Papakha Caucasian: customs and traditions. I never took off my hat

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Caucasian hats

History and traditions

The highlanders of the Caucasus have been wearing fur hats for a long time, which have been improved over the centuries, eventually turning into the same hats that have become widely known since the Caucasian War of the 19th century. The Cossacks, and then the regular Russian troops, immediately appreciated the indispensability, practicality and universal qualities of the hat, which in the mountains served not only as a headdress, but also as a pillow. Papakha is an undoubted attribute of the highlander and Cossack costume. A white hat among the Caucasian highlanders was considered part of the ceremonial costume worn on special occasions.

Before the start of the First World War, such a headdress as a hat was sewn from the fur of a bear, a ram and a wolf, since the durable and hard fur helped to withstand saber blows well. To increase this effect, metal plates were inserted into the wedge-shaped cap of the papakha. The military had not only ordinary, but also ceremonial hats. For example, the officers' ones were distinguished by the fact that they were sheathed with a centimeter silver galloon.

Don, Astrakhan, Semirechensk and other Cossack troops wore cone-shaped hats with short-cropped fur. Starting in 1915, it was possible to wear gray fur hats, but only black fur could be worn during hostilities. White fur hats were strictly prohibited. Wahmisters and junkers had the top of their hats decorated with a white braid in the shape of a cross.

Don hats differed from the rest in that they had a red top with a cross. The top of the dads of the Kuban Cossacks was also red.

Currently, you can buy a Caucasian hat of any color, shape and type in the shop of Caucasian craftsmen of souvenirs and gifts "Caucasian Craftsmen".

Types and varieties of papakh

Hats can be very diverse, they are made from different types of fur, they can have different pile lengths, sizes and embroidery. At first, in the mountainous regions, hats were sewn from fabric, felt, fur, and combinations of fabric and fur. But it was fur hats that deserved great popularity, so today it is almost impossible to find a hat made of any other material than fur.

Types of papah that exist today:

Astrakhan. It is the most expensive and most beautiful, covered with uniform smooth, tight and dense curls. In addition, such a hat is very practical and can last for many years.
Classic. The most common type of headdress in the mountainous part of the Caucasus, such a hat is characterized by long and thick wool, most often mutton. Often this species is called shepherd hats.
Cossack. It is also popular in the Caucasus, it is also common among the Terek and Kuban Cossacks, it has its own name - Kubanka. The hat can have a different shape, both short and long fur.

If you want to buy a hat in Moscow, you should get acquainted with the extensive assortment that is presented in the Caucasian Craftsmen store. There are a variety of types of papah, which are made exclusively from high quality materials.

Papakhas also differ in the material they are made from. For example, astrakhan hats are made from astrakhan varieties such as Valek, Pulat and Antika.

Thanks to innovative technologies, the color palette of astrakhan is very diverse, such unusual colors as platinum, steel, golden, amber, beige, chocolate and many others are available. Karakul perfectly keeps its shape, so hats from it can be both ordinary and very high.

Classic and Cossack hats can be made from:

goatskin,
sheepskin,
lamb skin.

They can be white, black and brown, with a wide variety of coat lengths. All modern models are equipped with a special cord that allows you to easily and conveniently adjust the size.

Hats made of sheep and sheep skin are good because they are very warm and durable. And if the skin was pre-treated, then the hat will also be moisture resistant. Long pile hats are most often made from goat skins, they can be in such natural colors as gray, brown and milky, or dyed.

You can always buy any hat at the Caucasian masters of souvenirs and gifts "Caucasian Craftsmen" by going to the site and placing an order, which couriers will deliver at a convenient time, or by visiting the store located in Moscow on Semenovskaya Square.

Since ancient times, the Chechens had a cult of a headdress - both female and male.

A Chechen's hat - a symbol of honor and dignity - is part of the costume. “If the head is intact, it should have a hat”; “If you have no one to consult with, consult with a hat” - these and similar proverbs and sayings emphasize the importance and obligation of a hat for a man. With the exception of the hood, hats were not removed indoors either.

When traveling to the city and to important, responsible events, as a rule, they put on a new, festive hat. Since the hat has always been one of the main items of men's clothing, young people sought to acquire beautiful, festive hats. They were very cherished, kept, wrapped in pure matter.

Knocking someone's hat off was considered an unprecedented insult. A person could take off his hat, leave it somewhere and leave for a while. And even in such cases, no one had the right to touch her, realizing that he would deal with her master. If a Chechen took off his hat in a dispute or quarrel and hit it on the ground, this meant that he was ready to do anything, to the end.

It is known that among the Chechens, a woman who took off and threw her scarf at the feet of those fighting to the death could stop the fight. Men, on the contrary, cannot take off their hats even in such a situation. When a man asks someone for something and takes off his hat at the same time, then this is considered baseness, worthy of a slave. In Chechen traditions, there is only one exception to this: a hat can be removed only when they ask for forgiveness of blood feuds. Makhmud Esambaev, the great son of the Chechen people, a brilliant dancer, knew the price of a hat well and in the most unusual situations forced him to reckon with Chechen traditions and customs. He, traveling all over the world and being accepted in the highest circles of many states, did not take off his hat to anyone.

Mahmoud never, under any circumstances, took off the world-famous hat, which he himself called the crown. Esambaev was the only deputy of the Supreme Soviet of the USSR, who at all sessions of the highest authority of the Union sat in a hat. Eyewitnesses say that the head of the Supreme Council L. Brezhnev, before the start of the work of this body, carefully looked into the hall, and, seeing a familiar hat, said: "Mahmud is in place, you can start." M. A. Esambaev, Hero of Socialist Labor, People's Artist of the USSR, throughout his life, creativity carried a high name - the Chechen konakh (knight).

Sharing with the readers of his book “My Dagestan” about the features of Avar etiquette and how important it is for everything and everyone to have their own individuality, originality and originality, the national poet of Dagestan Rasul Gamzatov emphasized: “There is a world-famous artist Makhmud Esambaev in the North Caucasus. He dances the dances of different nations. But he wears and never takes off his Chechen cap. Let the motives of my poems be varied, but let them go in a mountain hat.

According to http://www.chechnyafree.ru

For Chechens, a papakha is something more than an ordinary headdress. This is a kind of symbol of honor, pride and dignity, which can only be worn by a person who has certain qualities and is capable of deeds. That is why not every Chechen could wear a hat, it is necessary to match this headdress.

Get a hat from your father

A young Chechen who was just starting to shave his beard usually received a hat as a gift. She could not be worn by her mother, sisters, as well as other women in the family, otherwise her sacred power was lost. If for some reason the head of the family died, then the hat always remained in the family, only sons had the right to wear it.

Papakha can be received as a gift from a stranger

This astrakhan hat is a sign of high trust and recognition - it was not given to everyone you met simply out of pity or indulgence. If a Chechen decided to give his hat, then a gifted person really deserved this expensive gift with his actions. At the same time, the material from which the hat was made, as well as its cost, were completely unimportant. The very fact of donating a papakha was important, because this headdress had a huge sacred meaning. To receive a hat as a gift from a stranger is an extremely rare occurrence, which sometimes did happen.

Smart head and fiery heart

Papakha could be worn only by that Chechen who manages to save it and protect it along with his life and good name. If a hat was knocked off a Chechen, then this was considered a humiliation, and the restoration of honor could be through battle and trials with a bloody outcome. That is why the Chechens fought to the end for their hat - its loss meant shame and frivolity.

If a Chechen guarded any object and left for a while, then he took off his hat and left it at the entrance. To touch the hat meant to challenge its owner, who considered it a matter of honor to find and punish the offender.

Hat features

A papakha is not worn for warmth or beauty - it is a kind of symbol that emphasizes the honor and dignity of a man. The hat must be protected and handled carefully - it is not allowed to wear a hat by those Chechens who, for no reason, dismissively throw this headdress on the ground. If a Chechen threw a hat on the ground, then he should be ready to die on the spot for his honor.

Annotation: the genesis, evolution of the hat, its cut, ways and manner of wearing, the cult and ethical culture of the Chechens and Ingush are described.

Usually the Vainakhs have questions about when did the hat appear in the everyday life of the highlanders and how. My father Mokhmad-Khadzhi from the village. Elistanji told me a legend that he heard in his youth, connected with this headdress revered by the people and the reason for its cult.

Once, back in the 7th century, Chechens who wished to convert to Islam went on foot to the holy city of Mecca and met there with the Prophet Muhammad (peace be upon him) so that he would bless them for a new faith - Islam. The Prophet Muhammad, (peace and blessings be upon him), extremely surprised and saddened by the sight of the wanderers, and especially by his broken, bloody from a long journey legs, gave them astrakhan skins to wrap their legs with them for the way back. Having accepted the gift, the Chechens decided that it was unworthy to wrap their legs in such beautiful skins, and even accepted from such a great man as Muhammad (s.a.w.s.). Of these, they decided to sew high hats that need to be worn with pride and dignity. Since then, this type of honorary beautiful headdress has been worn by the Vainakhs with special reverence.

People say: “On a highlander, two elements of clothing should attract special attention - a headdress and shoes. The papakha should be of perfect cut, as a person who respects you looks into your face and accordingly sees a headdress. An insincere person usually looks at your feet, so shoes should be of high quality and polished to a shine.

The most important and prestigious part of the complex of men's clothing was a hat in all its forms that existed in the Caucasus. Many Chechen and Ingush jokes, folk games, wedding and funeral customs are associated with a hat. The headdress at all times was the most necessary and most stable element of the mountain costume. He was a symbol of masculinity and the dignity of a highlander was judged by his headdress. This is evidenced by various proverbs and sayings inherent in the Chechens and Ingush, recorded by us in the course of field work. “A man should take care of two things - a hat and a name. Papakha will be saved by the one who has a smart head on his shoulders, and the name will be saved by the one whose heart burns with fire in his chest. "If you have no one to consult with, consult with your father." But they also said this: "It is not always a magnificent hat that adorns a smart head." “A hat is worn not for warmth, but for honor,” the old people used to say. And therefore, the Vainakh had to have the best hat, they did not spare money for a hat, and a self-respecting man appeared in public in a hat. She wore it everywhere. It was not customary to take it off even at a party or indoors, whether it was cold or hot there, and also to transfer it to be worn by another person.

When a man died, his things were supposed to be distributed to close relatives, but the headdresses of the deceased were not presented to anyone - they were worn in the family if there were sons and brothers, if they were not, they were presented to the most respected man of their taip. Following that custom, I wear my late father's hat. They got used to the hat from childhood. I would like to especially note that for the Vainakhs there was no more valuable gift than a hat.

Chechens and Ingush traditionally shaved their heads, which also contributed to the custom of constantly wearing a headdress. And women, according to adat, do not have the right to wear (put on) a man's headdress, except for a felt hat worn during agricultural work in the field. There is also a sign among the people that a sister cannot put on her brother's hat, since in this case the brother may lose his happiness.

According to our field material, no item of clothing had as many varieties as a headdress. It had not only utilitarian, but often sacred meaning. A similar attitude to the cap arose in the Caucasus in antiquity and persists in our time.

According to field ethnographic materials, the Vainakhs have the following types of hats: khakhan, mesal kui - a fur hat, holkhazan, suram kui - astrakhan hat, zhaulnan kui - a shepherd's hat. The Chechens and Kists called the cap - Kui, the Ingush - cue, the Georgians - kudi. According to Iv. Javakhishvili, Georgian kudi (hat) and Persian hud are the same word, which means a helmet, i.e. an iron hat. This term also meant hats in ancient Persia, he notes.

There is another opinion that Chech. kui is borrowed from the Georgian language. We do not share this point of view.

We agree with A.D. Vagapov, who writes that forge a “hat”, obshchena. (*kau > *keu- // *kou-: Chech. dial. kuy, kudah kuy. Therefore, we use Indo-European material for comparison: *(s)keu- “to cover, cover”, Proto-German *kudhia, Iranian *xauda “hat, helmet”, Persian xoi, xod “helmet.” These facts indicate that the –d- we are interested in is most likely an expander of the root kuv- // kui-, as in Indo-E.* (s)neu- “twist”, *(s)noud- “twisted; knot”, Persian nei “reed”, the corresponding Chechen nui “broom”, nuyda “braided button.” So the question of borrowing Chech. kui from the Georgian language remains open.As for the name suram: suram-kui "astrakhan hat", its origin is unclear.

Possibly related to the Taj. sur "a variety of brown astrakhan with light golden ends of the hair." And further, this is how Vagapov explains the origin of the term kholkhaz “karakul” “Actually Chechen. In the first part - huol - "gray" (cham. hholu-), khal - "skin", oset. hal - "thin skin". In the second part - the basis - khaz, corresponding to lezg. khaz "fur", tab., tsakh. haz, udin. hez "fur", varnish. haz. "fitch". G. Klimov derives these forms from Azeri, in which haz also means fur (SKYA 149). However, the latter itself comes from the Iranian languages, cf., in particular, Persian. haz "ferret, ferret fur", Kurd. xez "fur, skin". Further, the geography of distribution of this basis is expanding at the expense of other Russian. hz "fur, leather" hoz "morocco", Rus. farm "tanned goat skin". But sur in the Chechen language means another army. So, we can assume that suram kui is a warrior's hat.

Like other peoples of the Caucasus, among the Chechens and Ingush, headdresses were typologically divided according to two characteristics - material and form. Hats of various shapes, made entirely of fur, belong to the first type, and to the second - hats with a fur band and a head made of cloth or velvet, both types of these hats are called hats.

On this occasion, E.N. Studenetskaya writes: “Sheep skins of different quality served as the material for the manufacture of papakh, and sometimes the skins of goats of a special breed. Warm winter hats, as well as shepherd's hats, were made from sheepskin with a long nap outward, often padded with sheepskin with trimmed wool. Such hats were warmer, better protected from rain and snow flowing from long fur. For a shepherd, a shaggy hat often served as a pillow.

Long-haired hats were also made from the skins of a special breed of rams with silky, long and curly hair or Angora goat skins. They were expensive and rare, they were considered ceremonial.

In general, for festive dads, they preferred small curly fur of young lambs (kurpei) or imported astrakhan fur. Astrakhan hats were called "Bukhara". Hats made from the fur of Kalmyk sheep were also valued. “He has five hats, all made of Kalmyk lamb, he wears them out, bowing to the guests.” This praise is not only hospitality, but also wealth.

In Chechnya, hats were made quite high, widened at the top, with a band protruding above a velvet or cloth bottom. In Ingushetia, the height of the hat is slightly lower than the Chechen one. This, apparently, is due to the influence of the cut of hats in neighboring Ossetia. According to the authors A.G. Bulatova, S. Sh. they are sewn from lambskin or astrakhan with a cloth top. All the peoples of Dagestan call this hat "Bukhara" (meaning that the astrakhan fur, from which it was mostly sewn, is brought from Central Asia). The head of such papakhas was made of brightly colored cloth or velvet. The papakha made of golden Bukhara astrakhan was especially appreciated.

Avars of Salatavia and Lezgins considered this hat to be Chechen, Kumyks and Dargins called it “Ossetian”, and Laks called it “Tsudahar” (probably because the masters - hatters were mainly Tsudakhari). Perhaps it entered Dagestan from the North Caucasus. Such a hat was a formal form of a headdress, it was worn more often by young people, who sometimes had several tires made of multi-colored fabric for the bottom and often changed them. Such a hat consisted, as it were, of two parts: a cloth cap quilted on cotton, sewn to the shape of the head, and attached to it from the outside (in the lower part) high (16-18 cm) and wide to the top (27 cm) fur band.

The Caucasian astrakhan hat with a band slightly widened upwards (over time, its height gradually increased) was and remains the most favorite headdress of the Chechen and Ingush old people. They also wore a sheepskin hat, which the Russians called papakha. Its shape changed in different periods and had its own differences from the caps of other peoples.

From ancient times in Chechnya there was a cult of a headdress for both women and men. For example, a Chechen guarding some object could leave his hat and go home for lunch - no one touched it, because he understood that he would deal with the owner. To remove a hat from someone meant a deadly quarrel; if a highlander took off his hat and hit it on the ground, this meant that he was ready to do anything. “Tearing or knocking a hat off someone's head was considered a great insult, just like cutting off the sleeve of a woman's dress,” said my father Magomed-Khadzhi Garsaev.

If a person took off his hat and asked for something, it was considered indecent to refuse his request, but on the other hand, the person who applied in this way enjoyed a bad reputation among the people. “Kera kui bittina hilla tseran isa” - “They got it in their hands by beating their hats,” they said about such people.

Even during the fiery, expressive, fast dance, the Chechen was not supposed to drop his headdress. Another amazing custom of the Chechens associated with a headdress: the hat of its owner could replace it during a date with a girl. How? If a Chechen guy for some reason could not get on a date with a girl, he sent his close friend there, handing him his headdress. In this case, the hat reminded the girl of her beloved, she felt his presence, the conversation of a friend was perceived by her as a very pleasant conversation with her fiancé.

The Chechens had a hat and, in truth, still remains a symbol of honor, dignity or "cult".

This is confirmed by some tragic incidents from the life of the Vainakhs during their stay in exile in Central Asia. Prepared by the absurd information of the NKVD officers that the Chechens and Ingush deported to the territory of Kazakhstan and Kyrgyzstan - horned cannibals, representatives of the local population, out of curiosity, tried to rip high hats from the special settlers and find the notorious horns under them. Such incidents ended with either a brutal fight or murder, because. The Vainakhs did not understand the actions of the Kazakhs and considered this an encroachment on their honor.

On this occasion, it is permissible to cite one tragic case for the Chechens. During the celebration of Eid al-Adha by Chechens in the city of Alga of Kazakhstan, the commandant of the city, an ethnic Kazakh, appeared at this event and began to make provocative speeches against Chechens: “Are you celebrating Bayram? Are you Muslims? Traitors, murderers. You have horns under your hats! Come on, show them to me! - and began to tear off the hats from the heads of respected elders. Dzhanaraliev Zhalavdi from Elistan tried to besiege him, warning that if he touched his headdress, he would be sacrificed in the name of Allah in honor of the holiday. Ignoring what was said, the commandant rushed to his hat, but was knocked down with a powerful blow of his fist. Then the unthinkable happened: driven to despair by the most humiliating action of the commandant for him, Zhalavdi stabbed him to death. For this he received 25 years in prison.

How many Chechens and Ingush were imprisoned then, trying to defend their dignity!

Today we all see how Chechen leaders of all ranks wear hats without taking them off, which symbolizes national honor and pride. Until the last day, the great dancer Makhmud Esambaev proudly wore a hat, and even now, passing the new third ring of the highway in Moscow, you can see a monument over his grave, where he is immortalized, of course, in his hat.

NOTES

1. Javakhishvili I.A. Materials for the history of the material culture of the Georgian people - Tbilisi, 1962. III - IV. S. 129.

2. Vagapov A.D. Etymological dictionary of the Chechen language // Lingua-universum - Nazran, 2009. P. 32.

3. Studenetskaya E.N. Clothes // Culture and life of the peoples of the North Caucasus - M., 1968. S. 113.

4. Bulatova, A.G.

5. Arsaliev Sh. M-Kh. Ethnopedagogics of the Chechens - M., 2007. P. 243.

... He had only six years of high school behind him, but was born a dancer by inclination and talent - and became an artist against the will of his father, who considered his son's choice unworthy of a real man. In 1939-1941, Esambaev studied at the Grozny Choreographic School, and then began to dance in the Chechen-Ingush State Song and Dance Ensemble. During the Great Patriotic War, he performed in front of soldiers on the front line and in hospitals with a front-line concert brigade. In 1944-1956, Mahmud danced at the opera house in the city of Frunze. The expression of his gesture and eagle appearance came in handy for the Evil Genius, Girey, Taras in Taras Bulba and the fairy Carabosse, the negative heroine of Sleeping Beauty. Later, he will create a unique mono-theater of dance miniatures and travel around the world with the program "Dances of the Peoples of the World." He composed many of the compositions himself, one hundred and fifty percent using his natural phenomenal pace, penchant for the grotesque and a rare scale of masculine grace. Speaking alone, Esambaev easily subjugated any stage platform, skillfully knew how to attract attention to himself and keep it. He created the author's dance theater, in which the artist had no competitors. Knowing the laws of the stage, Esambaev verified his effects with a stopwatch - and at the same time captured the incredible power of ecstasy. All his numbers became hits. In 1959, Esambaev performed with his program in Moscow, then, as part of the Stars of the Soviet Ballet troupe, he toured France and South America. Next to world-famous ballerinas, he had a triumphant success. And wherever the tour took place, Esambaev, like an enthusiastic collector, collected dances of different nations. He learned them with lightning speed and performed them in the same country that gave them to him. Esambaev was repeatedly elected a deputy of the Supreme Council of the Chechen-Ingush Autonomous Soviet Socialist Republic, the RSFSR, the USSR. With his active support, a new building for a drama theater and a circus was built in the Chechen capital Grozny. He is People's Artist of the USSR and eight republics. The great dancer has died Mahmud Alisultanovich Esambaev January 7, 2000 in Moscow.

Representatives of different peoples live in the Caucasus. Here the mosques are adjacent to the church and the synagogue. Local residents, regardless of nationality, are tolerant, hospitable, beautiful, strong physically and spiritually. Here gentle gracefulness is combined with elegance, and rigor with masculinity, openness and kindness.
If you want to look into the history of the people, ask them to show you the national costume, in which, like in a mirror, the uniqueness of the people is displayed: customs, traditions, rituals and mores. Despite the variety of modern fabrics, the cut of national clothes remains the same, except that some little things change. If the national ornament gives us the opportunity to determine the artistic level of the people, then the cut and combination of colors, the quality of fabrics - to understand the national character, traditions and moral values of the people. Clothes depend not only on geographical location and climate, but also on mentality and faith. In the modern world, by clothes, we can safely judge the social status of a person, his tastes and material wealth. In our rapidly changing world, fashion continues to be a cultural phenomenon. So, in Chechen society, a married woman does not allow herself to go out into society without covering her head with a scarf, shawl or scarf. A man is required to wear a headdress during the days of mourning. You will not see Chechen women in a too short skirt or in a sleeveless dress with a deep neckline.
Even at the beginning of the twentieth century, Chechens wore traditional national clothes, which were sewn from local material. A rare woman did not know how to sew. If they ordered tailoring, then the craftswomen were not paid in money.
The headdress, both male and female, is a symbol. Male - a symbol of courage, and female - a symbol of chastity, the preservation of sacred purity. Touching the hat - inflict a deadly insult. The man did not take off his hat in front of the enemy, but died so as not to lose honor and dignity. If a woman threw a handkerchief between those who entered into a bloody fight, then the fight stopped.
Sheepskin was used to make fur coats, leather was used to make shoes. Cloth (ishar) and felt (istang) were made from the wool of domestic animals. Both men's and women's clothes were decorated with silver, which was sometimes covered with gold.
The pride and peculiar symbol of the Chechens are the cloak and hat. To this day, a cloak is covered with a dead man who is carried to the cemetery. Burka (verta) and bashlyk (bashlakh) served as protection against bad weather, cold.
A fitted Circassian coat (choa) is put on over a beshmet made of light fabric (g1ovtal), which tightly fits the torso and reaches the knees from the waist. She is girded with a leather belt (dokhka), decorated with silver lining. And, of course, a dagger (shalta), which was worn from the age of 14-15. The dzhigit took off his dagger only at night and put it on the right side, so that in case of an unexpected awakening he would be able to grab the weapon.
The Circassian floors are just below the knee. It emphasizes the wide shoulders and narrow waist of a man. Seven or nine gazyrnits (bustam) are sewn on both sides of the male chest, into which hermetically sealed cylindrical containers (they were made from mutton bone) are inserted, in which gunpowder was previously stored. The Circassian should not converge in front. Thanks to this, the beshmet is visible. Beshmet buttons are made of dense braid. The stand-up collar has, as a rule, two buttons and almost completely covers the neck. The Circassian coat is just below the knee length in young people and longer in adults, fastens at the waist. Without a belt, a man had no right to appear in society. By the way, only a woman in an interesting position did not wear it.
High morocco boots without a heel (ichigi) rise to the very knee. They are tucked into pants made of light fabric: wide at the top and narrow at the bottom.
Women's attire consists of a tunic dress with narrow long sleeves to the wrist. It is sewn from light, light-coloured, ankle-length fabrics. Silver breastplates (tuydargash) are sewn from the neck to the waist. These surviving elements of the Amazon adornment once served as a connecting link in the protective complex of the shield (t1arch), which was used to cover the chest (t1ar) to protect against the impact of the enemy’s weapons. A swing dress-robe (g1abli) is put on top, opened to the waist so that bibs can be seen. It fastens at the waist for a flattering fit. The belt gives a special beauty. It was also made of silver. It is wide on the stomach, tapering smoothly. This is the most valuable detail of the dress. G1abali was sewn from brocade, velvet, satin or cloth. Long sleeves-wings g1abli reach almost to the hem. Women in years wore gabli on solemn occasions. They usually wore dresses of darker colors than the younger ones. Long scarves and shawls (kortals) made of lightweight materials complete the outfit. Elderly women put their hair in a bag (chuhta) like an elongated hat, and put a fringed scarf over it. Shoes (poshmakhash) were also decorated with silver thread.
Undoubtedly, in the age of rapid civilization, such dresses are uncomfortable to wear. G1abali is rarely worn as a wedding dress these days. Often professional dancers, artists allow themselves to appear on stage in some strange costumes, vaguely reminiscent of the Chechen national costume. Instead of bibs, you can see ornamental embroidery, which has nothing to do with our culture. The sleeves of the dress are decorated with some kind of ruffles from the elbow. On the main street of Grozny hangs a portrait of a rider with a cloak draped over his shoulders, decorated with gazyrs.
Among a large number of papakhas, one can rarely see a real Chechen papakha (it expands slightly from above). Knowing that careless handling of the hat is not allowed, why does the dancer, having minted the lezginka, allow himself to press the hat to the floor with a flourish?
Why modern Circassian short sleeves? If the length interferes, then you can roll up.
In his story "Native Village" M. Yasaev explains that a woman wore black clothes if the family was pursued by blood feud. And nowadays, black has become, almost predominant, in the clothes of girls.
Clothing is not only a means of protection from the adverse effects of nature, but a symbol of the individual existence of a nation. If the modern costume reflects the peculiarities of our philosophy and psychology, then it is inextricably linked with our national costume, self-identification. Chechens are one of the most attractive peoples not only in the Caucasus, but also in the world. Despite all the hardships of recent decades, we have remained charming. We know how and love to dress beautifully and elegantly without pretentiousness and flashy colors. And to a beautiful walk we add a captivating soft smile so that the world around us is filled with goodness.

The word papakha itself is of Turkic origin, in the Fasmer dictionary it is specified that it is Azerbaijani. The literal translation is a hat. In Rus', the word papakha took root only in the 19th century, before that hats of a similar cut were called hoods. During the period of the Caucasian wars, the word papakha also migrated to the Russian language, but at the same time, other names formed from ethnonyms were also used in relation to a high fur hat. The Kabardinka (Kabardian hat) later became the Kubanka (its difference from the hat is, first of all, in height). In the Don troops, a papakha was called a trukhmenka for a long time.

A papakha is not just a hat. Neither in the Caucasus, where she comes from, nor among the Cossacks, a hat is considered an ordinary headdress, the task of which is only to keep warm. If you look at the sayings and proverbs about the hat, you can already understand a lot about its significance. In the Caucasus they say: "If the head is intact, it should have a hat", "The hat is worn not for warmth, but for honor", "If you have no one to consult with, consult with a hat." The Cossacks have a saying that the two most important things for a Cossack are a saber and a hat.

Removing a hat is allowed only in special cases. In the Caucasus - almost never. You can’t take off your hat when someone is asked for something, the only exception is when they ask for forgiveness of blood feud. The specificity of the hat is that it does not allow you to walk with your head down. It is as if she "educates" a person herself, forcing him "not to bend his back."

Dagestan Cavalry Regiment

In Dagestan, there was also a tradition to make an offer with the help of a hat. When a young man wanted to marry, but was afraid to do it openly, he could throw a hat out the girl's window. If the hat did not fly back for a long time, then the young man could count on a favorable outcome. It was considered a serious insult to knock a hat off your head. If, in the heat of a dispute, one of the opponents threw a hat on the ground, then this meant that he was ready to stand until his death. It was possible to lose a hat only with a head. That is why hats were often worn with valuables and even jewelry.

Fun fact: The famous Azerbaijani composer Uzeyir Gadzhibekov, going to the theater, bought two tickets: one for himself, the second for his hat. Makhmud Esambaev was the only deputy of the Supreme Soviet of the USSR who was allowed to sit at meetings in a headdress. They say that Leonid Brezhnev, looking around the hall before the performance, saw Esambaev's hat and said: "Makhmud is in place, we can start."

Alexandre Dumas in a hat

Writer Alexandre Dumas (the one who wrote The Three Musketeers, The Count of Monte Cristo, The Iron Mask and other famous works) while traveling around the Caucasus somehow decided to take a picture in a hat. The photograph has survived to this day.

Papakhas are different. They differ both in the type of fur and in the length of the pile. Also, in different shelves, the types of embroidery on the top of daddies differ. Before the First World War, hats were most often sewn from the fur of a bear, a ram and a wolf, these types of fur best of all helped soften a saber blow. There were also ceremonial hats. For officers and cadets, they were sheathed with a silver galloon 1.2 centimeters wide.

Since 1915, it was allowed to use gray hats. Don, Astrakhan, Orenburg, Semirechensk, Siberian Cossack troops wore hats similar to a cone with short fur. It was possible to wear hats of any shades, except for white, and during the period of hostilities - black. Hats of bright colors were also banned. The sergeants, sergeants and cadets had a white cruciform braid sewn on the top of the hat, and the officers, in addition to the braid, also had a galloon sewn on the device.

Don hats - with a red top and a cross embroidered on it, symbolizing the Orthodox faith. The Kuban Cossacks also have a scarlet top. Terek has blue. In the Trans-Baikal, Ussuri, Ural, Amur, Krasnoyarsk and Irkutsk parts, they wore black hats made of sheep's wool, but exclusively with a long pile.

We all know the expression: "Punch the cuffs." A cuff was a wedge-shaped cap sewn to a hat, which was common among the Don and Zaporozhye Cossacks in the 16th and 17th centuries. Before the battle, it was customary to put metal plates into the cuff, which protected the Cossack from checker strikes. In the heat of the fight, when it came to hand-to-hand combat, it was quite possible to fight back with a hat with a cuff, "cuff" the enemy.

Papakha from astrakhan fur

The most expensive and honorable hats are astrakhan hats, which are also called "Bukhara". The word Karakul comes from the name of one of the oases located on the Zerashvan River, which flows in Uzbekistan. It was customary to call karakul the skins of lambs of the karakul breed, taken a few days after the birth of the lamb. Generals' hats were made exclusively from astrakhan fur.

After the revolution, restrictions were imposed on the wearing of national clothes for the Cossacks. Hats replaced budyonovkas, but already in 1936 hats returned again as an element of clothing. The Cossacks were allowed to wear low black hats. Two stripes were sewn on the cloth in the form of a cross, for officers of gold color, for ordinary Cossacks - black. In front of the dads, of course, a red star was sewn on. Terek, Kuban and Don Cossacks received the right to serve in the Red Army, and there were also Cossack troops at the parade in 1937. Since 1940, the hat has become an attribute of the military uniform of the entire senior command staff of the Red Army, and after the death of Stalin, hats have become fashionable among members of the Politburo.

Historically, the hat in Azerbaijan is not only a headdress, but a symbol of honor, dignity and masculinity. Traditionally, in our country, sewing a hat as a craft developed in close connection with the history, life and culture of the people. It is no coincidence that oral folk art has preserved many riddles, proverbs and sayings about hats.

The shape and material of this headdress, whose history dates back centuries, as a rule, was an indicator of the social status of the one who wears it. In the old days, men never took off their hats. Appearing in public places without a hat was considered unacceptable.

For centuries, papakh sewing masters, like representatives of other crafts, enjoyed great respect in society. However, over time, young people lost interest in papakhas, and the number of papakha masters decreased significantly.

Master Yagub lives and works in the village of Boradigah, Masalli region, who is well known not only in his native region, but also in neighboring regions, and even in Iran. Yagub Mammadov was born in 1947 in Boradigi, he learned the craft of papakhchi from his grandfather.

The shape and material of this headdress, which has a history dating back centuries, as a rule, was an indicator of the social status of the one who wears it.
© Sputnik / Rahim Zakiroghlu
Master Yagub from the village of Boradigah, Masalli region, has been engaged in this craft for almost half a century.
© Sputnik / Rahim Zakiroghlu
Traditionally, hat sewing as a craft developed in close connection with the history, life and culture of the people.
© Sputnik / Rahim Zakiroghlu

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Papakha in Azerbaijan is not only a headdress, but a symbol of honor, dignity and masculinity

“My grandfather Abulfaz was the most famous papakhchi of our region. I often came to him, watched how he worked and slowly learned everything. Since 1965, I became his student,” the master recalls.

Mammadov graduated from high school, entered the correspondence department of the institute and continued to work. In those years, he continues, orders were received all year round and quite a lot: "And now there are much fewer orders, and even then mostly only in autumn or winter."

According to him, he mainly sews Bukhara papakhas (they got their name from the city of Bukhara, from where they brought leather for papakhas - ed.), and either elderly people or mullahs wear them. The master says that earlier hats were treated with great respect: "In the old days, theater goers bought two tickets - one for themselves, the other for the hat. But now the bukhara hat has gone out of fashion."

The master says that earlier he sewed 30-35 papas in a single winter month, and 15-20 papas in the remaining months, but now orders are received for only 5-10 papas. At the same time, Mammadov is sure that it is possible to sew a high-quality hat only if you really love your job. In addition, you must have at least a minimal artistic taste.

“The master must know whether a hat is suitable or not for a person. For example, a small hat will not suit a full person, but on the contrary, it will suit a thin person,” Mammadov says.

He also spoke about the fact that the skin for dads is brought from Uzbekistan: “Little lambs are killed by strangulation in order to preserve curls of wool. The resulting wool is wrapped in gauze and kept in a special place for two days. Then the skin is salted, its reverse part is cleaned, process and eventually get the material for the papakha".

Master Yagub says that the correct tailoring of the hat is also of great importance. When sewing the inside of the hat, he sews the felt with a sewing machine, and the skin - only by hand. Some craftsmen, Mammadov continues, in order to quickly complete the order, sew the skin with a machine. But it’s better not to do this, because after a while the seams on the hat begin to gather, and then folds form in this place, and the hat deteriorates.

As for prices, they range from 100 to 300 manats on average, but the master says that he is always ready to negotiate with the client.

The master taught this craft to his brother Zahid, and now they work together. Young people are not interested in this craft, because today Mammadov is the only master in sewing papakh in the whole district ...

Papakha in the North Caucasus is a whole world and a special myth. In many Caucasian cultures, a man, on whose head a hat or a headdress in general, is a priori endowed with such qualities as courage, wisdom, self-esteem. The man who put on the hat, as if adjusted to it, trying to match the subject - after all, the hat did not allow the highlander to bow his head, and therefore go to someone to bow in a broad sense.

Not so long ago I was in the village of Tkhagapsh visiting Batmyz Tlif, the chairman of the village "Chile Khase". We talked a lot about the traditions of aul self-government, preserved by the Black Sea Shapsugs, and before leaving, I asked our hospitable host for permission to photograph him in a full-dress hat - and Batmyz seemed to rejuvenate before my eyes: immediately a different posture and a different look ...

Batmyz Tlif in his ceremonial astrakhan hat. Aul Tkhagapsh of the Lazarevsky district of the Krasnodar Territory. May 2012. Photo by the author

“If the head is intact, it should have a hat on it”, “The hat is worn not for warmth, but for honor”, “If you have no one to consult with, consult the hat” - an incomplete list of proverbs common among many mountain peoples of the Caucasus.

Many customs of the highlanders are connected with the papakha - this is not only a headdress in which it is warm in winter and cool in summer; it is a symbol and a sign. A man should never take off his hat if he asks someone for something. With the exception of only one case: a hat can be removed only when they ask for forgiveness of blood feud.

In Dagestan, a young man, afraid to openly woo a girl he liked, once threw a hat in her window. If the hat remained in the house and did not immediately fly back, then you can count on reciprocity.

It was considered an insult if a hat was knocked off a person's head. If the person himself took off and left the hat somewhere, no one had the right to touch it, realizing that they would deal with its owner.

Journalist Milrad Fatulaev recalls in his article a well-known case when, going to the theater, the famous Lezgi composer Uzeyir Gadzhibekov bought two tickets: one for himself, the second for his hat.

They did not take off their hats indoors either (with the exception of the hood). Sometimes, taking off the hat, they put on a light hat made of cloth. There were also special night hats - mainly for the elderly. Highlanders shaved or cut their heads very short, which also preserved the custom of constantly wearing some kind of headdress.

The oldest form was considered high shaggy hats with a convex top made of soft felt. They were so high that the top of the cap leaned to the side. Information about such hats was recorded by Evgenia Nikolaevna Studenetskaya, a famous Soviet ethnographer, from the old people of Karachays, Balkars and Chechens, who kept the stories of their fathers and grandfathers in their memory.

There was a special kind of hats - shaggy hats. They were made from sheepskin with a long pile outside, padding them with sheepskin with sheared wool. These hats were warmer, better protected from rain and snow flowing into a long fur. For a shepherd, such a shaggy hat often served as a pillow.

For festive dads, they preferred small curly fur of young lambs (kurpei) or imported astrakhan fur.

Circassians in hats. The drawing was kindly provided to me by Timur Dzuganov, an Istrrik scientist from Nalchik.

Astrakhan hats were called "Bukhara". Hats made from the fur of Kalmyk sheep were also valued.

The shape of the fur hat could be varied. In his "Ethnological research on the Ossetians" V.B. Pfaf wrote: “The papakha is strongly subject to fashion: sometimes it is sewn very high, a arshin or more in height, and at other times quite low, so that it is only slightly higher than the caps of the Crimean Tatars.”

It was possible to determine the social status of a highlander and his personal preferences by a hat, only “it is impossible to distinguish a Lezgin from a Chechen, a Circassian from a Cossack by headdress. Everything is quite monotonous,” Milrad Fatullayev remarked subtly.

At the end of the 19th - beginning of the 20th centuries. hats made of fur (sheepskin with long wool) were used mainly as shepherd's hats (Chechens, Ingush, Ossetians, Karachays, Balkars).

A high astrakhan hat was common in Ossetia, Adygea, planar Chechnya and rarely in the mountainous regions of Chechnya, Ingushetia, Karachay and Balkaria.

At the beginning of the 20th century, low, almost to the head, tapering hats made of astrakhan fur came into fashion. They were worn mainly in the cities and adjacent areas of planar Ossetia and in Adygea.

Hats were and are expensive, so rich people had them. Rich people had up to 10-15 dads. Nadir Khachilaev said that he bought a cap in Derbent of a unique iridescent golden hue for one and a half million rubles.

After the First World War, a low hat (band 5-7 sam) with a flat bottom made of fabric spread in the North Caucasus. The band was made from kurpei or astrakhan. The bottom, cut from one piece of fabric, was at the level of the top line of the band and was sewn to it.

Such a hat was called a kubanka - for the first time they began to wear it in the Kuban Cossack army. And in Chechnya - with a carbine, because of its low height. Among the youth, it supplanted other forms of papakh, and among the older generation, it coexisted with them.

The difference between Cossack hats and mountain hats is in their diversity and lack of standards. Mountain hats are standardized, Cossack hats are based on the spirit of improvisation. Each Cossack army in Russia was distinguished by its hats in terms of the quality of fabric and fur, shades of color, shape - hemispherical or flat, dressing, sewn-on ribbons, seams, and, finally, in the manner of wearing those very hats.

Hats in the Caucasus were very cherished - they kept them, covering them with a scarf. When traveling to a city or on a holiday in another village, they carried a festive hat with them and put it on only before entering, taking off a simpler hat or a felt hat.

In the next posts - a continuation of the theme of men's hats, unique photos and fashionable hats from Gauthier ...