KAZAKH WHIP: OBJECT AND SYMBOL IN THE DAILY LIFE AND MYTH OF THE KAZAKHS

The whips of girls and women are adorned in a special way. According to informants, the handles of the whips,isary ala qamşy which are often found among the Kazakhs in Mongolia and China, are covered with copper or brass. In ancient times, these handles were intricately decorated with golden and silver rods that twisted all the way to the tassel, where round golden and silver pendants were attached (AFM). Such whips were called "sän qamşysy",ifestive or fashionable whips "altyn qamşy," "kümıs qamşy".igilded and silvered whips K.A. Akishev describes a whip found in the Issyk kurgan, to the left of the Golden Man, as wrapped in a golden ribbon. In the Kazakh language, the phrase "wrapped in a ribbon" can be replaced with "şyrmauyqşa oralğan".ientwined like with glorybind

There is sufficient reason to identify the Issyk whip as a decorated or gilded whip. Furthermore, the word "şyrmauyq" ientwining is mentioned in the tale of the medieval storyteller Dospambet:

Evidence of gilded whips can be found in the remains of whip handles dating back to the 4th-3rd centuries BCE, discovered in the Berezovka burial ground. The whip handles were made of wood and adorned with the image of a predatory animal from the cat family, covered with gold on the outside. Gilded kamchas were owned by some wealthy individuals until the early 20th century. This is sung about in a folk song:

According to informants, it was also customary in Kazakh tradition to craft the wooden or horn handle of the whip in the shape of a horse's head, wolf, or other animals.

Until the beginning of the 20th century, it was customary to bury renowned shamansibaqsy together with their kobyzes and kamchas used to drive away evil spirits. A kamcha with six braids was called "būzau tıs qamşy",i"calf's teeth" and a whip with eight braids was considered a thick whip. In the Semirechye region, local people would call an eight-braid whip a Kyrgyz one. The kamcha and its components were first described by Shokan Valikhanov. The size of the handle or shaft of the whip should be equal to the distance from the elbow to the clenched fist or to four or five clenched fists in a row, or 7 tūtam.i7 times 1/4 of a foot, which is approximately 70 cm The length of the braided part should be five hand spans, which translates to 1-2 tūtami10-25 cm longer than the handle. A rawhide loopibüldirge is passed through onto the end of the handle of the whip.

«Bülıngennen büldırgі alma».iliterally, "don't take the loop from the handle of kamcha you found in a spoiled place" If we delve into the deep meaning of this proverb, we can understand the following: when in a ruined, desolate place, don't even take something as trivial as the loop from the handle of a whip, as it can cause harm.

Meticulously studying the kamcha structure and the names of its numerous components, the master D. Shokparuly writes: "The komcha consists of the following parts: the braided section or tassel (örım), the handle (sap), the middle part (alaqan), the head (bas), the stock (düm), the heel (kejege), the tassel (aydar), the neck (moynaq), the ring (bunaq), the cap (bürkenşık), the junction between the tassel and the middle part (şejemei), the twist (şyrmauyq), the fringe (şaşaq), the barrel (bauyr), the ring (tyğyryq), the knob (tobyrşaq), the knot (tüiın), the seam (tigis), and so on...".

In terms the names of the Kazakh kamcha parts, a further research to clarify them is needed. According to D. Shokparuly, "Masters refer to the junction between the handle and the braided (striking) section as 'şejemei'". However, some informants indicate that this term is actually the alternative name for the middle part that connects the handle and the braided section.

Before making a whip from a well-curries skin of a two-year-old gelded ram or a three year old bull, long rawhide strips called "qulaqbau" (literally, ear strings) are cut out. These rawhide strips are then sliced to the size of laces appropriate for braiding for the whip. In the ancient times, a rod made of bull hide (kön teri) or dried tendons was inserted into the handle of the whip. Later, especially in the early 20th century, bull hide and tendons were forgotten, and iron started being used as a rod. To enhance the impact of the braided section end, a tiny piece of lead (referred to as the "podves" by Russian Cossacks) was attached to the end. This improvement was usually done for long whips. The handles of traveling or combat whips were crafted from the horns of the mountain goat, specifically the male argali (qulzha), while more elegant whips with handles made of roe deer shinbone were used for everyday purposes. Cattle were herded using long whips, such as lashes or riding sticks. The “podves” of a whip was typically woven thinly to the end of the braided part. Southern and western Kazakhs call them " şybyrtqy," while eastern Kazakhs refer to them as "bishik."

Some whip-making masters aimed to make and braid the whip according to the size of the customer's hand, more specifically, the space between the palm and the fingers bent into a tube (tutam), which is a unit of length equal to the width of four fingers - 10 cm. The masters had their own terms and phrases in common use, known only to them, presumably related to the aforementioned:

Assalamağaleikum! (1 tūtam) (Muslim greeting)

Äleikum assalam! (2 tūtam) (Greeting in response)

Jol bolsyn! (3 tūtam) (Safe travels to you!)

Älei bolsyn! (4 tūtam) (So be it!)

Qaida barasyñ (5 tūtam) (Where are you heading?)

Tobylğy saiğa baramyn (6 tūtam) (In the gorge, where the meadow sweet grows)

Oğan nege barasyñ (7 tūtam) (Why are you going there?)

Qamşy sapqa baramyn (8 tūtam) (To get a handle for kamcha).

Beliefs and omens associated with the whip (kamcha) are present in the Kazakh system of traditional etiquette, customs, rituals, and folk medicine. According to informants: if a person does not leave the kamcha at the doorstep, it means they have come with a purpose; holding the whip firmly in hand indicates their intention to engage in an argument and scandalize; ascending to an honorable place (tör) with the kamcha in hand and throwing it into the center signifies exhaustion from a prolonged dispute and a proposal to resolve the issue peacefully.

"...Among the Orenburg Kazakhs, during the trial by the chosen biys, the guilty party can throw the whip into the center. This gesture signifies their admission of guilt, complete submission to the judgment of the biys, and acceptance of any decision they make".

And if a man, without releasing the whip upon entering, rushes towards a place of honor and sits down, folding it in half and placing it underneath himself, it signifies his intention to initiate a dispute.

According to the etiquette of the Tuvans, if a guest is dissatisfied with the host's reception in their home, they take their horse with all its equipment and leave behind their whip. The Tuvans regarded the whip as a valuable possession that brought luck to livestock, horses, and wealth to the family. Taking the whip was equivalent to taking away abundance and prosperity from the house.

In the Kazakh customs and rituals related to marriage, the kamcha also plays a special role. During a marriage proposal visit, the father of the groom would leave his kamcha as a sign, hanging it in a place of honor. If the groom's side was late and the bride's side was not giving consent, the whip would be returned. This ritual was called "the return of the kamcha" (qamşy qaitaru).

If the whip hung suspended with the handle and the woven part far apart from each other, it was a sign that the girl in that house was unmarried.

According to N.M. Izraztsov, if a young woman wore a saukele on her head, mounted a well-equipped horse and held a kamcha with a rag tied to it in her hand, and rode from house to house, it meant she was inviting people to a feast.

The kamcha with a piece of cloth attached to its handle was used in the ritual of revealing the bride’s face (betashar).

When executing the ritual of "besikke salu",iliterally "putting the newborn into the cradle with the intention for the child to grow up as a brave protector of their people, a respected man who owned a horse with all its equipment would bring a gift of felt upper clothes (kebenek) along with a kamcha. Additionally, with the wish for the child to become an unbeatable rider in horse racing and kokpar,iKokpar is a national competitive game where a team of horse riders competes for for the carcass of a goat. In the Russian literature, the activity is called "kozladranie" (goat tearing). The winner is the one who gains control of the carcass and delivers it to the designated location. the whip would be spun around both ends of the cradle. There is a popular belief: "if the handle of the whip breaks, the wife will die, if the handle of the knife breaks, the husband will die." In the past, by using these signs, they would announce the death of a husband or wife.

There was a custom called "qamşy salu".ihanding over the khamcha When a man mounted his horse, preparing to embark on a journey, his wife would hand him the khamcha, and she would gently stroke it along his back. Interestingly, the wife would never ask where he was heading. It was allowed to ask in advance, the day before the trip, until the moment the man had not yet mounted the horse. "It was in 1950, just after we got married," recalls a woman named Kulyan. "My husband mounted his horse and was about to leave when I asked him, 'Where are you going?' As soon as he hit me with the khamcha, I screamed in pain. It was summer, and I was wearing a thin cotton dress, so the whip left a strong mark on me. My grandmother rushed out of the house upon hearing my scream and asked, 'What happened?' I told her, and she tried to comfort me, saying, 'Oh, dear, you didn't know. You're not supposed to ask a man that question before a journey; otherwise, he won't have a safe trip. You should have asked earlier...'" (AFM).

The next function of the khamcha is protection against impurities and evil spirits. According to religious instructions for shamans, the khamcha is the main attribute during shamanic rituals. According to belief, the sacred sweat of horses absorbed by the khamcha repels impure forces, demons, and jinns. That is why Kazakh shamans use the khamcha to drive out various impurities from the sick, and when a pregnant woman is about to give birth, the khamcha is hung in a place of honor in the house. On the other hand, the Altai people praised the khamcha with a handle made of meadow sweet and did not scorch the handle in fire. According to their beliefs, while the whip drives away evil spirits, fire destroys the sacred properties and strength of the wood.

"The famous khamcha called 'Saitan qaşar'iThe Devil Flees, belonging to Manas, the son of Sazai from the Abak-Kerey clan, still exists to this day. It is thick and octagonal, with a handle made of Orsk elm tree wood. The khamcha is kept in the house of Abdreshit, the grandson of Sazai...".

Once, a renowned whip maker (qamşyger) and unmatched master crafted three khamchas: one with a handle made of mountain goat horn, another with a shaft made from a roe deer's shinbone, and the third with a handle made of meadow sweet wood. He then called his three sons and said, "Well, my colts, I have grown old. I have made three khamchas, and I would like each of you to choose one for yourselves." The youngest son immediately rushed towards the beautiful khamcha with a handle made of a roe deer's shinbone and said, "This one is enough for me, father!" So, the second son took the khamcha with the shaft made of meadow sweet wood, while the eldest son took the one with the handle made of mountain goat horn. Then, the father said to the youngest son, "Oh, son, you are not even thirty yet. The khamcha with a roe deer's shinbone handle should be carried by mature and respected people who have reached the age of fifty, who have families and children, and they are not afraid of being alone. But it seems you are destined to be alone, like this roe deer's shinbone. Until now, you haven't married or established your own household. You should have chosen the khamcha with the meadow sweet wood shaft..." - the saddened old master spoke. To the middle son, he said, "Your older brother chose the khamcha with a horn handle, which is a symbol of power. But your livestock will multiply, and you will have many children. Just as meadow sweet grows in abundance, you will live happily with a large family".

"A famous whip master (qamşyger) Balael, while hunting in winter with a trained golden eagle, encountered a raging male camel. The golden eagle sat on his right arm, and Balael fiercely struck the camel's forehead with the khamcha in his left hand. The camel dropped on the spot. The Kalmyk owner of that camel raised a scandal, saying, "You used some other weapon. Pay for my camel with kun.iPenalty for a misdeed " Balael rode away a little, and then returned to the dead camel, and with kamcha in his right hand, he struck the dead camel's head, crushing its scull. Thanks to his skill of using his khamcha, Balael avoided paying kun."

"The progenitor Ibrai once had a dispute with Tolebai, another whip master. According to the terms of the dispute, a breeding bull had to be urged running in between them. Tolebai struck the bull with the khamcha across its lower back. The bull roared and fell to the ground, destined for slaughter. A fissure formed at the point of impact, indicating that the spine may have been broken. Without any delay, Ibrai handed over to Tolebai the excellent chestnut horse that he himself rode, which had been placed as a bet. This happened in 1939 in Tarbagatay..."

"In 1940, a young brave jigit named Aryp was riding through the villages just to entertain himself. He accidentally found himself amidst a group of kokpar players, seized a young goat's carcass, and sped away. Three braves who chased after him caught up and began lashing him with their whips. The searing blows of the thick whips enraged Aryp, and he lashed fiercely one of the braves in the middle of his should blades. The jigit was thrown from his horse to the ground and died instantly. The khamcha tore through his beshmet and shirt, breaking his ribs and piercing his lungs. Despite the man's death, the people concluded that those who had attacked Aryp were at fault and acquitted the young man of paying kun for the wrongdoing."

"Throughout the centuries, khamcha has been one of the weapons of the Kazakhs. During barymty (cattle rustling) when horses were to be stolen or defended from being stolen, the khamcha ensured that everything was done without human casualties. Information about this can be found in archival materials: '...During barymty, Kazakhs used only thick and robust whips,idyrau - A.T. which were used to strike wolves to scare them away, while other types of cold weapons were avoided...'.

In 1940, Marshal Choibolsan initiated the formation of the Kazakh national district Bayan-Ulgii in Mongolia. His speech served as a characterization of the entire Kazakh people: "...As long as a Kazakh sits on a horse and hold a khamcha in his or her hands, nothing can stop this nation. Like a startled beast, it will charge forward, unstoppable by nothing... "

The whip found in the burial of the Golden Man in Issyk region is identified as a traditionally symbolic item. There is sufficient evidence that Scythians and Saka people used whips for their agriculture and military purposes. According to Herodotus' writings, when the Scythians, who inhabited the Black Sea region, returned from a victorious 28-year campaign against the peoples of Western Asia, they discovered that their wives had engaged in relations with their own slaves, and the children born from these unions had grown up, matured, and ruled the country. War broke out between the young slaves and the Scythians. No matter how the Scythians fought, they could not defeat the slaves. Then, one of the Scythians addressed his comrades: "Oh, Scythian warriors! What has happened to us? We are fighting against our former slaves! When they kill us, we weaken... Therefore, it seems to me that we should leave our spears and bows aside and each of us should go against them with our whips. As long as they saw us armed, they considered themselves equal to us, i.e., born free. But if they see us with whips instead of our weapons, they will understand that they are our slaves, and by recognizing this, they will not dare to resist us. "

Having heard those words, the Scythians followed his advice. Intimidated by this, the slaves immediately forgot about the battle and fled. In connection with this, the following words of Zhaqe-bi Koitanuly come to mind:

"In October 1954, we were mobilized into the army. In Ust-Kamenogorsk, we boarded a train and traveled to Lokot station. Several trains carrying conscripts from all over the Union gathered at Lokot. Four or five trains were supposed to go to Vladivostok. A fight broke out between the Russian and the Kazakh boys at the station. The Russians were all tall giants, and we couldn't stand against them, so they beat us up. In those days, the train journeys were long, lasting for weeks. At one of the stations, while wandering around the local shops, we came across rawhide strips (called "qūlaqbau" in Kazakh). They were cheap, so we bought a bunch of strips. When we returned to the carriage, we told the other guys about it, and they also got some. With nothing to do while lying on the straw mats, we started braiding kamchas. At that time, this braiding technique had not been forgotten, and everyone knew how to do it. I don't remember who started it, but another fight broke out. Our guys began striking the kamchas in the air, and I can still remember it vividly in my mind. The Russians shouted, "Whips! Whips! " and, out of fear, they crawled under the berths. Some even climbed onto the roof of the carriage. Their fear and terror of the kamcha were so great that they didn't even dare to look at us until we reached Vladivostok..."(AFM).

There are many stories and legends in the folklore about renowned masters of whip handling (qamşyger).iIn the future, for convenience, this word will be used as a dialectal term: qamşyger People still tell these stories with astonishment and admiration. Here, we will focus on two of them.

"...In the mid-1920s, a bandit named Omar was wreaking havoc with his gang in the vicinity of Tashkent. He would steal state-owned livestock, beat Bolshevik activists, and hide in the mountains. One summer, at the beginning of the season, Omar wanted to eat and stopped at one of the teahouses in Tashkent. He tied his horse, entered the teahouse, took off his shapan (a traditional robe), and sat down. What can you expect from a man who lives in hiding and constantly looks over his shoulder, who is sitting there now scratching his back with his kamcha? Seeing this, nobody rushed to serve him food. When Omar raised his voice and demanded, "Give me some food!" the waiter (dayashy) gathered leftovers from other tables and brought them to him, making fun of him. The waiter and everyone who witnessed that burst into laughter. That was the first time Omar had ever been insulted like that, and he immediately struck the waiter on the forehead with his kamcha. The waiter fell dead. Terrified, people rushed to the exit, one after another, seeking escape. Omar calmly ordered his food, enjoyed his meal, and left undisturbed... The storyteller, who witnessed this incident, remarked that the kamcha in the hands of a Kazakh was sharper than a saber..."(AFM).

"...It happened in the 1950s. Qamşyger Kazanbay was already over 80 years old, and he was lame and poor. One day, Kazanbay went to a store to buy flour. The Mongolian shopkeeper said to him, "They call you a qamşyger, so if you can split that 100-kilogram sack of flour in half with a single strike of your kamcha, I'll give you the flour for free." Despite his old age, Kazanbay swung and struck the sack. The sack split in half. The Mongolian shopkeeper sewed up the hole and tied the sack to qamşyger’s saddlebow straps. They say that when Kazanbay struck with his kamcha, he pressed the handle with his thumb. There were instances where he could split the hide of a two-year-old bull with a strike of his kamcha..." (AFM).

"Onсe upon a time there lived a remarkable qamşyger named Khasen. With a strike of his kamcha to the forehead, he would knock unconscious male camels that attacked people. If he struck a rider, he would bring him down along with the horse. People said different things about him: some claimed that there was a lead ball at the tip of his kamcha, and an iron rod in the middle of the handle. One day, some bais stole his whip to see what secret it held. They unraveled the braiding, looked inside, and found nothing but an ordinary kamcha elements. When the bais admitted, "There's nothing special about your kamcha; for unraveling it, we owe you a horse and a robe," the qamşyger replied, "The secret lies not in the kamcha’s braiding, but in how you strike with it. If you swing while pressing the handle with your thumb, the strike should only land on the tip of the whip about four fingers' width. So, the whole secret lies in the arm's strength and skill."

"The armament of a Kazakh nomad should include a thick whip called kamcha, which purpose was beyond just urging horses to ride. The whip was used to kill foxes during the hunting season and to strike their enemies, etc." noted L.P. Potapov.

"In the village of Maylyzhair, located in Tarbagatai, manager under sergeant-major Iskak, there was a famous qamşyger named Kali, who gained reputation through his heroic achievements. In one battle, he brought down 40 men and captured 40 horses. He was around 30 years old, a sturdy and dark-skinned warrior. Once, a camel (bura) owned by Iskak, the sergeant-major, attacked Kali, who was accompanied by a few peers. With the words, "Does the owner of this man-eating beast also eat people? " Kali struck the animal with all his might using his kamcha, and the camel dropped dead. He did not call the sergeant-major "man-eating" for nothing; the latter took unheard-of bribes" (AFM).

The master of club fighting (soiylşy) named Mukhamadi was so enormous that while an ordinary person needed the skins of 7-8 lambs to make a coat, he needed 12. Once, at twilight, two men met on the road, one wielding a club and the other waiving his kamcha. They say they both turned around simultaneously. Mukhamadi asked, "Is that you, Kali?" and Kali replied, "Is that you, Mukhamadi?" (AFM).

Once, two qamşyger met on a narrow mountain trail, swung their kamchas, and the whips tangled, going neither here nor there. Then, having acknowledged the strength of each other, they dismounted their horses, embraced, and decided to become friends.

The mastery of using the kamcha is a forgotten aspect of national art today. There were numerous techniques for strikes alone. Spinning kamcha, threatening with kamcha, scare livestock with kamcha; striking while stroking; striking with pressure; pulling towards oneself while kamcha wrapped around; lashing, lashing and pulling, slapping and pulling, etc.

The Kazakh kamcha serves the following functions: it is a symbol of power (bilik) and a healing attribute for shamans or baksy (emdeu, baqsylyq), it is used in rituals (josyq-joralğy) and for livestock management (mal jaiğau), and serves as a weapon (qaru).

For centuries, kamcha was a national attribute of the Kazakh people. Once the Kazakh people stopped their nomadic lifestyle having dismounted from their horses, they stopped carrying their kamchas. A Kazakh with a kamcha in hand presented an impressive, majestic, and magnificent sight. Deprived of horses and kamchas, they lost this grandeur and became ordinary people. Therefore, if today we promote the braiding of kamcha, teach the art of its application, and educate the younger generation about it, the heroic traditions of the Kazakh people would continue.

Kamcha variations

1. Tobylğy sapty qamşy (with a handle made of meadow sweet)

2. Müiız sapty qamşy (with a horn handle)

3. Yrğai sapty qamşy (with a handle made of cotoneaster)

4. Orama sapty qamşy (with a entwined handle)

5. Sarala qamşy (with a handle adorned with brass)

6. Syldyr qamşy (resonant kamcha)

7. Qasiettı, kielı qamşy (sacred kamcha)

8. Jylanbauyr qamşy (kamcha with "jylanbauyr" braiding, literally meaning snake's body side).

9. Şybyrtqy qamşy (whip).

10. Dyrau qamşy (enormous).

11. Doiyr qamşy (thick).

12. Būzautıs qamşy (kamcha with "calf's teeth" pattern)

13. Jortyul qamşy (traveling kamcha).

14. Bıleu qamşy (kamcha with thick braiding).

15. Bala qamşy (children's kamcha).

16. Özektı qamşy (kamcha with a rod in the handle).

17. Şaşaqty qamşy (kamcha with tassels).

18. Jeñse qamşy (kamcha worn in the sleeve).

19. Şolaq qamşy (short).

20. Küderı qamşy (swede).

21. Kümıstelgen qamşy (with a silver finish).

22. Altyndalğan qamşy (with golden finish).

23. At qamşy (horse kamcha).

Techniques of using the kamcha for striking:

1. Qamşy üiıru (spinning kamcha)

2. Qamşy bıleu (threatening with the kamcha)

3. Qamşymen jasqau (scare with kamcha swings)

4. Sipai qamşylau (striking while stroking)

5. Batyra qamşylau (striking with applying pressure)

6. Orap tartu (striking with overlapping)

7. Şyqpyrtu (lashing)

8. Osa tartu (lashing and pulling)

9. Tıle tartu (slapping and pulling)

10. Basa tartu (striking while approaching)

11. Kösıp jıberu (whip off)

12. Serpe tartu (striking with a flick)

13. Kösite tartu (whipping with force)

14. Salyp qalu (grab)

15. Sıltep qalu (swing)

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