Extracurricular lesson "Resettlement of Ossetians from the mountains to the plains." Ossetians Resettlement of Ossetians

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Introduction

Ossetians are the descendants of the ancient Alans, Sarmatians and Scythians. However, according to a number of well-known historians, the presence of the so-called local Caucasian substratum in the Ossetians is also obvious. At present, Ossetians mostly inhabit the northern and southern slopes of the central part of the main Caucasian ridge. Geographically, they form the Republic of North Ossetia - Alania (area - about 8 thousand square kilometers, the capital - Vladikavkaz) and the Republic of South Ossetia (area - 3.4 thousand square kilometers, the capital - Tskhinvali).

Throughout its history, the Ossetian people went through periods from rapid prosperity, strengthening of power and huge influence in the first millennium of our era, to almost complete catastrophic extermination during the invasions of the Tatar-Mongol and lame Timur in the XIII-XIV centuries. The comprehensive catastrophe that befell Alania led to the mass destruction of the population, undermining the foundations of the economy, and the collapse of statehood. The miserable remnants of the once powerful people (according to some sources, no more than 10-12 thousand people) were locked up in the high mountain gorges of the Caucasus Mountains for almost five centuries. During this time, all "external relations" of the Ossetians were reduced only to contacts with the closest neighbors. However, there is no evil without good. According to scientists, largely due to this isolation, the Ossetians have preserved their unique culture, language, traditions and religion almost in their original form.

Ossetian culture tradition education

Migration from the mountains to the plains. Territory and population

.Resettlement of Ossetians to the plain

The resettlement of the highlanders-Ossetians was carried out according to a predetermined plan. The plan was approved by A.P. Yermolov, the commander-in-chief of the Russian army in the Caucasus. According to the adopted plan, the Ossetians, who lived on the northern slopes of the Caucasus Range, moved to the foothill plains. The Tagauri society was assigned lands between the Terek and Mayramadag, the Kurtatinsky society - between Mayramadag and Ardon, the Alagir society - the Ardon-Kurp interfluve. The lands provided to the Digor society were divided between feudal families and were located in the western regions of Ossetia along the basins of the Durdur, Urukh and Ursdon rivers. Even before the mass resettlement of North Ossetians, the right bank of the Terek was given into the possession of the Dudarovs, influential Tagauri feudal lords who controlled the passages along the Georgian Military Highway.

With the resettlement of Ossetians to the plain, A.P. Ermolov connected, first of all, the solution of problems related to the security of the Georgian Military Highway. According to his plan, the transfer of this road from the right bank of the Terek to the left and the resettlement of Ossetians on both sides of the river were to secure the road from the raids of the highlanders.

A new stage of resettlement of Ossetians began at the turn of the 18th-19th centuries. However, it took on a mass character only in the 1920s. 19th century Along with the Russian administration, the resettlement process now has its own "organizers" nominated from their own midst. Often they were people from wealthy strata of society. The local "organizers" of resettlement cared, first of all, about observing their own class interests: they sought to become "first settlers", "founders" of new settlements, hoping that new villages would be named after them. On this basis, the Ossetian social leaders could subsequently consider the developed lands their property, and the inhabitants of the settlements - dependent. Such villages, as a rule, had family names: for example, the villages of the Kozyrevs, Yesenovs, Mamsurovs, Kundukhovs, Dzhantievs, and others.

New settlements were still founded near Russian military fortifications, such as Vladikavkaz, Ardon, Arkhon, Upper Dzhulat and others. Such close proximity was typical only for Ossetian settlers, they even created settlements mixed with Russian fortifications. This was explained not only by the fact that the Ciscaucasian plain remained a turbulent place, but also by the openness of the people themselves, their inclination to economic and cultural cooperation.

The wave of mass resettlement of Ossetians, which began in the 1920s, subsided somewhat by the end of the first quarter of the 19th century. This process was suspended by the frequent raids on Ossetian settlements by the Kabardian feudal lords and the Ingush. The Caucasian War, which began in 1823, which complicated the military-political situation in the North Caucasus, also affected the rate of migration of mountaineers to the plain. By 1830, due to the military events in the Caucasus, as well as the actions of the Russian government aimed at tightening the colonial regime, the resettlement of Ossetians to the plain was completely suspended. There was also an internal reason for its termination. Resettlement from the mountains to the plains could not but have its natural limits, beyond which the destruction of the organization of Ossetian society that took shape over the centuries began. The people felt that resettlement to a new geographical habitat and the rejection of familiar mountain conditions, along with the blessing, fraught with the danger of losing internal social and traditional integrity, which, in turn, could plunge Ossetian society into a state of deep depression.

The Russian administration, of course, noticed that the raids posed a significant external danger for the Ossetians, which could cause them to refuse to move from the mountains to the plains. But she did not seek to delve into the more complex aspects of this problem. In pursuing their own military-political goals, since 1830 the Russian administration began violent methods of evicting Ossetians from the mountains. First of all, they were evicted from those places where military communications passed, hoping in this way to secure the actions of their troops in the most difficult areas for them. As a result of such a policy of the Russian government, the resettlement of the inhabitants of the mountainous regions took on the character of deportation. Not only Ossetian villages were deported, but, at times, entire regions, such as, for example, the mountain basin of the Terek River, where the Georgian Military Highway ran and where Ossetian villages were compactly located.

Soon, however, the Russian administration, having met resistance from Ossetia, abandoned violent methods, and resettlement again began to take place on the principle of voluntariness.

Back in 1822, Klaproth expressed the opinion that the Ossetians are the descendants of the Alans (they are also wasps and yas, depending on the sources). Further research confirmed the assumption that the ancestors of the Ossetians were among the Alans, and clarified the Iranian origin of the latter, as well as their relationship with the Sarmatians. Ossetians are the remnant of the once numerous Iranian tribe, which occupied a significant area in the northern Caucasus, on and in the Black Sea. Up to Elborus and further in the region of the upper Kuban, the Ossetian names of rivers, gorges, passes, mountains, etc., are still preserved, indicating that these places were inhabited by their ancestors.

Observation of the type of mountain Tatars, the study of their traditions and customs leads to the conviction that the Tatars found the indigenous Ossetian population here. The ancestors of the Ossetians lived even further to the west, in the lower reaches of the Kuban and the Don, which still retained its Ossetian name (don - in Ossetian water, river). The antiquity of Iranian settlements in the south-east of Russia dates back to the time of the Greek Black Sea colonies. In the Greek inscriptions of Tiras, Olbia, Panticapaeum, and especially Tanaida, there are many Iranian personal names among non-Greek personal names, indicating the presence of a significant Iranian element in the local population. The linguistic analysis of these names made it possible to understand some of the phonetic laws of the Sarmatian language and establish its special relationship with the Ossetian.

Historical data on the fate of the ancestors are a few written testimonies about the Asian Sarmatians, Alans, as well as meager indications of the Russian chronicle about the Yasses. The closest southern cultural neighbors of the Ossetians, the Georgians, also preserved in their annals several testimonies about the Ossetian raids in Transcaucasia. The Armenian historian Moses of Khorensky knows the Osses under the name Alans, under which they were also known to Byzantine historians. In the Georgian chronicle, the Osses are portrayed as a strong, numerous people, who put up several tens of thousands of horsemen for raids. Ossetian kings and family unions between the royal house (Bagratids) and the Ossetian are mentioned.

The power of the Ossetians, weakened in the north of the Caucasus by the Russians (Kasogs) and Polovtsy, was finally undermined by the Tatar pogrom during the time of Genghis Khan. The Ossetians were forced to pay tribute to the Tatars. In the north, the Tatars occupied part of the Ossetian territory, and finally locked the Setins in the mountains. The Digorians, Tagaurians and part of the Kurtatins were tributaries of the Kabardians as early as the beginning of the 19th century. The South Ossetians, formerly so formidable for them, submitted to the influence of the Georgians and became serfs from the Georgian feudal lords Eristovs and Machabelovs. The establishment of Russian rule was favorable for O., who found support in the Russian government against the Kabardians, on the one hand, and against the oppression of the upper class and Georgian princes, on the other. As a result of incitement by the latter, unrest sometimes occurred among the South Ossetians, but the measures of the government and the activities of the missionaries brought the Ossetians closer and closer to the Russians. In 1866-67. in Ossetia, the serfs were liberated from the power of the landowners.

After the revolution there is a mass resettlement of Ossetians. In 1922, the South Ossetian Autonomous Republic was formed, which became part of the Georgian SSR, two years later the North Ossetian Republic was formed, which in 1936 was transformed into the North Ossetian Autonomous Soviet Socialist Republic. In 1990, the Declaration of Sovereignty of the Republic of North Ossetia (now North Ossetia-Alania) was adopted. South Ossetia became part of.

Ossetians are a people in Russia, the main population of North and South Ossetia, they also live in Kabardino-Balkaria (10 thousand people), in Karachay-Cherkessia (4 thousand people). The total number in Russia is 402 thousand people. Before the conquest of the Kabardians by the Russians, the Ossetians lived exclusively in the mountains. Pushing the Kabardians away from the mountains, the Russian government allowed them to settle on the plane.

The Ossetians are a viable tribe, rapidly increasing in numbers since they were placed in more favorable economic conditions. According to the data of 1833, there were only 35,750 Ossetians; According to information from the 1960s, there were 46,802 North Ossetians and 19,324 South Ossetians. In 1880, there were already 58,926 people in North Ossetia, and 51,988 in South Ossetia.

According to the observations of Dr. Gilchenko, the majority of North Ossetians (almost 64%) are dark-haired and dark-eyed; their skin color is swarthy, the forehead is straight, wide, with well-developed frontal tubercles and poorly developed superciliary arches; nose rather large, prominent, straight; the mouth is small, with straight, thin lips. Growth is mostly high; shoulders and pelvis of considerable width.

On the plane, Ossetians live in huts or whitewashed huts; in the mountains, where there is no forest, or it is difficult to access, Ossetian sakli are made up of stones without cement and for the most part stick to the rock with one side. Sometimes part of the side walls is also formed by a mountain.

The main part of the national Ossetian house is a large common room, kitchen and dining room together. Cooking takes place in it all day long, since Ossetians do not have a certain time for eating, and family members do not eat all together, but first the older ones, then the younger ones. A hearth is placed in the middle of the room, above which, on an iron chain, hangs a copper or cast-iron cauldron. The hearth is the center around which the family gathers. An iron chain attached to the ceiling at the smoke hole is the most sacred object of the house: one who approaches the hearth and touches the chain becomes close to the family. Insulting the chain (for example, taking it out of the house) was considered the greatest offense for the family, which was previously followed by blood feuds.

As the family grows (partitions between married brothers during the life of the parents are rare), new saklis and outbuildings are added to the house. All buildings are covered with flat roofs, on which bread is often threshed and grain is dried.

The clothes of the Ossetians do not differ from the common Caucasian, mountain clothes: men have the same shirts, beshmets, Circassians, trousers made of cloth or canvas or cloaks; for women - long shirts to the heels, harem pants and calico or nanke semi-caftans with a narrow neckline on the chest. The winter headdress is a lamb high hat (hat), the summer one is a felt hat. The headdress of women is made up of hats of various types and scarves. Men in clothes prefer dark brown and black, women - blue, blue and scarlet.

The main food of the Ossetians, who are generally distinguished by moderation, is bread - from barley, corn, wheat, millet, as well as dishes from milk and cheese. They eat meat only on holidays and when guests arrive. The main occupations of the Ossetians in the mountains, where there are fat pastures, are cattle breeding and agriculture, crafts are poorly developed.

The main ethical principles that guide the life of Ossetians are respect for elders, blood vengeance and hospitality. Every Ossetian considers it a duty to get up at the entrance of the elder and greet him, even if he was of lower origin; adult sons do not have the right to sit in the presence of their father, the host cannot sit in front of the guest without his permission, etc. In general, family and social relations are determined by strict etiquette and peculiar notions of decency, often extremely shy.

The custom of blood vengeance, sacredly observed before, but now almost eradicated, led to constant wars between individual families and significantly reduced the number of the Ossetian tribe. Hospitality is still an outstanding feature. It is observed with greater sincerity and cordiality in places less touched by European culture. Marriage was until recently based solely on the payment of a kalym (ireda) for the bride, which the groom had to purchase personally. The size of the kalym was determined by the dignity of the bride and the families entering into kinship. In some places, part of the kalym, and sometimes the whole kalym, goes as a dowry to a girl. Ossetian weddings are decorated with many rituals that retain interesting traces of antiquity.

Between the funeral rites, the so-called dedication of the horse to the deceased, performed at the grave, and the commemoration deserve attention. The purpose of the first rite is for the deceased to have a horse in the afterlife and be able to safely drive to the place assigned to him. The commemoration consists in a plentiful treat not only to relatives, but to all residents of the same village and newcomers, in honor of the deceased, and the so-called great commemoration is sometimes accompanied by a jump and shooting at a target for prizes given out by the family of the deceased. Ossetians look at the commemoration as if they were feeding their dead ancestors, believing that the food eaten at the commemoration reaches them. By adopting Christianity, Ossetians perform certain rituals, observe fasts and holidays, attend church, mention the name of Christ and some saints, but at the same time celebrate the old pagan rites, say prayers to their aul and family shrines, on certain days they make sacrifices - rams, goats , bulls. In the rituals of Ossetians, traces of decayed Christianity, mixed with ancient paganism, are also visible.

Of considerable interest is the folk literature of O., especially their legends about heroes, called Narts. Some types and plots of the Ossetian Nart epic are found in the legends of the Kabardians and. The latter, apparently, borrowed some of the stories from the Ossetians, who themselves received something from the Kabardians. The Ossetian Nart epic was also penetrated from Transcaucasia, through the Georgians, by some plots connected with the Persian hero Rustem, a hero almost universally known in the Caucasus. In addition to epic tales, Ossetians have many songs, especially satirical and humorous ones, which are as easy to add up as they are forgotten and replaced by new ones. Singing and playing musical instruments are widespread among the people.

The article deals with the issue of resettlement of Ossetian families from North Ossetia to Turkey in the middle of the 19th - early 20th centuries. Several stages of resettlement, their time limits are considered, a list of emigrated families from the Tagauri, Kurtatinsky, Alagirsky and Digorsky societies of North Ossetia is given. Privileges and tax breaks that were given to Muhajirs in Turkey are presented. A list of places of resettlement and the names of settlements of Ossetian migrants is given, indicating the names of those who settled in them. Data are given on the change in the names of Ossetians as a result of the adoption of the law on surnames in Turkey in 1934. The materials of the study significantly complement the prevailing ideas about the Ossetians-Muhajirs, allow an objective assessment of their contribution to the development of socio-political and cultural relations between the peoples of the Caucasus and Russia. They also contribute to a deeper and updated study of the genealogy of Ossetian surnames currently living in the Republic of Turkey.

revolution

emigration

North Ossetia

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The mass migration of Caucasians, including Ossetians, who profess Islam, to Turkey of the same faith, known as Muhajirism, was one of the results of the tsarist policy towards the mountain peoples. Muhajirism (from the Arabic “muhajarat” - “resettlement”) is the process of resettlement after the end of the Caucasian War (1864) to the Ottoman Empire and the countries of the Middle East of representatives of the peoples of the North Caucasus who did not accept defeat. Muhajirs They called the companions of the Prophet Muhammad, who left Mecca for Medina with him in 622.

The resettlement of Ossetians to Turkey began in the middle of the 19th century. It took place in three stages. The first minor resettlement took place in 1859. Then, mainly, some privileged families with their serfs-slave moved. The head of this party of Ossetian Muhajirs was Alimurza Abisalov, a Digor badelat. The Abisalovs, Tuganovs, Kubatievs, Kanukovs, Kusovs, Kozyrevs left with him.

The second wave of emigration (1860-1861) was headed by Akhmet Tsalikov, a Taubi from Kurtat. Then 300-350 families of Ossetians left, 90 of which returned after some time. The Tsalikovs, Dudarovs, Kanukovs and others left.

The third largest resettlement of Ossetians and other highlanders took place in 1865. Under the command of the Tagauri Aldar, Major General of the Russian Army Mussa Kundukhov, about 5 thousand families moved to Turkey. The Aldatovs, Yessenovs, Kanukovs, Kundukhovs, Mamsurovs, Tkhostovs, Dudarovs and others left.

According to some data, by the beginning of the 20th century, in 5 vilayets (an administrative unit in Turkey), there were up to 15 Ossetian villages, in which up to 3.5 thousand people lived. Those who arrived in the country and accepted citizenship of the Ottoman Empire were endowed with land, exempted from land and personal taxes for 6 years if they were settled in Rumilia, and for 12 years if they were settled in Asia; were exempted from military service or replaced it with a payment in money, the Rumilians - for 6 years, and the Asians - for 12 years.

In the "Conditions established by the imperial government regarding the settlement in Turkey of families arriving from other states and wishing to settle in it, accepting citizenship of the Ottoman Empire" it was said:

“Settlers are not subject to any restriction in the performance of the rites of the religion they profess.

The most fertile and healthy lands will be chosen for their establishment.

Settlers are exempt from all land and personal taxes for 6 years if they are settled in Rumilia, and for 12 years if they are settled in Asia.

They are exempt from military service or replace it with payment in money, Rumilian for 6 years, and Asiatic for 12 years.

Any family wishing to go to Turkey must have capital in the amount of about 337 rubles. 50 kop. silver.

Passports will be issued to them free of charge by all Ottoman consuls. It is necessary to notify the imperial government 2 months in advance so that it would have time to designate in the regions of the empire chosen for their establishment, lands suitable for distribution to the settlers in such a way that upon arrival in Turkey they would not lose time and would not be subjected to hardships".

The Turkish researcher of Muhajirism Rahmi Tuna names several motives that led to the emigration of the highlanders. Among them, he puts the "external factor". The author describes the strategic plans of the Ottoman Empire in relation to the Caucasus. Its goal was to reunite with the Turkic countries of the East: “from the Crimea to pass through the North Caucasus to Astrakhan and Kazan, from there to Central Asia, to control the road along which Muslims make the Hajj, to subjugate such an important city on the shores of the Caspian Sea as the city of Astrakhan , cover Iran from the north side in order to successfully fight it. Then block the road to the Caucasus for the Russians, force the Caucasian peoples to recognize the domination of the Ottoman Empire, and spread Islam here.

R.U. also wrote about the military-political goals of Turkey. Tuganov, who studied the topic of resettlement of Circassians in Turkey. In his work, he cites the memories of eyewitnesses of those events, data from the chronicles of the periodical press of those years.

Russia, finding itself in a difficult situation under the terms of the Paris Peace, experienced serious internal problems. She sought to get rid of the "restless" part of the population, which could prevent the spread of its political and economic influence in the North Caucasus. It was supposed to settle the inhabitants of the country's internal provinces, as well as the Cossacks, on the vacated lands, in order to create a strong support for Russian power here.

In addition, Turkey needed a brave and courageous fighting force, which was represented by the Caucasians, to strengthen its borders and create a counterbalance to the non-Muslim population in some areas of the empire, settling Muslims among Christian peoples on the principle of "stripe settlement". In addition, this could have a positive effect on the internal security of the state, the replenishment of the army by representatives of the militant Caucasian peoples, brought up in the traditions of courage and devotion.

Another reason was the religious factor, because. “Over time, the Caucasus became an arena of struggle between Islam and Christianity,” and the reason for the activity of Russians in the Caucasus is their desire to Christianize it. Under these conditions, agitation and religious propaganda, carried out by Turkish emissaries and supported by Russian agents, achieved its goal. Appeals like “Faith is leaving our country, than living next to the infidels, it is better to live and die among your fellow believers”, “You cannot live in the state of the infidels, you must either fight with them or go to Muslim countries”, “Resettlement is fate” , "Paradise for a Muslim can be either in the shadow of sabers, or under the shadow of the great caliph of all the faithful," and others played their role, and thousands of Caucasians left their homeland.

Uncle Inal Kanukov, a major in the army cavalry, urging his brother to leave for Turkey, gave the following arguments: “What will you do here when you are left alone among the Russians?”, “What will you do when our best families are going to Istanbul, - aren't you one of the best?" .

Regarding the head of the Terek region, dated January 25, 1866, the head of the Caucasian Mountain Administration received a message about the detention at the Daryal outpost of Turkish subjects of Ossetians who moved to Turkey in 1860: Dzarakhmet Tsalikov, Gats Tsalikov, Gugu Karsanov, Kubadi Albegov and Kabardian Shasov. During a search, 53 letters were found in their possession, some of which contained an appeal to the population of the districts to resettle in Turkey.

The newspaper "Kavkaz" for 1878 reported that from the Kars region, which had ceded to Russia under the San Stefanov peace treaty, a deputation of Ossetians arrived in Tiflis, representing the settlers to Turkey in 1860, consisting of Kaspolat Tuganov, Temir-Bolat Kanukov, Umar Abisalov and Mohammed Khosonov, who reported that "Ossetians moved to Turkey with their slaves and serfs, keeping them completely dependent on themselves."

The descendants of the Ossetian muhajirs also tried to preserve their national and class traditions in the new place. Many officers of the Russian service entered the Turkish army. A list of several representatives of the Tagaur Aldar who left Ossetia for Turkey in 1865 has been preserved, which is interesting for the genealogical information contained in it - the surnames and names of family members, as well as the names of the serfs traveling with them:

1. Kundukhov Mussa, his wife Kosherkhan, sons Aslanbek and Hadji-Bekir, nephews - Khazbi, Hadji-Umar, Khani and their mother Lezinka. His brother Afako with his wife Fardauz, son Hadji Murat and daughters - Gutaz, Minat and Pasha. With them left 19 souls of peasants.

2. Tkhostov Ivan, his wife Arukyz, sister Zalika, sons - Dzhanbulat, Aslam-Mirza, Kambulat, Totraz, daughters - Kazmet and Kazikyz. Totraz's wife is Zan, his children are Abubekir, Goserkhan and Khute.

3. Tkhostov Tsomak, his wife Hani, daughter Choban.

4. Tkhostov Elmurza, his wife Fatimat, sons - Beslan and Islam.

5. Yessenov Misirko, his wife Asiyat, son of Elbuzduko and nephew Salim Giray. And also nomylus Magdi is her children - Kavdi, Miserbi and Daurbek.

6. Kundukhov Kaspulat, his wives - Nasipkhan and Dzan, sons, Kambulat, Bimbulat, Murzabek, Kazi-Mohammed, Inaluk, daughters - Chabakhan, Babukh, Gazyga, Lana.

7. Dudarov Tatarkhan, his wife Minat, sons - Kanimet, Hazimet, Mohammed, Akhmet and daughter Dzgo, brother Khatazhuko, and also Kavdasard Daut.

8. Mamsurov Yelzarko, his mother Shakhar and brother Chago.

9. Mamsurov Bat-Girey, his mother Hum, sisters - Butu and Khani. Kavdasard his Koki.

10. Kundukhov Pshimakho, his mother Khukha, wife Gosag, daughter Chabakhan, sister Shakhar and brother Aslamurza. Kavdasard his Savkuts.

11. Mamsurov Kazi-Mohammed, his mother Dzato, wife Dziza, daughter Hasan, cousins - Temirbolat and Kanbolat, their mother Kakha. Their serfs are Tuma and Tatarkhan and Kavdasard Akhsar.

12. Aldatov Elmurza, his mother Dzan, wife Zalikhan, son Kavdyn, brothers - Elberd, Murzabek, Zaurbek. Nomylus Tamar, lackeys - Mohammed, Ibrahim, Pago.

13. Kundukhov Dzhambulat, his wife Zali, sons - Kambulat and Mohammed, daughters - Salimat and Khamisat.

14. Kanukov Temir-Bolat, his mother Kizmida, wife of Tsizga, daughter of Gosamakho.

15. Kundukhov Tatarkhan, his mother Aisa, wife Goska, son Mohammed, sister Nalqiz, brothers - Temurkan, Islam, Temurko.

16. Kanukov Devlet-Murza, his mother Chendy, wife Gosa, sons - Mussa, Znaur, Inaldy, Hadji-Bekir, daughters - Lezinka and Fatima, sister Fatima, brothers - Kotsur, Afako, uncle Smail, his wife Gutaz.

17. Mamsurov Batal, his wife Bersa, sons - Temir-Sultan and Krym-Sultan, daughter of Godatsi. The Kavdasard Akhsar with his wife Bob and mother Asta, his brother Azamat and sisters Dzazhi and Nachi left with them.

18. Kundukhov Jambot, his wife Fatimat, son Zaurbek, daughter of Nakho.

19. Kundukhov Soslan-Girey, his mother Zali, brother Abaz-Girey, sisters Arukiz and Gosishakh, nephews Inaluk and Dzhanhot.

20. Kundukhov Islam, his wife Khure, son Mohammed.

21. Kundukhov Ali, his mother Chenze, wife Ferdauz, brother Agubekir. Kavdasard Magomad.

22. Kundukhov Uvazhiko, his wife Guati, son Indris, daughter Salimat. Kavdasard Samyr, his wife Gusini.

23. Gaba Kundukhov, his wife Shashinka, his sons: Elmurza, Tasoltan, Kazi-Mohammed, Hadji-Umar. Children of Hadji Moussa: Khuyman and Uruts.

At the beginning of the twentieth century. the exodus of Ossetians to Turkey continued. This was due to the events of World War I and the Civil War, as well as the October Revolution of 1917. Representatives of noble Ossetian families took part in the emigration of this period. Saving their families from the Red Terror, they were forced to look for a new place of residence and, knowing that they had relatives in Turkey, they rushed there.

Not only ethnic Muslims emigrated from Ossetia to Turkey. During the years of the civil war in the Caucasus, a well-known lawyer emigrated to Turkey with his son Izmail Vasilievich Baev, who had a second degree diploma from the Faculty of Law of the Imperial Moscow University, who came from a well-known and respected family in Ossetia.

As a result of all these migration processes, some Ossetian surnames today can only be found outside of Ossetia. For example, the badelata of the Bituevs, the gaguat of the Aseevs and Kanukovs, the tsargasat of the Zekeyevs, the tagiat of the Kundukhovs.

In 1868-1870. 19th century only in the area of the city of Sarakamysh of the Kars region of the Ottoman Empire there were 8 Ossetian villages. There are currently none left. Three of them: Khamamly, Khancharly and Karakurt were bought by settlers for gold from a rather wealthy Turkish family Khatun-ogly, on whose lands there were about 80 villages. After the Kars region went to Russia, some residents of these villages went deep into Turkey, to the area of the city of Ahlat, where they founded the village. Hulik. Such surnames as the Abisalovs, Bituevs, Elbievs, Zurapovs, Kanukovs, Kubatievs, Kundukhovs, Kutsukovs, Kantemirovs, Levanovs, Tuganovs settled there. The Albegovs, Batiaevs, Kusovs, Nakusovs, Khosonovs, Tsahilovs and others lived in the villages of Akchevaran, Verangazi, Simo, Karaoglu, Khamza Sheikh, Kogos, Sardaut.

In 1934, a law on surnames was introduced in Turkey. Ossetians, like all Caucasians, were forbidden to bear non-Turkish surnames. For this, they were even offered a list of Turkish names, from which one could choose a new surname. By introducing this law, the Turkish government pursued the goal of depriving Caucasians and representatives of other nationalities of their historical roots. But, despite the ban, many took the name of their grandfather or great-grandfather as a surname. So, for example, the Abisalovs have the surname Arpat, after the name of one of their ancestors, part of the Kubatievs - Aytek, after the name of their great-grandfather, and some of the Kanukovs took the surname Tekay, which is derived from the name of Taga - the ancestor of the Tagauri Aldar tagiat, the Dudarovs bear the surname Yilal , that was the name of the ancestor of the Dudarov family. Recently, our compatriots have been given the opportunity to return their real names, and many have already taken advantage of this. So, the Aseevs, who bore the surname Akman, are currently spelled Asetey. But not all names were changed. Many Ossetians, especially those whose surnames had a Turkic etymology, only changed their ending. These are the Kantemirovs - Kandemir, the Tuganovs - Tugan, the Kubatievs - Kubat, the Kundukhovs - Kunduh, etc. The names also changed. Settlers with Caucasian national names took for themselves the names common at that time in the Ottoman Empire.

Currently, representatives of about 150 Ossetian surnames live in Turkey, representing all four main societies of Ossetia - Tagaur, Kurtatin, Alagir and Digor.

The merit of our compatriots who left the Caucasus in the 19th - early 20th centuries is that they have preserved their family traditions, remember their family tamgas, know and maintain family relations, carefully store old photographs, many of which are still brought from the Caucasus, create family archives . All this undoubtedly contributes to the preservation of historical heritage and the development of historical memory.

The publication was prepared within the framework of the scientific project No. 15-04-18033 supported by the Russian Humanitarian Foundation.

Reviewers:

Kanukova Z.V., Doctor of Historical Sciences, Professor, Director of SOIGSI im. IN AND. Abaev VSC RAS and the Government of North Ossetia-A., Vladikavkaz;

Aylarova S.A., Doctor of History, Professor, Head. department of history, SOIGSI them. IN AND. Abaev VSC RAS and the Government of North Ossetia-A., Vladikavkaz.

Bibliographic link

Marzoev I.T. EMIGRATION OF OSSETIANS TO TURKEY IN THE MIDDLE OF THE 19TH - BEGINNING OF THE 20TH CENTURIES // Modern problems of science and education. - 2015. - No. 2-1 .;
URL: http://science-education.ru/ru/article/view?id=21168 (date of access: 01.02.2020). We bring to your attention the journals published by the publishing house "Academy of Natural History"

Resettlement of Ossetians from the mountains to the plains

10/12/2004 07:40 Ossetian resettlement to the plains began shortly after the foundation of Mozdok (1763) and Vladikavkaz (1784) fortresses by the Russian government. But until the beginning of the 19th century, this migration was episodic. The mass transition of Ossetians to the plane began only in 1803, when for the second time, and this time finally, the Vladikavkaz fortress and military fortifications were restored on the territory of Ossetia: Potemkinskoe, Grigoriopolisskoe, Kambileevskoe and Elizavetinskoe. These measures of the tsarist administration directly followed from the terms of the agreement signed by the representatives of the Ossetian people with the tsarist authorities, and most importantly, from the very essence of the colonial policy of tsarism in the Caucasus.

The first mass stage of the eviction of Ossetians from the mountains continued until 1816. The eviction took place mainly from the Tagauri Gorge. The beginning of the second stage of mass resettlement was the plan of General Yermolov to transfer the Georgian Military Highway from the right bank of the river to the left. To implement this plan, it was necessary to secure the left-bank part of the Vladikavkaz plain. The governor of the Caucasus made a decision - to clear this territory of the remnants of anti-Russian-minded mountain (Kabardian) feudal lords and populate it with relatively "calm" Ossetian auls. Therefore, in 1822, on the orders of Yermolov, the commandant of the Vladikavkaz fortress, Colonel Skvortsov, divided the entire left-bank part of the Terek into sections and indicated to the representatives of the Digorsky, Alagirsky, Kurtatinsky and Tagaursky gorges of the land where they could settle.

The Tagauri society was given lands between the Terek and Mayramadag, the Kurtatin - between Mayramadag and the river. Ardon, Alagirsky - Ardan-Kurp interfluve. The lands provided to the Digorsky society were divided between feudal families: the Tuganovs were assigned the territory from the mountains to the river. Razbun at its confluence with the river. Dur-Dur and along its left bank to the Tatartupa ridge (80 households were to be located on this site); Kubatiev - from the river. Dur-Dur to the mouth of the river. White; living on the river Urukh Pakhta Kubatiev, Kabanov and Karazhaev - on the right bank of the river. Belaya to the river. Kurp. The right bank of the Terek was given to the Tagauri feudal lords Dudarov a little earlier. Ermolov intended to start redistributing this significant area after the transfer of the Georgian Military Highway from the right bank of the Terek to the left. On the eve of the resettlement of Ossetians to these lands, Yermolov announced that “Ossetians who have moved out of the mountains should equally be, as Russian subjects, protected from any oppression by other peoples under our protection”; in addition, the Ossetians were exempted from payment to the Kabardian princes for the use of land on the plain.

The Ossetian population, in dire need of land, rushed to the plain. Soon the mass resettlement had its own "organizers". They turned out, as a rule, representatives of the "upper", as well as individual wealthy individuals. They also became "first settlers", "founders" of new auls and settlements, which were named after them. On this basis, the Ossetian feudal lords subsequently considered the land to be their property, and the inhabitants of the settlement - a dependent population.

In search of lands, Ossetian mountaineers often left in large groups outside their homeland. So in the 1870s on the banks of the river. Labs settled 149 families, or 964 people, who came out mainly from the Nar basin and the villages of the Alagir gorge. By the way, this resettlement movement was headed by the father of K. Khetagurov - second lieutenant Levan Khetagurov from the village. Nar. Now these settlers have formed one large village on Laba. Kosta Khetagurova and several settlements (G.A. Kokiev, Izv. YUONII, Ts1, 1936). At the end of the XIX century. in the Nalchik region, more than 30 settlements of Ossetian-Digorians arose, settling on plots leased and bought from the Kabardian princes; according to M.V. Rklitsky, in Kabarda during this period, up to 38 thousand acres (41.8 thousand hectares) were used by Ossetian settlers.

Subsequently, the resettlement process underwent a number of transformations associated with a change in the colonial policy of the autocratic government in the Caucasus and its agrarian policy in Ossetia.

The resettlement of Ossetians to the plains in the pre-revolutionary period did not affect the inhabitants of Central and South Ossetia at all.

Settling by Ossetians in the foothills of the North Caucasus

Section: Ossetia in the 18th century

After the annexation of Ossetia to Russia, that is, from the middle of the 18th century, the formation of Ossetian settlements began on the plain of the North Caucasus and in the foothills of Georgia. This process, which lasted for a long period, ended only in Soviet times, after the mass resettlement of mountaineers to the plain.

The earliest lowland settlers are the Mozdok Ossetians, who came from different parts of North Ossetia. They settled in Mozdok immediately after its foundation in 1763. In addition, some of them settled on farms near the city in the Mozdok steppes. In 1792 there were 200 Ossetian settlers here. At the beginning of the XIX century. 25 km from Mozdok, on the right bank of the Terek, two large settlements of Ossetian-Digorians arose - Chernoyarskoye (1805) and Novo-Osetinovskoye (1810). These Ossetians, who later joined the Terek Cossack troops, moved here from the foothills and mountainous Digoria.

Mozdok until the end of the 18th century. and before the appearance of the fortress, Vladikavkaz played a very significant role in the economic and cultural life of the Ossetians.

In the XVIII century. several foothill villages arose near the northern Ossetians - Kartsa, Biragzang, Dur-Dur, Ursdon, Karadzhaevo, etc. - and among the southern Ossetians - Rustav, Korine, Tsnelis. The modern Ordzhonikidzovskaya Ossetian settlement, created, according to Acad. P. G. Butkov, in 1782 mainly came from the Tagura society.

Breaking out of the mountain gorges and settling on a fertile plain was the age-old dream of the Ossetian people. However, the mass migration of Ossetians to the foothills - to the Vladikavkaz (Ossetian) plain began only in the first half of the 19th century, after the liquidation of Kabardian feudal possessions in these places. In the second half of the XVIII century. Ossetian societies, through their elders, repeatedly appealed to the tsarist government and its administration in the Caucasus with a request to provide them with foothill plains for settlement. However, this primordial dream of the Ossetian people came true only in the first third of the 19th century.

In 1822, by order of General Yermolov, the Vladikavkaz plain was divided into four regions, corresponding to the four societies of North Ossetia. The Tagauri society was allotted lands located between the rivers Terek and Mayramadag, Kurtatinsky - between Mayramadag and Ardon; Alagirsky - between Ardon and Krups, Digorsky - foothill Digoria was allocated.

Until now, eyewitness stories about the distribution of land on the plain between the societies of North Ossetians are preserved in the memory of the people. By order of Yermolov in the 20-30s of the XIX century. there was a mass migration of North Ossetians to the foothills. Not far from villages. Ardon, in the steppe, there is a huge mound bearing the name of this general. Standing on its top, Yermolov announced to the representatives of the Ossetian societies that the plain was henceforth given to the use of the Ossetians.

So, along the river Gizeldon, five small Tagauri feudal villages were formed, named after their founders: the aul of the Zaroevs (Aldatovs), the aul of the Mamsurovs, Tegovaul (Mamsurovs and Kanukovs), the aul of the Kanukovs and the aul of Aslangeri. On the left bank of the Terek, on the Georgian Military Highway, the family farms of the Dudarovs and Yesenovs, as well as the farm of Kardiu, inhabited by farsaglags - the Kozyrevs, arose.

The first settlements of the Kurtatins in the foothills include the one-family auls of the Teziyevs (Upper Suadag), Borsievs (Middle Suadag) and Esiyevs (Lower Suadag), as well as the Upper and Lower Fiag, which were inhabited by different surnames of the Kurtatins. In the second half of the XIX century. Two villages were formed from the named auls - Nogkau (1867), or Pysylmonkau (Muslim village), and Kadgarok (1879), or Nog-Kurtat (New Kurtat), occupied by one Christian population.

The Alagirs formed the villages of Salugardon (1824) and Ardon. In 1850, a village was founded near Salugardon. Alagir, called a mountain village. It arose in connection with the construction of the Alagir silver-lead plant here and the settlement of workers transferred from the Ural and Altai plants.

The tsarist government, interested in strengthening its position in the Caucasus by resettling the Ossetians on the plain, provided the best, most fertile lands in these areas not to the highlanders, but to the Cossack settlers. In 1825, by order of Yermolov, the Caucasian road was moved to the left bank of the Terek and a number of fortifications were erected here, from which Cossack villages were later formed: in 1837 Ardonskaya, in 1838 Urukhskaya, Nikolaevskaya and Arkhonskaya, in 1849 Zmeyskaya . They occupied most of the region and its most fertile lands. Therefore, the majority of Ossetians are still left to live in the mountains.

Resettlement to the plain did not affect the inhabitants of Central and South Ossetia at all. It covered only the named four large societies of North Ossetia, but due to the lack of free land on the plain, the majority of the population and these societies remained in their original places.

Of the 213 thousand acres of land on the Vladikavkaz plain, which was redistributed among new settlers, 106 thousand acres were received by 17 Ossetian villages, in which there were 3,500 households and 21 thousand inhabitants. 52 thousand acres were allocated to four Cossack villages. Ossetian feudal lords received 34,000 acres, including 13,000 acres that were the property of the Tuganovs. 21 thousand acres went to the treasury.

The lands on the plain were unevenly distributed among the Ossetian societies. The largest amount of land was allocated to the peasants of the Tagauri society - 65 thousand acres, the Kurtatin society received 15 thousand, Alagir - 13 thousand and Digorskoe - 12 thousand acres. The Tagaur society occupied the entire right bank of the Terek, free from Cossack settlements.

Many lowland Ossetian villages were built like Cossack villages, with a regular street layout, but at the same time, they are characterized by the presence of tribal quarters, which testified to the vitality of Ossetians' tribal and communal remnants.

As mentioned above, the movement of the population from the mountainous South Ossetia to the foothill regions of the region and to various places in eastern and western Georgia has been continuous for many centuries since the time of the Mongol invasion. Living for such a long time among the Georgians, the Ossetians gradually dissolved in their environment. However, where Ossetians settled in compact groups, they retained their language and national identity. Such regions of Georgia include Dusheti, Gori, Borjomi, Karelian and Akhmetoki, where the emergence of a number of Ossetian villages dates back to the 17th-18th centuries.

However, the mass migration of South Ossetians to Georgia took place mainly in the 19th century. Often she was patronized by the tsarist administration and local feudal lords, who thus sought to get rid of the constant uprisings of Ossetian peasants who demanded land for settlement and refused to fulfill various feudal duties and make payments imposed on them.

South Ossetians settled on the lands of Georgian feudal lords on the most enslaving terms. Their villages were usually located in high-mountainous or wooded areas, unsuitable for conducting the main sectors of the economy - agriculture and cattle breeding - and distinguished by harsh climatic conditions. Such were, for example, the settlements of the Gujareti and Karelian Ossetians, which arose around the middle of the 19th century. in the highlands that were then empty, covered with impenetrable forests. Devastated by the Turkish invaders in the 18th century, the Gujaret and Karelian gorges were reclaimed by Ossetian settlers, who came mainly from the Java Gorge of South Ossetia. Here every plot of land had to be liberated from under the forest. Neither the lack of roads, nor the harsh winter, which lasted up to seven months, did not stop the constant influx of Ossetian migrants, whose number increased every year.

During the 19th century a large number of Ossetians settled in the Dusheti and Gori regions of Georgia. At the beginning of the XX century. more than 30 Ossetian settlements appeared on the territory of upper and lower Kakheti, formed mainly by people from the river basin. Big Liahvy. These Ossetians settled on princely lands covered with forests that had to be uprooted. The main duty of the Ossetian settlers was to protect the princely estates from the raids of the highlanders of Dagestan.

The total number of Ossetians living on the southern slope of the Main Caucasian Range within Georgia, according to 1888 data, was: c. Tiflis district - 680 people, in Gori - 3760 and in Dusheti - 3409 people.

Despite the significant settling of Ossetians in the territory of Georgians proper, nevertheless, their bulk, especially from Central and North Ossetia, sought to enter the fertile plain of the North Caucasus, to settle on plots rented or bought from landowners. Thus, in almost all lowland Ossetian villages, a significant number of landless peasants formed - "temporary residents", who, according to Kosta Khetagurov, did not even enjoy the "right to vote at gatherings." In search of lands, Ossetian mountaineers often left in large groups outside their homeland. So, in the 70s of the XIX century. 149 families, or 964 people, settled on the banks of the Laba, mostly from the Nar basin and the villages of the Alagir gorge. At the end of the XIX century. in the Nalchik region, more than 30 villages arose: Ossetians-Digors, who settled on plots rented and bought from the Kabardian princes.

According to M. V. Rklitsky, in Kabarda during this period, up to 38 thousand acres were in use by Ossetian settlers.

Lack of land, lack of means of subsistence forced the Ossetians to leave for seasonal work in Tbilisi, Baku and other cities of the Caucasus: and Russia, where many of them settled, joining the ranks of the industrial proletariat. In search of work, Ossetians also traveled abroad to Canada, North and South America, Australia, China and other countries.

The geographical conditions of the settlement of Ossetians determined the specifics of their national development. The division of the Ossetians by the Main Caucasian Range into southern and northern ones caused the attraction of the southern Ossetians to the Georgians, and the northern ones - to the peoples of the North Caucasus. The Ossetian societies that inhabited the mountain gorges were also separated by natural barriers, since the connection between them was only narrow pass paths, which were impassable for seven months a year due to heavy snowfalls. This contributed to the conservation in; each society has its own local features in everyday life and culture.

The disunity of the Ossetians was also reinforced by administrative division. South Ossetians were part of the Tiflis, Dusheti and Gori districts of the Tiflis province. Until the middle of the XIX century. here also included; and residents of Central Ossetia. After the construction of the Military Ossetian Highway, they, along with the North Ossetians, became part of the Terek region.

The inclusion of the North Ossetians, which consisted of two large divisions - the Irons and the Digors, into one administrative region was undoubtedly important for their rapprochement, but the national policy of the tsarist government did not provide opportunities for their economic and cultural development - the Ossetians suffered from landlessness and lived in extreme poverty.

The national development of the Ossetians began with the victory of the Great October Revolution. One of the most important measures of the Soviet government was the resettlement of Ossetian mountaineers to the plain of the North Caucasus and to the southern foothill zone. The settlers received for their use the land confiscated from the Cossack elite, Ossetian and Georgian feudal lords. From 1921 to 1928, more than 21 thousand people moved to the plain of the North Caucasus. Among them, a significant part were Tuals who came from Mamison, Nar, Zakin and other gorges located in the upper reaches of the Ardon.

Tuala settlers had 583 households, in which there were 4306 people. They formed two new large villages - them. Kirov, (311 yards) and Costa (272 yards).

The new settlement of Nogir, formed by South Ossetians, was especially distinguished then by its size. It had 538 households and 2970 inhabitants.

Settlers from the Dargav, Kurtatinsky, Digorsky and other gorges also compactly settled in the villages of Farn, Nartikau. Surkh-Digor and others.

Resettlement to the plain was carried out under the leadership of resettlement committees created from representatives of the highlanders in individual societies. The right to resettlement was given primarily to the landless and landless.

Due to the fact that the settlers experienced financial difficulties in acquiring housing, livestock, and agricultural equipment in a new place, the Soviet government in 1925 assigned them a loan in the amount of 200 thousand rubles. and issued benefits in the amount of 50 thousand rubles. At that time, many Ossetians, especially the southern ones, remained in the mountains. In subsequent years, especially during the Great Patriotic War, the flow of migrants increased, as a result of which, in the mountains of North Ossetia, the economies of entire regions fell into decay. Most of the new settlers were South Ossetians. They settled in almost all lowland villages, often forming entire neighborhoods.

An exceptionally important stage in the life of the Ossetian people was the acquisition of their statehood. In 1922, the South Ossetian Autonomous Region was formed as part of Georgia. In June 1924, the North Ossetians, who were part of the Mountain Republic, were separated into an independent North Ossetian Autonomous Region, which in 1936 was transformed into the North Ossetian Autonomous Soviet Socialist Republic. According to the 1959 census, 86% of Ossetians living in the USSR live within these autonomies: 215,463 people in North Ossetia and 141,178 people in South Ossetia and Georgia. Outside the autonomies, there are separate Ossetian villages in the neighboring republics of the Caucasus and even in Central Asia. Quite a large number of Ossetians live in large cities of the Soviet Union. At the same time, the development of industrial enterprises of all-Union significance led to the settling in North Ossetia of representatives of various other nationalities, mainly Russians, Ingush, Georgians, and Armenians. Due to the influx of foreign population and the ongoing movement of Ossetians from the mountain gorges, the population density in North Ossetia is the highest in the RSFSR.

The socialist transformations of the economy, the growth of the cultural level led to the elimination of the former disunity of Ossetian societies and to the erasure of local differences in language and way of life. North and South Ossetians have a single national culture, a single literary language.

At the same time, their close contact with Russians and Georgians affects the national development of the Ossetians. Suffice it to say that during the 1959 census, 20,309 Ossetians named Russian as their native language and 16,938 Ossetians - Georgian. Characteristically, according to the 1926 census, there were 1,528 Ossetians who considered Russian their native language, and 1,650 Ossetians considered Georgian. The intensified process of linguistic rapprochement is generated by the development of the labor community.

§ 37. THE BEGINNING OF MIGRATION OF OSSETIANS TO THE FOOTHILL PLAIN. ACCESSION OF DIGORIA TO RUSSIA

Preparation of a government decision on the resettlement of Ossetians. The agreement reached in Mozdok on the resettlement of Ossetians to the foothill plain was considered in Ossetia as the most important achievement in Russian-Ossetian relations. The further fate of the political union between Ossetia and Russia depended on the implementation of this agreement. The Russian government was aware of the seriousness of the issue of resettling Ossetians in places that were not actually protected from armed attacks. Another thing was also understood - without resolving this issue, Russian political and economic plans for Ossetia became unrealistic.

The Collegium of Foreign Affairs was the main agency dealing with the "Ossetian issue". As the most competent body that owned the problems of the Caucasus, he was entrusted with the development of a plan for specific political and administrative actions related to the resettlement of Ossetians to the plain.

In the reign of Catherine II, an immutable rule was established according to which any serious government decision concerning the non-Russian people could be made only after comprehensive information had been received about this people. Ossetia was no exception.

Collection of various information about the Ossetian people The Collegium of Foreign Affairs demanded from John of Bulgaria - archpriest of the Astrakhan spiritual consistory. It took the educated archpriest, who knew Ossetia well, more than a year to "decently inquire about the former and current situation of that people." John of Bulgaria prepared a detailed report on the Ossetian people. Particular attention was paid to the social and economic life of the Ossetians. John of Bulgaria managed to determine the historical territory that the Ossetians once occupied. Separately, he noted those of its borders, where the settlers intended to settle. Together with representatives of the Ossetian societies, John of Bulgaria traveled to these lands, examined them, studied the historical monuments preserved on the foothill plain. According to his testimony, Ossetians showed him churches and ruined buildings that belonged to their ancestors. The report of John of Bulgaria, intended for hearing at the Collegium of Foreign Affairs, also included information about the traditions and religious beliefs of the Ossetians.

The need for resettlement of Ossetians to the foothill plains was the main conclusion of the learned archpriest. He emphasized the advantage of this step for Russia itself. In his opinion, having received land on the plain, Ossetia will become a more “submissive country”.

In the College of Foreign Affairs, the report of John of Bulgaria was carefully studied. On its basis, Count N.I. Panin compiled a "Message" to Prince G.A. Potemkin on the importance of more active political actions in Ossetia. Two issues - the spread of Christianity and resettlement to the plain - he singled out as priorities. N.I. Panin convinced the prince, the main favorite of Catherine II, of the urgency of resolving the Ossetian issue. He suggested that the government subject it to "closest review".

The government decision to resettle the Ossetians to the foothill plains was made at the beginning of 1781. The Russian officer L.L. Shteder was the first to implement this decision. Arriving in Ossetia, he urged the Ossetians "to go down to cultivate the land on the plain under the mountains." On his advice, along the banks of the Tsrau River, Ossetians - immigrants from the Alagir Gorge - founded the settlement of Tsrau. Resettlement to the plain, however, was fraught with considerable dangers. This explained the desire of Ossetians to settle in Russian fortresses, fortifications and outposts. So, in 1782, residents of the Tagaur, Alagir, Tual and Digor communities asked the Russian government to settle them near the Potemkin redoubt, located on the left bank of the Terek (near modern Elkhotovo),

Economic and military cooperation was born between Russians and Ossetians in mixed settlements. It was this fact of common history that the Astrakhan governor P.N. Krechetnikov had in mind when he wrote to his government: “Of all other mountain peoples, Ossetians have the most affection for Russia and even a penchant for Christian law.”

Revolt of 1781. Accession of the Digorsky society to Russia. In 1774, the Digorsky society did not take part in the Mozdok negotiations. Previously, it has repeatedly appealed to the Russian government on this issue. Later, however, the Digorian feudal nobility began to fear that by joining Russia and moving to the plains, they would lose their power over dependent peasants. These fears were not unfounded. In Digoria, the estates dependent on the feudal lords did not hide the hope of liberation from the domination of the nobility. They also hoped, with the help of Russia, to acquire land on the plain and at least slightly improve their lives.

There was another reason why the Digor Society still remained outside Russian political influence. It was connected with the position of the Kabardian princes, who tried to play the role of overlords in relation to the Digor badeliates. Any political steps towards rapprochement between Ossetia and Russia, no matter who took them - Ossetia itself or Russia, met with stubborn resistance from the Kabardian nobility.

Periodically, the Digor nobility entered into a political alliance with the Kabardian feudal lords. More often this happened when the estates dependent on badeliat tried to enter into contacts with the Russian authorities. In Digoria, ordinary members of the community and dependent estates were in a state of confrontation with both the badeliates and their patrons - representatives of the upper classes of Kabardian society.

In 1781, the growing conflict took the form of a general protest. The population defiantly began to move away from the Muslim religion, which was professed by the Digor nobility, and switched to the Christian faith. The continuation of this action was a general decision - "to take the oath at the first demand of Russia" and "not to allow any violence of the badeliates against individuals."

In response to this, the 20 most influential badeliat formed their own armed detachment of 600 people. By force of arms they suppressed the movement of peasants and free community members. At the Badeliat Council, they decided: never surrender to Russia, oppose all Russian orders, attack the Russians, kill their envoys, rob the intractable people and sell the most noble leaders into slavery.

The actions of badeliat caused a new wave of indignation. Several hundred armed men formed detachments. Detachments from Durdur, Kabanovo, Karazhaevo and other villages also came to their aid. The total number of rebels exceeded 1000 people. Resisting this power was useless. Badeliata was offered negotiations. They took place, but were conducted in an atmosphere of mutual hostility. Badeliata was dragging out the negotiations in every possible way, manoeuvring, trying to deceive the rebels. Knowing well the tactics of badeliat, the peasants were preparing for a decisive battle. The Russian officer Shteder, an eyewitness to these events, wrote: “The situation was so serious that they (badeliata. - Ed.) gave themselves and all their well-being to the boundless mercy of Russia.”

Badeliata yielded to the people. They were forced to conclude an unfavorable contract. Badeliata took an oath of allegiance to Russia, pledged to free the peasants from feudal dependence and return their lands to them; the amounts of taxes were precisely established and became smaller than before (according to the "old custom").

The peasants of 47 Digorsk villages also took the oath of allegiance to Russia. According to Shteder, as a result of the peasant uprising in Digoria, "more than three thousand Ossetians became subjects of Russia."

Embassy of Karadzau Mamiev. The beginning of military cooperation. On the eve of the war between Russia and Turkey in 1787, Catherine II undertook a journey to the south. The Empress demonstrated to the countries of Western Europe Russia's foreign policy gains in the Caucasus. The list of these conquests included the annexation of Ossetia (1774), Chechnya (1781), the Crimean Khanate (1783), the protectorate over Kartli-Kakheti (1784) and other important achievements in Russian policy in the south. Catherine II made a pompous trip to the south. Behind the external pomposity, however, the empress's concern about the strength of Russia's positions in the Caucasus was visible if she had to enter the war with Turkey. Trying to ascertain the allegiance of the peoples annexed to Russia, Catherine II sent letters of invitation to the highlanders of the Caucasus, negotiated and gave them gifts.

A letter from Catherine II also arrived in Ossetia. He was taken to the Kurtatin Society. The letter contained an invitation to the Crimea, allegedly for the Empress to present gifts that were due to Ossetia.

Mamiev Karadzau, Totrov Guzy, Tsalikov Lade, Kudziev Dzaglo - a total of 40 people - went to Crimea to meet with Catherine II. The meeting with the empress was of a solemn and ceremonial nature. As a sign of loyalty to Russia, the members of the deputation adopted Christianity in the presence of the empress. Kurman Kubatiev received a special honor. During his baptism, Catherine II herself acted as a godmother, that is, Catherine II. Prince G.A. Potemkin (Tauride) and General P.S. Potemkin became godparents of the Tagaur and Kurtatin foremen.

The political goal of the Crimean meeting was for Ossetia to reaffirm its adherence to the agreements reached back in 1774 in Mozdok. This was precisely what was important for Russia, which in 1787 was expecting a war with Turkey.

The Ossetian delegation was returning from the Crimea on 40 wagons loaded with royal gifts. South of the modern village of Elkhotovo, the caravan was ambushed. In the battle with the detachment of the Kabardian feudal lord, everyone died, except for the teenager Akhmet Guriev. He, as well as the “Diploma” issued by Catherine II to the Ossetian delegation, was delivered to Ossetia by a Kabardian. The letter was kept in the Narskaya church. Kosta Khetagurov, who saw her in church, wrote about her.

Back in 1786, General P.S. Potemkin undertook the formation of a military team of young Ossetians to participate in wars on the side of Russia. He managed to create a detachment of 500 people. A year later, in 1787, the detachment took part in the Russian-Turkish war. The same detachment in 1788 was sent to the Russian-Swedish war. In 1790-91. Ossetians - participants in the Russian-Turkish and Russian-Swedish wars - returned to Ossetia. The most distinguished in military operations received awards and officer ranks. The rank of major was awarded to Kurman Kubatiev, captain - Kaytuk Batriev, lieutenant - Solomon Guriev, Sozruk Aris-khanov, Peter Tsalikov and others. With them and other participants in the Russian-Turkish and Russian-Swedish wars, the beginning of the formation of the Ossetian military intelligentsia and military commonwealth with Russia is connected.

MM. Bliev, R.S. Bzarov "History of Ossetia"

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