Официальная версия произошедшего 13 октября 2005 года звучит ниже- неофициальную видно на видео.<br>13 октября 2005 года в Нальчик вошли отряды боевиков, которые осуществили нападение на все силовые структуры города. Около 9 часов утра нападению подверглись аэропорт, погранотряд, военный комиссариат, здания ФСБ, МВД и федеральной службы исполнения наказаний (ФСИН) . Кроме того, боевики атаковали охотничий магазин Арсенал в центре города, магазин Сувениры и три городских ОВД. Взорвана одна из базовых станций мобильной связи сети Мегафон.<br>Хронология<br>Около 9 часов утра нападению подверглись восемь объектов: аэропорт, военкомат, базирующийся в Нальчике погранотряд, здания УФСБ, ФСИН, полка ППС, здания ОМОНа и Центра Т МВД. Кроме того, боевики напали на охотничий магазин Арсенал в центре города и магазин Сувениры. Нападению также подверглись 3 городских ОВД.<br>Боевикам не удалось проникнуть на территорию аэропорта, бойцам погранотряда также удалось отбить атаку боевиков, прибывших на двух пассажирских автобусах. У первого ОВД в районе Горной милиционерам удалось оттеснить боевиков. Возле второго ОВД, расположенного в центре города, перестрелка еще продолжается, но уже не столь интенсивно. Боевики одновременно нанесли удары по зданиям ОВД №1, ОВД №2, ОВД №3. Городской транспорт в Нальчике прекратил работу, связь работала с перебоями. До полудня в Нальчике продолжались спорадические бои. Район Горный и курортная часть Нальчика, а также селение Белая Речка примыкают к горному массиву, покрытому густым лесом, куда могут уйти боевики.<br>В 13.20 Президент КБР Арсен Каноков сообщил радиостанции Эхо Москвы, что несколько боевиков удалось захватить живыми. По его словам, все з захваченные боевики являются членами джамаата Ярмук.<br>В 13.45 попытку захвата боевиками здания ФСБ в Нальчике удалось отбить, сообщило Эхо Москвы со ссылкой на источник в ФСБ. По его словам, здание захвачено не было. Рядом со зданием работает снайпер, который убил одного сотрудника ФСБ и ранил еще четверых. Все сотрудники в настоящее время участвуют в поиске и преследовании боевиков. Здания республиканских ФСБ и МВД серьезно пострадали, передает радиостанция. Там начался пожар.<br>В 14.30 сайт сепаратистов Кавказ-центр сообщил, что на столицу Кабардино-Балкарии напали подразделения Кавказского Фронта, одним из ударных отрядов которого является действующий в Кабардино-Балкарии джамаат Ярмук. Милиционерам, находившимся в заблокированном боевиками здании третьего ОВД Нальчика, удалось освободиться.

Enable subtitles for general information about the dance.

The new year, like many other cultures, represents a significant time for Circassians, and they were celebrating their own new year around the March Equinox, long before Christianity reached the region. After adapting to Christianity during the Middle Ages, they also started to celebrate Christmas and they called it Hurome. It was originally a pre-Christianity festive.

Although Circassians accepted Christianity, they typically kept most of their own faiths and traditions, uniquely combining them into Christianity. And it equally affected their Christmas celebrations, so it's not a surprise to see that Hurome contains many Pagan rituals endemic in Circassians along with Christian traditions.

This is a habitual behavior in Circassians,
as seen later on when they adapted to Islam.
They continued to practice many of their own traditions,
ignoring the Islamic rules or Sharia,
especially conflicting orders with Khabze, the moral codes of Circassian Societies.

Hurome celebrations begin on January 7th with a tour around the village by a group of people, mostly children and younger Circassians, carrying baskets and singing songs special to Hurome day. During the tour they pass by every house and collect gifts, sweets and food from householders. The most popular gift is the egg.

After the tour is completed, the collected products are used for cooking, which is a social cooperation, and everyone voluntarily contributes to it. Every member of the society including strangers passing by are graciously welcomed to the celebration dinner.

When the dinner is finished, it's time to have fun. Young female and males gather around dancing, singing and playing different games. During the ceremony there is also praying where it starts in the choreography at 04:00. Some of the translations recited prayers are as follows:

Oh, Christmas!
Chorus: Wo-wo!
Oh, Christmas is upon us!
Chorus: Wo-wo!
Oh, plentiful millet for us…
Chorus: Wo-wo!
Oh, what good fortune…
Chorus: Wo-wo!
Oh, what merriment!
Chorus: Wo-wo!
The table is placed in the middle!
Chorus: Wo-wo!
It gives us such a great joy!
Chorus: Wo-wo!
New Year’s regalement…
Chorus: Wo-wo!
May it also be your lot!
Chorus: Wo-wo!

Circassians would inevitably leave Hurome ceremonies, as they were struggling to resist against
Russia's long-lasting brutal invasion, Islam began growing and replacing rapidly older beliefs throughout the region earlier in the 19th century.

Having lost its ritual functions and literal meanings, Hurome evolved into a children's game. And, like many other things they had once possessed, it was eventually perished away from the collective memories of Circassians as a result of their tragic exile from the historic homeland.

Although the majority of Circassians don't practice or remember it anymore, a small minority of Christian/Pagan Circassians left in Mozdok and North Ossetia, are still preserving some Hurome traditions as today.

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Join us on a journey back in time with our latest video, where we delve into the world of a stunningly detailed painting depicting an old Circassian village as it was in the year 1930.
This video offers a unique glimpse into the historical and cultural landscape of the Circassian people, showcasing traditional architecture, attire, and daily life through the lens of art.
Whether you're a history buff, art enthusiast, or simply curious about different cultures, this video is a must-watch.
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Hayreddin Pasha (Arabic: خير الدين باشا التونسي‎, Khair al-Din Pasha al-Tunsi, c.1822-1890) was an Ottoman politician who was born to a Circassian family , and became a Grand vizier of Ottoman Tunisia then a Grand vizier of the Ottoman Empire. He was a Ottoman Tunisian political reformer during a period of growing European ascendancy. He rose to become the chief minister of the state.

Of Circassian origin, Hayreddin was born in Abkhazia into "a family of warrior notables". His father Hassan Leffch, a local chieftain, died fighting against a Russian attack on the city of Sukhum. Thereafter as a young orphan Hayreddin was sold into slavery, then still a familiar event for Circassian youth. At Istanbul, however, he was eventually traded into a prestigious household, that of the notable Tahsin Bey, a Cypriot Ottoman who was the naqib al-ashraf (head of the Prophet's descendants) and qadi al-'askar (chief judge of the army) of Anatolia, and a poet.

Tahsin Bey moved the boy to his country palace at Kanlica near the Bosporus, where he became the childhood companion of the Bey's son for a span of years. Khayr al-Din received a "first-rate education" which included the Islamic curriculum, also the Turkish language, and perhaps French; yet he was not raised as a mamluk. Following "the son's tragic premature death" Khayr al-Din was again sold, in Istanbul by Tahsin Bey to an envoy of Ahmed Bey of Tunis. This new uprooting would obviously provoke emotional turmoil in Khayr al-Din, then about 17 years old. Soon he was on board a ship bound for Africa.

Circa 1840 Hayreddin became situated at the Bardo Palace, in the court of Ahmad Bey (r.1837-1855), as a mamluk bi-l-saraya [inner palace retainer]. He resumed his high-level studies, mainly at the Bardo Military Academy (al-maktab al-Harbi) a nearby institution newly established by the bey. A key part of his education now was learning to converse in Arabic, also acquaintance with French. At the Husaynid court he abilities were soon recognized; he became favored with the attention and trust of Ahmad Bey. He rose quickly in the elite cavalry, the nucleus of the bey's new army. Moreover, during the 1840s and 1850s he was sent by the Bay on several key diplomatic missions, e.g., to the Ottoman Porte at Istanbul, which was then pursuing its Tanzimat reforms, and to European capitals, including Paris. His political career thus began auspiciously under this famously modernizing ruler.

In 1846 he accompanied the bey, as part of small staff which included the influential advisor Bin Diyaf, during a two-month state visit to France. This trip was of a special cultural and political significant in that the orthodox bey traveled for an extended stay to a non-Islamic country in order to acquire familiarity with its modern methods of operation and governance. The trip "expanded the cultural space deemed acceptable for Muslim rulers." The French took care to show France to advantage; the small Tunisian party was well received by top government officials and leading private citizens. "Having traveled beyond the land of Islam, Ahmad Bey was blessed upon his return to Tunis by the grand mufti." In 1853 Hayreddin was elevated to the highest military grade, commander of the cavalry; he also then became an aide-de-camp of the bey. Yet shortly thereafter he was sent to Paris to arrange a loan for the bey's regime, but where instead he spend four years attempting to reclaim large sums embezzled by the notable Mahmud bin 'Ayyad, former head of the newly created national bank of Tunis, who with foresight had already secured French citizenship. During his years occupied with negotiations in Paris, Hayreddin also managed to browse libraries and bookshops, to improve his French, asking many questions, and to study European society, industry, and finance.
Because of the dire financial situation caused in part by the embezzlement of bin 'Ayyad, the bey's loan did not appear prudent to Hayreddin, according to Prof. Abun-Nasr. Nonetheless, the bey had stifled most political opposition to his financial schemes by long cultivation of the urban ulama and the rural tribal leaders. Due to Hayreddin's passive resistance, however, the loan was still being negotiated when Ahmed Bey died in 1855.

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King Abdullah II Visit to the Circassian Charity Association (Translated)

АДЫГЭХЭР .الشركس cherkess çerkes

Салют в честь победы "Крыльев Советов"

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TYPE-MOONが贈る、「Fate」RPG。
期間限定イベント「踊るドラゴン･キャッスル！ ～深海の姫君とふたつの宝玉～」告知TVCM
アニメーションパート制作：WIT STUDIO

コンテ：イシイ サトシ
演出：荻原 健

作画監督：近藤 綾(WIT STUDIO) 　芳山 優
原画：石川 拓見　小琳
　　　中島 舞

　　　 WIT STUDIO
　　　 胡 拓磨　竹内 風子
第二原画：松川 歩 Andrej Selic

　　　　 WIT STUDIO
　　　　　近藤 綾　服部 花香
　　 　　 柏崎 惟乃里

動画検査：三瓶 苑美(WIT STUDIO)
動画：三瓶 苑美(WIT STUDIO)
　 　A-Real BEEP
色彩設計・色指定・セル検査：小松 亜理沙(WIT STUDIO)
仕上げ：A-Ral BEEP
美術監督：さめしま きよし
美術：さめしま きよし　本田 敏恵
　　　牟田 いずみ　　　本間 禎章
　　 谷川 広倫 (WIT STUDIO)
美術管理：梶下 智之
撮影監督：横井 武尊 (WIT STUDIO)
撮影：横井 武尊 (WIT STUDIO) 　伴 里佳子 (WIT STUDIO)
　　　近江 皓太 (WIT STUDIO) 　中川 智裕 (WIT STUDIO)
3DCG：松本 拓己 (WIT STUDIO)

録音スタジオ：qooop
　　　　　　　二川 裕
オンライン編集スタジオ：qooop
　　　　　　　　　　　 和田 玄太
スタジオコーディネート：杉原 聖　大野 真由子

プロデューサー：中武 哲也
アニメーションプロデューサー：河村 崚磨
アシスタントプロデューサー：佐藤 慧介
制作進行：浅岡 亮太
スペシャルサンクス：リファレンスサジ

アニメーション制作：WIT STUDIO