Келін түсіру

What this rite is about

Kelin tusiru means “to receive, to lower the daughter-in-law”: the meeting of the bride in the groom’s village, when she first enters his house and becomes “kelin” — the daughter-in-law of the clan. It was considered a joy for the whole clan and marked no less solemnly than the send-off. Right after arrival come the betashar and the groom’s main toi. The rite is full of short gestures, each with a meaning: the right foot, three bows, butter in the fire, the threshold, shashu.

Who takes part

The father-in-law and mother-in-law; the murynduk apa — the woman leading the camel with the dowry; the “el kelini” (“the village’s daughter-in-law”) — a model, respected daughter-in-law who takes the bride by the right hand and leads her into the house; the zhenge and girls of the groom’s clan; the women of the whole village, who themselves come out to meet the caravan, not only the groom’s relatives.

Meeting the caravan

The village women meet the zhasauly kosh — the caravan with the dowry — and shower it with grain and coins (shashu). The woman leading the camel with the dowry — the murynduk apa — receives a special gift; the camel carrying the bride’s shanyrak is not touched by outsiders. As at the send-off, neighbours block the path with a rope and take gifts as “tuyemurynduk” — payment for passage: this too is a playful ransom.

The ak otau — a yurt for the young

For the young couple an otau — a small white yurt (“ak otau”) — was set up, usually to the right of the groom’s father’s house. Its frame, the kerege, is assembled by the whole village, but it is raised by a respected mother with children and a good reputation, and the shanyrak by a respected elder. Thus the start of a new family became the concern of the whole clan.

Entering the house

• The bride enters with her face covered — under a white veil or scarf, and in descriptions also a “shymyldyk” (curtain).
• She steps over the threshold with her right foot and bows three times, slightly bending her knees. The father-in-law blesses her: “Kop zhasa, karagym, baktyly bol!” — “Live long, my child, be happy!”.
• The “el kelini” takes the bride by the right hand and, as described, leads her to the hearth; the bride is seated on a soft sheepskin or felt — “may your character be as soft as this felt”.
• Then “otka may kuyu” — pouring butter into the fire (see below).

Otka may kuyu — butter in the fire

The bride pours butter into the hearth from the vessel handed to her, and those present say: “Ot-Ana, May-Ana, shapagatyngdy zhana tusken zhas kelinge tigize kor, zharylka!” — “Mother-Fire, Mother-Butter, send your patronage to the new bride, bless her!”. The rite is tied to reverence for the hearth, the symbol of the home and clan, and, in researchers’ view, to the archaic cult of Umai, the protectress of the hearth. It is not “worship of an element” in the everyday sense but an expression of respect for the place around which the family lives. The same rite is performed at the birth of a child and when a new yurt is set up.

The threshold — a boundary of the world

The bosaga — the side posts of the yurt door and, more broadly, the threshold of the house — was considered a sacred boundary. One must not step on it or sit on it. The bride’s crossing of the threshold with her right foot is a symbol of luck and new status: stepping over it she passes from the world of the “guest” to the world of the “mistress”. Relatives on entering also gave the bride money or clothes — “bosaga kade”.

Shashu, korimdik, salem

Shashu is the rite of showering with sweets, coins, kurt: a sign of joy and a wish for abundance; it is more often scattered by older women and gathered by the young and children. Korimdik is a gift “for having seen” the bride: money, things, and in the past livestock and jewellery. Salem salu is the daughter-in-law’s ritual bow to elders: in the morning to the father-in-law and mother-in-law, and later on returning from an absence; the elders answer with blessings — “Baktyly bol!”, “Orkening ossin!”, “Ul tap!”.

Distance from the husband’s kin

In former times the daughter-in-law observed avoidance: she did not show her face to the father- and mother-in-law, avoided meeting the husband’s older brothers and did not call the husband’s senior relatives by name, inventing conventional nicknames for them. Ethnographers see here the remnants of an ancient system of avoidance, which in practice formed a respectful attitude to elders. Today these rules have almost gone, but in families that honour tradition daughters-in-law often still cover their heads before elders.

What has changed

A field study among residents of Almaty, Turkistan and Atyrau (2018–2020, 75 informants) showed that many elements of the rite are performed formally or shortened. Shashu, the threshold, salem and betashar survive in most urban weddings, while butter and fire are used less often. The very idea — to receive the new bride as “one’s own”, with respect and good wishes — remains alive.

Interesting facts

Glossary

Келін

A daughter-in-law; a young married woman in relation to her husband’s clan.

Келін түсіру

The rite of receiving the bride in the groom’s home.

Босаға

The side posts of the yurt door; the threshold of the home as a sacred boundary.

Табалдырық

The lower crossbar of a door, the threshold.

Шашу

Scattering sweets, coins, kurt as a sign of joy.

Отау

A small yurt for the young couple; a new family, a separate household.

Отқа май құю

Pouring butter on the hearth for well-being.

Түйемұрындық

A payment or gift to the woman leading the bride’s camel; a fee for passage.

Көрімдік

A gift for the right to see the bride, a newborn or joyful news.

Сәлем салу

The daughter-in-law’s ritual bow to elders.

Ел келіні

The model daughter-in-law of the village who leads the bride into the house.

Шымылдық

The white curtain in the yurt behind which the bride sits.