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According the modern<ref name="PostSovietOnly">[http://www.archipelag.ru/authors/malgin/?library=1169 Андрей Мальгин. ''Евреи или тюрки. Новые элементы в идентичности караимов и крымчаков в современном Крыму'' (2002)]</ref> Karailar leaders the name Karaylar has nothing with Hebrew but derived from '''كرايلر''' a branch of the [[Qaraei]], while in contrast, the Karaimlar ethnicon derives from certain Kermixions who settled '''قريم'''.<ref>Полканов Ю.А. Легенды и предания караев (крымских караимов-тюрков). - Симферополь, 1995.</ref> |
According the modern<ref name="PostSovietOnly">[http://www.archipelag.ru/authors/malgin/?library=1169 Андрей Мальгин. ''Евреи или тюрки. Новые элементы в идентичности караимов и крымчаков в современном Крыму'' (2002)]</ref> Karailar leaders the name Karaylar has nothing with Hebrew but derived from '''كرايلر''' a branch of the [[Qaraei]], while in contrast, the Karaimlar ethnicon derives from certain Kermixions who settled '''قريم'''.<ref>Полканов Ю.А. Легенды и предания караев (крымских караимов-тюрков). - Симферополь, 1995.</ref> |
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Karaylar and Karaims are to be distinguished from the [[Hebrew (language)|Hebrew]]-speaking Karaite Jews of the [[Near East]] to highlight the difference between the Karaims' ''ethnic'' group and the Karaite Jewish ''religious'' denomination. In spite of the fact that in the near past Karaims consider themselves as a part of world Karaite Jews <ref>[http://www.nbuv.gov.ua/portal/Soc_Gum/Mzai/2009_15/index_files/573-621.pdf Д. А. Прохоров. Общественные, национально-культурные объединения и органы конфессионального самоуправления крымских караимов в 1917—1920 гг. // Материалы по археологии, истории и этнографии Таврии. Вып. XV — C.573-621]«караимами называются люди, исповедующие караимскую религию и составляющие особую, исторически сложившуюся народность (при этом под караимской народностью разумеются караимы, живущие в Крыму, и примыкавшие к ним издавна, еще до присоединения Крымского полуострова к России, вступавшие с ними в браки и беспрерывно питавшие их караимы Константинопольские, Египетские, Иерусалимские, Багдадские, Сирийские и Литовские).»</ref>, currently there is a mutual distinction between Karaylar and Karaite Jews, due to the Karaims' emphatic denial any Jewish roots on the one side, and on the other, from the Karaite Jewish point of view, due to the proselytes and mixed marriages common in communities of modern Karaylar which had long been prohibited in Karaite Jewish communities, resulting in the Karaite Jews (even [[Karaim language]] speaking Turkish Karaims) considering Karaylar as non-Jews. So for integration in Karaite Jews religious community they are required to pass a full formal conversion process, which so far only a few Karaims have successfully passed.<ref>[http://www.chizukemuna.estranky.cz/ Libor Nissim Valko] and [http://karaim-institute.narod.ru/kenassa/kefelia.htm Abraham Kefeli]</ref>. From the other side |
Karaylar and Karaims are to be distinguished from the [[Hebrew (language)|Hebrew]]-speaking Karaite Jews of the [[Near East]] to highlight the difference between the Karaims' ''ethnic'' group and the Karaite Jewish ''religious'' denomination. In spite of the fact that in the near past Karaims consider themselves as a part of world Karaite Jews <ref>[http://www.nbuv.gov.ua/portal/Soc_Gum/Mzai/2009_15/index_files/573-621.pdf Д. А. Прохоров. Общественные, национально-культурные объединения и органы конфессионального самоуправления крымских караимов в 1917—1920 гг. // Материалы по археологии, истории и этнографии Таврии. Вып. XV — C.573-621]«караимами называются люди, исповедующие караимскую религию и составляющие особую, исторически сложившуюся народность (при этом под караимской народностью разумеются караимы, живущие в Крыму, и примыкавшие к ним издавна, еще до присоединения Крымского полуострова к России, вступавшие с ними в браки и беспрерывно питавшие их караимы Константинопольские, Египетские, Иерусалимские, Багдадские, Сирийские и Литовские).»</ref>, currently there is a mutual distinction between Karaylar and Karaite Jews, due to the Karaims' emphatic denial any Jewish roots on the one side, and on the other, from the Karaite Jewish point of view, due to the proselytes and mixed marriages common in communities of modern Karaylar which had long been prohibited in Karaite Jewish communities, resulting in the Karaite Jews (even [[Karaim language]] speaking Turkish Karaims) considering Karaylar as non-Jews. So for integration in Karaite Jews religious community they are required to pass a full formal conversion process, which so far only a few Karaims have successfully passed.<ref>[http://www.chizukemuna.estranky.cz/ Libor Nissim Valko] and [http://karaim-institute.narod.ru/kenassa/kefelia.htm Abraham Kefeli]</ref>. From the other side Karaite Jews for a long time were considered by Rabbinic Jews as bastards.<ref>[http://books.google.co.uk/books?id=BfxoMAEACAAJ&dq=editions:0krwMafZzjwC&source=bl&ots=Odv1Ys7CXc&sig=N1dv4qK9hv627XwsW-OJWHcmqqQ&hl=en&sa=X&ei=NRdkUIyoOsrP0QW1x4DADQ&ved=0CDIQ6AEwAQ Ankori, Zvi ''Karaites in Byzantium'', 1968, p.71]</ref><ref>[http://books.google.co.uk/books/about/Semitic_studies_in_memory_of_Rev_Dr_Alex.html?id=7fkCAAAAMAAJ&redir_esc=y Kohut, George, ''Semitic studies in memory of Rev. Dr. Alexander-Kohut, Volume 1'', pp. 246-247], Hebrew text of "[http://books.google.co.uk/books?id=OMDQtgAACAAJ&dq=inauthor:%22Abraham+Harkavy%22&source=bl&ots=OoYw4id90Q&sig=HAJfpInn7OCd4rD7JwqXfIXHzy0&hl=en&sa=X&ei=9BhkUOzQO4i_0QWljYEw&ved=0CE0Q6AEwBw Harkavy, Abraham ''Rab Sa'adja Gaon 'al debar ha-Kuzarim]''"</ref> |
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For the purposes of this article, the terms "Karaylar" for clergy is used interchangeably with "Karaims" in reference to the communities in diaspora as a whole, while "Karaite Jews" refers only to the general Karaite branch of [[Judaism]]. |
For the purposes of this article, the terms "Karaylar" for clergy is used interchangeably with "Karaims" in reference to the communities in diaspora as a whole, while "Karaite Jews" refers only to the general Karaite branch of [[Judaism]]. |
Revision as of 15:21, 29 September 2012
Crimea | |
File:Karaims.jpg | |
Total population | |
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unknown | |
Regions with significant populations | |
Crimea | c.800[2] |
Languages | |
Karaim language | |
Religion | |
Karaite Karaism | |
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Crimean Karaites( Karaim . Crimean dialect : u karay, pl. karaylar; Trakai dialect : units. karaj, MN. karajlar; Hebrew: קָרָאִ- "Karai", lit. reading ,also some Karailar claims that their name ) - a few Turkic (or Turkic language speaking ) ethnic group and traditional professing Karaism .
Traditional homelands Karaites are Crimea , some cities in Western Ukraine ( Lviv , Halych , Lutsk ) and the area of Trakai in Lithuania .
Karaites traditionally practiced Karaism , which, according to various sources, is the fourth, one of the smallest Abrahamic religions,[1] or a particular branch of Judaism in much the same way as Christianity branched from Judaism. Worship was conducted not only on language of the Old Testament , but also in Karaite language.[2] Since the beginning of XX century, it is also carried out in Russian , Polish and Lithuanian. According to some sources of liturgical language Karaites also served as Latin.[3]
The Karaim language belongs to the Kipchak group of Turkic languages . Differ northern (Trakai), Southern ( Galich ) and Crimean dialects. While the first two dialects have not changed over the past five centuries, the latter has been subject to a great extent influenced by the Turkish language during the Turkish rule in the Crimea in the XV-XVIII centuries, there is also the hypothesis of their independence from each other origins.
"Karay" is a Romanized spelling of the original name "Къарай(קראי) " used for clergy, while "Karaim" is the term for the community as a whole. Karaims were once well established in Transylvania, and Halychyna, as well as other parts of Ukraine and later also Lithuania from late medieval times. Before the Holocaust, Lithuania had the greatest population.[4] Significant numbers now only remain in Crimea.[citation needed]
Name
The name "Crimean Karaites" or "Krymkaraylar" pertains only to several hundred members of the clerical families currently living in the Crimea and is a misnomer in reference to all other branches of the clerical "Karaylar" who have long been established in other parts of Europe, Crimea being only one such location. According the modern[5] Karailar leaders the name Karaylar has nothing with Hebrew but derived from كرايلر a branch of the Qaraei, while in contrast, the Karaimlar ethnicon derives from certain Kermixions who settled قريم.[6]
Karaylar and Karaims are to be distinguished from the Hebrew-speaking Karaite Jews of the Near East to highlight the difference between the Karaims' ethnic group and the Karaite Jewish religious denomination. In spite of the fact that in the near past Karaims consider themselves as a part of world Karaite Jews [7], currently there is a mutual distinction between Karaylar and Karaite Jews, due to the Karaims' emphatic denial any Jewish roots on the one side, and on the other, from the Karaite Jewish point of view, due to the proselytes and mixed marriages common in communities of modern Karaylar which had long been prohibited in Karaite Jewish communities, resulting in the Karaite Jews (even Karaim language speaking Turkish Karaims) considering Karaylar as non-Jews. So for integration in Karaite Jews religious community they are required to pass a full formal conversion process, which so far only a few Karaims have successfully passed.[8]. From the other side Karaite Jews for a long time were considered by Rabbinic Jews as bastards.[9][10]
For the purposes of this article, the terms "Karaylar" for clergy is used interchangeably with "Karaims" in reference to the communities in diaspora as a whole, while "Karaite Jews" refers only to the general Karaite branch of Judaism.
Culture
Language
Karaim is a Kypchak Turkic language being closely related to Crimean Tatar, Armeno-Kipchak etc. Among the many different influences exerted on Karaim, those of Arabic, Hebrew, and Persian were the first to change the outlook of the Karaim lexicon. Later, due to considerable Polish, Russian, and Ukrainian influence, many Slavic words entered the language of Polish, Lithuanian, Ukrainian, and Russian Karaims. Hebrew remained in use for liturgical purposes. Following the Ottoman occupation of Crimea, Turkish was used for business and government purposes among Karaims living on the Crimean peninsula. Three different dialects developed: the Troki dialect, used in Trakai and Vilnius (Lithuania), the Lutsk or Halych dialect spoken in Lutsk (until World War II), and Halych, and the Crimean dialect. The last forms the Eastern group, while Troki and Halych Karaim belong to the Western group.
Folklore
According the modern[5] Karaylar publicists not liturgy but folklore are being the most important component of spiritual culture. This publications date this folklore origins date back to the time of the Crimean Khazars and even the preceding period of history ,defining them as modern times preservation of echoes of Khazar themes analogous to Turkic usages in distant Altai. Thick round gear sun-like Easter cakes interpreted as representations of the moon and the stars venerated in their Sabian pre-history. Purim masquerading that includes animal masks also interpreted as ancient Khazar folk-craft . These authors also claim that only Sima Babovich introduced the 19-year Rabbinical calendar,overriding the older 52 week folk calendar called Ulug Ata's Sunnah (Great Father's Count) with Month Turkic names. In fact currently these months dates are identical to the months of Rabbinical calendar(except their Turk names) These authors also claiming that Destani (popular musical form) and Butakhamore a lullaby about an animal actually ancient echoing themes from Altai. [11]
Religion
Till 20 century Karaism was the only Karaims religion. During Russian Civil War significant number of Crimean Karaim have emigrated to France and Germany. Most of them have converted to Christianity. The known Karaylar modern national revivification philanthropist M.S. Sarach is one of them .
Karaism consider Mohamed and Jesus prophets for uncircumcised[citation needed] Karaims and the Lord's Prayer is known to have been included in the modern Karaims' missals[12]. However, criticism of trinitarian Christian dogma is contained in Yitzhak of Troki's "Hizzuk Emunah"[13] and Etz HaChayyim of Aaron ben Elijah.
The Turkic word "Tenri" (means "God" in most turkic languages including Crimean Tatars and Krymchaks languages) is used in many Karaim homely life idioms[14] in contradiction to Hebrew word "Adonai",[15] used mainly in clerics. Some modern Karaylar and Krymchaks claiming non-Jewish origin of their ethnic groups consider this as approval that original religion of their forefathers was Tengrism. Karaism requires circumcision at the seventh day after the birth. But due to small number of members some Karaylar communities have no Mohel. In such communities it was decided that only clergymen must be circumcised. Some modern Karaylar consider that as additional evidence that their religion is not Karaite Judaism.
Identity
In general modern Karaims regard themselves as the descendants of Khazars and legitimate owners of the of Khazar heritage.[16] It has been suggested that the idea of Khazar origin of Karaim belongs to Russian orientalist V. Grigoriev(1816 — 1881). In fact Karaim religious leaders did originally not accept his ideas.[17] In spite of that, the theory was at one time widely supported by Russian science community including historians having Karaims origin e.g. Seraya Shapshal, that played key role in distribution of this idea in Karaim Community passing rapid process of cultural assimilation and secularization .
History
Origins
Turkic-speaking Karaites (in the Crimean Tatar language, Qaraylar) have lived in Crimea for centuries. Their origin is a matter of great controversy. Some regard them as descendants of Karaite Jews who settled in Crimea and adopted a form of the Kypchak tongue (see Karaim language). Others view them as descendants of Khazar or Kipchak converts to Karaite Judaism. Today many Crimean Karaites deny Israelite origins and consider themselves to be descendants of the Khazars.[18] Specialists in Khazar history also put "Khazar" theory questioned [19] , highlighting the following:
- Karaim language belongs to the Kipchak group , and the Khazar - the Bulgar , therefore, between the two Turkic languages no close relationship [20];
- Khazar Judaism was, most likely, Talmudic , while in the tradition of Karaism the only holy book is the Tanakh , the Talmud is not recognized[21];
- Khazars disappeared in XI century, and the first written mention of the Crimean Karaites are XIV century;
Some modern Karaims seek to distance themselves from being identified as Jews, emphasizing what they view as their Turkic heritage and claiming that they are Turkic practitioners of a "Mosaic religion" separate and distinct from Judaism. On the other hand, many scholars state that the phenomenon of claiming a distinct identity apart from the Jewish people appears to be no older than the 19th century, when it appeared under the influence of such leaders as Avraham Firkovich and Sima Babovich as a means of escaping anti-Semitism.[22] In addition, Karaite works written before that time strongly suggest that Crimean Karaites previously considered themselves Jews (See Yitzhak of Troki's "Hizzuk Emunah" or a Crimean Karaite poem from 1936).
Whatever their origin, from the time of the Golden Horde onward, they were present in many towns and villages throughout Crimea and around the Black Sea. During the period of the Crimean Khanate some of the major communities could be found in the towns of Çufut Qale, Sudak, Kefe, and Bakhchisaray.
Modern Karailar claim that their forefathers were mainly farmers and that the members of their community served in the military forces of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth, as well as the Crimean Khanate.[citation needed]
From the other side according the historical documents of Grand Duchy of Lithuania Karaim main occupation was usury and they in were granted by special privileges including exemption from the military service,[23] while in Crimean Khanate the Karaims were depressed like other Jews that includes prohibition of horse driving.[24]
Karaites in the Khazar Khaganate
The upper stratum of the Khazar society converted to Judaism in the 8th-9th centuries CE. A group of the Khazars who took part in a failed rebellion - joined the Magyars in the invasion of Hungary, and settled there in the end of the 9th century CE. An interesting relic of this Khazar settlement was discovered in (Transylvania, today Romania) in the 20th century CE. It is called Alsószentmihály Rovas inscription. It was transcribed by the archaeologist-historian Gábor Vékony.[25] According to the transcription, the meaing of the two-row isncription is the following:[26] (first row) "His mansion is famous." and (second row) "Jüedi Kür Karaite." or "Jüedi Kür the Karaite."
This is seen as proof that at least a part of the Khazars were Karaites. See more details: Inscription in Khazarian Rovas script and RovasPedia.
Lithuania
In 1392 Grand Duke Vytautas of the Grand Duchy of Lithuania relocated one branch the Crimean Karaites to Lithuania where they continued to speak their own language. The Lithuanian Karaites settled primarily in Vilnius (Vilna) and Trakai (Troki), as well as in Biržai, Pasvalys, Naujamiestis and Upytė - smaller settlements throughout Lithuania proper - and lands of modern Belarus and Ukraine, that were part of the Grand Duchy of Lithuania. The Karaims in Lithuanian territory were granted a measure of autonomy.
Some famous Karaim scholars in Lithuania included Isaac b. Abraham of Troki (1543–1598), Joseph ben Mordecai Malinovski, Zera ben Nathan of Trakai, Salomon ben Aharon of Trakai, Ezra ben Nissan (died in 1666) and Josiah ben Judah (died after 1658). Some of the Karaim became quite wealthy.
The Karaites (like Rabbanites Jews ) were needed in order to serve as a middle class, between the aristocracy on one hand and the serfs working the land on the other, and therefore both communities were grantedt he same privileges in order to induce them to settle and stay. Thus, in 1441, King Casimir IV Jagiellon of Poland (and Lithuania) granted them the same rights as those of the city of Magdeburg (in Germany). From the other side Karaites considered as Jews[23] got the same restrictions as Rabbanites Jews. In 1495 the Karaites and Rabbanites of Lithuania were expelled by the Grand Duke Alexander Jagiellon, but admitted into Poland by his brother King John Albert. His successor permitted in 1503 return to Lithuania all "Jews", including Karaites.[27] During the times of the Polish-Lithuanian Commonwealth, the Karaims suffered severely the same as Rabbanits Jews during the Chmielnicki Uprising in anti-Jewish Pogroms of 1648 and the wars between Russia and Poland in the years 1654-1667, when many towns were plundered and burnt, including Trakai, where in 1680 only 30 families were left. Catholic missionaries made serious attempts to convert the local Karaims to Christianity[citation needed], but ultimately were largely unsuccessful.From the other side Karailar authors claimed that they were exempt from the restrictions placed on the Jews under the Lithuanian commonwealth (but not Karaite Jews) because they "be innocent of the death of Jesus". Catholic missionaries made serious attempts to convert the local Karaims to Christianity, but ultimately were largely unsuccessful. The local Karaim communities still exist in Lithuania (where they live mostly in Panevėžys and Trakai regions) and Poland. The 1979 census in the USSR showed 3,300 Karaims. Lithuanian Karaim Culture Community was founded in 1988.
According to the Lithuanian Karaims website the Statistics Department of Lithuania carried out an ethno-statistic research "Karaim in Lithuania" in 1997. It was decided to question all adult Karaims and mixed families, where one of the members is a Karaim. During the survey, for the beginning of 1997, there were 257 Karaim nationality people, 32 of which were children under 16.
Russian Empire
Nineteenth-century leaders of the Karaims, such as Sima Babovich and Avraham Firkovich, were driving forces behind a concerted effort to alter the status of the Karaite community in eyes of the Russian legal system. In 1872 Avraham Firkovich, published the results of his lifelong interest in the ethnography of the Karaims claiming that Karaims were in the Crimea before the Christianity and so they are innocent of the death of Jesus. However, Abraham Harkavy accused him in evidence falsification.[28] Ultimately, the Tsarist government officially recognized the Furkovich's point of view . Because the Karaims were judged to be innocent of the death of Jesus, they were exempt from many of the harsh restrictions placed on other Jews. They were, in essence, placed on equal legal footing with Crimean Tatars. The related Krymchak community, which was of similar ethnolinguistic background but which practiced rabbinical Judaism, continued to suffer under Tsarist anti-Jewish laws.
Since the incorporation of Crimea into the Russian Empire the main center of the Qarays is the city of Eupatoria.
Solomon Krym (b.1864, d. 1936), a Crimean Karaite agronomist, was elected in 1906 to the First Duma (1906–1907) as a Kadet (National Democratic Party). On November 16, 1918 he became the Prime Minister of a short-lived Crimean Russian liberal, anti-separatist and anti-Soviet government also supported by the German army.[29]
During the Holocaust
Their status under Russian imperial rule bore beneficial fruits for the Karaims decades later. In 1934, the heads of the Karaite community in Berlin asked the Nazi authorities to exempt them from the regulations; on the basis of their legal status in Russia. The Reich Agency for the Investigation of Families determined that from the standpoint of German law, the Karaites were not to be considered Jews. The letter from the Reichsstelle fur Sippenforschung gave the official ruling in a letter which stated:
The Karaite sect should not be considered a Jewish religious community within the meaning of paragraph 2, point 2 of the First Regulation to the Reich Citizenship Law. However, it cannot be established that Karaites in their entirety are of blood-related stock, for the racial categorization of an individual cannot be determined without ... his personal ancestry and racial biological characteristics
— [30]
This ruling set the tone for how the Nazis dealt with the Karaite community in Eastern Europe.
At the same time, the Nazis had serious reservations towards the Karaites. SS Obergruppenfuhrer Gottlob Berger wrote on November 24, 1944:
Their Mosaic religion is unwelcome. However, on grounds of race, language and religious dogma... Discrimination against the Karaites is unacceptable, in consideration of their racial kinsmen [Berger was here referring to the Crimean Tatars]. However, so as not to infringe the unified anti-Jewish orientation of the nations led by Germany, it is suggested that this small group be given the opportunity of a separate existence (for example, as a closed construction or labor battalion)...
Despite their exempt status, confusion led to initial massacres. German soldiers who came across Karaims in Russia during the initial phase of Operation Barbarossa, not aware of their legal status under German law, attacked them; 200 were killed at Babi Yar alone. German allies such as the Vichy Republic began to require the Karaites to register as Jews, but eventually granted them non-Jewish status upon being instructed by Berlin.[31]
On interrogation, Ashkenazi rabbis in Crimea told the Germans that the Karaims were not Jews, in an effort to spare the Karaite community the fate of their Rabbanite neighbours.[32] Many Karaims risked their lives to hide Jews, and in some cases claimed that Jews were members of their community. Many of the Karaims were recruited for labor battalions.[33]
In Vilnius and Trakai, the Nazis forced Karaite Hakham Seraya Shapshal to produce a list of the members of the community. Though he did his best, not every Karaylar Jew was saved by Shapshal's list.
Post-War
After the Soviet recapture of Crimea from Nazi forces in 1944, the Soviet authorities counted 6,357 remaining Karaims. Karaims were not subject to mass deportation, unlike the Crimean Tatars, Greeks, Armenians and others the Soviet authorities alleged had collaborated during the Nazi German occupation. Some individual Karaims were deported.
Assimilation and emigration greatly reduced the ranks of the Karaim community. A few thousand Karaims remain in Lithuania, Belarus, Ukraine, Russia, and Poland. Other communities exist in Israel, Turkey, the United States, and Great Britain.
Present condition
The Karaim-Karaylar are on the verge of extinction[34]. Chief Gahan Mark Michaelovich Lavrinovich passed away on Christmas Eve 2011, leaving only David Teriyaki as the last qualified Chief cleric[35].
References
- ^ Гершом Киприсчи. Лекция 7. О караимской самоидентификации. Часть 3
- ^ Александр Гаркавец. Караимский молитвенник. — Москва: Лигалорбис; Алматы: Дешт-и-Кыпчак, 2006.
- ^ « Jozef Smolinski. Караимы и их храм в Луцке // Караимская жизнь, № 12 — С. 21—35
- ^ Gurwitz, Percy Die Schuld am Holocaust, pub Stadt Erlangen, 2010 p.7
- ^ a b Андрей Мальгин. Евреи или тюрки. Новые элементы в идентичности караимов и крымчаков в современном Крыму (2002)
- ^ Полканов Ю.А. Легенды и предания караев (крымских караимов-тюрков). - Симферополь, 1995.
- ^ Д. А. Прохоров. Общественные, национально-культурные объединения и органы конфессионального самоуправления крымских караимов в 1917—1920 гг. // Материалы по археологии, истории и этнографии Таврии. Вып. XV — C.573-621«караимами называются люди, исповедующие караимскую религию и составляющие особую, исторически сложившуюся народность (при этом под караимской народностью разумеются караимы, живущие в Крыму, и примыкавшие к ним издавна, еще до присоединения Крымского полуострова к России, вступавшие с ними в браки и беспрерывно питавшие их караимы Константинопольские, Египетские, Иерусалимские, Багдадские, Сирийские и Литовские).»
- ^ Libor Nissim Valko and Abraham Kefeli
- ^ Ankori, Zvi Karaites in Byzantium, 1968, p.71
- ^ Kohut, George, Semitic studies in memory of Rev. Dr. Alexander-Kohut, Volume 1, pp. 246-247, Hebrew text of "Harkavy, Abraham Rab Sa'adja Gaon 'al debar ha-Kuzarim"
- ^ http://www.ccssu.crimea.ua/crimea/etno/ethnos/karaimy/index.htm
- ^ Александр Гаркавец "КАРАИМСКИЙ МОЛИТВЕННИК", Евпатория 2002
- ^ [Chizzuk Emunah (Faith Strengthened)]
- ^ "Караимского-Русский и Русско-Караимский Словарь Разговорного Языка" Simferopol 2007
- ^ Караимско-русско-польский словарь / Н. А. Баскаков, А. Зайончковский, С. Ш. Шапшал, 1974, page 45
- ^ Ответ С.И.Кушуль на рецензию научного сотрудника АН СССР Л.И.Черенкова
- ^ «довольно сильным аргументом доказательством, что они [караимы] не одного происхождения с хазарами, может также служить отсутствие у караимов каких-либо преданий о хазарах… Нельзя допускать, чтобы целый народ мог совершенно забыть своих предков»(«a fairly strong argument proof, that they [Karaites] is not one of origin with Khazars, could also serve as a the lack Karaite any tradition about Khazars… It is non-acceptable to think that the all this people could totally forget their ancestors". .N. N. [Казас И. И.] Общие заметки о караимах // Караимская жизнь. — М., 1911. — Кн. 3-4, август-сентябрь. — С. 37-72
- ^ Blady 113-130.
- ^ P.B. Golden "The Khazars and the Kazakhs: New Perspectives" (Book Review in Archivum Eurasiae medii aevi) 2005.
- ^ Эрдаль М. Хазарский язык // Хазары, сб. статей М., 2005; Хазарский язык // БСЭ. Т.29; Артамонов М. И. История хазар. М.,2001. С.66.
- ^ Brook 110-111, 231.
- ^ Miller ___.
- ^ a b Акты Замка Луцкого ]1791 г
- ^ P. S. Pallas Bemerkungen auf einer Reise in die Südlichen Statthalterschaften des Russischen Reichs (1799–1801)
- ^ Vékony, Gábor (2004): A székely rovásírás emlékei, kapcsolatai, története [The Relics, Relations and the History of the Szekely Rovas Script]. Publisher: Nap Kiadó, Budapest. ISBN 963-9402-45-1
- ^ Vékony, Gábor (1997): Szkíthiától Hungáriáig: válogatott tanulmányok. [From Scythia to Hungary: selected Studies] Szombathely: Életünk Szerk. Magyar Írók Szövetsége. Nyugat-magyarországi Csoport. Ser.: Életünk könyvek, p. 110
- ^ Энциклопедический словарь Ф.А. Брокгауза и И.А. Ефрона. — С.-Пб.: Брокгауз-Ефрон. 1890—1907.. ст. Караимы
- ^ А. Harkavy «Altjüdische Denkmaler aus der Krim» (St-Petersburg, 1876)
- ^ Fisher, Alan W. (1978). The Crimean Tatars. Hoover Press. p. 264. ISBN 978-0-8179-6662-1. Retrieved 2009-11-08.
- ^ YIVO archives, Berlin Collection, Occ E, 3, Box 100, letter dated January 5, 1939.
- ^ Semi passim.
- ^ Blady 125-126.
- ^ Green passim.
- ^ http://wwrn.org/articles/7046/
- ^ http://www.caraimica.org/document/593
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- Brook, Kevin Alan. The Jews of Khazaria. 2nd ed. Rowman & Littlefield Publishers, Inc, 2006.
- Friedman, Philip. "The Karaites under Nazi Rule". On the Tracks of Tyranny. London, 1960.
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- Karaite Judaism: Introduction to Karaite Studies. Edited by M.Polliack. Leiden: Brill Publishers, 2004, 657-708.
- Kizilov, Mikhail. Karaites Through the Travelers' Eyes: Ethnic History, Traditional Culture and Everyday Life of the Crimean Karaites According to the Descriptions of the Travelers. Qirqisani Center, 2003.
- Kizilov, Mikhail. “Faithful Unto Death: Language, Tradition, and the Disappearance of the East European Karaite Communities.” East European Jewish Affairs 36:1 (2006): 73-93.
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- Miller, Philip. Karaite Separatism in 19th Century Russia. HUC Press, 1993.
- Semi, Emanuela T. "The Image of the Karaites in Nazi and Vichy France Documents." Jewish Journal of Sociology 33:2 (December 1990). pp. 81–94.
- Shapira, Dan. “Remarks on Avraham Firkowicz and the Hebrew Mejelis 'Document'.” Acta Orientalia Academiae Scientiarum Hungaricae 59:2 (2006): 131-180.
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- Shapira, Dan. Avraham Firkowicz in Istanbul (1830–1832). Paving the Way for Turkic Nationalism. Ankara: KaraM, 2003.
- Shapshal, S. M.: Karaimy SSSR v otnoshenii etnicheskom: karaimy na sluzhbe u krymskich chanov. Simferopol', 2004
- Zajączkowski, Ananiasz. Karaims in Poland: History, Language, Folklore, Science. Panistwowe Wydawn, 1961.
External links
- Official site of the Crimean Karaites
- http://www.cesnur.org/2003/vil2003_kizilov.htm
- http://www.berkovich-zametki.com/Nomer35/MN55.htm
- http://www.berkovich-zametki.com/Nomer41/Kizilov1.htm
- Karaim Website
- Signs of New Life in Karaim Communities
- Karaites in the Holocaust
- web site of Lithuanian Karaims
- International Institute of Crimean Karaites
- Karaims and Tatars - 600 years in Lithuania