Структурное ядро современного свадебного обряда татар на общетюркском фоне

Лейла Хасановна Давлетшина

doi:10.25178/nit.2026.1.22

Authors

Leila Kh. Davletshina G. Ibragimov Institute of Language, Literature and Art, Tatarstan Аcademy of Sciences

DOI:

https://doi.org/10.25178/nit.2026.1.22

Keywords:

wedding ritual, Tatars, Turkic peoples, Tatar folklore, Turkic culture, structural core, ritual poetry

Abstract

The article analyzes the structural core of the contemporary Tatar wedding ritual and compares typologically common elements against the broader common Turkic background. Traditional elements of the wedding ritual, their transformations in the late 20th–21st centuries, and the degree of preservation of the basic ritual components are examined. The methodological framework of the study includes a comparative analysis of field data collected during folklore and ethnographic expeditions, as well as a comprehensive approach to the study of ritual texts that possess a unique structure expressed through the semiotic language of culture.

It is revealed that, despite significant changes, the structural core of the Tatar wedding ritual preserves the main components characteristic of the common Turkic tradition: pre‑wedding rituals including matchmaking, betrothal, and the bride’s send-off, religious marriage (nikah), the wedding feast, and post‑wedding rites aimed at integrating the young couple into the family and society. Many archaic elements, such as the maiden’s lament (kyz elatu) or ritual texts like the yar‑yar songs and blessings (alkysh), have lost their sacred significance but continue to function in a renewed form.

Comparative analysis demonstrates the presence of typologically common structural elements (preliminary betrothal agreement, the practice of paying bride price, rituals of taking leave of maidenhood, religious marriage, rituals of welcoming the groom, wedding folklore, etc.) in the traditions of Kazakhs, Uzbeks, Bashkirs, and other Turkic peoples, while preserving local differences determined by religious and social factors.

The main conclusions of the study make it possible to describe the structural core and a generalized typological model of the wedding cycle; from the turn of the 20th–21st centuries, waves of revival and re‑interpretation of individual components are recorded, with structural continuity remaining in place. The results contribute to an understanding of the mechanisms of adaptation of traditional culture and can be used in activities aimed at safeguarding intangible cultural heritage, as well as in further comparative studies.

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