Saban tuyı

The spring festival Sabantuy became a summer event when the Tatar Communist Party Committee recommended merging it with the traditional gathering called Cıyın in 1925. The main goal was to suppress Cıyın, which served as a platform for discussing local matters and was seen as a source of dissent against Soviet authority. Cıyın, with its leisurely discussions and communal decision-making, was replaced by the one-day sports and entertainment-focused Sabantuy. This change also aimed to reduce the number of non-working days in June, reflecting the Soviet vision for collective farming. Cıyın, an ancient Tatar festival with a strong Islamic character that was added to it later, was thus destroyed, forgotten within just a few generations, using Sabantuy, which had pagan origins, as a tool.

Sabantuy, one of their most significant celebrations, was deeply rooted in the awakening of spring. A standout moment during Sabantuy was the Boz Qaraw or Boz Bağu festival, where communities came together to witness the sight of the ice breaking up on the rivers. This natural event symbolized the end of winter, and people added to the spectacle by placing burning straws on the floating ice, creating a mesmerizing display of torches during the twilight hours. In some villages, they even crafted straw effigies representing winter, which were ceremoniously burned or set on fire on the last ice floes, marking the symbolic departure of the cold season.

At this time, the Tatars engaged in egg-related games known as kükəyle uyın or yomırqalı uyın. These games brought people of all ages together, forming groups to compete in knocking down eggs placed in shallow pits using cloth or woolen balls. It was a fun way to celebrate the renewal of nature and the onset of spring, with winners getting the eggs as a token of victory.

While these springtime activities weren’t tied to a specific holiday, they were deeply connected to the emergence of dry patches of land, signaling the readiness for planting season.

In the early days of spring, as snow starts melting and the sun brightens, the earth prepares for plowing. Rooks, with their black wings, were believed by ancestors to carry the earth's soul away in autumn, bringing back warmth and sun in spring. Their arrival marks the start of a new agricultural cycle. Tatars had a special ritual called dərə (or zərə) botqası, also known as qarğa botqası. More on it in the extended version on Patreon.

As spring unfolded across Tatar villages in the Middle Volga and Ural regions, there was another eagerly awaited tradition, based on an ancient pagan ritual: the local collection of dyed eggs. Using onion peel or birch tree leaf broth, people dyed eggs in various shades, a practice known as ərəpə among Kazan Tatars, coinciding with Sabantuy in some places. In other Kerəşen, Mişər, and Perm regions, it was called olı kön and marked the first day of Easter. Children looked forward to this day, getting dressed up in new clothes and participating in festive activities, with mothers making special pouches for egg collection. Wishes exchanged during the ritual varied, reflecting hopes for prosperity or warding off misfortune, depending on local beliefs.

Among the Kazan Tatars, there was a recorded ritual called sörən, where young men rode decorated horses in groups, collecting eggs from homes. These eggs were then sold for communal feasts or other essential purchases, accompanied by lively singing and homemade drinks. Similarly, the Chuvash people had their own version of this ritual during Easter week, featuring house visits, noise-making, and lively festivities like music, dancing, and communal feasting. These springtime traditions were also observed among the Mari and Udmurt communities, highlighting shared elements in the celebrations of the Volga region.

Another ritual was at ayağı qızdıru, where young men rode horses in simulated races, serving as a warm-up for the horses and a thrilling spectacle for onlookers. Then there was the tradition of bülək cıyu, involving the collection of gifts for upcoming competitions. These gifts, often including embroidered items and towels, held special significance, especially those from young brides who had married since the last Sabantuy. Different villages had their own unique rituals for gift collection, but the overall principle remained the same: mandatory gifts from newlywed women and voluntary contributions from others. Whether it was horseback-riding youths accompanied by music or elderly men carrying gifts on a pole, the spirit of celebration was evident, with egg collection being a common theme across both variants.

The Sabantuy competitions were the highlight of the festival, bringing together strength, agility, and the thrill of horse racing. These events were a big deal, with standardized rules and inclusivity for all. Picture this: races, running, jumps, and even traditional wrestling matches called körəş kept everyone on the edge of their seats. Prizes, prearranged for winners, included prominently displayed towels. Horse races, a prestigious part of the event, featured young riders racing towards the village. Even the last horse received a towel prize! After the races, some villages took a break for lunch before returning for afternoon competitions, including more running and wrestling. Despite the large turnout, Sabantuy maintained order, with cultural competitions among folk musicians adding to the festive atmosphere.

But the fun didn’t stop there! Evening youth festivities were a key part of Sabantuy, lasting for several days. From egg collection to the day of competitions, these gatherings were filled with music, singing, and dancing. Young men and women joined in traditional games and formed choirs – cırlı-biyüle uyınnar.

And while there are claims of similarity between Tatar Sabantuy and festivities of other Volga-Ural ethnic groups, like the Mari aga payrem, Chuvash akatuy, Mordvin keret’ ozks, and Udmurt akayaşka or gery potton, a closer look reveals that each celebration has its unique details and rituals, reflecting the rich diversity of traditions across the region.