. dygur, dygurættæ; units h. - dyguron listen)) - a subethnic group of Ossetians, they speak the Digor dialect (as part of Lenin's linguistic policy until 1937, it developed as a separate literary language) of the Iranian group of the Indo-European language family.
| Digorians | |
|---|---|
| Modern self-name | Digoron, digorænttæ |
| Number and range | |
| Language | Digor dialect of the Ossetian language |
| Religion | Orthodoxy, Islam, traditional beliefs |
| Included in | Ossetians |
| Related peoples | Ironians |
History of the Digorians
Writing in the Digor dialect existed (in parallel with writing in the Iron dialect) from the very appearance of Ossetian writing on a Russian graphic basis, that is, from the middle of the 19th century. However, gradually specific gravity writing in Ironian, which formed the basis of the Ossetian literary language, increased, which at times led to an almost complete cessation of the printing of Digor texts. From the time of the establishment of Soviet power until 1937, Digor was considered a separate language, textbooks and other publications were published. However, in 1937, the Digor alphabet was declared "counter-revolutionary", and the Digor language was again recognized as a dialect of the Ossetian language, and the progressive Digor intelligentsia was subjected to repression. Culture
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The question of who Ossetians are Muslims or Christians, and which religion is most widespread in North Ossetia, can only be resolved by considering the history of this people, starting from ancient times, when various tribes and ethnic groups lived on this territory.
History of the Ossetian people
Ossetians belong to the most ancient peoples of the Caucasus, having a specific religious culture, quite complex structure customs and beliefs. For centuries, their religion retained pagan roots, and then, under the influence of Christianity, the characters of pagan deities were firmly united with the Orthodox.
Therefore, answers to the questions of who the Ossetians were before the adoption of Christianity and what religious views they had must be sought in their historical roots, which originated from the Scythian-Sarmatians who founded the state of Alania here.
The inhabitants of the territory where North Ossetia is now located were tribes of Sarmatians and Alans, who back in the 9th-7th centuries. BC settled here, creating a fairly developed “Koban” culture, the language of their communication was Iranian. Later, these settlements were raided by the Scythians and Sarmatians, who assimilated and formed new ethnic groups.
The appearance of the Sarmatian tribe of Alans happened in the 1st century. BC and contributed to the emergence of the Alanian state in the 5th-6th centuries, the basis of whose government was military democracy. It included not only the current Ossetian territories, but also most of the North Caucasus.
The capital of Alanya - the ancient settlement of Tatartup - was located near the modern village. Elkhotovo. On the territory of the Alanian state, 2 ethnic groups emerged:
- Proto-Digorians (Asdigor) - the western territories of Kuban, Pyatigorye and Balkaria, their population maintained economic and friendly relations with Byzantium;
- proto-Ironians (Irkhan) - eastern Alans (North Ossetia, Chechnya and Ingushetia), who were oriented towards Iran.
Christianization in the Alan Empire
In the VI-VII centuries. Byzantine preachers appeared in Alanya, introducing features of Orthodoxy into their life and religion. The process of Christianization was one of the forms of relations with Byzantium, which pursued its own political goals. With the help of Christian bishops and priests, the empire began to expand its sphere of influence and power over these lands, working through local leaders through bribes and gifts, endowing them with various titles.
This happened in order to reduce the danger of an attack by nomadic tribes on the borders of Byzantium, which at that time inhabited the steppe and mountainous regions from the North Caucasus and Maeotis to the Caspian Sea. Therefore, the empire tried to provoke conflicts between them, and also tried to enter into an alliance with the steppe peoples in order to resist Iran.
The strategic position of the territories of the Alanian state contributed to the empire’s interest in its population, whom they, although they considered barbarians, sought to strengthen relations with them with the help of Christianity. Until the middle of the 7th century. independent Alania was an ally of Byzantium in confronting the Arab caliphate in the Caucasus.
After the end of the Arab-Khazar hostilities, the political influence Khazar Khaganate, which was Alanya's tactics to avoid falling under the rule of the Arab conquerors.
The fall of Byzantium, friendship with Georgia
At the end of the 10th century. Alans enter into an alliance with the Rus, thus ensuring to the Kyiv prince Svyatoslav won the victory over the Khazars, which helped the state free itself from the influence of the Kaganate and Arabs. In independent Alanya in the X-XII centuries. a period of supreme political, military and cultural prosperity begins.
The Christianization of the Alans in these years was greatly influenced by friendly relations with the Georgian kingdom, where King David IV the Builder and Queen Tamara ruled. They pursued an active educational, missionary and peacekeeping policy throughout the region. An important point In the history of the consolidation of Christianity as the religious worldview of the Ossetians, the emergence of the Alanian metropolis appeared. Georgian missionaries who came to the Ossetian lands were engaged in the construction of small Orthodox churches, which later began to turn into pagan sanctuaries.
In the Alanian state in the 2nd half of the 12th century. Feudal fragmentation begins, and then after the Tatar-Mongol raids it ceases to exist. In 1204, the crusaders' campaign and the capture of Constantinople led to the fall of Byzantium.
The era of rule of the Golden Horde led to the isolation of the Ossetian population, which survived only in the areas of mountain gorges, isolated from other peoples and states. During the period of the XII-XIII centuries. There was a decrease in the influence of Orthodoxy in the North Caucasus region; the bulk of the population adhered to semi-pagan beliefs, remaining isolated from civilization.
Religion of Ossetians - a mixture of Christianity and paganism
Forming mountain communities, Ossetians preserved their pagan religion for many years. Even during their subsequent migration to the plains, they adhered to these ancient views. According to the descriptions of travelers who visited them in past centuries and were interested in what religion the Ossetians professed, it was noted that they adhered to mixed religious rites.
Their religion intertwined Orthodox traditions, the veneration of Jesus Christ and the Virgin Mary with semi-pagan holidays. Together with pagan deities (Ovsadi, Alardy, etc.), they worshiped Chiristi (I. Christ) and Madia-Mayram ( Mother of God) etc. The Alans celebrated Orthodox holidays (Easter, the Descent of the Holy Spirit, etc.), strictly adhered to fasts, and went to the cemetery to remember the dead.
The Ossetian folk religion was created by a mixture of Christianity and paganism, partly Mohammedanism. Moreover, the adherence to religious rituals was not always accurate; much was confused and mixed up, which is associated with the missionary movements of not only Christians, but also Muslims.
Influence of the Russian Empire
Since the 18th century. the next stage begins: Christianity comes from Russia. Orthodox missionaries preached religious dogmas in the most remote mountain settlements, bringing with them goods for exchange and money to pay for baptism. Moreover, the highlanders managed to baptize not only themselves, but also their pets in order to get more coins.
Ossetian Christianity took a unique form: they believed in Jesus Christ, but also in their pagan deities. Ossetians did not go to churches built by Georgians, because the service there was conducted in Georgian. And only in late XIX V. Local priests began to appear. After the founding of the Ardon Theological Seminary in 1880, where Ossetians studied, Orthodox churches also began to be built in settlements on the plains, which were supposed to resist the Muslim religion that had spread during these years.
Ossetians (Muslims or Christians) lived in small groups in the mountain gorges, continued to celebrate their traditional holidays and pray to their pagan deities.
Islam in Ossetia
Information about the preaching and acceptance of Islam by some families indicates its spread in the territory of Alanya back in the 7th-10th centuries, after the Arab campaigns. According to some sources, minarets were functioning already during the time of the Golden Horde, one of which, Tatartup Minarets, was destroyed in the 1980s.
However, in official history It is generally accepted among Ossetians that wealthy feudal lords (Digors, Tagaurs, Kurtatins) began to accept Islam from the Kabardian princes only in the 16th-17th centuries. Moreover, the poor mountaineers at that time remained Christians, but gradually also adopted Islamic ideas. By the beginning of the 19th century. Most of the families were Muslims, with the exception of the Alagir and Tual communities.
During the Caucasian War (1817-1864), the propaganda of the Muslim religion began to prevail and came from Dagestan: the arrival of envoys from Imam Shamil helped spread Islamic ideas to 4 more mountain communities.
In the second half of the 19th century. The Russian government, following an anti-Islamic policy, forces Muslims to settle separately from Christians to prevent the further strengthening of the influence of this religion. Islamic villages had their own imams, who received education in Dagestan and Kabarda, the spread of Arabic writing began, and religious publications were published. The Caucasian War, which lasted almost 50 years, caused a partial resettlement of highlanders and Ossetians to Turkey.
Active anti-Muslim policies during the Russian Empire continued after the 1917 revolution by the communist government, along with the propaganda of atheism. During Soviet times, Islam was persecuted and banned.
Since the late 80s of the 20th century, there has been an increase in the influence of the Muslim religion, which is expressed in the adoption of Islam by Ossetians, who came from Muslim families.
Deities of folk religion
The native Ossetian religion believes in the existence of a God who rules the world (God of Gods). Below him there are other deities:
- Uacilla - the god of thunder and light (Gromovnik), the name comes from the biblical prophet Elijah;
- Uastyrdzhi or Saint George is the most important deity, the patron of men and travelers, the enemy of all murderers and thieves;
- Tutir is the ruler of wolves, people believe that by respecting him, they divert wolves from attacks on livestock and people;
- Falvara is the most peaceful and kind deity, protector of livestock;
- Afsati - controls wild animals and patronizes hunters, looks like a white-bearded old man sitting on a high mountain, it is for him that the traditional 3 pies are baked, calling for good luck in life;
- Barastyr is the deity of the afterlife who cares for the dead in both heaven and hell.
- Don Battir is a water ruler who owns fish and patronizes fishermen.
- Rynibardug is a deity who sends diseases and heals them.
- Alard is an evil spirit that sends mass diseases - a monster with a scary face.
- Khuitsauy Dzuar - patronizes family and old people.
- Madii-Mayram - protects and patronizes women, the image is taken from Saint Mary in Christianity.
- Sau Dzuar is the “black” patron of the forest, protecting against fire and deforestation, etc.
Religious holidays in Ossetia
Numerous holidays in Ossetia differ in form and content, and in mountain villages they differ in their rules and customs. The main religious festivals of Ossetians are as follows:
- Nog Az ( New Year) is celebrated on January 1 by the whole family, when treats are put on the table: traditional 3 pies, fizonag, fruits and holiday dishes. A Christmas tree with toys is set up for children. The eldest, sitting at the head of the table, reads a prayer to God for the blessings expected in the coming year.
- Donyskafan - celebrated after 6 days, in the morning all women take jugs of “basylta” and go for water, where they pray for prosperity and happiness in the family, carry water home and spray all the walls and corners, wash themselves with it. It is believed that such water helps purify the soul; it is stored for future use.
- Hayradzhyty Akhsav - celebrated at night to appease the devils who, according to ancient legends, once lived with people. On “Night of the Devils,” it is customary to cut a kid (chicken, etc.) and bury its blood so that no one will find it. The table set at midnight with refreshments was first left for the “unclean”, and then the whole family feasted.
- Kuadzan (corresponding to Easter) - marks the end of Lent on the first Sunday after the full moon in April. All preparations are identical Orthodox holiday: paint eggs, prepare pies, meat. At the festive table, the eldest in the family prays, turning to Jesus Christ about everything that Ossetians believe in: about the good for the family, about the remembrance of deceased relatives, etc. A holiday for the whole village (kuvd) is held, general fun, dancing, and visiting neighbors .
- Tarangeloz is one of the oldest traditional celebrations, celebrated 3 weeks after Easter. Tarangeloz is the name of the fertility deity, whose sanctuary is located in the Trusovsky Gorge. A sacrificial lamb is brought to him, the holiday is celebrated for several days, and races are organized for young people.
- Nikkola - the name of an ancient saint, known since the time of Alanya, is considered the deity of cereals, who helps to harvest the crops. The holiday falls in the second half of May.
- Rekom is a men's holiday, named after the sanctuary, especially revered among the mountaineers of the Alagir Gorge. According to tradition, a sacrificial lamb is slaughtered, national festivities and sports competitions are organized. During the festival (7 days), many families move into temporary buildings located near Rekom, ritual dances and processions are organized around the sanctuary, and neighbors from other villages are invited to tables with refreshments.
- Uacilla is the Thunder God, who takes care of everything that grows from the earth, a traditional holiday of agriculture since the time of Alanya. Its sanctuaries are located in different places, the main one in Dargavs on Mount Tbau. For festive table they bake pies, slaughter a sheep, and offer prayers during the feast. Only the priest can enter the sanctuary, who brings offerings and a bowl of beer brewed specially for this day.
- Khetaji Bon is the day of Uastirdzhi, which helped the Kabardian prince Khetag escape from the enemies who were persecuting him for accepting Christianity. Celebrated in the Holy Grove near the village. Suadag on the 2nd Sunday of July is a national holiday with the ritual of sacrificing a ram and a feast.
Religions in Ossetia: XXI century
The question of whether Ossetians are Muslims or Christians can be answered accurately by looking at statistics that confirm that 75% of Ossetians are Orthodox Christians. The rest of the population professes Islam and other religions. However, ancient pagan customs are still practiced and have become firmly established in the everyday and family relationships of representatives of the people.
In total, 16 religious denominations are now represented in Ossetia, among which there are also Pentecostals, Protestants, Jews, etc. recent years Attempts are being made to create a “neopagan” religion, an alternative to traditional beliefs, but based on tribal rituals and the way of life of the population.
Center of Christianity in the North Caucasus
North Ossetia is the only Christian republic in the North Caucasus; Russian dioceses are located in Vladikavkaz Orthodox Church(ROC), which unites believers in this region.
The native religion of the Ossetians has its own national identity and can become the basis for the existence of Orthodoxy in this country, which preserves Christian values and the heritage of the Alans. The Russian Orthodox Church in Vladikavkaz begins work on the development of Ossetian-language worship, beginning the translation of Christian texts into the Ossetian language. Perhaps on native language The tradition of holding Orthodox services will return to the ancient churches scattered in mountain settlements.
The policy of the North Ossetian government consisting of Russian Federation aimed at preaching and strengthening Orthodox faith among Ossetians (Muslims or Christians).
Current version of the page so far not checked experienced participants and may differ significantly from, reviewed September 5, 2016; checks are required.
Digorians make up the bulk of the population Digoria- western part North Ossetia (Digorsky And Irafian regions of the republic) and living in Kabardino-Balkaria Ossetian (s. Ozrek, Urukh, St. Urukh, etc.). IN early XIX century, a number of Digor families from foothill villages Ket And Didinata moved to the territory of modern Mozdok district. Here, on the right bank of the Terek, two large settlements of Digorians arose - Chernoyarskoe(Dzæræshte, 1805) and Novo-Osetinskoe(Musgæu, 1809)
Unlike the rest of Ossetia, which joined the Russian Empire in 1774, Digoria became part of Russian Empire in 1781.
In the first half of the 19th century, Digorians professed both Islam and Christianity. Russian government, seeking to separate Christians and Muslims, resettled the Digorians to the plain, founding the Free Christian and Free Mohammedan villages in 1852. Mozdok Digorsk residents from the villages of Chernoyarskaya and Novo-Ossetinskaya are also Christians. A considerable number of Digor Muslims moved to Turkey in the second half of the 19th century, where they settled compactly near the city Kars(villages Sarykamysh And Hamamli)
Now most of the Digorians Irafsky district and those living in Kabardino-Balkaria profess Islam; predominantly Christians live in the Digorsky region. The influence of Ossetian traditional beliefs is significant both among nominal Muslims and nominal Christians.
Writing in the Digor dialect has existed (in parallel with writing in the Iron dialect) since the very appearance Ossetian writing on a Russian graphic basis, that is, from the middle of the 19th century. However, gradually the proportion of writing in Ironian, which formed the basis of the Ossetian literary language, increased, which at times led to an almost complete cessation of the printing of Digor texts.
From the time of the establishment of Soviet power until 1937, Digor was considered a separate language, textbooks and other publications were published. However, in 1937, the Digor alphabet was declared "counter-revolutionary", and the Digor language was again recognized as a dialect of the Ossetian language, and the progressive Digor intelligentsia was subjected to repression.
Digorians
digorænttæ
Digorsky, Irafsky, Mozdoksky districts, Vladikavkaz, as well as the KBR, Türkiye
Russia Russia
- North Ossetia North Ossetia
- Kabardino-Balkaria Kabardino-Balkaria
Turkey Türkiye
Syria Syria
Digor dialect of the Ossetian language
Islam, Orthodoxy
Caucasians
Digorians(Ossetian digoræ, digorænttæ; singular - Digoron, iron. Dygur, Dygurættæ; singular - Dyguron) - a subethnic group of Ossetians, they speak the Digor dialect (within the framework of Lenin’s linguistic policy, until 1937 it developed as a separate literary language) of the Iranian group of the Indo-European language family. Speakers of the Iron dialect rarely speak Digor speech and, without communication experience, understand almost little of it. Digorians, on the contrary, for the most part understand Ironic speech and partially speak it, since Ironian is more widespread in Ossetia and in Soviet times was considered the only literary language of Ossetians, and therefore it was also taught to Digorians. According to the 2002 All-Russian Population Census of Russia, 607 people indicated themselves as Digorians, and according to the 2010 census, only 223 Digorians indicated their identity.
- 1 History of the Digorians
- 2 Digor dialect
- 2.1 Comparative features of dialects and dialects of the Digor dialect
- 3 Culture
- 4 Famous Digorians
- 4.1 Laureates of the Stalin, State and Lenin Prizes
- 4.2 Heroes of Socialist Labor, Heroes of Labor of the Russian Federation, full holders of the Order of Labor Glory
- 5 Interesting facts
- 6 Links
- 7 Notes
History of the Digorians
In the “Armenian Geography” (VII century), among the tribal names there is the ethnonym Ashdigor - it is generally believed that this is a mention of the Digorians. On this and other (in particular, linguistic) grounds, it is assumed that the dialect division in the Proto-Ossetian language occurred quite early, in pre-Mongol times. The Digorians have preserved legends about the invasion of the Caucasus by Timur (Zadaleski Nana and Temur Alsakh) at the beginning of the 15th century.
Digorians make up the bulk of the population of Digoria - the western part of North Ossetia (Digorsky and Irafsky districts of the republic) and the Ossetians living in Kabardino-Balkaria (the villages of Ozrek, Urukh, St. Urukh, etc.). At the beginning of the 19th century, a number of Digor families from the foothill villages of Ket and Didinata moved to the territory of the modern Mozdok region. Here, on the right bank of the Terek, two large settlements of Digorians arose - Chernoyarskoye (Dzæræshte, 1805) and Novo-Ossetinskoye (Musgæu, 1809)
Unlike the rest of Ossetia, which joined the Russian Empire in 1774, Digoria became part of the Russian Empire in 1781.
In the first half of the 19th century, Digorians professed both Islam and Christianity. The Russian government, seeking to separate Christians and Muslims, resettles the Digorians to the plain and in 1852 the Free Mohammedan and Free Christian communities were formed. Mozdok Digorsk residents from the villages of Chernoyarsk and Novo-Ossetinsk were also Christians. A considerable number of Muslim Digorians moved to Turkey in the second half of the 19th century, where they settled compactly near the city of Kars (the villages of Sarykamysh and Hamamli)
Nowadays, most of the Digor residents of the Iraf region and those living in Kabardino-Balkaria profess Islam; predominantly Christians live in the Digor region. The influence of Ossetian traditional beliefs is significant both among nominal Muslims and nominal Christians.
Digor dialect
Compared to Iron, the Digor dialect retains more archaic features of the common ancestral language. In other words, in a number of phenomena of phonetics and morphology, the Digor and Iron dialects can be considered as two successive stages in the development of the same language."
The founder of Digor literature is the first Digor poet Blashka Gurzhibekov (1868-1905). In addition to Gurzhibekov, such writers as Georgy Maliev, Sozur Bagraev, Kazbek Kazbekov, Andrey Guluev, Taze Besaev, Ekhya Khidirov, Taimuraz Tetsoev, Kazbek Tamaev, Zamadin Tseov and others wrote their works in Digor.
Writing in the Digor dialect existed (in parallel with writing in the Ironic version of the language) from the very appearance of Ossetian writing on a Russian graphic basis, that is, from the middle of the 19th century. However, gradually the proportion of writing in Ironian, which formed the basis of the Ossetian literary language, increased, which at times led to an almost complete cessation of the printing of Digor texts.
From the time of the establishment of Soviet power until 1937, Digor was considered a separate language, textbooks and other publications were published. However, in 1937, the Digor alphabet was declared “counter-revolutionary”, and the Digor language was again recognized as a dialect of the Ossetian language, and the progressive Digor intelligentsia was subjected to repression.
Today, there is a rich literary tradition in the Digor dialect, newspapers (“Digoræ”, “Digori habærttæ”, “Iræf”) and a literary magazine (“Iræf”) are published, a voluminous Digor-Russian dictionary has been published, as well as an explanatory dictionary of mathematical terms authored by Skodtaev K. B.. Collections of Digor writers are regularly published, various literary competitions and evenings. The Digorsky State Drama Theater operates. News programs are broadcast on radio and television in Digor. Some subjects are taught in the Digor dialect in primary school in schools with a predominance of Digor population. It is planned to open at SOGU named after. K. L. Khetagurova, Digorsky Department of Philology.
The Constitution of the Republic of North Ossetia-Asia essentially recognizes both dialects of the Ossetian language as the state languages of the republic; in Art. 15 says:
1. State languages The Republics of North Ossetia-Alania are Ossetian and Russian. 2. The Ossetian language (Ironian and Digor dialects) is the basis of the national identity of the Ossetian people. Preservation and development of the Ossetian language are the most important tasks of the authorities state power Republic of North Ossetia-Alania.
Comparative features of dialects and dialects of the Digor dialect
| Normal spelling of the Ironic version of the literary Ossetian language | Normal spelling of the most archaic Digor variant of the literary Ossetian language | Gornodigorsky dialect | Starodvalsky (Dvalian) dialect(until the 19th century) | Kudaro-Java (Novodval) dialect(continuation of Starodvalsky) | Alagir dialect(since the 20th century, replaced by Kurtato-Tagaur) | Urstual dialect And Chisan (Ksan) dialect | Kurtato-Tagaur dialect | Tual dialect(until the 20th century) | Translation |
| Salam | Salan | Salan | Salam | Salam | Shalam | Salam | Shalam | Salam | Hello |
| Kusynts | Kosuntsæ | Kosunčæ | Kusynch | Kusynch | Kushynts | Kusynts | Kushyns | Kusynts | (They) work |
| Chyzdzhy tsæstytæ | Kizgi tsæstitæ | Kizgi honors | Kyzgy is chæstytæ | Chyzdzhi shæstytæ | Chyzdzhy tsæshtytæ | Chyzdzhy tsæstytæ | Chyzhdzhy sæshtytæ | Chyzdzhi is ashamed | Girl's eyes |
| Dzæbækh u | Dzæbækh uo | Jæbæh wo | Jæbæh u | Jæbæh u | Dzæbækh u | Dzæbækh u | Zæbækh u | Zæbækh u | Fine |
| Tsu | Tso | Cho | Chu | Chu/Shu | Tsu | Tsu | Su | Su | Go |
| Huitsau | Hutzau | Huchau | Huychau | Huyshau | Huitsau | Huitsau | Khuysau | Khuysau | God |
| Dzurynts | Dzoruntsæ | Jorunçæ | Djurynch | Zhurynch | Dzurynts | Dzurynts | Zuryns | Zurynts | (They) say |
| Tsybyr | Tsubur | Kibir | Kybyr | Chybyr/Shybyr | Tsybyr | Tsybyr | Sybyr | Sybyr | Short |
Culture
- State North Ossetian Digorsky Drama Theater - in Vladikavkaz
- Song and dance ensemble "Kaft" - Digora,
- Statue of Jesus Christ opening his arms (Similar to the statue in Rio de Janeiro) at the entrance to the city of Digora,
- Newspaper "Digoræ",
- "Iraf" newspaper
- Life of the "Iraf region"
- Museum in Zadalesk,
- Local Lore Museum of Digora,
- Monument to the Kermenists in the city of Digora,
Famous Digorians
Laureates of the Stalin, State and Lenin Prizes
- Akoev Inal Georgievich
- Gutsunaev Vadim Konstantinovich
- Dzardanov Andrey Borisovich
- Zoloev Kim Karpovich
- Zoloev Tatarkan Magometovich
- Medoev Georgy Tsaraevich
- Tavasiev Soslanbek Dafaevich
- Takoev Dzandar Afsimaikhovich
- Khabiev Mukharbek Dzabegovich
- Khutiev Alexander Petrovich
Heroes of Socialist Labor, Heroes of Labor of the Russian Federation, full holders of the Order of Labor Glory
- Bolloeva Poly
- Gergiev Valery Abisalovich
- Khadayev Akhurbek
- Tolasov Boris Konstantinovich
- The works of oral folk art of the Digorians “Temur Alsakh” and “Zadæleski Nana” talk about the campaign of Timur (Tamerlane) to the Caucasus at the end of the 14th century.
Links
- M. I. Isaev, Digor dialect of the Ossetian language
Notes
- Review of Ossetian subethnonyms and versions of their origin
- Abaev V. A., Ossetian language and folklore, vol. 1, M. - L., 1949. Cited. According to the editor: Isaev M.I., Digor dialect of the Ossetian language. Phonetics. Morphology, "Science", M., 1966
- Magazine "Revolution and Nationalities", 1937, No. 5, p. 81-82
- Electronic version this dictionary is available for the ABBYY Lingvo shell
- Latest news releases on the Alania State Television and Radio Broadcasting Company website
- Full text of the constitution of the Republic of North Ossetia-Asia
| Ossetians | |
|---|---|
| Culture | Literature Music Cuisine Dancing Art Architecture Nart Epic Names |
| Ossetians by country | North Ossetia South Ossetia Ossetians in Georgia: Trialeti Ossetia, Trusovo Gorge Ossetians in Turkey |
| Attitude to religion | Christianity in Ossetia Islam |
| Ossetian language | Iron dialect (including Kudaro-Java dialect) Digor dialect |
| Subethnic groups | Ironians (Alagirians, Kudarians, Kurtatinians, Tagaurians, Trusovians, Tualians, Urstualians, Chsantsians) |
| Miscellaneous | History Ethnonyms Ethnogenesis |