Tribes and Dialects
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Administratively the Kryz occupy five villages in the Konakhkent District of Azerbaijan: Kryz (self-designation Karat), Alik (Ealig), Dzhek (Deg), Haput (Hafid) and Ergyuch (Yergüd). Khinalug and Budukh settlements, as well as the Kryz villages, are in the remotest and least accessible areas of Caucasia, more than 2,000 metres above sea level. The natural conditions are severe with cold winters and cool summers. Despite being separated by mountainranges, the Lezgians in the north, Khinalugs in the east, Azerbaijanis in the south and the Budukhs in the west are regarded as the neighbours of the Kryz.
Population. Statistical data on the Kryz dates from 1886:
Beginning with the 1959 census the Kryz have been counted as Azerbaijanis.
Anthropologically the Kryz belong to the Caspian type of the Balcano-Caucasian race, characterized by dark pigmentation and medium height.
In matters of religion the Kryz adhere to the Muslim tradition (Sunnite). Their cult is a synthesis of Islamic and pagan traditions expressed in magic rituals that embody Islamic overtones (rain sorcery, work-rites etc.).
The first written evidence of the Kryz and other Shahdag ethnic entities is by the Russian soldier and traveller, of German origin, I. Gerber (1728). In the 18th century the Kryz lands were a part of the Shemakha Khanate and the Khan of Kuba became their ruler at the end of the century. The Kryz retained their economic independence until 1806 when the Kuba Khanate was annexed by Russia. The highest village authority was the village elder responsible for the day-to-day life of the community. He, along with his deputies was elected at a village assembly. A bek, appointed by the Khan, acted in the capacity of plenipotentiary.
Kryz society was based on kinship relations, governed by strict rules of endogamy. At the end of the 19th century, with capitalism on the way and economic inequality, the Kryz clans began to disintegrate. Endogamy survived and marriages still took place within the home village, especially between cousins.
The cornerstone of the Kryz economy, similar to other Caucasian people, was seasonal stockbreeding. The alpine pasturing was good and plentiful and the Kryz kept goats and sheep. Cattle and horses were mostly draught animals. Land cultivation was of secondary importance. The means of production and methods used were inferior (a wooden plough with a metal share, terrace fields). The main crops were winter rye and barley, however, the 20th century has seen the spread of vegetable and fruit growing. The Kryz economy experienced rapid development between 1870 and 1890 and from 1920 to 1930.
By the time the Soviet system was established in Dagestan in 1920, the Kryz had evolved economic power structuring and the clans and large families were in the process of disintegrating. The bulk of the domestic animals belonged to 20 % of the population which granted this 20 % the real power. The Azerbaijani cultural influence on the Kryz had been so great that by the beginning of the Soviet period it was difficult to distinguish any uniquely distinctive Kryz features. The only really distinctive Kryz feature had been their language but the number of its speakers was greatly diminished. The Kryz were completely bilingual by the beginning of the 20th century thanks to the long interaction with their neighbours (trade, winter pastures in Azerbaijani lands). I. Gerber had noted Kryz bilingualism. The Kryz language has been and is used only in communication within the village. The lack of general education has hampered the normal development of the language and only a fraction of the villagers were able to attend mosque schools.
Although the Kryz are a small people and their land is geographically isolated the Soviet powers were unable to refrain from interference. In order to strengthen socialism it was necessary to remove those who kept Kryz tradition alive like the clergy and the village aristocracy (village elders, their deputies). The centuries-old system of self-rule and administration was destroyed. The village meeting was deprived of all authority and power came to be exercised by the village Soviets and, from afar, their officials.
The next step was to consolidate Soviet power for the future. The whole population, especially the young, underwent a form of brainwashing. The best means was the overtly ideological Soviet education. The Kryz were taught in Azerbaijani, not in their mother tongue.
Both tangible and intangible aspects of Kryz culture underwent considerable change in the 1950s and 1960s. They had lost their territorial isolation and a 'Soviet generation' accustomed to the new ideology and life, had grown up. There were new popular leisure activities (the cinema, libraries) and old customs, including marriage rites (wedding ceremonies for Komsomol members) were changed. The consumption of alcohol increased, it became directly related to customs. European ways of dress (especially in men's clothing) became widespread thanks to education and increased exposure to outside influences. Furniture and household appliances were no longer home-made but bought in shops. Handicrafts gradually lost their importance.
This rapid development could be considered a tremendous achievement but from the point of view of the Kryz as an ethnic group the results are questionable. Today, the Kryz language is spoken only at home by older people. The language is perishing. As the Kryz have no other distinctive ethnic feature, in a few decades we will only be able to refer to them as the Azerbaijanis of Kryz villages. Nobody knows how this small nation might have developed had not such heavy-handed interference taken place.