What is there to hide, the attitude towards Chechens in a generalized sense has greatly deteriorated over the past decades. I don't know what the attitude was in the pre-war years, post-war years or before the collapse of the USSR. Mal was still. But with the beginning of the Chechen wars, everything changed dramatically. Personally, it seems to me that the reason for this was not even the events in the Chechen Republic themselves, but precisely what is closest to people - at home, in their cities and villages. War, bandits are one thing. This is how it is perceived. We fought against the Japanese and the Germans and the Chinese and other nationalities, including ourselves. We also have bandits, Russians and Tatars and Udmurts. But the attitude towards the nation and its specific representatives is formed more by "home impressions and feelings." Is not it so?
But the Chechens have their own code of honor - "nohchalla" (or, as they write in other sources - Konakhalla). This word is untranslatable, but every Nokhcho knows what it means - a set of unwritten rules concerning morality, ethics and ethics, which SHOULD be guided by representatives of this nationality from time immemorial.
Here are its main provisions …
Historical reference:
The Chechen Code of Ethics "Konahalla" was formed far before the Chechens accepted Islam. It reflected the spiritual and cultural values of the people, social, political, economic features of its development. Its roots go back centuries, but the final form of the “Konahalla” code was formed in the late Middle Ages, during the heyday of teip democracy, when freedom, including the freedom of the individual, was declared the highest value of society.
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Hospitality and kindness
The character of Nokhcho, brought up from childhood by a traditional Chechen family as a knight, gentleman, diplomat, courageous defender and reliable comrade, is a tribute to the historical past of the mountain people.
Living conditions for Chechens have always been difficult - mountainous terrain, clearly a non-resort climate. Hence, Nokhcho has a special attitude towards a guest who, in ancient times, being not accepted for the night, could die from cold or hunger, from a robber's knife or an attack of wild animals. According to the law of the Chechens' ancestors, the guest must be invited into the house, warmed up, fed, nohcho will certainly invite the person to spend the night - all this is strictly observed.
Politeness and compliance (up to certain limits, of course) are also in the blood of the Chechens - tact and restraint are vital in order to miss each other on the narrow mountain roads and paths of Chechnya, otherwise the brawlers simply risk flying off into the abyss. The difficult conditions of life in the mountains can also explain such traditional character traits of Nokhcho as mutual assistance, mutual assistance - a Chechen will help his fellow countryman in any case, even at the risk of his own life.
Neither lords nor serfs
"Nokhchalla" does not imply the presence of any estate, class divisions among the Nokhcho - among the representatives of this people over the centuries of its existence, there have never been either landowners or serfs - the Chechens have their own hierarchical subordination. Even if Nokhcho occupies a privileged position, he will not show it to others - to show his superiority over others is considered unworthy of a real Chechen. On the contrary, Nokhcho in this case should be especially courteous and friendly, so as not to hurt the pride of another. For example, a riding Chechen is certainly the first to greet a horseless one. Moreover, the nohcho is obliged to dismount from the horse if the counterpart is older than him.
If friendship, then stronger than steel
A friend for a Chechen is even more than a brother. “Nokhchalla” defines friendship between Nokhcho as something unshakable - both grief and joy are divided in half by Chechen friends. Nokhcho can still forgive the manifestations of inattention or disrespect to his brother. But if it refers to a friend, there will be no forgiveness.
Special attitude towards women
The Chechen's code of honor implies a respectful attitude towards both the woman herself (mother, wife) and her relatives. "Nokhchalla" commands Nokhcho as a sign of special respect for those who are related to their mother and wife to dismount from their horse even before the village where they live.
Nokhcho has a parable about a traveler who asked to spend the night. The Chechen did not know that there was no one in the house except the owner. A woman, according to the rules, could not be a guest, and he himself, if he knew that he was alone with her, would never spend the night - according to Chechen laws, to put it mildly, dishonorable.
The guest was fed and put to bed. Only the next morning the Chechen realized that the hostess in the house was alone and did not go to bed all night, was sitting in the hallway. When the guest was washing, he accidentally touched the woman's hand with his little finger. Leaving the house, the Chechen cut off this finger with a knife, thus demonstrating a special relation to the honor of the Chechen woman who sheltered him.
Not pride, but pride
It is well known that the Chechens are a very proud and independent people, they do not accept coercion. This is also "nohchalla". Nokhcho - from time immemorial, defenders, warriors. To feel free and constantly defend freedom is a vital need of a Chechen. At the same time, Nokhcho's love of freedom is adjacent to respect for other people.
"Nohchalla" teaches a Chechen to respect a non-believer even more than a Muslim, since it is believed that the Almighty can forgive an offense inflicted on a co-religionist, because the offender and the offended have a chance to meet at the main Judgment Seat. And the injustice to which Nokhcho doomed the Gentile is unforgivable - such a meeting will not happen in the next world, and it turns out that the sin will forever remain indelible.
Chechens Photo taken in the period 1870-1886
If this is expressed in specific points, then it will be like this:
1. A kъonakh is a person who firmly follows the basic principles of the “Konahalla” code of honor.
2. The main purpose and meaning of the qonakh's life is to serve his people (Qam), his Fatherland (Daimokhk). The interests of the people and the Fatherland for him are always higher than the interests of his teip, clan, surname.
3. The highest manifestation of the qonakh's service is the defense of the Fatherland from the invasion of the enemy. Death in a just war or in defending one's honor and dignity is preferable for a qonah than a life of dishonor and shame.
4. In serving the Fatherland, a qonah has the right to engage in any kind of activity, except for those that can force him to compromise the principles of the code of honor or lower his personal dignity.
5. Creative labor not only does not humiliate, but, on the contrary, elevates the dignity of the qonakh. Working for the good of the Fatherland in peacetime is as much a duty as defending one's country during a war.
6. If a qonakh serves the interests of one person or a group of people due to circumstances, then in the event that they conflict with the interests of the people, he must stand up to protect the interests of the people. And in order not to become an oath-breaker, he must not swear allegiance to anyone but the Fatherland.
7. A kъonakh must be ready for death every moment, for there is nothing eternal in this world. He must remember that for him there are concepts that are dearer than life: Fatherland, personal dignity and honor. But a qonah should not strive for death and needlessly test fate, since life is the highest gift of the Most High to man.
8. The main quality of a konakh is endurance. It shows true courage and ability to manage oneself and the situation. Thoughtless courage is courage with closed eyes, it is forgivable to a young man who does not know the value of either his own or someone else's life. Endurance of a qonakh is the skill of a knowledgeable person, a conscious step towards death, if otherwise contradicts the interests of the Fatherland, incompatible with the code of honor or personal dignity.
9. A qonakh should be humble in life, in everyday life, in public affairs. The mind, courage, deeds of the qonakh should be appreciated, first of all, by those around him. But even the subjectivity of this assessment does not give him a reason to praise himself.
10. A kъonakh is always responsible for his words and deeds. He always fulfills the word he has given to other people and never, even at the cost of his own life, does not break the oath given to him.
11. The main wealth of a qonakh is his honor and personal dignity. All other blessings of this world can be regained, once lost, but the lost honor, the scorned, is regained only through a worthy death.
12. The accumulation of wealth is not contraindicated for a qonakh. The wealth of a qonakh accumulated in a righteous way can serve not only his interests, but also the interests of his people and Fatherland. Greed and stinginess can render the best qualities of any person useless, just as wastefulness can ruin the richest person. Generosity increases not only the glory of the qonakh, but also his well-being.
13. A kъonakh should not infringe on the personal dignity and honor of other people as well as on someone else's property. At the same time, he should be condescending to the weaknesses and mistakes of other people, but demanding of himself.
14. A qonakh is obliged to carefully preserve the best traditions of his family name, remember his ancestors, respect their past and the history of his people.
15. A konakh must constantly hone his mind, comprehend the wisdom and experience of the wisest, study the sciences that provide the key to understanding the world, since only through knowledge can one come to true faith and comprehension of justice.
16. True faith and justice are the highest spiritual goals of a qonakh. In religious affairs the qonakh is guided by the postulate of Islam: "There is no compulsion in religion." He is tolerant of representatives of other religions, does not impose his views or lifestyle on them by force and coercion.
17. A qonakh should be humble in religious matters. He never emphasizes his religiosity, does not substitute an external form for true faith.
18. Justice is the only measure in relation to a qonah to the world and people. He must be fair to other people as well as to himself.
19. Gratitude is also a trait of a noble person. The good done to him, the qonah must repay many times. He himself does not expect gratitude for the good he has done.
20. When dealing with people, a qonah should be extremely polite, restrained and modest, regardless of their social status or age.
21. A kъonakh treats a woman with respect and respect. He will never, under any circumstances, allow her to be insulted and humiliated, neither to himself nor to others. Honor and dignity to a woman are sacred for a qonakh.
22. A kъonakh must be able not only to defend his innocence in word and deed, but also to listen to the opposite side, to agree with her opinion if she is right. To give in to a weaker opponent in a quarrel or dispute is not cowardice, but a manifestation of nobility.
23. A kъonakh should be merciful to the weak and infirm. He should treat with compassion not only to people, but also to animals that have no reason and cannot protect themselves from human cruelty.
24. The kъonakh treats all living things with compassion, never unnecessarily chops down a tree, does not harm any living being.
25. A qonakh must courageously endure all the hardships of life that befell him, including physical suffering.
26. A kъonakh should behave with dignity both in joy and sorrow. In any situation, he must show restraint and calmness.
27. The life of a qonakh should be an example of high morality, wisdom and courage for the young generation. It is the moral duty of the qonah to pass on his life and military experience to the younger.
28. A kъonakh should respect and honor his parents, take care of them, provide for their old age.
29. In his family, a qonah should be just as fair as in society. Both in punishment and in encouragement, he must be equal and restrained. He should not stoop to insult or physically punish family members. If a woman has committed such an act for which she can be hit, then she needs to be given a divorce.
30. In friendship, a qonakh must be faithful and devoted. Defending his friend, the qonah should not spare his life. A kъonakh is known in friendship and in enmity.
31. A kъonakh shows the same nobility towards the enemy as towards other people.
32. A kъonakh should not use weapons against an unarmed enemy. He is obliged to provide all possible assistance to a seriously wounded enemy, just as he would do it for any person.
33. A kъonakh should, if possible, avoid a duel with a weaker opponent, since any outcome of such a fight will not add glory to him, but may drop his name. If a duel is inevitable, then it should give the opponent the opportunity to choose a weapon and be lenient towards him.
34. A kъonakh should not shy away from a fight with a strong opponent. But he should always prefer peace to war, if this is possible without prejudice to the interests of the people, their honor and personal dignity.
35. The law of hospitality for the qonakh is holy. A kъonakh who failed to protect his guest is doomed to shame and contempt. Therefore, the life and freedom of the guest is dearer to him than his own life, but he is not responsible for the guest who committed a crime.
36. When visiting foreign countries and peoples, a qonah must respect their laws and traditions, since in this case he represents not only himself, but also his people.
37. A kъonakh throughout his life should be engaged in improving his spirit and body in order to serve his people with maximum benefit.
38. A qonakh should regularly engage in exercises that temper his body, exercise with various types of weapons, in order, if necessary, to adequately defend the Fatherland and his honor.
39. A kъonakh treats his weapon with respect, honors it, does not turn to it unnecessarily, never uses it for profit or an unjust deed.
40. The death of a qonakh should be as worthy as his life.
It is clear that such a set is something like the "12 commandments of Christ." Among Christians, too, not all and not always fulfill them. However, observing Muslims and Chechens in particular, one gets the feeling that they are much more scrupulous about religion and the observance of their rules and customs. Religion is much more important and weighty for them.
However, which of the rules of the above-described CODE can be found in communication with Chechens in everyday life and in your city?