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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.
Adiga Qafa - Circassia
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#dertlitürküler #uzunhava #karışıktürküler #damartürküler <br /><br />Anlamlı Bir Klip : https://www.dailymotion.com/video/x87de7y<br /><br />Uzun Havalar : https://www.dailymotion.com/video/x87deey<br /><br />Hüzünlü Fon Müzikleri : https://www.dailymotion.com/video/x87df3c<br /><br />Müthiş Bir Yorum | Dağlarına Dargınım : https://www.dailymotion.com/partner/x2mh3pp/media/video/edit/x87dq4p<br /><br />İnsanın İçini Yakan Bir Uzun Hava | Kesintisiz Uzun Hava :<br />https://dai.ly/x87eht0<br /><br />Çerkes Türküsü | Ağlatan Qafe | Hüzünlendiren Müzikler Serisi | Adige Qafe | Circassian Crying CAFE : https://www.dailymotion.com/partner/x2mh3pp/media/video/edit/x87ehdg<br />
970 <br /> <br />Color—Caste—Denomination— <br />These—are Time's Affair— <br />Death's diviner Classifying <br />Does not know they are— <br /> <br />As in sleep—All Hue forgotten— <br />Tenets—put behind— <br />Death's large—Democratic fingers <br />Rub away the Brand— <br /> <br />If Circassian—He is careless— <br />If He put away <br />Chrysalis of Blonde—or Umber— <br />Equal Butterfly— <br /> <br />They emerge from His Obscuring— <br />What Death—knows so well— <br />Our minuter intuitions— <br />Deem unplausible—<br /><br />Emily Dickinson<br /><br />http://www.poemhunter.com/poem..../color-caste-denomin
Vernissage de l'exposition des oeuvres de Jean-Luc TURLURE à l'Université d'Etat d'Adyghe à Maïkop - Fédération de Russie <br />©ADAGP/TURLURE 2010
démonstration de kamasutra naturel... <br />MDR
The Circassian flag is a national and cultural symbol celebrated on Circassian Flag Day, April 25th. Its design features a green background with twelve gold stars forming a bow and three crossed arrows at the center, symbolizing unity and defense. The flag is not only significant to the Republic of Adyghea but also to Circassians globally, representing their cultural and spiritual unity.
David Urquhart, a British diplomat, is traditionally credited with the flag's creation in 1836 when he sent three flags to Circassia, symbolizing independence with a design of a white circle and three black arrows. However, this narrative oversimplifies the complex dynamics and roles played by others, notably Seferbiy Zaneqo, a key Circassian national movement figure who facilitated Urquhart's brief visit to Circassia in 1834.
Seferbiy Zaneqo's involvement was significant in the flag’s introduction to Circassia, a symbol of Circassian identity and sovereignty. The flag’s design connects to the heraldic traditions of the region, tracing back to the banner of Kuchuk Dzhankhotov, a senior prince of Kabarda, which featured similar elements of crossed arrows and stars.
Today, the Circassian flag symbolizes more than a regional emblem; it stands for freedom, unity, and pride. Celebrated with processions and cultural festivities, it represents the resilience and rich heritage of the Circassian people. Circassian Flag Day is an occasion to reflect on the community's ongoing struggle for recognition and self-determination. For more on the flag’s history and significance, the interview with historian Samir Khotqo on abkhazworld.com provides deeper insights into its ties to Circassian national identity.
Yüzüklerin Efendisi Filminden, Savaş Sahneleri Eşliğinde Bjeduğ İslamey
War scenes Lord of the Rings movie
Music: Yuri Temirkanov Hatuevich ve Londra Senfoni Orkestrası - Bjedug Islamey
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Great Dance Art Appreciation with Kiama Sutra 'Seduction' Movements
Marzipan Museum - Kfar Tavor
Version with corrected installation. Now the music coincides with the video.
The video shows a stage version of the ancient Kabardian noble dance "Werk kafe" performed by the state academic dance ansmable "Kabardinka".
At first glance, the dance seems simple. The audience accustomed to representing the Caucasus with Lezginka, most likely, will not even understand what they saw. It's not surprising).
Huerk kafe is a dance of the Kabardian (Circassian) aristocracy. This class of people was limited by strict protocol and codes, which naturally manifested itself in dance. Aristocrats were forbidden to show emotions, freedom of movement, turn their backs to their partner, touch and much more.
Despite the status, the guys' clothes are ascetic as possible. High origin was distinguished only by rich ammunition, which, in addition to all other elements, included the main one - checker. In the Caucasus, to fight, as well as, by the way, to dance, was a privilege. Therefore, in the appearance of men, checkers has a special place. Another distinctive element was the sleeve. Its length also indicated the status. It was impossible to do dirty household work with such a sleeve, which is very indicative. But this was also a practical application - the long sleeve prevented accidental contact between a guy and a girl.
The women's suit, unlike the men's suit, was full of luxury. In addition to the rich embroidery and the sleeves already mentioned, the status of the girl was demonstrated by the second swing sleeve and a high hat. Representatives of princely surnames additionally wore wooden shoes - Ph'e wake, which elevated them above those present. In the original images, the height of such shoes could reach 20 centimeters, which is still impressive.
Despite the above, the main decoration of the aristocrats was modesty and dignity. This made Circassian dances so beautiful, and the Circassians themselves famous all over the world.
