Academic literature on the topic 'Kabardinians'

of the East Circassians ancestors of the Kabardinians to the territory of the former Western Alanya can be dated to the time after the invasion of Timur 1395-1396. The design of Kabarda as a principality can be dated to the first half of the 15th century. The division of Kabarda into Idarey, Kaitukoi, Tlachtostan, Dzhelyakhstan can be dated to the first half of the XVI century. Kabarda in this era becomes one of the leading forces in the North Caucasus. Kabardinians competed with the Great Nogai Horde for control of the Astrakhan Khanate. Temryuk Idarov in 1563 attracted Nogais and Russians in his confrontation with the Ingush. Kabardians of Idarey to confront the Crimean Tatars and Kumyks in the XVI century. They were allies of Russians. The Idaroviches use the Russians in the confrontation with the Kumyks and Crimean Tatars, and they themselves take part in the Livonian War and the Russian campaigns against various Caucasian rulers. Ties of Kabardians and with Nogais are made. Kabardinians of Kaitukoi are guided by the Crimean Khanate and the Small Nogai Horde. Circassian expansion to the east leads to the fact that the Karachais, Balkars, part of the Ossetians and Chechens are under the control of the Kabardinians. In the struggle for hegemony in the North Caucasus, the Kabardinians in the 16th –17th centuries face with the kumyks. None of the parties managed to win a convincing victory and they mutually exhausted each other. Kabardinians were the guides of Russian influence in the 17th century in the North Caucasus and their helped Russians in the Russian-Qizilbash conflict in 1651–1653. Kabardinians actively support the Russians against the Crimean Tatars in the 17th century. The significance of the Battle of Kanzhal is greatly exaggerated in Kabardinian historiography. We can talk about the participation of 20 thousands of Crimean Tatars in the battle and the death of a fourth of them in the battle. The defeat of 1708 only temporarily weakened the Crimean Tatars. Crimean Tatars make revenge hikes to Kabarda and devastate the region in the 10-ies and 20-ies of XVIII century. The Kabardinians victories under Baksan (1729) and Chеrеshty (1731) helped to stop the Crimean Tatar advance. Kabarda there were the Baksan and Kashkatau parties oriented to the Russians and Crimeans in the 18th century. They sought to win over external forces in order to secure subjectivity in foreign policy relations. The anti-Russian position of the Kabardinians set up the construction by Russians of the Mozdok fortress. Key words: Kabarda, Lesser Kabarda, Great Kabarda, Idarey, Kaitukoi, Crimean Khanate, Russian state, Great Nogai Horde, Lesser Nogai Horde, Ottoman Empire

The inclusion of Kabardinians and Balkars in the administrative and political space of the Russian Empire was accompanied by the formation in their political culture of public practices related to the expression of loyalty to the Romanov dynasty. Within the framework of military-popular administration one of the most widespread ways of registration of loyalty declarations were congress of entrusted of Great and Minor Kabarda and five mountain (Balkar) societies. Based on archival documents and periodical press materials, the formation of the symbolic and practical component of the loyalty scenarios is examined. Its key symbols were the "people's banner", granted by Nicholas I in 1844, and historical examples, which emphasized the deep historical tradition of serving the Russian throne, starting from Ivan IV. The practical side of loyalty implied regular confirmations of readiness to mobilize the human and financial resources of society. An analysis of the stories revealed a consistent pragmatism in the use of actions of loyalty to the throne for the favorable resolution of urgent social problems. Such an approach in relations with the imperial authorities has demonstrated a certain practical effectiveness. On May 21, 1889, Alexander III bestowed Kabardians and five mountain (Balkarian) societies of Zolsky and Gorny pastures under the condition of allegiance. Since August 25th, 1905 there was an administrative reunion of Great and Minor Kabarda in structure of Nalchiksky area.

Based on archival documents and materials of pre-revolutionary periodicals, examples of political use of the Kabardian public sum are examined. This financial institution was formed as a mone-tary fund, which was managed by the authorities of the Central Caucasus Line. court deputies were involved in its management, and later the drawing up of decisions on allocations from the public fund became the function of the congress of entrusted rural societies, whose decisions were ap-proved by the crown regional or all-Caucasus superiors. Within the framework of the considered theme, allocations from the means of sum for maintenance of the activity of public officials, payment of expenses on participation of the Kabardian and Balkarian proxies in various public-political events, financing of various forms of political socialization and ideological maintenance of the subject political culture were revealed. At the expense of Sum funds, technological modern-ization of the communication capabilities of the district authorities and local self-government was carried out. The conclusion that in the practices of the congresses of confidants, Sum acted as a key financial resource through which the co-financing of regional political tasks was provided is substantiated. In the socio-state interaction organized by crown authorities and local self-government, first through the congresses of trusted rural societies, the political and cultural expe-rience of Kabardinians and Balkars in organizing and improving the management of joint life within the framework of the Nalchik district expanded.

The article covers Kabardian funeral customs in the Kabardino-Balkarian Republic. The Kabardi-ans have three stages of funeral practice: pre-burial, funeral, and funeral rite. To identify trans-formations, pre-burial rites are analyzed in most detail, where ideas about the soul, attitudes to-wards the deceased and his body, as well as prohibitions associated with death are clearly traced. A detailed description and interpretation of modern rituals is necessary to identify and analyze the transformations occurring in the spiritual sphere of Kabardian society. The last decade has seen an increase in Islamic traditions in Kabardian funeral rituals, despite globalization and changes in ethno-cultural values.

This paper is dedicated to the reconstruction of ethnic and political history of the Nakhs in the Ancient Times, Middle Ages and Early Modern Times. Several Nakh tribes were known mainly to Georgians and Armenians. Nakhs were the main population of Georgia until the 4th century BC. The formation of the Iberian kingdom (Kartli) was closely connected with the interaction of the Kartvelian peoples with the nakhs of the South Caucasus, which appeared in Georgian sources under the name Durdzuks. The Nakhs were confronted with Scythians, Sarmatians, Alans n the North Caucasus. Therefore, Nakhs were better known in the South Caucasus. The most notable of the Durdzuk cluster was the tribe of the Tsanars. During the VIII-IX centuries Tsanars actively resisted the Arabs. The Tsanar chorebishop was one of the titles of the king of Kakheti and they actively participated in the Kakheti wars with the Abkhaz, Kartli, and Tao-Klardzhet kings. The final Kartvelization of the tsanars dates back to the XI century. Tushins, Pshavs, Khevsurs were kartvelized in the end of the XII century. Only the Batsbians retained the Nakh identity. Ethnonym Dzurzuk from the XIII century ceased to denote the Nakh population of the South Caucasus, which began to be designated by Kistins and Batsbians. Durdzuks from the XIII century these are the nakhs of the North Caucasus. The North Caucasian nakhs were ruled by the Alan kings in the XI-XIII centuries. Mongol invasion in XIII century weakened the power of the Alans over the North Caucasus. The territory of Chechnya united the Nakh state of Simsim in the middle of the XIV century, which at the end of the XIV century attacked by the Chagatays of Timur. Establish Georgian power over the highlanders in the middle of the fourteenth century. And in the 30s. XVII century Georgian kings Giorgi V and Teymuraz tried. Their real power was only over Georgian highlanders (Pshavs, Khevsurs, Tushins) and Batsbians. Kabardinians made a big campaign against the Nakhs in the middle of the XVI century. Temruk Idarov during the campaign of 1563 used the help of Nogays and Russians. Kabardinians entered the Sunzha region and drove the Ingush into the mountains. In the mountains was the possession of the Ingush Lars. The first of the Chechens to contact the Russians were the rulers of Aukh (Okoks of Russian sources). Some part of the Okoks in the XVII century evicted from Aukh on a plane to the area of Terek and Sunzha. The population of the Chechen possession obeyed the princes Turlovs from Gumbet. The people of Nokhch-Mokkh often opposed the Russians in the XVII century. There are some reasons to believe that they depended on the Kumyk rulers of the Andirean beilik. Avars and Kumyks also contributed to the penetration of Islam to the Chechens. Shibutians (Shatoys) and Chantiyans actively contacted Russians. Russian influence until the middle of the XVIII century it was rather nominal and was manifested in the presence of Cossacks and Streltsy on the Terek and Sunzha and in the exchange of embassies with Georgia. Not a single regional state such as the Safavid state or the Crimean Khanate has succeeded in establishing its power in the Central Caucasus. Chechens used vassality from the Russians as a counterweight to the influence of the Crimean Khanate and the Afshar state in the first half of the XVIII century, but this did not interfere with their situational alliances with the Kumyks and Crimean Tatars against the Russians. Chechens actively supported Islamic fanatics. Strengthening Russian power in the North Caucasus in the second half of the XVIII century led to the fact that the Ingush took Russian citizenship. There have been social changes in Chechnya. Societies drove out their princes. In this situation, the Chechens and other peoples of the Caucasus made an attempt to unite Sheikh Mansur. An attempt to unite Chechnya was also undertaken in the XIX century by Beibulat Taimiev. Key words: Vainakhs, Durdzuki, Chechens, Ingushes, Chechen domain, Georgia, Minor Kabarda, free societies

Aim. To study the peculiarities of carrying clinically significant allelic variants of TPMT and DPYD genes associated with the response to drug therapy in cancer practice among 9 ethnic groups of the Russian Federation. Materials and methods. The study included 1446 conditionally healthy volunteers from 9 ethnic groups. Carriage of polymorphic TPMT and DPYD gene markers was detected by the Real-Time PCR (polymerase chain reaction) method. Results. In all ethnic groups, the distribution of genotypes and alleles matched the equilibrium of Hardy-Weinberg. TPMT*3A (rs1800460) and TPMT*3C (rs1142345) were observed in heterozygous state in all investigated ethnic groups. In the Kabardinian group (n=204) the frequency of the TPMT*3A minor allele (MAF, %) was 2.94%; Balkars (n=200) 1.25%; Ossetians (n=239) 1.67%; Chuvashes (n=238) 1.89%: Mari (n=206) 1.21%; Tatars (n=141) 1.77%; Russians (n=134) 4.85%. The frequency of the TPMT*3C minor allele (MAF, %) in the Kabardinian group (n=204) MAF was 4.90%; Balkars (n=200) 1. 75%; Buryats (n=114) 0.44%; Ossetians (n=239) 1.88%; Chuvashes (n=238) 1.68%: Mari (n=206) 1.21%; Tatars (n=141) 1.42%; Russians (n=134) 4.48%. The results of the analysis of DPYD*2A polymorphism (rs3918290) demonstrated ethnic peculiarities of distribution. In the heterozygous state it was found only in the groups of Kabardins (n=204, MAF 1.22%), Balkars (n=200, MAF 2.00%), and Ossetians (n=239, MAF 0.63%). Conclusion. The results obtained in the study will be useful for developing personalized algorithms of antitumor therapy in cancer practice, including those aimed at increasing the safety of chemotherapy.

The article is an attempt to “re-read and rethink” the novels of Russian-speaking Kabardian writer M. Elberd “Terrible way to Oshkhamakho” and “Look for where you didn’t hide” at the level of modern literary experience. The authors focus on the complex, multifaceted interweaving of a single, essentially self-national and Russian-language literary process. This approach allows us to see new facets of artistic and sociocultural interrelations in the evolution of novel thinking. The particular interest of the Russian-language novel in history is connected with the important problem of how people choose their own destiny. The most important criterion in the North Caucasian Russian-speaking Romanticism remains the widespread world perception of the people: this circumstance emphasizes the importance of the orientation of Kabardian literature of the 80s of the 20th century to folk mythology, Adyg etiquette, the cycle of legends about Zhabagi Kazanoko, enlightenment, creativity of the classics of Kabardian literature Ali Shogentsukov and A. Keshokov. The article uses an integrated approach. It combines elements of typological, systemic-holistic and historical-literary analysis. The research methods are structural-analytical, synchronous-comparative, hermeneutic.