Extracurricular lesson "Resettlement of Ossetians from the mountains to the plains." Ossetians in the Middle East: settlement, adaptation, ethno-social evolution Ossetian resettlement from the mountains to the plains
The mass migration of Caucasians, including Ossetians, who profess Islam, to Turkey of the same faith, known as Muhajirism, was one of the results of the tsarist policy towards the mountain peoples.
Muhajirism (from the Arabic "muhajarat" - "resettlement") - the process of resettlement after the end of the Caucasian War (1864) to the Ottoman Empire and the countries of the Middle East of representatives of peoples North Caucasus not resigned to defeat. The companions of the Prophet Muhammad, who left Mecca for Medina in 622, were called Muhajirs.
The resettlement of Ossetians to Turkey began in the middle of the 19th century. It took place in three stages.
First a minor resettlement took place in 1859. Then, mainly, some privileged families with their serf-slave moved. The head of this party of Ossetian Muhajirs was the Digor badelat Alimurza Abisalov. They left with him Abisalovs, Tuganovs, Kubatievs, Kanukovs, Kusovs, Kozyrevs.
second the wave of emigration (1860-1861) was led by Kurtatinsky taubiy Akhmet Tsalikov. Then 300 - 350 families of Ossetians left, 90 of which returned after some time. left Tsalikovs, Dudarovs, Kanukovs and etc.
Third the largest resettlement of Ossetians and other highlanders took place in 1865. Under the command of the Tagauri Aldar, Major General of the Russian Army Mussy Kundukhov About 5,000 families moved to Turkey. left Aldatovs, Yesenovs, Kanukovs, Kundukhovs, Mamsurovs, Tkhostovs, Dudarovs and etc.
According to some reports, . Those who arrived in the country and accepted the citizenship of the Ottoman Empire were allotted land, exempted from land and personal taxes for 6 years if they were settled in Rumilia and for 12 years if they were settled in Asia, they were exempted from military service, or replaced it with money, the Rumilian ones for 6 years, and the Asian ones for 12 years.
IN "The conditions established by the imperial government regarding the settlement in Turkey of families arriving from other states and wishing to settle in it, accepting citizenship of the Ottoman Empire" it was said:
- Settlers are not subject to any restriction in the performance of the rites of the religion they profess.
- The most fertile and healthy lands will be chosen for their establishment.
- Settlers are excluded from all land and personal taxes for 6 years if they are settled in Rumilia and for 12 years if they are settled in Asia.
- They are exempt from military service, or replace it with payment in money, Rumilian for 6 years, and Asiatic for 12 years.
- Any family wishing to go to Turkey must have capital in the amount of about 337 rubles. 50 kop. silver.
- Passports will be issued to them free of charge by all Ottoman consuls. It is necessary to notify the imperial government 2 months in advance so that it would have time to appoint in the regions of the empire those chosen for their settlement, lands convenient for distribution to the settlers in such a way that upon arrival in Turkey they would not lose time and would not be subjected to hardships.
The Turkish researcher of Muhajirism Rahmi Tuna names several motives that led to the emigration of the highlanders. Among them, he puts the "external factor". The author describes strategic plans Ottoman Empire in relation to the Caucasus. Its goal was to reunite with the Turkic countries of the East - “from Crimea to pass through the North Caucasus to Astrakhan and Kazan, from there to Central Asia, to control the road along which Muslims perform the Hajj, to subjugate the authorities as important as the city of Astrakhan, a city on the shores of the Caspian Sea, to cover Iran from the North side in order to successfully fight him". Then, to block the Russian way to the Caucasus, to force the Caucasian peoples to recognize the rule of the Ottoman Empire, to spread Islam here.
R.U. also wrote about the military-political goals of Turkey. Tuganov, who studied the topic of resettlement of Circassians in Turkey. In his work, he cites the memories of eyewitnesses of those events, data from the chronicles of the periodical press of those years.
Russia, finding itself in a difficult situation under the terms of the Paris Peace, experienced serious internal problems. She sought to get rid of the "restless" part of the population, which could prevent the spread of its political and economic influence in the North Caucasus. The inhabitants of the country's internal provinces, as well as the Cossacks, were supposed to be settled on the vacated lands in order to create a strong support for Russian power here.
In addition, in order to strengthen their borders and create a counterbalance to the non-Muslim population in some areas of the empire, settling Muslims between Christian peoples on the principle of "band settlement". In addition, this could have a positive effect on the internal security of the state, the replenishment of the army by representatives of the militant Caucasian peoples, brought up in the traditions of courage and devotion.
Another reason was the religious factor, because. “over time, the Caucasus became an arena of struggle between Islam and Christianity,” and the reason for the activity of Russians in the Caucasus is their desire to Christianize it. Under these conditions, agitation and religious propaganda, carried out by Turkish emissaries and supported by Russian agents, achieved its goal. Appeals such as “Faith is leaving our country than living next to the infidels, it is better to live and die among your fellow believers”, “you cannot live in the state of the infidels, you must either fight with them or go to Muslim countries”, “resettlement is fate” , "Paradise for a Muslim can be either in the shadow of sabers, or under the shadow of the great caliph of all the faithful", etc. played their role and thousands of Caucasians left their homeland.
The uncle of the famous Ossetian writer and ethnographer Inal Kanukov, a major in the army cavalry, urging his brother to leave for Turkey, cited such arguments: “what will you do here when you are left alone among the Russians?”, “What will you do when our best surnames going to Istanbul - aren't you one of the best?".
Regarding the head of the Terek region dated January 25, 1866, to the head of the Caucasian Mountain Administration about the detention at the Daryal outpost of Turkish subjects of Ossetians who moved to Turkey in 1860: Dzarakhmet Tsalikov, Gace Tsalikov, Gugu Karsanova, Kubadi Albegov and Kabardian Shasov. During a search, 53 letters were found in their possession, some of which contained an appeal to the population of the districts to resettle in Turkey.
The newspaper "Kavkaz" for 1878 reported that from the Kars region, which had ceded to Russia under the San Stefanov peace treaty, a deputation of Ossetians arrived in Tiflis, representing the settlers to Turkey in 1860, consisting of Kaspolat Tuganov, Temir-Bolat Kanukov, Umar Abisalov And Mohammed Khosonova, who reported that "Ossetians moved to Turkey with their slaves and serfs, keeping them completely dependent on themselves."
The outflow of the population of the North Caucasus coincided with the beginning of the reform reforms in Russia and, above all, with the abolition of serfdom. The mountain nobility left their homeland in order to maintain their right to the peasants. The reason for the emigration of mountain feudal lords can be largely explained by the peculiarities of the way of life and social relations, more precisely, by the system of ideas about them, which during the period of Muhajirism became widespread mainly among those ethno-cultural groups of the region where feudal relations were relatively highly developed.
However, many migrants, not accepting the new living conditions, decided to return to their homeland.
Of the 685 families who left the Terek region in 1861 for Turkey, including up to 8 thousand souls, in 1861 403 families returned, including up to 3800 souls, and in 1862 - 36 families, including up to 350 souls.
The well-known Turkish historian Izzet Aydemir, a descendant of the Adyghe Muhajirs, author of the monograph "Resettlement: the history of the resettlement of the North Caucasians", believes that starting from 1859 to 1864. the highlanders of the Caucasus moved voluntarily, and in subsequent years he calls exile ...
He explains this by the measures that the tsarist government took to block the way to the return of the highlanders to their native land.
The tsarist government took measures to prevent their return. In 1864, the Russian embassy and all consulates in the East were circularly informed about the prohibition to issue passports or give any documents granting the right to “natives of the Caucasus and Transcaucasia region, who accepted Turkish citizenship, to return to the fatherland in order to become Russian subjects again” . However, many highlanders, having received a negative response from the Russian consulate, made a decision to illegally return to their homeland.
Honorary Kurtatin foreman Jafar Agha Ali Bek Ogly, who arrived from Turkey, reported that more than a hundred families of Kurtatins who fled from the Erivan district abroad to Turkey five years ago, repenting of their deed, now wish to return through quarantine to the Surmelinsky district.
With an increase in the number of those wishing to return to the Caucasus, in November 1861, the commander of the Caucasian army developed special “Rules” on the procedure for the return of the highlanders from Turkey and their settlement outside the Caucasus. The returnees had to go for permanent residence beyond the Urals and to the Orenburg province, the central provinces of Russia and the Don. The returning highlanders could again be sent by force to Turkey, and whoever was allowed to return, strict supervision was established along the way.
Despite this, in 1865 a significant number of Ossetians again got up from their seats and went to Turkey. The first batch of these settlers included several families of the Tagauri Aldar Kundukhovs, Tkhostovs, Esenovs, Dudarovs, Mamsurovs, Kanukovs and Aldatovs.
The descendants of the Ossetian muhajirs also tried to preserve their national and class traditions in the new place. Many officers of the Russian service entered the Turkish army. The surviving lists of Ossetians who left for Turkey are interesting for the genealogical information contained in them - the surnames and names of family members, as well as the names of the serfs leaving with them.
At the beginning of the twentieth century. the exodus of Ossetians to Turkey continued. This was connected with the events of World War I and the Civil War, as well as October revolution 1917 In the emigration of this period, mainly representatives of noble Ossetian families took part. Saving their families from the Red Terror, they were forced to look for a new place of residence and, knowing that they had relatives in Turkey, they rushed there.
Not only ethnic Muslims emigrated from Ossetia to Turkey. In the years civil war in the Caucasus, the famous lawyer Izmail Vasilyevich Baev emigrated to Turkey with his son, who had a second degree diploma from the Faculty of Law of the Imperial Moscow University, who came from a well-known and respected family in Ossetia.
For example, badelata Bituevs, gaguata Aseevs And Kanukovs, tsargasata Zekeyevs, tagiata Kundukhovs.
In 1868-1870. 19th century only in the area of the city of Sarykamysh of the Kars region of the Ottoman Empire there were 8 Ossetian villages. There are currently none left. Three of them: Khamamly, Khancharly and Karakurt were bought by settlers for gold from a rather wealthy Turkish family Khatun-ogly, on whose lands there were about 80 villages. After the Kars region went to Russia, some residents of these villages went deep into Turkey, to the area of the city of Ahlat, where they founded the village. Hulyk. Such surnames as the Abisalovs, Bituevs, Elbievs, Zurapovs, Kanukovs, Kubatievs, Kundukhovs, Kutsukovs, Kantemirovs, Levanovs, Tuganovs settled there. In the villages of Aghjaviran, Simo, Karaagyl, Khamzasheikh, Sarydavut lived Albegovs, Batiaevs, Kusovs, Nakusovs, Khosonovs, Tsakhilovs and etc.
Ossetians lived in the villages of the Sanjak of Ankara: Muratly; sanjaka Yozgat: Bashchatak, Boyalyk, Kayapinar, Karabadzhak, Chat; sanjak of Bitlis: Aghjaviran, Hulyk; sanjak of Kayseri: Shyvgyn; sanjaka of Kars: Alisofu, Bozat, Selim, Hamamli, Yukari Sarykamysh; sanjaka Malazgirt: Yaramysh; sanjaka Marash: Geksun, Fyndyk; sanjak Mush: Bulanyk, Gövendik, Karaagyl, Karaali, Mesjitli, Sarydavut, Simo, Tepekay, Khamzasheikh, Yaramysh; sanjaka of Nigde: Orhaniye; the sanjaka of Sivas: Alaman, Yenikoy, Yenichubuk, Dikilitash, Kapaklykaya, Kahvepynar, Konakozyu, Topach, Yudzhebadzha; sanjaka of Siirt: Yrun; sanjak Tokat: Batmantash, Kushoturagy, Tashlyk, Chengibagy; sanjak of Erzurum: Gevendik, Lekbudak.
In 1934, a law on surnames was introduced in Turkey. . For this, they were even offered a list of Turkish names, from which one could choose a new surname. By introducing this law, the Turkish government pursued the goal of depriving Caucasians and representatives of other nationalities of their historical roots. But, despite the ban, many took the name of their grandfather or great-grandfather as a surname. For example, The Abisalovs bear the surname Arpat, named after one of their ancestors, part Kubatievs - Aytek, named after his great-grandfather, and some of Kanukovs took the surname Tekay, which is derived from the name of Tag - the ancestor of the Tagaur Aldar Tagiat, The Dudarovs bear the surname Yilal, that was the name of the ancestor of the Dudarov family. . So, the Aseevs, who bore the surname Akman, are currently spelled Asetey. But not all names were changed. Many Ossetians, especially those whose surnames had a Turkic etymology, only changed their ending. These are the Kantemirovs - Kandemir, the Tuganovs - Tugan, the Kubatievs - Kubat, the Kundukhovs - Kunduh, etc. The names also changed. Settlers with Caucasian national names took for themselves the names common at that time in the Ottoman Empire.
Currently, representatives of about 150 Ossetian families live in Turkey, representing all four main societies of Ossetia - Tagaur, Kurtatinsky, Alagirsky and Digorsky.
The merit of our compatriots who left the Caucasus in the 19th - early 20th centuries is that they have preserved their family traditions, remember their family tamgas, know and maintain family relations, carefully store old photographs, many of which are still brought from the Caucasus, create family archives. All this undoubtedly contributes to the preservation of historical heritage and the development of historical memory.
Islam-Bek Marzoev
Back in 1822, Klaproth expressed the opinion that the Ossetians are the descendants of the Alans (they are also wasps and yas, depending on the sources). Further research confirmed the assumption that the ancestors of the Ossetians were among the Alans, and clarified the Iranian origin of the latter, as well as their relationship with the Sarmatians. Ossetians are the remnant of the once numerous Iranian tribe, which occupied a significant area in the northern Caucasus, on and in the Black Sea. Up to Elborus and further in the region of the upper Kuban, the Ossetian names of rivers, gorges, passes, mountains, etc., are still preserved, indicating that these places were inhabited by their ancestors.
Observation of the type of mountain Tatars, the study of their traditions and customs leads to the conviction that the Tatars found the indigenous Ossetian population here. The ancestors of the Ossetians lived even further to the west, in the lower reaches of the Kuban and the Don, which still retained its Ossetian name (don - in Ossetian water, river). The antiquity of Iranian settlements in the south-east of Russia dates back to the time of the Greek Black Sea colonies. In the Greek inscriptions of Tiras, Olbia, Panticapaeum, and especially Tanaida, there are many Iranian personal names among non-Greek personal names, indicating the presence of a significant Iranian element in the local population. The linguistic analysis of these names made it possible to understand some of the phonetic laws of the Sarmatian language and establish its special relationship with the Ossetian.
Historical data on the fate of the ancestors are a few written testimonies about the Asian Sarmatians, Alans, as well as meager indications of the Russian chronicle about the Yasses. The closest southern cultural neighbors of the Ossetians, the Georgians, also preserved in their annals several testimonies about the Ossetian raids in Transcaucasia. The Armenian historian Moses of Khorensky knows the Osses under the name Alans, under which they were also known to Byzantine historians. In the Georgian chronicle, the Osses are portrayed as a strong, numerous people, who put up several tens of thousands of horsemen for raids. Ossetian kings and family unions between the royal house (Bagratids) and the Ossetian are mentioned.
The power of the Ossetians, weakened in the north of the Caucasus by the Russians (Kasogs) and Polovtsy, was finally undermined by the Tatar pogrom during the time of Genghis Khan. The Ossetians were forced to pay tribute to the Tatars. In the north, the Tatars occupied part of the Ossetian territory, and finally locked the Setins in the mountains. The Digorians, Tagaurians and part of the Kurtatins were tributaries of the Kabardians as early as the beginning of the 19th century. The South Ossetians, formerly so formidable for them, submitted to the influence of the Georgians and became serfs from the Georgian feudal lords Eristovs and Machabelovs. The establishment of Russian rule was favorable for O., who found support in the Russian government against the Kabardians, on the one hand, and against the oppression of the upper class and Georgian princes, on the other. As a result of incitement by the latter, unrest sometimes occurred among the South Ossetians, but the measures of the government and the activities of the missionaries brought the Ossetians closer and closer to the Russians. In 1866-67. in Ossetia, the serfs were liberated from the power of the landowners.
After the revolution there is a mass resettlement of Ossetians. In 1922, the South Ossetian Autonomous Republic was formed, which became part of the Georgian SSR, two years later the North Ossetian Republic was formed, which in 1936 was transformed into the North Ossetian Autonomous Soviet Socialist Republic. In 1990, the Declaration of the Sovereignty of the Republic was adopted. North Ossetia(now North Ossetia-Alania). South Ossetia became part of.
Ossetians are a people in Russia, the main population of North and South Ossetia, they also live in Kabardino-Balkaria (10 thousand people), in Karachay-Cherkessia (4 thousand people). The total number in Russia is 402 thousand people. Before the conquest of the Kabardians by the Russians, the Ossetians lived exclusively in the mountains. Pushing the Kabardians away from the mountains, the Russian government allowed them to settle on the plane.
The Ossetians are a viable tribe, rapidly increasing in numbers since they were placed in more favorable economic conditions. According to the data of 1833, there were only 35,750 Ossetians; According to information from the 1960s, there were 46,802 North Ossetians and 19,324 South Ossetians. In 1880, there were already 58,926 people in North Ossetia, and 51,988 in South Ossetia.
According to the observations of Dr. Gilchenko, North Ossetians in the majority (almost 64%) are dark-haired and dark-eyed; their skin color is swarthy, the forehead is straight, wide, with well-developed frontal tubercles and poorly developed superciliary arches; nose rather large, prominent, straight; the mouth is small, with straight, thin lips. Growth is mostly high; shoulders and pelvis of considerable width.
On the plane, Ossetians live in huts or whitewashed huts; in the mountains, where there is no forest, or it is difficult to access, Ossetian sakli are made up of stones without cement and for the most part stick to the rock with one side. Sometimes part of the side walls is also formed by a mountain.
The main part of the national Ossetian house is a large common room, kitchen and dining room together. Cooking takes place in it all day long, since Ossetians do not have a certain time for eating, and family members do not eat all together, but first the older ones, then the younger ones. A hearth is placed in the middle of the room, above which, on an iron chain, hangs a copper or cast-iron cauldron. The hearth is the center around which the family gathers. An iron chain attached to the ceiling at the smoke hole is the most sacred object of the house: one who approaches the hearth and touches the chain becomes close to the family. Insulting the chain (for example, taking it out of the house) was considered the greatest offense for the family, which was previously followed by blood feuds.
As the family grows (partitions between married brothers during the life of the parents are rare), new saklis and outbuildings are added to the house. All buildings are covered with flat roofs, on which bread is often threshed and grain is dried.
The clothes of the Ossetians do not differ from the common Caucasian, mountain clothes: men have the same shirts, beshmets, Circassians, trousers made of cloth or canvas or cloaks; for women - long shirts to the heels, harem pants and calico or nanke semi-caftans with a narrow neckline on the chest. The winter headdress is a lamb high hat (hat), the summer one is a felt hat. Women's headdress make up hats different kind and scarves. Men in clothes prefer dark brown and black, women - blue, blue and scarlet.
The main food of the Ossetians, who are generally distinguished by moderation, is bread - from barley, corn, wheat, millet, as well as dishes from milk and cheese. They eat meat only on holidays and when guests arrive. The main occupations of the Ossetians in the mountains, where there are fat pastures, are cattle breeding and agriculture, crafts are poorly developed.
The main ethical principles that guide the life of Ossetians are respect for elders, blood vengeance and hospitality. Every Ossetian considers it a duty to get up at the entrance of the elder and greet him, even if he was of lower origin; adult sons do not have the right to sit in the presence of their father, the host cannot sit in front of the guest without his permission, etc. In general, family and social relations are determined by strict etiquette and peculiar notions of decency, often extremely shy.
The custom of blood vengeance, sacredly observed before, but now almost eradicated, led to constant wars between individual families and significantly reduced the number of the Ossetian tribe. Hospitality is still an outstanding feature. It is observed with greater sincerity and cordiality in places less touched by European culture. Marriage was until recently based solely on the payment of a kalym (ireda) for the bride, which the groom had to purchase personally. The size of the kalym was determined by the dignity of the bride and the families entering into kinship. In some places, part of the kalym, and sometimes the whole kalym, goes as a dowry to a girl. Ossetian weddings are decorated with many rituals that retain interesting traces of antiquity.
Between the funeral rites, the so-called dedication of the horse to the deceased, performed at the grave, and the commemoration deserve attention. The purpose of the first rite is for the deceased to have a horse in the afterlife and be able to safely drive to the place assigned to him. The commemoration consists in a plentiful treat not only to relatives, but to all residents of the same village and newcomers, in honor of the deceased, and the so-called great commemoration is sometimes accompanied by a jump and shooting at a target for prizes given out by the family of the deceased. Ossetians look at the commemoration as if they were feeding their dead ancestors, believing that the food eaten at the commemoration reaches them. By accepting Christianity, Ossetians perform certain rituals, observe fasts and holidays, attend church, mention the name of Christ and some saints, but at the same time they also celebrate the former pagan rites, say prayers to their aul and family shrines, in famous days sacrifices - rams, goats, bulls. In the rituals of Ossetians, traces of decayed Christianity, mixed with ancient paganism, are also visible.
Of considerable interest is the folk literature of O., especially their legends about heroes, called Narts. Some types and plots of the Ossetian Nart epic are found in the legends of the Kabardians and. The latter, apparently, borrowed some of the stories from the Ossetians, who themselves received something from the Kabardians. The Ossetian Nart epic was also penetrated from Transcaucasia, through the Georgians, by some plots connected with the Persian hero Rustem, a hero almost universally known in the Caucasus. In addition to epic tales, Ossetians have many songs, especially satirical and humorous ones, which are as easy to add up as they are forgotten and replaced by new ones. Singing and playing musical instruments are widespread among the people.
Introduction
Ossetians are the descendants of the ancient Alans, Sarmatians and Scythians. However, according to a number of well-known historians, the presence of the so-called local Caucasian substratum in the Ossetians is also obvious. At present, Ossetians mostly inhabit the northern and southern slopes of the central part of the main Caucasian ridge. Geographically, they form the Republic of North Ossetia - Alania (area - about 8 thousand square kilometers, the capital - Vladikavkaz) and the Republic of South Ossetia (area - 3.4 thousand square kilometers, the capital - Tskhinval).
Throughout its history, the Ossetian people went through periods from rapid prosperity, strengthening of power and huge influence in the first millennium of our era, to almost complete catastrophic extermination during the invasions of the Tatar-Mongol and lame Timur in the XIII-XIV centuries. The comprehensive catastrophe that befell Alania led to the mass destruction of the population, undermining the foundations of the economy, and the collapse of statehood. The miserable remnants of the once powerful people (according to some sources, no more than 10-12 thousand people) were locked up in high mountain gorges for almost five centuries. Caucasus mountains. During this time, all "external relations" of the Ossetians were reduced only to contacts with the closest neighbors. However, there is no evil without good. According to scientists, largely due to this isolation, the Ossetians have retained their unique culture, language, traditions and religion.
Ossetian culture tradition education
Migration from the mountains to the plains. Territory and population
.Resettlement of Ossetians to the plain
The resettlement of the highlanders-Ossetians was carried out according to a predetermined plan. The plan was approved by A.P. Ermolov - commander in chief Russian army in the Caucasus. According to the adopted plan, the Ossetians, who lived on the northern slopes of the Caucasus Range, moved to the foothill plains. The Tagauri society was assigned lands between the Terek and Mayramadag, the Kurtatinsky society - between Mayramadag and Ardon, the Alagir society - the Ardon-Kurp interfluve. The lands provided to the Digor society were divided between feudal families and were located in the western regions of Ossetia along the basins of the Durdur, Urukh and Ursdon rivers. Even before the mass resettlement of North Ossetians, the right bank of the Terek was given into the possession of the Dudarovs, influential Tagauri feudal lords who controlled the passages along the Georgian Military Highway.
With the resettlement of Ossetians to the plain, A.P. Ermolov connected, first of all, the solution of problems related to the security of the Georgian Military Highway. According to his plan, the transfer of this road from the right bank of the Terek to the left and the resettlement of Ossetians on both sides of the river were to secure the road from the raids of the highlanders.
A new stage of resettlement of Ossetians began at the turn of the 18th-19th centuries. However, it took on a mass character only in the 1920s. 19th century Along with the Russian administration, the resettlement process now has its own "organizers" nominated from their own midst. Often they were people from wealthy strata of society. The local "organizers" of the resettlement cared, first of all, about observing their own class interests: they sought to become "first settlers", "founders" of new settlements, hoping that new villages would be named after them. On this basis, the Ossetian social leaders could subsequently consider the developed lands their property, and the inhabitants of the settlements - dependent. Such villages, as a rule, had family names: for example, the villages of the Kozyrevs, Yesenovs, Mamsurovs, Kundukhovs, Dzhantievs, and others.
New settlements were still founded near Russian military fortifications, such as Vladikavkaz, Ardon, Arkhon, Upper Dzhulat and others. Such close proximity was typical only for Ossetian settlers, they even created settlements mixed with Russian fortifications. This was explained not only by the fact that the Ciscaucasian plain remained a turbulent place, but also by the openness of the people themselves, their inclination to economic and cultural cooperation.
The wave of mass resettlement of Ossetians, which began in the 1920s, subsided somewhat by the end of the first quarter of the 19th century. This process was suspended by the frequent raids on Ossetian settlements by the Kabardian feudal lords and the Ingush. The Caucasian War, which began in 1823, which complicated the military-political situation in the North Caucasus, also influenced the rate of migration of mountaineers to the plain. By 1830, due to military events in the Caucasus, as well as actions Russian government aimed at tightening the colonial regime, the resettlement of Ossetians to the plain was completely suspended. There was also an internal reason for its termination. Resettlement from the mountains to the plains could not but have its natural limits, beyond which the destruction of the organization of Ossetian society that took shape over the centuries began. The people felt that resettlement to a new geographical habitat and abandonment of habitual mountain conditions, along with the blessing, fraught with the danger of losing internal social and traditional integrity, which, in turn, could plunge Ossetian society into a state of deep depression.
The Russian administration, of course, noticed that the raids posed a significant external danger for the Ossetians, which could cause them to refuse to move from the mountains to the plains. But she did not seek to delve into the more complex aspects of this problem. In pursuing their own military-political goals, since 1830 the Russian administration began violent methods of evicting Ossetians from the mountains. First of all, they were evicted from those places where military communications passed, hoping in this way to secure the actions of their troops in the most difficult areas for them. As a result of such a policy of the Russian government, the resettlement of the inhabitants of the mountainous regions took on the character of deportation. Not only Ossetian villages were deported, but, at times, entire regions, such as, for example, the mountain basin of the Terek River, where the Georgian Military Highway ran and where Ossetian villages were compactly located.
Soon, however, the Russian administration, having met resistance from Ossetia, abandoned violent methods, and resettlement again began to take place on the principle of voluntariness.
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