s beliefs and values? Let me know in the comments.
__________________________
https://allturkic.com/
https://www.youtube.com/watch?v=FTufvfcRb9g&t=440s

#tt_newbie
Holidays

🎈 bəyrəm – holiday
küñelle – joyful
oçraşu – meeting, gathering
bəyrəm itü – celebration
ğöref-ğәdәt – tradition, custom
yola – rite
yumartlıq – generosity
tuğan köne – birthday
telək – wish

🎁 … bülək – a(n) … present
kirəkle – necessary
istəlekle – memorable
kötelməgən – unexpected
bülək qabul itü – to accept a present
bülək törü – to wrap a present
bülək birü / itü – to give a present
törü qәğәze – wrapping paper
tasma – ribbon

🙏🏼 Speaking of wishes, what can we wish our Tatar friend who has a birthday?
Siña … telim. – I wish you …
bəxet – happiness
isənlek-sawlıq / səlamətlek – health
mәxəbbət – love
uñış – success
mullıq / baylıq – prosperity

You can also say:
Yöz / meñ / küp yəşə – Live long
Ozın ğömerle bul – Wishing you longevity
Barlıq xıyallarıñ tormışqa / çınğa aşsın – May all your dreams come true
Çın küñeldən qotlıym – I congratulate you from the bottom of my heart

🤲🏼 Tatar (möselman) dini bəyrəmnəre – Tatar (muslim) religious holidays:
Uraza bəyrəme / ğəyete – Eid al-Fitr
Qorban bəyrəme / ğəyete – Eid al-Adha (Feast of Sacrifice)

🙌🏼 Milli bəyrəmnər – National holidays:
Nəwrüz – Nowruz
Sabantuy / Saban tuyı
Cıyın
Narduğan

What other Tatar holidays do you know? Leave them in the comments!

#tt_beginner
Past Tense II

Also known as bilgesez (indefinite) ütkən zaman. The past tense II is formed by joining -ğan, -gən to stems ending in a vowel or a voiced consonant, -qan, -kən to stems ending in a voiceless consonant. This form, which is actually a past participle, is identical with the third person singular. The other persons are formed by adding the pronominal personal endings.

min eşləgənmen – I worked
sin eşləgənseñ – you worked
ul eşləgən – he/she/it worked
bez eşləgənbez – we worked
sez eşləgənsez – you (form./pl.) worked
alar eşləgənnər – they worked

ℹ️ Past Tense II expresses an action or the result of an action which the speaker has NOT personally witnessed, which he relates on the basis of information received. The action was completed or its result realized at some point in the past.

Annarı üze turında söylərgə kereşte. Rayon məğərif bülegeneñ mödire bulıp eşli ikən. Pedagogik institutın təmamlağaç, bez uqığan məktəptə tarix uqıtqan. Annan direktor itkənnər. Annan rayonğa alğannar. (Tufan Miñnullin, “Xəsən Wəğizoviç”)

Then he began to talk about himself. It turned out that he works as the director of the Education Department of the district. After graduating from the Pedagogical Institute, he taught history at the school which we attended. Later he was made its principal. After that he was transferred to the district administration.

⚠️ NOT witnessing the action is the main indicator of the Past Tense II. Some other indicators can be:

✔️ An action or state which the speaker has done unwillingly (or unconsciously) or does not remember about (especially if you add ikən (apparently) to the verb)

Min üzem, bilgele, bu “çəyni” zamanın bötenləy diyərlek xəterləmim, bik keçkenə bulğanmın əle, – əytik, ike belən biş arasında ğına. Annarı bez çəynineñ üzendə tügel, ə kürşedəge ikençe ber yortta torğanbız. (Əmirxan Yeniki, “Soñğı kitap”)

I myself, of course, have almost no remembrance at all of the time of the teahouse. I was very little – let’s say, only between two and five years old. Then, we lived not in the teahouse itself, but in another house in the neighborhood.

Min ... 1901. yılnıñ 7. ğinwarında tuğanmın. ... Min Yañasala awılında tuğanmın. (Ğömər Bəşirov, “Tormış suqmaqları”)

I was born on January 7, 1901. ... I was born in the village of Yañasala.

✔️ Actions which took place over a period of time in the distant past (for example, in the narration of historical events and in fairy tales).

Urta ğasırlarda şəhərlər, bigrək tə başqala rolen ütəgənnəre, ğədəttə ikegə bülengənnər. Berençe öleşe qəlğə dip atalğan həm anda dəwlət başlığı, xökümət əğzaları, yuğarı dərəcəle ruxanilar urnaşqan. Bistə yəki şəhər dip yörtelgən ikençe öleşendə hönərçelər, səwdəgərlər həm şunıñ işe “qara xalıq” yəşəgən. (Səlam Alişev, “Qazannıñ 800 yıllığına – tarixtan ber səxifə”)

In the middle ages, cities, especially those functioning as capitals, were usually divided into two parts. The first part was called the fortress, where the head of state, members of the government and the high-ranking clergymen lived. In the second part, called the suburb or city, lived the craftsmen, merchants and similar “common people.”

✔️ Timelessness as, for example, in descriptions of general characteristics.

Awıl. Uramnarnı qar qaplağan, öylərneñ tübələre belən tərəzələre genə kürenə. (Xəy Waxit, “Soñğı xat”)

A village. Snow covers the streets, only the roofs and windows of the houses are visible.