#tt_intermediate
Sneaky words (Russian intervention)

This lesson is not hard, but it’s very relevant for Tatar speakers. I usually use English as an instruction language here, but these Russian words and constructions are so prevalent amongst even native speakers, that I wanted to address them for all of us to have a beautiful correct way of expressing ourselves without these interventions.

⛔️ вообще – ✅ ğomumən (in general), ✅ bötenləy (at all)

Ğomumən, keşeneñ yərdəmenə moxtac bulmağan keşe yuq dönyada. (Atilla Rasix, “İke buydaq”)
In general, there is no person in the world who does not need somebody's help.

Miña anıñ aqsaqlığı bötenləy sizelmi. (Nurixan Fättax, Mãdir Saæidä.)
I don’t notice his limp at all.


⛔️ даже – ✅ xətta (even)

Yanımda Əminə ikənlegen də onıtıp cibərgənmen xətta. (Tufan Miñnullin, “Xəsən Wəğizoviç”)
I even had completely forgotten that Əminə was there at my side.


⛔️ почти – ✅ diyərlek (almost)

Dimək, tuqsan kilometr ara uzılğan. Bu — bügenge yulnıñ yartısı diyərlek. (Məğsüm Gərəyev, “Ciñelməs kapitan”)
That means they have covered a distance of ninety kilometers. This is almost half of today's route.


⛔️ хотя бы, хоть – ✅ içmasam, içmasa (at least)

Atañnan xat bar, cawap yazar ideñ, içmasam. (Mösəğit Xəbibullin, “Xəter yarları”)
There is a letter from your father. You should answer it, at least.


⛔️… , что – ✅ dip / ki / ikənen / -lığın / -uwın / -ğan / -dağı (… that)

Yaz citə, bozlar kitə, dip birde inde mart xəbər, ... (Ğabdulla Tuqay, “Yaz ğələmətləre”)
March has already conveyed the message that spring is arriving, that the ice is going away (everywhere).

Bu uylar mine şulqədər wattılar ki, min tañ atqaç qına yoqığa kitə aldım. (Fatix Əmirxan, “Nəcip”)
These thoughts tormented me so much that I was able to fall asleep only when day was breaking.

also: ışanam ki, … – I believe that …

Tağı da tekələbrək qarağaç, bolarnıñ bozaw qədər biyek bürelər ikənen beldem. (Möxəmmət Məhdiyev, “Tornalar töşkən cirdə”)
When I looked still more intently I realized that those were wolves as tall as a calf.

Yaña ğına işetkən süzlər belən bu yawlıq arasında təğayın ber bəyləneş barlığın da ul sizmiçə qalmadı. (Əmirxan Yeniki, “Şayaru”)
Also, she did not fail to notice that there was a definite connection between the words she had just heard and this kerchief.

... ul minem öçen də bik söyende, çönki Salix çaqıruwı buyınça baruwımnı belep tora. (Əmirxan Yeniki, “Göləndəm tutaş xatirəse”)
... she was also very happy for me because she knew that I was going at Salix’s invitation.

Balıq belən mawığıp, qoyaş iñgənne də sizmi qalğanmın. (Şərif Kamal, “Matur tuğanda”)
I was so busy fishing, I did not even notice that the sun was going down.

Ütkənneñ açısın onıtma, aldağısına sabaq bulsın. (Nəqi İsənbət, “Tatar xalıq məqəlləre”)
Do not forget the sorrow of the past; may it be a lesson for (that) what lies ahead.


⛔️… , который / что – ✅ …-ğan / -a torğan / -uçı / -dağı (… which / that)
See Present Participles and Past Participles.


Menə, duslar, şundıy küp variantlarnı öyrəngəç bütən əytməgez, что belmisez, niçek döres əytergə! Xəzer qaysı konstruksiyələrneñ döres ikənlegen beləsez. If you like this format, give this post a reaction and I will make part 2!

#tt_advanced
Şiğriyət

This week, let’s delve into some Tatar poetry. Since I usually transliterate and translate texts of classical Tatar prose, I decided to contrast that by introducing you to the works of contemporary Tatar poets.

RAWİL FƏYZULLİN – BİYEKLEK

Taw östendə naratlar
cillərdə çayqalalar.
Oçları belən küklərgə
nider yazmaq bulalar?

Börketlər uzışıp yawlıy
kükneñ yaña qatların.
Yənəse, kiñ ofıq kürsen
xakimlek qanatların!

Tönge küktən küp yoldızlar
atıla yana-yana.
Biyektənrək töşkəne
küzlərgə señep qala.

Keşe də ürləməkçe gel...
Ə ruxınıñ - üz küge.
Qılğan igelege belən
ülçənə biyeklege.

_______________

RAWİL FƏYZULLİN – HEIGHT

Pines on the mountain
sway in the winds.
With their tips, they seem to try
to write something in the skies?

Eagles, racing, conquer
new layers of the sky.
As if for the wide horizon
to see their ruling wings!

Many stars from the night sky
fall, burning as they go.
The ones that fall from greater heights
stay imprinted in our eyes.

People, too, always strive to climb...
But their spirit has its own sky.
Its height is measured
by the good deeds they do.

***

İLSÖYƏR İQSANOVA – SAĞINU

Kiç. Salmaq qar oça.
Cirdə zəp-zəñgər eñger.
Ay yulı töşkən — altın yul.
Sağışlı ikən kemder.

Kiç. Ənkəy cep erli.
Ə miçtə yana uçaq...

Min yaratqan zəñgər eñger
Dönyanı sara şulçaq.

___________

İLSÖYƏR İQSANOVA – LONGING

Evening. The snow is falling gently.
The earth is deep blue with twilight.
The moon’s path has fallen — a golden path.
Someone is filled with sorrow.

Evening. Mother is spinning thread,
And a fire is burning in the stove…

The blue twilight I love, meanwhile,
Is enveloping the world.


What do you think of these poems? What are your favorite poems in Tatar? Feel free to make suggestions for future posts on poetry.

#tt_culture
The history of Tatar beauty

Nowadays, many women and men worldwide have elaborate skincare and personal care routines, and Tatars are no exception. But do you know what beauty standards people had to keep up with back then? While I was researching Cıyın, which was extensively documented by German ethnographer Karl Fuchs, I got fascinated by the looks of the women described in his book on Kazan Tatars. Let’s jump into the types of beauty products people used two centuries ago.

Almost all researchers of Tatar people’s life note their cleanliness. The ethnic consciousness of the Tatar people has long ingrained the custom of maintaining neatness not only of the body and clothing but also of the home. In addition to the weekly bath and regular daily hygiene practices, Muslims perform ritual ablutions (təharət) before the five daily prayers.

The ideal Tatar beauty featured black shiny hair, white skin on the face and hands, and almond-shaped eyes. In the documents, it is often mentioned that the Tatar women wore heavy makeup, which was even heavier on wealthy women.

Karl Fuchs writes: “When a Tatar woman prepares to go visiting at 5 PM to a women’s gathering, she dresses as follows: first, she washes her entire body, then puts on a new, clean shirt, applies thick layers of white powder and the brightest Chinese rouge on her face, carefully darkens her eyebrows, especially her eyelashes, to make her eyes more striking; then she blackens her teeth and wraps her nails with a mixture made from Persian powder derived from dried balsam flowers, mixed with alum. This mixture turns her nails orange within a few hours. After this cosmetic preparation, she dresses in her festive attire and does not forget to apply a few drops of rose oil on her chest.”

Ryzhkov writes that Tatar women heavily applied Chinese white face paint mixed with water. The rouge was either a bought one or made of beet juice. He also mentions antimony (or kohl) as the main ingredient used for darkening the eyelids and eyelashes. Eyebrows were darkened with usma, which is a plant from the mustard family. The tradition of coloring the nails was adopted by Tatars from the Bukharans. The yellow color came from crushed cloves and the red one from balsam petals.

The custom of blackening teeth was prevalent not only among the Tatars but also among many Asian cultures. You might have heard of the Japanese art of ohaguro. This practice was also adopted by Europeans and Russians as a beauty enhancement. However, while Russians had abandoned this trend, N.I. Vorobyov noted that the teeth blackening continued among Tatars until the early 20th century in certain regions. Teeth were blackened using an imported product called taş qalı (a mixture of iron oxide and a growth on pistachio trees ground into powder) or a homemade acorn tincture.

Tatar women used different styling products like sugar syrup or pomades made from a blend of vaseline, beeswax, and animal fat to maintain the traditional hairstyle of two braids with a center part. To effectively clean the hair while also promoting its strength and growth, the Tatar women washed their long hair using sour milk or qatıq, which was applied to the hair and then rinsed out with hot water.

Before the 19th century, Tatars used Eastern scents and oils, but by the 20th century, Russian and European perfumes became common. Exotic fragrances such as musk, basil juice, and especially rose oil were used as perfumes.

The traditional set of toiletries included scissors, tweezers for shaping eyebrows into a thin, semi-circular line, a metal container for storing antimony (sörməlek) with an attached stick for application, soap, and a wooden comb.

Today, Tatar beauty practices have evolved, but many traditional elements remain. Modern Tatar men and women continue to maintain high standards of cleanliness and grooming, embracing contemporary skincare and other routines while still cherishing some of the rituals passed down through generations. Though the heavy makeup and teeth blackening of the past have faded, there remains a strong emphasis on maintaining radiant skin, healthy hair, and overall elegance.
______________________
https://tatarica.org/tat/razdely/zdravoohranenie/kosmetika
K. Fuchs, “Kazan Tatars in Statistical and Ethnographic Perspectives”
S.I. Monastyrsky, “Illustrated Guide to the Volga”
N.O. Ryzhkov, “Geographic Sketch of the Syzran District”

Nağaybək women. Orenburg Governorate.

#tt_culture
Kerəşennər

Today, I want to share the history, struggles, identity, and unique traditions of the Kerəşen Tatars. Most of my cultural texts focus on Tatar pre-Islamic and Islamic traditions, so it's important to cover Kerəşen traditions as well. The first part of the post aims to explain the historical context of Christian Tatars and their interactions with Muslim Tatars, Christian Chăvaş people, and others, while the second part explores Kerəşens' unique rites and traditions. Please note that I do not promote or oppose any religion or group based on their beliefs. Hate speech or religious propaganda will not be tolerated.
_______________

During the 16th and 17th centuries, Moscow’s expansion into the Middle Volga after the 1552 Kazan conquest was driven by religious and political motives. Ivan IV framed it as a fight against “enemies of Orthodoxy,” leading to forced conversions, mosque destruction, and the founding of Orthodox churches. The Kazan diocese, established in 1555, aimed to promote Christianity and loyalty to the Russian state. Archbishop Guriy targeted the Kazan elite with promises of political and economic benefits. Religious institutions expanded, displacing Muslim Tatars and restricting their practices. Some Tatars converted for practical reasons but often retained elements of their Muslim heritage.

By the mid-17th century, conversions intensified, with harsh penalties for those returning to Islam. Mass baptisms were driven by both persuasion and coercion.

In the late 19th century, Russian missionary organizations, supported by the state and the church, sought to convert non-Russian groups like Kerəşens. They established schools, translated religious texts, and ordained Kerəşen clergy. Despite these efforts, conversion rates remained low, and the Kerəşens retained their distinct cultural traditions. Subgroups such as the Nağaybək, who integrated with Cossack communities, preserved their separate identity through military service and cultural adaptation.

In the 19th and early 20th centuries, global religious shifts and socio-economic changes influenced Kerəşen culture. In mixed-population areas, Orthodox Christianity and Islam influenced religious practices, with younger generations increasingly converting to Islam, driven by family ties, social benefits, and seasonal labor contacts. Orthodox clergy sought to sever Muslim ties by encouraging newly baptized Tatars to identify as Chăvaş, integrating Chăvaş cultural elements, and promoting Christian identity through missionary schools. This led to a decline in pagan and Islamic traditions, despite resistance from older generations.

Between 1917 and the 1940s, the Kerəşen community faced significant socio-political and cultural changes as Russia transitioned to a totalitarian regime. Following the 1917 revolution, the Kerəşen National Society pursued cultural and educational self-expression, but Bolshevik policies, including religious suppression and educational restructuring, led to a decline in Kerəşen identity.

Despite these challenges, the late 1980s and early 1990s saw a revival in Tatarstan, with public organizations, leaders like Ğərəy Rəxim, and the Tuğanaylar newspaper working to preserve Kerəşen heritage.

Let’s now talk about culture. Kerəşennər preserve a fascinating blend of pre-Islamic, Islamic, and Christian-influenced traditions, deeply tied to their agricultural lifestyle and communal bonds.

Despite long exposure to Abrahamic faiths, they retained unique practices. One notable example is the ut yañartu (fire renewal) ceremony, symbolizing purification and the start of a new life cycle. Another significant ritual involved villagers and livestock passing through fire to rid themselves of illness and misfortune.

Kerəşennər held the East sacred, often facing it during prayers. Clear skies and sunlight were essential for rituals, as the sun symbolized the Supreme Deity. Remnants of a solar cult included healing rites for eye diseases, with offerings like white ducks or chickens made to the sun. White horse sacrifices, once common, declined in the early 20th century due to Orthodox restrictions. Reverence for the moon and stars persisted, with stars seen as linked to human souls — falling stars symbolized death. Nature worship remained central, with prohibitions against cutting sacred trees or harming animals, believed to disrupt cosmic balance.

Spring Rituals

One notable spring rituals is the rain-calling ceremony çuq, observed in rural villages, lasting one to three days. The Kerəşennər gathered for prayers led by elderly women in mourning attire, followed by sacrifices of white chickens, whose meat was used to prepare porridge—bərmənçek botqası, for the communal meal, believed to bless the community and ensure a good harvest. Similarly, the keləw ritual, performed in fields or homes, sought healing and divine aid. Local beliefs in Earth and Water spirits also influenced practices, such as leaving a small untended field as an offering. As Easter approached, children gathered willows for Palm Sunday, visiting homes to offer the branches in exchange for treats and playfully whipping each other with them.

Spring’s Great Thursday, preceding Easter, was marked by remembrance rituals. Pancakes (belen and qoymaq) and flatbreads were prepared to honor the dead, who were believed to walk invisibly among the living. Ritual washing and food offerings reflected Kerəşennər’s deep respect for ancestors, as Thursdays (atna kiç) were considered sacred for communion with spirits. Kerəşennər, despite converting to Orthodox Christianity, preserved traditions tied to Muslim saints, which often blended pre-Islamic ancestor worship with Islamic practices. Local Orthodox clergy tried to suppress these rituals, but records from the 19th century describe Kerəşennər honoring their ancestors at old Muslim graves, inviting mullahs to lead prayers and sacrifices.

Easter and the Qızıl Yomırqa Rite

In the lead-up to Easter (Olo kön), Kerəşennər practiced the Qızıl Yomırqa ritual, where eggs were dyed red and exchanged among villagers on Easter morning as a symbol of renewal and prosperity. Olo kön is the most significant holiday for Kerəşennər, symbolizing the resurrection of Christ. Preparations begin with cleaning the house and cooking festive foods, including baking kulich. The night before Easter, special prayers are recited, and people keep the light on throughout the night.

Qayın Bəyrəme

Another spring highlight is the Qayın bəyrəme (Birch Festival), celebrated around Trinity Sunday. This event, significant for the youth, involved sewing new clothes and decorating a birch tree with ribbons, scarves, and towels, symbolizing vitality and renewal. The birch tree was eventually cast into the river, marking the end of the celebration.

Troyça

Troyça or Trinity Sunday, another major holiday, involves cleaning graves and remembering the deceased. On the Saturday night before, the Uyın gatherings took place, where young people from neighboring villages came together for socializing and traditional games, a round dance, and singing. This celebration, held in the forest, continues until dawn.

Summer and Harvest Rituals

Spring and summer rituals were similar to those of Kazan Tatars, including a Sabantuy festival, known locally as sörən or şıylıq. Kerəşennər also celebrated local fairs or Christian feast days in neighboring Russian villages. These festivals included games, and courtship rituals, sometimes leading to marriages or engagements. The summer festival, often tied to a Christian holiday, resembled the Cıyın festival in Kazan Tatar villages or was known as Yafraq bəyrəme (the Leaf Festival), typically aligned with the Feast of St. Peter and St. James.

Narduğan

The winter solstice brought the festive period of Narduğan, from December 25th to January 5th, coinciding with Christmas and Epiphany. This joyous occasion included elaborate costumes, rituals, fortune-telling, games, and social bonding, marking the winter solstice with entertainment and spiritual reflection. More on Narduğan here.

May Bəyrəme

May bəyrəme, or Maslenitsa (Butter Week), is celebrated seven or eight weeks before Easter and marks the end of winter and the beginning of spring. It is celebrated with sledding and horse races, where the horses are decorated with colorful ribbons, and people dress in festive clothes. An exciting ritual, ut atlaw, involves men and youths jumping over fire to symbolize the seasonal transition. Some villages also practice the çoman ozatu ritual, burning old items to symbolize winter’s end, followed by a feast that may include marriage celebrations.

Preserving heritage through songs and rituals

Each of these holidays is enriched with ritual songs that help connect the community to the divine and nature. The guest ritual, or erət cerü, is a significant aspect of the Kerəşen people's culture, separate from weddings. Older generations engage in these visits during specific holidays such as Christmas, Pentecost, Easter, and the autumn Feast of the Protection. These visits involve songs performed during meals, referred to as guest songs (qunaq köye), table songs (tabın köye), and drinking songs (eçke köye). The guest song accompanies toasts and wishes, marking family gatherings.

Despite Christian influence, Kerəşennər have preserved many pre-Christian customs, blending them with agricultural practices. These rituals not only mark time but foster community bonding and the passing of cultural knowledge, reflecting their deep connection to the seasons, agriculture, and communal life.

___________________________
History and Culture of the Kerəşen Tatars (16th–20th Centuries), Sh. Mərcani Institute of History, Academy of Sciences of the Republic of Tatarstan
R. Urazmanova “Rites and holidays of Tatars of the Volga Region and Ural” 2001

Kerəşen girl wearing sürəkə (headwear).

Noğaybək woman's costume. Troitsky Uyezd, Orenburg Governorate.

Performance of the State Folklore Ensemble of the Kerəşens "Bərmənçek." 2016.

#tt_newbie
Body, organs & going to a doctor

səlamətlek, sawlıq – health
isən, saw, taza, səlamət – healthy (e.g. person)
faydalı – healthy (e.g. food)
şifalı – healing
awıru, çirle, xasta – sick, ill
üzemne naçar xis itəm – I feel bad / unwell
xis itü, toyu, sizü – to feel (sth)
zararlı, zıyanlı – unhealthy (e.g. food)
awıru, çirləw – to be sick
awırtu, sızlaw – to hurt / pain
awıru, çir – disease
Tizrək terel! – Get well soon!

🧠 Anatomiyə

eçke əğza – inner organ
mi, baş miye – brain
tamaq – throat
qalqan(sıman) biz – thyroid
üpkə – lung
yörək – heart
aşqazanı – stomach
aşqazanı astı bize – pancreas
talaq – spleen
sidek quwığı – bladder
bawır – liver
böyer – kidney
eçək – intestine
muskul – muscles
qan – blood
qan tamırı – vein
nerv – nerve

🤒 Simptomnar – Symptoms

temperatura – fever
minem temperatura bar – I have a fever
mine qaltırata – I shiver
miña salqın (suwıq) tigən – I caught cold
tın alu, sulaw – respiration
yötkerü – to cough
töçkerü – to sneeze
tomaw – runny nose
borınım tığılğan / tomalanğan – I have a stuffy nose
xəlsezlek – weakness
xəlem yuq – I feel weak
başım əylənə – I’m dizzy
yuğarı / tübən qan basımı – high / low blood pressure
tirləw – to sweat
aşqaynatu – digestion
künelem bolğana – I feel nauseous
qosu – to vomit, to throw up
eç kitü – to have diarrhea
eç qatu – constipation
huş kitep yığılu – to faint, to pass out
yoqısızlıq – insomnia
çəç qoyıla – hair falls out

🏥 Xastaxanə – Hospital

tabib – doctor
şəfqət tutaşı – nurse
aşığıç yərdəm – ambulance / emergency room (ER)
operasiyə yasaw bülməse – operating room (OR)
bala tudıru bülege – maternity ward
daru – medicine, drug
daruxanə – drugstore, pharmacy
resept – prescription
may sörtü – to apply an ointment

💬 Dialog:

A: İsənmesez, min soñğı berniçə kön üzemne naçar xis itəm.
B: Nindi simptomnarığız bar?
A: Temperatura 38 gradus, tamağım bik qatı awırta.
B: Tın aluwığız normalme? Yötkerəsezme?
A: Sulaw tərtiptə, əmma beraz yötkerəm, bigrək tə kiç belən.
B: Ayaq-qullarda xəlsezlek barmı?
A: Əye, böten tənem awırta.
B: Yarar, xəzer min sezne tikşerəm: tamağığıznı qarıym, temperaturağıznı ülçim həm üpkələregezne tıñlıym.
A: Yarıy, rəxmət.
…
B: Üpkələr tərtiptə, əmma tamağığız qızarğan, temperatura 38,5. Bu ğadi salqın tiyü yəki angina bulırğa mömkin.
A: Bu qurqınıçmı?
B: Yuq, bolçılmağız. Min sezgə tamaq öçen sprey yazaçaqmın, antibiotik minemçə kirəkmi. Şulay uq küp itep su eçegez həm yal itegez. Əgər xəlegez yaxşırmasa, ber atnadan qabat kilegez.
A: Yarar, añlaşıldı. Rəxmət.
B: Tizrək terelergə yazsın, xəyerle könnər!
_______________

A: Hello, I haven’t been feeling well for the past few days.
B: What symptoms do you have?
A: My temperature is 38 degrees, and my throat hurts a lot.
B: Is your breathing normal? Do you have a cough?
A: The breathing is fine, but I cough a little, especially in the evenings.
B: Is there any weakness in your arms or legs?
A: Yes, my whole body is aching.
B: Alright, I’ll examine you now: I’ll check your throat, measure your temperature, and listen to your lungs.
A: Okay, thank you.
…
B: Your lungs are fine, but the throat is red, and your temperature is 38,5. This might be a common cold or angina.
A: Is it serious?
B: No, don’t worry. I’ll prescribe you a spray for your throat, I don’t think you need antibiotics. Also, drink plenty of water and get some rest. If you don’t feel better, come back in a week.
A: Alright, got it. Thank you!
B: Get well soon, have a good day!

Eçke əğzalar – Inner organs
🫀🫁🧠

#tt_beginner
The indefinite verb nitü

ni (what) + itü (to do, make) = nitü

🔸 As a past participle ending in -kən (nitkən), it functions as an indefinite pronoun similar to nindi. In this form, it can reflect the speaker's attitude towards the person, thing, place, or idea being discussed.

Ay allam, nitkən süz ul tağın? – dide Söyembikə xanım, ... (Ğarif Axunov, “Ğömer yulı”)
“Oh my God! What kind of talk is that again?” said lady Söyembikə.

🔸 Nitü is used when the speaker momentarily cannot find the right verb or wants to avoid being direct. (Compare this to ni, the first part of nitü, used as an expletive)

Qoyma başınnan nittem ... Yığılıp töştem. (Ğamir Nasrıy, “Qəderle minutlar”)
I... [slipped] from the top of a fence. I fell.

🔸 As an ordinary verb, nitü forms a pair with other verbs. In this case, nitü always takes the same grammatical form as the verb it pairs with, which comes before it. In writing, the two verbs are connected by a hyphen. In this role, nitü adds a more general or abstract meaning to the first verb.

Söyləşmi-nitmi genə qoyaşta qızındılar. (Zöfər Fətxetdinov, “Açılğan serlər”)
They were basking in the sun without saying anything at all.

💡The Tatar jackpot is saying “nine nitü” which basically means “do the thing” where the action and the object are only understood from the context (if you’re lucky).

#tt_advanced
Fatıyx Əmirxan – Ay östendə Zöhrə qız

Hello everyone, this week I’m inviting you to read this beautiful tale by Fatıyx Əmirxan that he wrote based on Tatar folk tales. I used to post reading materials on Telegraph, but this tale has an audio version read by a Tatar singer İlgiz Şəyxrəziyev, and I thought it would be nice to have a text and an embedded audio on one page on my website. Let me know if this works for you, if it doesn’t, I‘ll publish of Telegraph and upload the audio to this channel.

Also while I was making the vocabulary list for you, I came across the word “irtləç-irtləç” in the text, does anyone know what it means? Let me know 👇🏼 I couldn’t find it in any dictionary.

I hope you enjoy reading the tale as much as I did, and if you already know it, at least check out the magical illustration for this tale! 🌙

Söyəklər — Bones

#tt_intermediate
Medical vocabulary

🦴 Söyəklər – Bones

baş söyəge – skull
qaznalıq söyəge – mandible, jaw bone
umraw söyəge – clavicle, collarbone
qulbaş söyəge – upper arm bone
tersək söyəge – elbow bone
orçıq söyəge – forearm bone
beləzek – carpus, wrist
kükrək söyəge – breastbone
qabırğa – rib
qalaq söyəge – scapula
umırtqalıq, umırtqa bağanası – spine
oça söyəge – hip bone
əwernə / sigezküz söyəge – sacrum
qoyrıq söyəge – coccyx
bot söyəge – thigh bone
tez qapqaçı – knee cap
baltırnıñ yuwan söyəge – shin bone
baltırnıñ neçkə söyəge – calf bone
taban söyəkləre – foot bones
kimerçək – cartilage
bəyləm – ligament
buwın – joint

🤒 Simptomnar – Symptoms

…dan integü – to suffer from …
teş sızlawdan integü – to suffer from a tooth pain
tın betü / qısılu – shortness of breath
ğıjlaw, xırıldaw – to wheeze
eç kübü – bloating
saru qaynaw – heartburn
mi selkenü – concussion
oyu – numbness
öyənək, zıyandaş – epilepsy, seizure

😓 Tire awıruları – Skin conditions

timgel – rash
qıçıtu (to itch) – qaşu (to scratch)
qızaru – to turn red
şeşü – to swell
yalqınsınu, cilsenü – to get inflamed, infected
timrəw – eczema
çuwan, çıban – furuncle
arpa, kibək – stye
betçə, sıtqı – pimple
söyəl – blister
eren, ülek – pus

🦠 Common Modern Diseases

şikər awıruwı – diabetes
aşqazanı cərəxəte – stomach ulcer
tamaq baqası – angina
tın betü, kükrək qısu – asthma
baş öyənəge – migraine
cil çəçəge – chickenpox
şeş – tumor
yaman şeş – cancer
yörək öyənəge – heart attack
büser – hernia
kürə qaraw – miopia

🦠 Other diseases

buma ütəl – whooping cough
waba – cholera
çəçək awıruwı – smallpox
qızamıq – measles
qızılça – rubella
bizgək – malaria, fever (illness)

🩸Cərəxətlər – Injuries, wounds

(ayaqnı) sındıru – to break (e.g. a leg)
señer tartılu – sprain
bərelü – to hit (sth)
bərelgən / kügərgən urın – bruise
bərep imgətü – to bruise
yaralaw – to injure

💊 Medications and Treatments

awırtunı bastıra torğan daru – painkiller
tınıçlandıra torğan daru – sedative
berençe yərdəm – first aid
dəwalaw – to heal, to treat
dəwalanu – to undergo a treatment
səlamətlənü, sawığu, terelü – to get well

😷 Epidemiology Vocabulary

yoğış – infection
yoğışlı – contagious
ülət – epidemic

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

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The history of medicine and healing rituals

Medical knowledge in Volga Bulgaria drew from traditions of folk medicine, utilizing various natural remedies such as honey, birch, beaver secretions, and medicinal elements of animals and birds, exhibiting influences from the East like Ibn Sina's works, and embracing locally practiced methods. The Bolğar medical practitioners used pulse palpation as a primary diagnostic method, which aligns with the general Eastern medicine practice. They utilized medical tools like lancets and forceps, with archaeological findings revealing surgical knives, potentially used for amputations. 

Scholars like Tacetdin Yalçığol provided insights into pharmacology, creating a complex universal medicine called tiryaq, outlined in detailed recipes for the treatment of various diseases. It was a compound remedy, known as the "Great Antidote," composed of meticulously selected and processed natural substances, seven categories of multiple medications, three kinds of pastes, wine, and honey. Its usage extended to treating everything from digestive issues to skin conditions, respiratory problems, epilepsy, and kidney diseases, and even as a preventive measure for different health concerns. 

In the Kazan Khanate medicine, referred to as ut, played a vital role, with practitioners known as utçı or herbalists. Healing practices often involved medicinal plants, echoing traditions from the Bolğars and the Golden Horde.

Folklore depicted themes like the cure of a royal family, their conversion to Islam, and a healer marrying the king's daughter. The popularity of books like "Şifa" (Healing) and the knowledge about figures like Ibn Sina showcased the significance of medicine in Kazan. 

The Tatar ethnographer Qayum Nasıyri wrote, that the Kazan Tatars, besides the prescribed rituals of Islam, also practiced pagan rites and spells. These rituals included:

🦠 Cholera and Livestock Diseases cure

During outbreaks of cholera or cattle plague in villages, unmarried girls would dress in their finest clothes, let down their hair, and harness themselves to plows instead of horses, guided by elderly women. Outsiders were not allowed to enter the village. In summer, to prevent the spread of disease, the entire village and their livestock passed through gates dug into the earth—a ritual believed to protect them from illness.

An official ordered all households to put out their old fires and pour out their old water. Then a ceremony called "bringing out the new fire" was held, where the fire was made by rubbing pieces of oak together. Everyone took some of the new fire to light their home fires. In the case of cattle plague, the first fallen cattle are buried at the field gates with a new lock, a practice believed to stop the epidemic.

🦠 Smallpox cure

To ease a child's suffering from smallpox, the following ritual was performed: a white duck or white goose was given to a poor person. Then, as the child began to recover, a porridge called çəçək botqası (“smallpox porridge”) was prepared. It was believed that without this ritual, the illness would be more severe. The practice was thought to appease the çəçək anası (“smallpox mother”) and çəçək iyəse (“smallpox host”), who were said to live in large pockmarks.

🦠 Evil Eye Protection for Children

To protect children from the evil eye, Tatars painted black or blue marks on their faces. They tied black cumin seeds in a pouch to the child, rinsed the doorknob with water, and wiped the child's face to guard against the evil eye. Additionally, a piece of Juniper wood was tied to the child to protect it from the evil eye.

🦠 Water Healing Ritual

If a person felt pain after drinking water from a stream, lake, or river, it was attributed to the water “holding them”. To alleviate the pain, they put an apple or egg yolk into the water, believing it would remove the discomfort. Alternatively, they took a handful of grass, threw it into the water, and said, "Let the water not hold me." These rituals might be attributed to the ancient Tatar reverence for the water element, as well as an attempt to appease mythical water beings.

🦠 Dropsy Cure

If a person swelled, they were given juniper berries, considered a beneficial remedy against dropsy. The belief was that the cen (spirit) causing the swelling was averse to juniper.

🦠 Fever Expulsion

Tatars made a person suffering from fever wear a bear or wolf skin, thinking that the fever, frightened by the animal, would leave. They would also put snake skin in a sick person’s pocket during shivering fits to drive away the fever.

Traditional healing practices of Kerəşen Tatars featured faith healers called kürəzə or bağuçı who would cast spells like imnəw, öşkerü or öndəw. In the case of imnəw, objects like leather shoes or wooden clogs were applied to afflicted areas and discarded after reciting spells. In severe cases, a spider would be crushed on a child’s navel with the recitation: "As this spider is crushed and destroyed, so too is the disease of this child." Eye ailments were treated with a mixture of egg yolk and sugar, combined with prayers to the rising sun. Öşkerü didn’t involve any objects, but rather reciting spells and blowing on an affected area. People were also believed to have a spirit in them in the form of a cat. In the case of a mental illness, they believed that the cat had left the person, and special spells were recited to restore their spirit. This rite is one of the most archaic ones recorded amongst both Muslim and Christian Tatars. 

All these rituals demonstrate a mix of ancient Tatar beliefs, animism, and efforts to counter the influence of mythical beings and spirits in their lives. The practices have diminished over time due to the increasing influence of Islam, and then the medical and technological development. Nowadays, of course, Tatarstan enjoys modern medicine and a scientific approach to healing. 

Tatarstan has produced several prominent scientists who have advanced global medicine.

For example, Əbübəker Teregulov (1899–1963) was a pioneer in the field of clinical physiology and pathology. His research focused on respiration and the clinical physiology of digestive organs.

Möxəmmət Yerzin (1908–1986) was a leading pathophysiologist. He worked alongside A.D. Ado to study the role of interoceptive sensitivity in rapid allergic reactions and conducted experimental research on auto-allergic mechanisms.

Rəwilə Burnasheva (1924–2010) was a leading allergologist and one of the founders of Kazan's clinical allergy school. She was a specialist in developing treatments for allergic diseases, including introducing the use of fungal and bacterial allergens for therapy.

Rəysə Abdraxmanova (1923–2014) was a renowned therapist and professor, specializing in pulmonology, rheumatology, and chronic lung diseases.

Abdraxmanova's work contributed to the advancement of diagnostic technologies and medical practices in the region.

___________________
The History of the Tatars since ancient times in seven volumes, 2017. V.2, V.4, V.5, V.6 and V.7
Qayum Nasıyri, “Beliefs and Customs of the Kazan Tatars”
History and Culture of the Kerəşen Tatars (16th–20th Centuries), Sh. Mərcani Institute of History, Academy of Sciences of the Republic of Tatarstan

#tt_intermediate
Xatın-qızlar xoquqları – Women’s rights

Bügen bezdə ğədəti dip qabul itkən bik küp xoquqlar bar, ləkin berniçə yöz yıl elek kenə alarnıñ küpçelege xatın-qızlarda bulmağan. Әle də dönyanıñ qayber poçmaqlarında xatın-qızlarnıñ qayber möhim keşe xoquqları yuq. Alar arasında – saylawlarda tawış birü xoquqı, dəwlət wazifaların başqaru xoquqı, ğailə məs’ələlərendə tigez xoquqlar, eşləw xoquqı, ğadel xezmət xaqı, reproduktiv xoquqlar, milekkə iyə bulu həm belem alu xoquqı.

Bu temağa fiker alışu öçen sezgə şul süzlekne təqdim itəm:

ictimaği xərəkət – social movement
censi diskriminasiyə – gender discrimination
tigezsezlek – inequality
xezmət xaqı ayırması – wage difference
ğailədə köç qullanu – domestic violence
censi köçləw qurqınıçı – threat of sexual violence
tigez xoquqlar – equal rights
ğadellek – justice
teləktəşlek kürsətü – to show solidarity
fikerdəş – like-minded person
reproduktiv xoquqlar – reproductive rights
yöklelek – pregnancy
bala tabu – childbirth
balağa uzmaw – infertility
bala töşertü – abortion
bala töşertüne tıyu – abortion ban
kürem, aylıq – menstruation

Bügen həm hərwaqıt: bezgə qədər yəşəgən xatın-qızlarğa zur rəxmət!