I never took off my hat. Didn't take off my hat

X abib at the awards ceremony after the fight with Dustin Poirier gave a speech that offended some women in the Caucasus. Women reacted sharply on social networks, calling Habib a sexist and a Freudian, and today the flash mob - photos of women in hats - is gaining momentum.

About this KU wrote the following.

For me, this whole story is divided into 3 parts: about Khabib; about papakha; about the cases in which womenin the North Caucasuswore men's clothes.

About Khabib. Khabib is certainly an outstanding and already made history athlete. It has a tremendous impact on millions of people. In the next 1-2 years, we will observe the politicization of everything related to Khabib and power sports in the Caucasus. We observed this before, but now this process will go in completely different boundaries. Rather, it will be a cross-border process. The dignity with which Khabib declares about the North Caucasus, about his culture and identity, is worthy of respect. But when he tries to be a spiritual leader and go beyond the profession, he does not always succeed as brilliantly as he fights in the octagon.

The victor in Abu Dhabi was a little tongue-tied, but still, it seems to me, he was not going to offend, humiliate women, let alone “show them their place.” I do not admit the thought that he, as a person brought up in traditional culture, does not know what “the honor of a woman” means among the peoples of the Caucasus - how many folklore texts about this; how many blood fights even at the beginning of the twentieth century were arranged because the honor of a woman was hurt!

“If you put on a hat, then you must match it, do not drop your honor and dignity. Our women traditionally do not wear a hat, because a hat (like, for example, a dagger or a belt for a Circassian coat) is an exclusively male attribute, ”I read Khabib’s text that way when I “deciphered” it.

About the hat. Papakha in the North Caucasus is the whole Universe. 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 person who put on the hat seemed to adjust to it, trying to match - after all, the hat did not allow you to bow your head, and therefore - to bow to someone in a broad sense.Many customs of the highlanders are associated with the hat - 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, with the exception of only one case: the hat can be removed when you ask for the forgiveness of the bloodlines.

The administration of the Kuban region, realizing that the highlanders will not accept the custom of taking off their hats indoors, at the end XIX centuries, issued a special order allowing the highlanders to be indoors in hats.

In Dagestan, a young man, afraid to openly woo a girl he liked, once threw a hat into 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 a person took off and left a hat somewhere, in no case should it be touched and moved to another place.

Journalist Milrad Fatulaev recalls in his article that, going to the theater, the famous Azerbaijani composer Uzeyir Gadzhibekov bought two tickets: one for himself, the second for his hat.

Did women in the North Caucasus wear men's clothes? Yes, they did. In exceptional cases, at weddings or when participating in certain ceremonies. In anthropology, this is called "ceremonial disguise." However, not only women dressed as men, but also men dressed as women.

For example, the ethnographer Vilen Uarziati wrote that “in Central Ossetia - in Urstual, Khudygom, Tyrsyg - at weddings, girls 12–15 years old wore men's clothes, gluing mustaches and pulling hats over their foreheads. In this form, they appeared in the evening towards the end of the wedding feast. Changing their voices, they introduced themselves as guests of the neighboring gorge and made fun of the men who were already tipsy.

In Dagestan, at weddings (v. Batsada, v. Rugudzha) there were constant characters - mummers. The mummers could be men and women, boys and girls. Sometimes a woman dressed up in men's clothes and attached a mustache, or, conversely, a man dressed as a woman. The mummers joked, threw flour and ashes into the crowd, and got dirty with soot. It was not customary to be offended by their jokes.

In with. Ruguja during the wedding, a woman dressed in men's clothes and danced the "male dance" (chirisani).

At the wedding of the Dargins, women-masqueraders were usually sisters, sisters-in-law or aunts of the groom aged 25 to 40 years. They dressed in men's clothes, attached mustaches, attached a dagger to their belt. The face was smeared with soot or a mask of dough was applied to it.

Ruslan Seferbekov, an ethnographer from Dagestan, believes thatsuch ritual disguise “was resorted to to enhance the laughter component of ritual rituals. At the same time, dressing up was a reaction to the strict regulation of gender roles in traditional mountain society.”

A woman could wear men's clothes not only to amuse the audience at weddings, but also on more serious occasions. Among the Abkhazians, if men died, they dressed in men's clothes and took revenge. In rare cases, a woman became an abrek and changed into men's clothes. For example, historian Aslan Mirzoev reports:

“In the history of Kabarda, a rare case is known when a woman became an abrek. Her name was Zurumkhan Shogenova, and her activities date back to the late 19th and early 20th centuries. Zurumkhan was born in the Little Kabardian village of Kanshui (now Nizhny Kurp) into a simple peasant family. When her father died, her mother moved with her four children to her brother Batyrbek Naloev. From a young age, Zurumkhan dressed like a man, carried a weapon, rode a horse, and then became an accomplice of the abreks, with whom she led a life of robbery. By the beginning of the civil war, she was about 40 years old. Robbery began to bore her, she began to think about family life. Soon she married a Chechen, and in 1944, when the Chechens were deported, she did not leave her husband and left with everyone for Central Asia. After the death of her husband, she returned to Kabardino-Balkaria and served as a night watchman at the Argudan MTS.

That is, Khabib is not quite right. For women in the Caucasus, a hat is quite possible. And how!

The legendary Taymaskha Gekhinskaya, a Chechen, commanded a detachment during the Caucasian War for 10 years.

For both the highlander and the Cossack, a hat is not just a hat. This is a matter of pride and honor. The hat cannot be dropped or lost; the Cossack votes for it in the circle. You can lose a hat only with your head.

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 on it”, “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."

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 your head, which is why valuable things and even jewelry were often worn in hats.

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."

Types of papakh

Papakhas are different. They differ both in the type of fur and in the length of the pile. Also in different regiments there are different types of embroidery on the top of dads. 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.

In the Caucasus, it has always been an honor to wear a headdress. After all, it’s not for nothing that they say: “If you have a head, then it should have a hat on it.” Of course, times change, and with them, customs. Today, it is not so often that you will meet a person with a beautiful and straight posture, whose head is decorated with caucasian hat.

Indeed, a hat is a decoration and personification of honor for a man. Some 20-30 years ago, very curious traditions were spread in the outskirts of the Caucasus. For example, no one, under any circumstances, had the right to remove someone else's hat from their heads. This was regarded as an insult to the owner of the headgear and very often entailed unpleasant consequences.

But, not all traditions that related to wearing a hat were so tough. In the old days, a guy who wanted to show his feelings to a girl resorted to two methods - either he personally told her about it in a dance, while holding a Caucasian dagger in his teeth, or he approached her windows and threw his hat on. If the girl left her at home, then it was believed that she accepted the marriage proposal, but if the headdress flew out of the window back to the owner, then the guy understood that his proposal was rejected.

Papakha Caucasian - classification by type and quality of material

It is worth noting that hats in the Caucasus were not always the same as we are used to seeing them today. In the 19th century, the following types of papaches were most widespread among the male population of the mountainous region: fabric, a combination of fabric and fur, fur, felt. Subsequently, it was fur hats and hats that replaced all other types.

Today, hats are classified into the following types:

1. Astrakhan - is considered the most valuable and desirable. Although, there are a lot of pitfalls here. Finding a hat made from real astrakhan is not an easy task. A lot of people sell fakes under the guise of high-quality astrakhan fur. In the article about astrakhan hats and hats, you can read about the types and how to correctly and quickly determine the quality of astrakhan. Watch an interesting video of Caucasian headdresses:

2. Classical (shepherd) - the most common type of headdress in the Caucasus, especially in the mountainous part. Often this headdress is called a "folk hat" due to the fact that it is not very difficult to manufacture. There are many types and subspecies of such papakhas, many of them are presented in the category "Shepherd's hats".

3. Cossack hat - another species that has become widespread in the Caucasus, with the exception of the national republics. This headdress is especially popular with the Terek and Kuban Cossacks, which is natural.

In addition to the species classification, there is also a division according to the material produced within the species itself. The same astrakhan hats are most often made from natural astrakhan of three varieties: Valek, Pulat and Antika. We do not take into account artificial astrakhan or cheap Moldovan. Caucasian craftsmen use only natural varieties of astrakhan in their work.

Classical (shepherd's) hats are made from goat, sheep and mutton skins. The inhabitants classify these hats according to external features: color (white, black, brown), shaggy, the presence or absence of the smell of the skin, the length of the coat, etc.

An example of a shepherd's hat made of natural white goat skin:

An example of a shepherd's hat made of natural black sheepskin:

Professionals, in their practice, use completely different criteria (although all of the above also matter): the presence or absence of bald spots, wool density, the presence of curls, tailoring accuracy, the presence of a lace for adjusting the size.

We tried to take into account all these nuances when choosing a craftsman for making papah, presented in our online store. For 2.5 years, more than 2000 papakhas have already passed through our hands, and this allows us to assert that when choosing a papakha, the main selection criterion should be the quality of the material used and the accuracy of tailoring.

If you typed in the search engine something like - buy a hat, then be sure that you have come to the right place where you can choose the highest quality Caucasian headdress to your liking. All our hats are made by real professionals - folk craftsmen of Dagestan - Salman Rabadanov and Yakub Akhmedov. These are people who have been sewing daddies for decades and have already sewn more than 40,000 pieces in total!

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.

Tatiana Skryagina
Outstanding people of the Kuban. Part 1

Evgenia Andreevna Zhigulenko

(1920 – 1994)

Flight commander of the 46th Guards Night Bomber Aviation Regiment (325th Night Bomber Aviation Division, 4th Air Army, 2nd Belorussian Front). Guard Lieutenant, Hero of the Soviet Union.

Evgenia Andreevna Zhigulenko was born on December 1, 1920 in Krasnodar in a working class family. She graduated from high school in the city of Tikhoretsk, Krasnodar Territory, studied at the airship building institute (hereinafter Moscow Aviation Technology Institute).

E. A. Zhigulenko graduated from the pilot school at the Moscow flying club. She was in the Red Army from October 1941. In 1942 she graduated from navigator courses at the Military Aviation Pilot School and advanced training courses for pilots.

She was on the fronts of the Great Patriotic War from May 1942, by November 1944 she made 773 night sorties, inflicted heavy damage on the enemy in manpower and equipment.

While still a schoolgirl, Zhenya decided to finish two classes in a year. I spent the whole summer studying textbooks and successfully passed the exams. From the seventh grade - immediately to the ninth! In the tenth grade, she wrote an application with a request to be enrolled as a student at the N. E. Zhukovsky Air Force Engineering Academy. She was told that women were not admitted to the academy.

Another would have calmed down and began to look for another occupation. But Zhenya Zhigulenko was not like that. She writes a hot, excited letter to the Commissar of Defense. And she receives an answer that the question of her admission to the academy will be considered if she receives a secondary aviation technical education.

Zhenya enters the Moscow Airship Institute, and at the same time graduates from the Central Aeroclub named after. V. P. Chkalov.

At the beginning of the war, Evgenia Andreevna made persistent attempts to get to the front, and her efforts were crowned with success. She begins service in the regiment, which later became the Taman Guards Red Banner Order of Suvorov Aviation Regiment of Night Bombers. The brave pilot spent three years at the front. Behind her shoulders were 968 sorties, after which enemy warehouses, convoys, and airfield facilities burned.

By a decree of the Presidium of the Supreme Soviet of the USSR of February 23, 1945, Evgenia Andreevna Zhigulenko was awarded the title of Hero of the Soviet Union. She was awarded the Order of Lenin, two Orders of the Red Banner, two Orders of the Patriotic War, 1st class, and two Orders of the Red Star.

After the war, Evgenia Zhigulenko served ten more years in the Soviet Army, graduated from the Military-Political Academy, then worked in cultural institutions Kuban. The versatility of Yevgenia Andreevna's nature was manifested in the fact that she mastered another profession - a film director. Her first feature film "Night witches in the sky" dedicated to female pilots and navigators of the famous regiment.

Elena Choba

Kuban Cossack, under the name of Mikhail Choba, fought on the fronts of the First World War. She was awarded the St. George medals of the 3rd and 4th degrees, the St. George's Cross of the 4th degree.

About two centuries ago, in the Russian troops fighting against Napoleon's army, they started talking about the mysterious cornet Alexander Alexandrov. As it turned out later, the cavalry girl Durova served under this name in the Lithuanian Lancers Regiment. No matter how Nadezhda hid her belonging to the fair sex, the rumor that a woman was fighting in the army spread throughout Russia. The unusual nature of this incident worried everything for a long time. society: the young lady preferred the hardships of military life and mortal risk to reading sentimental novels. A century later Kuban Cossack of the village of Rogovskaya Elena Choba stood in front of the village society to petition for her sending to the front.

On July 19, 1914, Germany declared war on Russia. When the news reached Yekaterinodar, an urgent mobilization of all parts and subdivisions - messengers went to remote villages. The conscripts, saying goodbye to peaceful life, saddled their horses. Gathered to the front and Rogovskoy Cossack Mikhail Choba. To equip a young Cossack in a cavalry regiment was difficult: you need to buy a horse, ammunition - the list of the complete Cossack right included more than 50 necessary things. The Choba spouses did not live well, so they sent the horseless Mikhail on a cart to the Plastunovsky regiment.

Elena Choba was left alone to work and run the household. But it is not in the Cossack character to sit quietly when the enemy came to their native land. Elena decided to go to the front, stand up for Russia and went to the respected residents in the village council. The Cossacks gave their permission.

After the stanitsa elders supported Elena's request to be sent to the front, she was to meet with the chief Kuban region. Elena came to the appointment with Lieutenant General Mikhail Pavlovich Babych with short hair, in a gray cloth Circassian coat and hat. After listening to the petitioner, the ataman gave permission to be sent to the army and, in a fatherly way, admonished the Cossack Mikhail (by this name she wished to be called).

And a few days later the train rushed Elena-Michael to the front. The magazine told about how the Rogov woman fought « Kuban Cossack Bulletin» : “In the heat of fire, under the incessant roar of cannons, under the incessant rain of machine-gun and rifle bullets, according to the testimony of comrades, our Mikhailo did his job without fear and reproach.

Looking at the young and fearless figure of their brave comrade-in-arms, his comrades indefatigably marched on the enemies ahead of Mikhail, not suspecting at all that Rogovskaya Cossack Elena Choba was hiding under the Circassian Cossack. During our withdrawal, when the enemy tried to forge one of our part and batteries, Elena Chobe managed to break through the enemy’s ring and save two of our batteries from death, which had absolutely no idea of ​​the proximity of the Germans, and withdraw the batteries from the closing German ring without any damage on our part. For this heroic feat, Choba received the St. George Cross of the 4th degree.

For fights, Elena Choba has the 4th and 3rd degree St. George medals and the St. George Cross of the 4th degree. She refused the latter, leaving it with the regimental banner.

Further information about the fate of the famous Rogov woman is contradictory. Some saw Elena in the village in the Red Army Budenovka on her head, others heard that after the battle near the village of Slavyanskaya she was shot by whites, others said that she had emigrated.

Only many years later, some details of the life of the fighting heroine-Cossack became known. In 1999, in the Krasnodar Regional Museum-Reserve named after. E. D. Felitsyna opened an exhibition "Russian Fates". Among the exhibits was a photograph of an American theater troupe « Kuban horsemen» presented to the museum by a 90-year-old Cossack from Canada. The picture was taken in 1926 in the city of San Luis. In the front row in a white Circassian coat and hat is the legendary Cossack Elena Choba from Kuban village of Rogovskaya.

Anton Andreevich Golovaty

(1732 or 1744, Poltava province - 01/28/1797, Persia)

The whole history of the Cossacks Kuban Until the end of the 18th century, it was inextricably linked with the name of the military judge Anton Andreevich Golovaty. This is an outstanding, gifted, original personality.

Anton Golovaty was born in the town of Novye Sanzhary, Poltava province in 1732. (according to other sources, in 1744) in a wealthy Little Russian family. He studied at the Kyiv Theological Academy, but dreaming of military exploits, went to the Zaporozhian Sich. For courage, literacy and a lively mind of a young Cossack, the Cossacks christened him "Heady".

Being a cheerful, witty man, Golovaty served easily, quickly moving up in the service - from a simple Cossack to a smoking ataman. For his military exploits, he was awarded orders and letters of thanks from Catherine II.

But his main merit is that the delegation of the Black Sea Cossacks achieved the signing on June 30, 1792 of the manifesto on the allocation of land to the Black Sea on Taman and Kuban.

Anton Golovaty had an innate diplomatic talent, which was clearly reflected in his administrative and civil activities. After moving to Kuban, acting as ataman, Anton Andreevich supervised the construction of roads, bridges, post stations. In order to better manage the army, he introduced "Order of Common Benefit"- a law that establishes the permanent power of the rich elite in the army. He demarcated the villages of kurens, divided the Black Sea coast into five districts, and fortified the border.

Golovaty was also engaged in diplomatic negotiations with trans-Kuban Circassian princes who expressed a desire to accept Russian citizenship.

On February 26, 1796, Anton Golovaty led a thousandth detachment of Cossacks and joined them in "Persian Campaign", but suddenly fell ill with a fever and died on January 28, 1797.

Kirill Vasilievich Rossinsky

(1774–1825)

For a long time the name of this remarkable man was forgotten. He lived only 49 years, but how much good, eternal, reasonable he did! The priest's son, military archpriest Kirill Vasilievich Rossinsky came to Kuban June 19, 1803. This talented, educated man devoted his entire short life to a noble cause - the enlightenment of the Cossacks. Kirill Vasilievich in his sermons explained to believers about the benefits of education, about the significance of schools for the people. In 27 churches he opened in the region, he organized the collection of money for the construction of schools. For a long time, Kirill Vasilyevich himself taught at the Ekaterinodar School. There were no textbooks, so all the training was conducted according to the compiled Rossinsky "handwritten notebooks". Later, Kirill Vasilyevich wrote and published a textbook "Brief Spelling Rules", withstood two editions - in 1815 and 1818. Now these books are stored in a special fund of the Russian State Library as unique editions. Kirill Vasilievich Rossinsky gave a lot of spiritual strength and knowledge to literature and science, wrote poetry, historical and geographical essays. In Yekaterinodar, he was also known as a physician who hurried to the sick at any time and in any weather. His devotion to the cause, disinterestedness, kindness amazed his contemporaries.

In 1904, the library opened at the Dmitrievsky School by the Yekaterinodar charitable society was named after Rossinsky. In honor of Kuban Enlightener named one of the universities of Krasnodar - the Institute of International Law, Economics, Humanities and Management.

Mikhail Pavlovich Babych

Mikhail Pavlovich Babych, the son of one of the valiant conquering officers of the Western Caucasus - Pavel Denisovich Babych, about whose exploits and glory, the people composed songs. All paternal qualities were bestowed on Mikhail, who was born on July 22, 1844 in the family home of Yekaterinodar on Bursakovskaya Street, 1 (corner of Fortress). From a very early age, the boy was prepared for military service.

After successfully graduating from the Mikhailovsky Voronezh Cadet Corps and the Caucasian Training Company, young Babych began to gradually move up the military career ladder and receive military orders. In 1889 he was already a colonel. On February 3, 1908, a decree was issued appointing him, already in the rank of lieutenant general, as a chief ataman. Kuban Cossack army. With a hard hand and harsh measures, he restores order in Yekaterinodar, where at that time the revolutionary terrorists were rampant. Under the constant threat of death, Babych performed his responsible duty and strengthened his Kuban economics and morality. In a short time, he did a lot of general cultural, good deeds. Cossacks called ataman "Riddy Batko", since each Cossack personally felt his care, his zeal. The general cultural activity of M. Babych was appreciated not only by the Russian population. He was deeply respected by other peoples who lived on Kuban. It was only thanks to his care and efforts that the construction of the Black Sea Kuban railway, launched an attack on Kuban plavni.

On March 16, 1917, the official newspaper reported for the last time about the former Ataman Mikhail Pavlovich Babych. In August 1918, he was brutally murdered by the Bolsheviks in Pyatigorsk. The body of the long-suffering general was buried in the tomb of the Catherine's Cathedral.

Memory of a great patriot and guardian Kuban land M P. Babych, the last Chieftain, is alive in the hearts of the Russian people. On August 4, 1994, at the place where the family home of Ataman stood, the cultural fund Kuban Cossacks opened a memorial plaque (the work of A. Apollonov, perpetuating his memory.

Alexey Danilovich Bezkrovny

Among the hundreds of Russian names shining in the rays of military glory, the name of the valiant Ataman of the Black Sea Cossack army Alexei Danilovich Bezkrovny is attractive with special magnetism. He was born into a wealthy senior officer family. In 1800, fifteen years old

Aleksey Bezkrovny, brought up in the military traditions of his grandfather, signed up for the Cossacks and left his father's house - Shcherbinovsky kuren.

Already in the first skirmishes with the highlanders, the teenager showed amazing skill and fearlessness.

In 1811, during the formation of the Black Sea Guards Hundred, A. Bezkrovny, distinguished combat officer, who possessed extraordinary physical strength, had a penetrating mind and a noble soul, was enrolled in its original composition and honorably carried the title of guardsman through the entire Patriotic War of 1812-1814. For courage and bravery at the Battle of Borodino, Alexei Bezkrovny received the rank of centurion. During the retreat of Kutuzov's army from Mozhaisk to Moscow, the fearless Cossack fought off all attempts of the enemy to break forward for 4 hours. For this feat and other avant-garde military deeds, Bloodless was awarded a golden saber with the inscription "For Courage". The retreating enemy tried to burn the ships with bread, but the guards did not allow the French to destroy the grain. For his valor, Bezkrovny was awarded the Order of St. Vladimir, 4th degree with a bow. At the request of Platov, Bezkrovny with the Black Sea hundred was enrolled in his corps. With the light hand of M. I. Kutuzov himself, the Cossacks called him "commander without error".

On April 20, 1818, Alexei Danilovich received the rank of colonel for military merit. In 1821, he returned to his father's land and continues to serve in the detachment of another hero of the Patriotic War, General M. G. Vlasov. In May 1823, he was sent with the 3rd Cavalry Regiment to the border of the Kingdom of Poland, and then to Prussia. From the next campaign, A. D. Bezkrovny returned to Chernomorie only on March 21, 1827. And six months later (September 27) he, as the best and most talented military officer, by the Highest will is appointed military, and then the Chieftain.

In May - June 1828 A. D. Bezkrovny with his detachment involved in the siege of the Turkish fortress of Anapa under the command of Prince A. S. Menshikov. For the victory over the Turks and the fall of the impregnable fortress, A. Bezkrovny was promoted to the rank of major general and awarded the Order of St. George, 4th degree. Then - for new exploits - the second golden saber, decorated with diamonds.

Two features were especially characteristic of Bloodless: rare courage in battles and deep humanity in civilian life.

In January 1829, Alexei Danilovich commanded one of the detachments directed against the Shapsugs. In 1930, the Cossack knight again participates in the fight against abreks, with the famous Kazbich himself, who threatened the Cossack city of Yekaterinodar. In the same year he built Kuban three fortifications: Ivanovsko-Shebskoe, Georgi-Afipskoe and Alekseevskoe (named after Alexei Bezkrovny himself).

The health of the famous ataman was undermined. His heroic odyssey is over. The appointment of A. D. Bezkrovny as Ataman of the Black Sea Cossack army caused envy in the circle of the tribal Cossack aristocracy. He, the hero of 1812, could fight and defeat the external enemies of the Fatherland. But he could not overcome the envious internal ones. Hounded by enemies, with an unhealed wound in his side, Bloodless lived in isolation in his Ekaterinodar estate. He gave 28 years of service to the Fatherland. Participated in 13 large military campaigns, 100 separate battles - and did not know a single defeat.

Alexei Danilovich died on July 9, 1833, on the day of the holy martyr Theodora, and was buried in the almshouse courtyard, at the first Cossack cemetery located here.

Viktor Gavrilovich Zakharchenko

I will happy if my songs will live among the people.

V. G. Zakharchenko

Composer, artistic director of the State Kuban Cossack Choir, Honored Art Worker and People's Artist of Russia, Honored Art Worker of Adygea, People's Artist of Ukraine, laureate of the State Prize of Russia, Professor, Hero of Labor Kuban, Academician of the International Academy of Information, Academician of the Russian Academy of Humanities, Dean of the Faculty of Traditional Culture of the Krasnodar State University of Culture and Art, Chairman of the Charitable Foundation for the Revival of Folk Culture Kuban"Origins", member of the Union of Composers of the Russian Federation, member of the Presidium of the Russian Choral Society and the All-Russian Musical Society.

The future composer lost his father early, he died in the first months of the Great Patriotic War. The memory of her mother, Natalya Alekseevna, remained in the smell of the bread she baked, in the taste of her homemade sweets. The family had six children. Mom always worked, and when she worked, she usually sang. These songs so naturally entered the children's life that over time they became a spiritual need. The boy listened to the wedding round dances, the game of local virtuoso accordion players.

In 1956, Viktor Gavrilovich entered the Krasnodar Music and Pedagogical School. After graduating from it, he became a student of the Novosibirsk State Conservatory. M. I. Glinka at the Faculty of Choral Conducting. Already in the 3rd year, V. G. Zakharchenko was invited to a high position - the chief conductor of the State Siberian Folk Choir. The next 10 years of work in this post is a whole era in the development of the future master.

1974 - a turning point in the fate of V. G. Zakharchenko. A talented musician and organizer becomes the artistic director of the State Kuban Cossack Choir. started happy and an inspired time for the creative upsurge of the team, the search for its original Kuban repertoire, creation of scientific-methodical and concert-organizational base. V. G. Zakharchenko - founder of the Center for Folk Culture Kuban, children's art school at Kuban Cossack choir. But his main brainchild is the State Kuban Cossack Choir. The choir has achieved a stunning result on many venues peace: in Australia, Yugoslavia, France, Greece, Czechoslovakia, America, Japan. Twice, in 1975 and 1984, he won the All-Russian competitions of the State Russian Folk Choirs. And in 1994 he received the highest title - academic, was awarded two State premiums: Russia - them. M. I. Glinka and Ukraine - them. T. G. Shevchenko.

Patriotic pathos, a sense of one's own participation in the life of the people, civil responsibility for the fate of the country - this is the main line of the composer's work of Viktor Zakharchenko.

In recent years, he has been expanding his musical and thematic range, the ideological and moral orientation of his work. The lines of poems by Pushkin, Tyutchev, Lermontov, Yesenin, Blok, Rubtsov sounded differently. The boundaries of the traditional song have already become narrower. Ballads-confessions, poems-reflections, songs-revelations are created. This is how the poems came about. "I will jump"(to poems by N. Rubtsov, "The Power of the Russian Spirit"(on the verses of G. Golovatov, new editions of the poem "Rus" (to lyrics by I. Nikitin).

The titles of his works speak for themselves. "Nabat"(to verses by V. Latynin, “You can’t understand Russia with the mind”(on verses by F. Tyutchev, "Help the weaker" (to verses by N. Kartashov).

V. G. Zakharchenko revived the traditions Kuban military singing choir, founded in 1811, including in its repertoire, in addition to folk and author's songs, Orthodox spiritual chants. With the blessing of the Patriarch of Moscow and All Rus', the State Kuban Cossack choir accepts participation in church worship. In Russia, this is the only team that has been awarded such a high honor.

Viktor Gavrilovich Zakharchenko - Professor, Dean of the Faculty of Traditional Culture of the Krasnodar State University of Culture and Art. He conducts extensive scientific research activities, he has collected over 30 thousand folk songs and traditional rites - a historical heritage Kuban village; collections of songs published Kuban Cossacks; hundreds of arrangements and folk songs have been recorded on gramophone records, CDs, and videos.

Papakha (from Turkic papakh), the name of a male fur headdress common among the peoples of the Caucasus. The shape is varied: hemispherical, with a flat bottom, etc. The Russian papakha is a high (rarely low) cylindrical hat made of fur with a cloth bottom. In the Russian army from the middle of the 19th century. The papakha was the headdress of the troops of the Caucasian Corps and all Cossack troops, since 1875 - also of the units stationed in Siberia, and since 1913 - the winter headdress of the entire army. In the Soviet Army, colonels, generals and marshals wear a papakha in winter.

Highlanders never take off their hats. The Qur'an prescribes to cover the head. But not only and not so much believers, but also "secular" Muslims and atheists treated the papakha with special respect. This is an older, non-religious tradition. From an early age in the Caucasus, it was not allowed to touch the boy's head, even paternal strokes were not allowed. Even hats were not allowed to be touched by anyone except the owner or with his permission. The very wearing of the attire from childhood developed a special stature and demeanor, did not allow bowing the head, let alone bowing. The dignity of a man, they believe in the Caucasus, is still not in trousers, but in a hat.

The papakha was worn all day long, the old people did not part with it even in hot weather. Arriving home, they filmed it theatrically, certainly carefully clasping it with their hands on the sides, and carefully laying it on a flat surface. Putting it on, the owner brushes off the speck with his fingertips, cheerfully ruffles it, placing clenched fists inside, “fluffs” and only then pushes it from his forehead to his head, holding the back of the headgear with his index and thumb. All this emphasized the mythologized status of the hat, and in the mundane sense of the action, it simply increased the service life of the hat. He wore out less. After all, fur is hatched first of all where it comes into contact. Therefore, they touched the upper back with their hands - the bald patches are not in sight. In the Middle Ages, travelers in Dagestan and Chechnya observed a picture that was strange for them. There is a poor highlander in a worn-out and more than once repaired Circassian coat, trampled charyks on his bare feet with straw inside instead of socks, but on his proudly planted head he flaunts, like a stranger, a big shaggy hat.

Papakha was interestingly used by lovers. In some Dagestan villages there is a romantic custom. A timid young man in the conditions of harsh mountain morality, seizing the moment so that no one sees him, throws a hat into the window of his chosen one. With hope for reciprocity. If the hat does not fly back, you can send matchmakers: the girl agrees.

Of course, the careful attitude concerned, first of all, dear astrakhan dads. A hundred years ago, only wealthy people could afford them. Karakul was brought from Central Asia, as they would say today, from Kazakhstan and Uzbekistan. He was and still is dear. Only a special breed of sheep, or rather, three-month-old lambs, will do. Then the astrakhan fur on the babies, alas, straightens up.

It is not known who owns the palm in the manufacture of cloaks - the story is silent about this, but the same story testifies that the best "Caucasian fur coats" were made and are still being made in Andi, a high-mountainous village in the Botlikh region of Dagestan. Two centuries ago, cloaks were taken to Tiflis, the capital of the Caucasian province. The simplicity and practicality of cloaks, unpretentious and easy to wear, have long made them the favorite clothing of both the shepherd and the prince. Rich and poor, regardless of faith and nationality, horsemen and Cossacks ordered cloaks and bought them in Derbent, Baku, Tiflis, Stavropol, Essentuki.

There are many legends and legends associated with burkas. And even more ordinary everyday stories. How to kidnap a bride without a burqa, how to protect yourself from a stabbing blow from a dagger or a chopping swing of a saber? On a cloak, as on a shield, they carried the fallen or wounded from the battlefield. A wide "hem" covered both themselves and the horse from the sultry mountain sun and dank rain on long hikes. Wrapped up in a cloak and pulling a shaggy sheepskin coat over your head, you can sleep right in the rain on a mountainside or in an open field: water will not get inside. During the years of the Civil War, the Cossacks and Red Army soldiers were "treated with a cloak": they covered themselves and the horse with a warm "fur coat", or even two, and let their fighting friend gallop. After several kilometers of such a race, the rider was steamed, as in a bathhouse. And the leader of the peoples, Comrade Stalin, who was suspicious of medicines and did not trust doctors, more than once boasted to his comrades of the “Caucasian” method he had invented to drive out a cold: “You drink a few cups of hot tea, dress warmly, cover yourself with a cloak and hat and go to bed. In the morning - like glass."

Today, cloaks have become almost decorative, leaving everyday life. But until now, in some villages of Dagestan, the elderly, unlike the "windy" youth, do not allow themselves to deviate from customs and come to any celebration or, conversely, a funeral without a cloak. And shepherds prefer traditional clothes, despite the fact that today mountaineers are better warmed in winter by down jackets, "Alaskas" and "Canadians".

Three years ago, in the village of Rakhata, Botlikh region, an artel for the production of buroks was working, where the famous "Andiyka" were made. The state decided to unite the craftswomen into one household, despite the fact that all the production of cloaks is exclusively handmade. During the war, in August 1999, the Rakhat artel was bombed. It is a pity that the unique museum opened at the artel is the only one of its kind: the exhibits are mostly destroyed. For more than three years, the director of the artel, Sakinat Razhandibirova, has been trying to find funds to restore the workshop.

Local residents are skeptical about the possibility of restoring the enterprise for the production of buroks. Even in the best years, when the state acted as the customer and buyer, women made cloaks at home. And today, cloaks are made only by order - mainly for dance ensembles and for souvenirs for distinguished guests. Burki, like Mikrakh carpets, Kubachi daggers, Kharbuk pistols, Balkhar jugs, Kizlyar cognacs, are the hallmarks of the Land of Mountains. Caucasian fur coats were presented to Fidel Castro and Secretary General of the Communist Party of Canada William Kashtan, cosmonaut Andriyan Nikolaev and Sergei Stepashin, Viktor Chernomyrdin and Viktor Kazantsev... It's probably easier to say who among those who visited Dagestan did not try it on.

Having finished her housework, Zukhra Dzhavatkhanova from the village of Rakhata takes up her usual simple craft in a remote room: the work is dusty - it requires a separate room. For her and her family of three, this is a small, but still income. On the spot, the product costs from 700 to 1000 rubles, depending on the quality, in Makhachkala it is already twice as expensive, in Vladikavkaz - three times more. There are few buyers, so there is no need to talk about stable earnings. Well, if you can sell a couple a month. When a wholesale buyer "for ten or twenty pieces" comes to the village, usually a representative of one of the choreographic groups, he has to look into a dozen houses: every second household in the village rolls cloaks for sale.
"Three days and three women"

Known since ancient times, the technology for making buroks has not changed, except that it has become a little worse. Through simplification. Previously, a broom made of flax stalks was used to comb the wool, now they use iron combs, and they tear the wool. The rules for making a burqa are reminiscent of a gourmet recipe with their strictness. Particular attention is paid to the quality of raw materials. The wool of the so-called mountain-Lezgin coarse-haired breed of sheep of autumn shearing is preferable - it is the longest. Lambs are also thin and tender. Black is a classic, basic color, but buyers, as a rule, order white, "gift-dance".

To make a burqa, as the Andians say, "it takes three days and three women." After the wool has been washed and combed on a hand loom, it is divided into long and short: for the manufacture of the upper and lower parts of the cloak, respectively. Wool is loosened with the most ordinary bow with a bowstring, put on a carpet, moistened with water, twisted and knocked down. The more times this procedure is done, the better - thinner, lighter and stronger - the canvas is obtained, i.e. knocked down, compacted wool. A good cloak, usually weighing about two or three kilograms, should stand upright without sagging when placed on the floor.

The canvas is simultaneously twisted, periodically combing. And so hundreds and hundreds of times over the course of several days. Hard work. The canvas is run in and beaten with hands, the skin on which turns red, covered with many small wounds, which eventually turn into one continuous callus.

So that the cloak does not let water through, it is boiled for half a day over low heat in special boilers, adding iron vitriol to the water. Then they are treated with casein glue so that “icicles” form on the wool: water will flow down them in the rain. To do this, several people hold a cloak soaked in glue above the water upside down "head" - just like a woman washes her long hair. And the final touches - the upper edges of the cloak are sewn together, forming shoulders, and the lining is hemmed, "so as not to wear out quickly."

The craft will never die, - Abdulla Ramazanov, head of the administration of the Botlikh region, is convinced. - But the cloaks will come out of everyday life - this is too hard. Recently, the Andians have had competitors in other Dagestan villages. Therefore, we have to look for new markets. We take into account the whims of customers: burkas have changed in size - they are made not only for men, but also for children. The production of tiny products that are put on bottles of champagne or cognac has become original - an exotic gift.

Burki can be made anywhere, the technology is simple, if only the raw materials were appropriate. And this can be problematic. The absence of the former mass demand and the termination of the state order for cloaks led to a decrease in the number of mountain-Lezgin coarse-wool sheep breeds. It becomes a rarity in the mountains. A few years ago, the republic was seriously talking about the threat of extinction of the breed. She is being replaced by a fat-tailed breed of sheep. From a three-year-old lamb of this breed, grown in alpine meadows, the best kebabs are obtained, the demand for which, unlike buroks, is increasing.

Cherke?ska(abh. ak?imzh?s; lezg. Chukha; cargo. ????; Ingush chokhi; kabard.-cherk. tsey; Karach.-Balk. chepken; Osset. tsukhha; arm. ?????; Chech. chokhib) - the Russian name for outerwear for men - a caftan, which was common in everyday life among many peoples of the Caucasus. The Circassian was worn by the Circassians (Circassians), Abazins, Abkhazians, Balkars, Armenians, Georgians, Ingush, Karachays, Ossetians, Chechens, peoples of Dagestan and others. Historically, the Terek and Kuban Cossacks borrowed the Circassian coat. At present, it has practically fallen out of use as everyday wear, but has retained its status as ceremonial, festive or folk.

The Circassian is probably of Turkic (Khazarian) origin. It was a common type of clothing among the Khazars, from which it was borrowed by other peoples inhabiting the Caucasus, including the Alans. The first image of the Circassian (or its prototype) is displayed on the Khazar silver dishes.

The Circassian coat is a single-breasted caftan without a collar. It is made from cloth of non-disguising dark colors: black, brown or gray. Usually slightly below the knees (to warm the rider's knees), the length may vary. It is cut at the waist, with gatherings and folds, girdled with a narrow belt, the belt buckle served as a flint for striking fire. Since everyone was a warrior, it was clothing for battle, it should not have hampered movements, so the sleeves were wide and short, and only the old men had long sleeves - warming the hands. A distinctive feature and a well-recognized element are gazyri (from the Turkic "khazyr" - "ready"), special pockets intercepted with braid for pencil cases, more often bone ones. In the pencil case was a measure of gunpowder and a bullet wrapped in a rag, cast for a particular gun. These pencil cases made it possible to load a flintlock or matchlock gun at full gallop. In the extreme pencil cases, located almost under the armpits, they kept dry chips for kindling. After the appearance of guns that ignite a charge of gunpowder with a primer, primers were stored. For the holidays they wore a longer and thinner Circassian coat.

A lamb hat with a cloth top was called a klobuk among the ancient Slavs. Among the Caucasian peoples, she was called Trukhmenka or Kabardinka. White, black, high, low, round, conical... Different times - different styles. Among the Terek Cossacks, this hat was always called a papakha and was an important and obligatory part of the Cossack military right.

From fox and wolf
At different times, the Cossacks wore different styles of dads: from high ones with a cone-shaped top to low ones with a flat top. Donets and Cossacks in the 16th-17th centuries supplied hats with a cloth cuff that fell on its side in the form of a cone. It was possible to put a steel frame or a solid object into it to protect the head from saber and later checker strikes.
The main material from which the hat was sewn was kurpei - small and large curly fur of young lambs of coarse-haired breeds, usually black. Kurpei hats were worn by the vast majority of Cossacks. They also used astrakhan and broadtail.
Karakul are skins taken from lambs of the Karakul breed on the first or third day after the birth of the animal. Karakul is distinguished by a thick, elastic, silky hairline, forming curls of various shapes and sizes.
Karakulcha - skins of lambs (miscarriages and miscarriages) of Karakul sheep. It has a short, silky hairline with a moire pattern, adjacent to the mezra, without formed curls. Astrakhan and broadtail were brought mainly from Central Asia, and therefore wealthy Cossacks wore hats from this expensive material. These were holiday hats, they were also called "Bukhara".

As a rule, there were several dads: everyday, festive and for funerals. There was a special care system for them, they were kept clean, protected from moths, kept wrapped in clean cloth.
In a hot climate, a lamb hat was worn all year round. It perfectly protects the head from the thermal effects of sunlight, and from hypothermia in winter.
Hats made from the skins of a bear, a fox or a wolf were much less common. However, there were some. Putting on such a hat, a person showed all people his hunting abilities, luck and courage. However, despite the appearance, these hats were less practical. The hat made of bear fur was heavy, and under the influence of moisture it was completely unbearable, but it held back a saber blow well. The fox fur hat was thin, wore out quickly and practically ceased to protect the wearer from cold and heat. A hat made of wolf skins was unsuitable for hunters, because the animals from afar recognized the smell of a wolf and ran away. In addition, it was very difficult to find a wolf in the mountains. Sheep herds were guarded by dogs, and during skirmishes with wolves, they very much spoiled the wolf skin.

Symbol of Wisdom
Papakha was the most important part of the Cossack's right. “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, ask the hat for advice,” these sayings were in use among the Cossacks.
She was as much a talisman as the belt. Papakha is a symbol of the wisdom and full rights of the Cossack, his honor, masculinity and dignity. The Cossack took off his papakha only at prayers and at funerals. It is also necessary to remove it in a hut or other room where the icon hangs.

The loss of this main headdress by a Cossack was associated with imminent death. Remember the words from the song "Don Ballad":
Oh, the evil winds have blown
Yes, on the east side
And tore off the black hat
From my wild head.
If a Cossack's hat was knocked off his head, this was the biggest insult. And if he took off his hat and hit it on the ground, then this meant that he would stand his ground to the death.
Icons or protective prayers written by a child were often sewn into a hat. In some troops there was a tradition - to sew awards on this headdress. Usually these were plaques with inscriptions describing what services the regiment was awarded for, and this gave the cap a special moral value. Cossacks often placed orders or securities behind the lapel of this cap. It was the safest place, because you could only lose your hat with your head.

By statute
From about the middle of the 19th century, a hat began to be used as a headdress for all Cossack troops and for the Caucasian corps. The charter did not prescribe its uniform form. Cossack troops wore hats of various options, hemispherical, cylindrical, with a fur or cloth bottom, of different colors. Everyone wore a hat, chosen according to their financial capabilities and fantasies. All this wild diversity continued until the end of the 19th century, until the appearance of the hat, as part of military clothing, was described in detail in the charter. The Caucasian troops were ordered to wear hats 3-4 inches high, made of sheep's fur. The fur should be with a small pile length and always black. The top of the hat was made of cloth and dyed in military color. The Kuban Cossacks had scarlet, and the Terts had blue hats. The cloth top of the hat crosswise and along the circumference of the top (cuff) was sheathed with silver galloon for officers, and for ordinary Cossacks with a bason.
Galloon - gold or silver ribbon, patterned weaving, for finishing clothes and hats.
Bason - woolen braid in the form of a narrow ribbon, used to trim clothes and hats.
Each of the Cossacks leaving for service dreamed of returning home “with silver galloons on a hat”, that is, to reach the top.
The papakha of the Don Cossacks was the same as that of the Kuban. 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. Here you can see borrowing from the Asian peoples, especially from the Turkmens. Turkmen hats of a hemispherical shape with long wool are widely used throughout the Central Asian region.
The top of the hat was made from four pieces of cloth and dyed in military color. White and gray hats were used as an element of everyday clothing. In the front area, in the center, a cockade of the St. George color was usually fastened - in the center there was a black oval, then an orange and again a black oval. The color of the cockade was the same for all types of troops. During World War I, cockades were often dyed camouflage to camouflage.
If the Cossack hundred had awards “for distinction”, then they were worn over the cockade. Most often, the insignia was a white or silver metal strip, on which they wrote the merits of hundreds, the date of the battle or other feat.
In 1913, throughout Russia, gray hats began to be used as a winter headdress for all military branches. Caucasian soldiers, with the loss of black dads, also wore gray ones.

Mods
Recommendations for the appearance of hats were often not followed. Often, the Cossacks, violating the prescriptions of the charter, based on their own tastes, ideas and fashionable "trends", sewed hats higher and more magnificent, as well as white ones. These "liberties" did not look bad taste. Everyone sewed a hat to order - the one that suited him and his uniform, combatant and particular. So the same passion for panache and the desire to look worthy were manifested.
However, for military service, hats, if possible, were sewn authorized.
By 1920, low hats of 12-15 cm, expanding upwards, the so-called "kubankas", began to come into fashion. One of the versions of the appearance of "Kubanka" says that these are modernized "Hungarians" that the Cossacks brought from the western front during the First World War.
After the victory of the Soviet government, military restrictions were introduced for the Cossacks, which did not allow them to serve in the army and wear a national military uniform, that is, wearing a hat, as well as other components of the Cossack uniform, was regarded as a challenge to the authorities.

However, after 1936, the Cossacks could fight in the ranks of the Red Army in the traditional Cossack uniform, including a hat. According to the charter, it was allowed to wear low black hats. Two stripes were sewn on the cloth in the form of a cross: black for privates, gold for officers. A red star was attached to the front of the hat in the middle.
In 1937, the Red Army marched on Red Square and for the first time it included Cossack troops. However, it is worth noting that only the Terek, Kuban and Don Cossacks received the right to serve in the Red Army. But as a headdress, the hat returned not only to the Cossacks. Since 1940, it has become an attribute of the military uniform of the entire senior command staff of the Red Army.

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 sat in a hat at all sessions of the highest authority of the Union. 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