At the international free-style wrestling tournament in memory of Honored Master of Sports of Dagestan, holder of the World Cup, Shamil Umahanova come strongest champions of world. This Vice President of Sports Federation struggle of Abshin Abshinov.
According to him Hasavyurtovsky level of the tournament is among the three major tournaments held under the aegis of FILA, and has international status. Therefore, at this tournament have expressed the desire to come almost all the strongest fighters from 25 countries near and far abroad, as well as from North Caucasus republics and some regions of Russia.
By tournaments are allowed athletes 1989 birth and over weight category - 55, 60, 66, 74, 84, 96 and 120 kg. Permission is granted to sag 2 kg. The composition of the team - seven athletes, one coach and one judge.
«Overall direction the preparation and holding of an international tournament organizing committee is implemented, the Ministry of Physical Culture and Sports, RD, social and charitable foundation for free-style wrestling name S. Umahanova and socially - the international charity fund named Imam Shamil. A direct a tournament rests with the judicial panel authorized by sports federations to combat Russia and Dagestan », said the agency interlocutor.
Competitions will be held from 17 to 20 October in the new Palais des Sports, construction of which is nearly complete. The formal opening of the tournament will be held October 18 at 18:00.
The winners and prize competitions will be awarded medals, diplomas and degrees of the cash prizes. «Just set up 4 commemorative prize:« For the best technique »,« a better judge of the tournament »,« the youngest finalist of the tournament »and« better wrestler, an alien », stressed A. Abshinov.
International free-style wrestling tournament in Dagestan
One more airline company conquers Dagestan sky
On the day before Dagestan airport has a YAK-42 airplane of company "Interavia". One hundred residents of Makhachkala were the first passengers of the new evening flight Moscow - Makhachkala. With the exception of two scheduled flights, a third was added.
According to Dagestan Airlines management and the company "Interavia" This contract is a mutually beneficial cooperation. The representatives of the "Interavia" and Dagestan Airlines receive a portion of the income, and the passengers - the comfortable flight.
The company "Interavia" is only four years old. The attention of the company, of course, is for the safety of flights. And the price of the ticket is still relatively small - five and a half one thousand rubles. Such a cost is also convenient for those who prefer ground transportation, as there are a lot of people who want to 20.00 flight to Moscow.
One more airline company conquers Dagestan sky
On the day before Dagestan airport has a YAK-42 airplane of company "Interavia". One hundred residents of Makhachkala were the first passengers of the new evening flight Moscow - Makhachkala. With the exception of two scheduled flights, a third was added.
According to Dagestan Airlines management and the company "Interavia" This contract is a mutually beneficial cooperation. The representatives of the "Interavia" and Dagestan Airlines receive a portion of the income, and the passengers - the comfortable flight.
The company "Interavia" is only four years old. The attention of the company, of course, is for the safety of flights. And the price of the ticket is still relatively small - five and a half one thousand rubles. Such a cost is also convenient for those who prefer ground transportation, as there are a lot of people who want to 20.00 flight to Moscow.
Italian companies got interested in the engine of Dagestani inventor
A Dagestani inventor Gadzhi Ibadulaev has participated in Moscow Motor Show to show his invention to general public. His invention is an engine, the G. Ibadulaev had for many years.
"My petrol engine with 25 pressure ratio and 38 amperes compression has great impression on the participants and visitors to the showrooms, everyone was in raptures. A pressure gauge has been fixed at 32 atmospheres scale "- Gadzhi Ibadulaev said.
Several major Italian companies, such as Roberto Bartalezi have interest in the invention of our fellow countryman. Representatives of the Italian company have promised to report on the invention of Dagestan craftsmen.
Karatins (Karatas)
THE KARATAS
The self-designation is khkhiridi and their language is called khkhirlhi matshtshi. Karata belongs to the Andi subgroup of the northwest Dagestan languages (the Avar-Ando-Dido languages) in the Caucasian language family. Two dialects (Karata, Tokita) and four subdialects (Anchikh, Archi, Ratsitl and Rachabalda) are distinguishable. The Karata and Tokita dialects differ both in regard to phonetics and morphology, but they are mutually comprehensible. The Karatas do not have their own written language, the need is served by Avar which is widely known. The ancient vocabulary of the Karatas is fairly well preserved. There is a notable Avar and Russian influence especially in the vocabulary relating to everyday life and social-political terminology.The Karatas inhabit ten villages in the Akhvakh and Khazavyurt districts of Dagestan. Nine of them lie on the left bank of the Andi-Koisu river: Karata, Rachabalda, Archo, Anchikh, Mashtada, Tshabakoro, Ratsitl and Tokita. The only Karata village located in the Khazavyurt district is Siukh. Their neighbours to the east and north are the Andis, to the west the Avars, and to the south the Akhvakhs and Bagulals.
Anthropologically the Karata belong to the Caucasus type of the Balkano-Caucasian race, characterized by fair pigmentation, a big head and high stature. Some characteristics of the Caspian type have been noted.
The first and the last census that counted the Karatas separately was carried out in 1926. After this they were counted as Avars. In academic publications since World War II there have been some cursory remarks about their number, but these are usually very approximate estimates.
In 1926 (official census data) -- 5,305, 100 % speakers, in 1958 (according to Y. Desheriyev) -- 6,000, in 1967 (according to Z. Magomedbekova) -- 5,000.
Denominationally the Karatas are Muslim (Sunnite). The first Islamic missionaries arrived on the banks of the Andi-Koisu in the 8th century but Islam became established only in the 16th century. In the 8th and 9th centuries Christianity was introduced into the northwestern part of Avaria and Karata with the help of Georgian and Kakhetian rulers in the west. Christianity lost ground after the campaigns of Timur (Tamerlane) and the disintegration of Georgia in the 13th and 14th centuries.
Ethnologically the Karatas and the Avars are very similar. This is evident in both the material culture and folk traditions. There are some local differences, but they are minimal.
The Avars and the Karatas share a similar history. Avaria as a territory and the Avars as an ethnic group were mentioned in the works of classical authors. It is not known when the Avar language separated from the Karata language. It is assumed that the multi-lingualism in the Andi-Koisu basin has been caused by long-term territorial isolation. This theory is refuted by the historical contacts and close economic integration among the Ando-Dido peoples in the Andi-Koisu basin. The Karata villages were only isolated from the lowlands by natural barriers. Today theories which support the endogamic organization of the community (L. Lavrov) or a polystructural political system (M. Aglarov) are more popular.
Between the 8th and 12th centuries Avaria was under the control of Arab conquerors. In the course of the Mongol-Tatar conquests of the 13th and 14th centuries and the Turkish-Persian invasion in the 15th century, the Avar khanate was formed. This was centred on the Karata habitat and, not later than the 18th century, a kind of social organization, a 'free community', had been established there. During the following centuries the Karatas were engaged in warfare with neighbouring Ando-Dido peoples. Conflicts arose chiefly because of controversy over grazing rights on alpine pastures. In the 18th century the Karata formed an alliance with the Gidatl community against the Akhvakh. The whole of the 19th century is characterized by unrest in northwestern Avaria due to the activities of the muridi (Islamic mystical brotherhood) under the leadership of Shamil, and the continuous warfare in the Caucasus. In spite of the fact that officially Dagestan and Avaria were joined with Russia in 1806, an administrative structure did not develop there until the 1870s.
The economic activity of the Karatas has always been dependant on natural conditions. The availability of good pastures in summer and winter, gave rise to the importance of seasonal stock farming. Sheep were kept, and in villages, cattle and horses also for work and transport purposes. Since there was a shortage of cultivable land and natural conditions were unfavourable, agriculture was only of secondary importance. A part of the problem was solved with irrigated terraced farming. Wheat, rye, flax, and later potatoes and vegetables, were grown. The prevailing type of economy was barter. Household handicrafts occupied an important place and were highly developed. People tried to improve their financial situation by doing odd jobs in other districts and towns of Avaria. The annexation of Dagestan to Russia gave the economy a boost as it laid a new basis for trade and finance. However, there was no rapid economic development, which might be attributed to the relative isolation of the area. On the other hand, the annexation did introduce colonialism which advocated the interests of central authorities, not the needs of local people.
The smallest unit of Karata society was the village community (dzhamat) whose highest organ was the village assembly (rukken). The assembly elected the village elder (chaubi) and his two helpers. The religious life of the community was directed by the qadi (an Islamic leader). With the establishment of Russian administration these institutions were linked to the Russian bureaucracy.
Soviet supremacy was officially recognized in Dagestan in 1920. There were several hindrances to the assertion of the new power. These hindrances were focused in nationalist and religious movements whose goal was independence. A strong separatist movement arose in the Ando-Dido area which sought to establish links with the Mountain State formed in Georgia in 1917. In order to strengthen its control Moscow used both force and more peaceful methods. The former prevailed before World War II, the latter following. Two campaigns were launched: collectivization and cultural revolution. Resistance to collectivization and an uprising in west Avaria in 1930 enabled the Soviets to openly employ armed force and to crush the nationalist movement.
Today, the key issues for the survival of the Karatas are: the vitality and preservation of their language; the preservation of material ethnic culture against the advance of European urban culture (clothing, furniture, household appliances, housing); the preservation of folk traditions against encroaching Soviet traditions. The most important of these is the preservation of the language, as this is the only thing that distinguishes the Karatas and the Avars. Today, Karata is only spoken at home. For communication outside the home and for administrative purposes the Karatas use Avar. The result is widespread bilingualism. The Soviet-style educational system adopted by the Avars helps the advance of other languages (primary education in Avar, secondary education in Russian). The Karata tongue is not taught at schools. At the same time, the Soviet educational system serves as a tool for centralized ideology and propaganda; it is dismissive of local national peculiarities and opposes free thought.
The encroachment of European urban culture is linked to the growth of towns, the loss of territorial isolation and the influx of mass-produced goods. Domestic handicrafts are dying out or acquiring the status of arts. The Soviet variant of the urbanization process continues and is to be seen as a furtherance of colonial policies.
Ethnic culture has been further damaged by the forcible inculcation of Soviet traditions. Old customs have been ridiculed and there has been strong atheistic propaganda. Schools have played a key role in shaping new attitudes. The results are apparent in the different attitudes to folk tradition expressed by the older and the younger generations. The old keep traditions alive while the young have abandoned them and have gradually adopted Soviet customs. The crisis is yet to come, but what has taken place already points to the complete eradication of any national characteristics.
Photos of Akhvakh Region
I found photos from Akhvakh region. There is also photos from Karata Village. To see all photos click here.
Photos of Village Karata
Nurmagomedov's Village : )
As you know Nurmagomedov Family comes from village Karata in Akhvakh region of Dagestan. It's 4 hours away from Mahachkala. Karata is center of Akhvakh region and biggest village there. In Karata speaks Karatian Language. It's like Akhvakh language but a little diffrents. First photo is taken from Nurmagomedov Nurmagomed's (biggest) grinder. Grinder is very old place and wracked.
Second photo is near the grinder. There is a river down the grinder. This river waters come from mountans of Akhvakh region. And there's a brigde over the river. The brigde is very old but very strong. Maybe the oldest building in Karata.
The mountains of Ahkvakh region. It's belong to neigbour village of Karata.
The most beautiful cow in Karata :) Maybe in Akhvakh region also :P
That's a little part photos of Karata. What a beauty Nurmagomedov's have :)
Mahachkala (Makhachkala)
Mahachkala — city in Russia, capital of Dagestan. The population of city — 466,3 thousand person. (2006), agglomerations — 760 thousand person. (2005).
Mahachkala is located on western Caspian sea, on a narrow strip of Seaside lowland, at bottom of mountain Tarkitau, near foothills of the Big Caucasus, in 2166 km from Moscow.
The chapter(head) of administration of city — Said Dzhaparovich Amirov.
History
The settlement has been based(founded,established) in 1844 as Russian military strengthening Peter which among mountaineers was known under name Anji-Kala (an earthen fortress). In 1857 settlement has received the status of city and the name Port which has been connected with a legend that during the Persian campaign 1722 in this place camp of an army of Peter I. In 1870 the artificial harbour and port has been constructed. After connection of city by railways with Vladikavkaz and Baku (1894-96) turnover of goods of port has considerably increased.
In the end XIX — the beginning of XX centuries in port have been constructed oil refining and underwater factories, making paper and tobacco factories, railway workshops.
In 1921 city has received a modern name Mahachkala in honour of Dagestan revolutionary Makhacha Dakhadaeva (1882—1918). The name is formed as a result of merge of words «Mahach» and «Kala» (« city, a fortress »).
With 1921 on 1990 Mahachkala was capital Dagestan ????, then republics Dagestans. Mahachkala has strongly suffered during earthquake on May, 14th 1970.
Economy
Mechanical engineering and metal working: manufacture the equipment, separators, multiple dredges, devices, the equipment for the food-processing industry, etc.
Chemical and light industry (including fish, canning, wine). Manufacture of building materials: fiber glass, a silicate brick, ferro-concrete designs.
The trading port of Mahachkala carries out cargoes, basically the mineral oil acting from Baku, Krasnovodsk, Astrakhan, etc.
Architecture, sights
In 5-6 km from Mahachkala, on mountain Tarkitau, — settlement Tarki on which place, under the legend, in VII-X centuries existed Caspisian the city of Semender, approximately up to 723 was capital Khazarskogo Jamaat, then — aul Tarkş with 3 mosques, above there was a fortress Rough (1821; the observation post strengthened by a stone laying) was kept.
The Akhvakhs
The self-designation of the Akhvakhs is ashvado, and their language ashvalkhi mitskhtskhi. Their closest neighbours and linguistic relatives, the Avars, call them ghakhyevalá, hence the internationally known designation. The Akhvakh language belongs to the Andi subgroup of the Avar-Ando-Dido or northwestern group of the Dagestan languages and is divided into two dialects: North-Akhvakh and South-Akhvakh. The first is homogeneous, while the latter is further divided into the Tlyanub and Tsegob subdialects. The difference between the South-Avar and North-Avar is rather considerable and users of the two dialects prefer communicating in the Avar language. The ancient layers of the vocabulary have been preserved quite well, even though complemented by numerous Arabic, Avar and Russian loans. As the Akhvakh language has not been studied much, the first publications date from the 1940s.
The Akhvakhs live in the northwestern part of Dagestan, in the mountains between the Andi-Koisu and Avar-Koisu rivers. Between the territories of other nations their habitat represents two small enclaves that could perhaps conventionally be called the northern and the southern territories. The former is situated in the Akhvakh District and consists of five villages: Tad-Magitl, Kvankero, Logonitl, Kuydab-Roso and Izani. The southern territory comprises three villages: Ratlub, Tsegob and Tlyanub. Administratively they belong to the Sovetsky District. One Akhvakh village called Akhvakh-Dere is found in the Zakataly District of Azerbaijan. The southern villages are surrounded by Avar settlements, the northern ones border on Avar areas to the east and south, and on Tindi areas to the north.
Population. As a separate nation the Akhvakhs have been counted only since the 1926 census. The data from the 1950s and 1960s has been taken from academic publications and is approximate.
Anthropologically the Akhvakhs belong to the Caucasian type of the Balkano-Caucasian race. They are characterized by a relatively light skin, tall stature, a broad face and a massive skull. Some features, however, echo the Caspian type and sometimes they are considered a transitional type between the Caucasian and the Caspian anthropological types.
The religion of the Akhvakhs is Sunnite Islam, introduced in Dagestan by the 8th-century Arab invaders and becoming really influential following the raid of Timur in the 14th century. The consolidation of Islam was inhibited by the simultaneous advance of Christianity from the west. Alongside the weakening of the Georgian state, however, the base for Christianity shrank and Islam prevailed. As people living in a natural state the Akhvakhs also nurtured many pagan beliefs which in an adapted from Islam persist until today.
Ethnoculturally the Akhvakhs are connected to the Avars and other Ando-Dido peoples. Common traits can be observed both in the material and spiritual spheres while local peculiarities are few (waxen water jugs, certain elements in the national dress). The only cultural feature distinguishing the Akhvakhs from the Avars is their language, but this was already restricted to domestic use by the beginning of the 20th century while the rest of the communication, even inside the villages, proceeded in the Avar language.
The history of the Akhvakhs coincides to a large extent with that of the Avars as their territories are in close proximity. Since the 7th century the region has suffered from foreign invasions. In Avaria the 8th--14th century period can be considered the era of Arabs and Mongol-Tatars, the 15th--18th centuries were characterized by hostile contacts with Turkish and Persian invaders, to be followed by a Russian period beginning in the 19th century. During the 15th--18th centuries the Akhvakh people were subjects of the Avar Khanate, but the subordination was rather nominal as geographical isolation prevented the Khan from exercising his power on the Akhvakh territories. By the 17th century the Akhvakhs had developed two small administrative structures, the so-called free communities of Ratlu-Akhvakh and Tsunta-Akhvakh. The development of the communities, however, was hindered by incessant domestic troubles and warring. Historical records tell of the wars waged by the Akhvakhs against the Bagulals and the Karatas. Even a military union was concluded between the Karata and the Gidatl community against the Akhvakhs. In 1806 the territory of the Akhvakhs was united with Russia, but, as this could not end the wars either, the regular functioning of the Russian administrative and executive organs was achieved only by 1860--1870.
The economy was shaped by the natural conditions. The mountain pastures created ideal conditions for seasonal livestock breeding. Sheep were raised, as well as cattle and horses. Domestic fowl (poultry) were kept. Wool and cheese were exchanged for grain produced on flatter lands. Land cultivation, despite its high level, had an auxiliary role. As arable lands were scarce they had to be created artificially. The solution was found in terraced fields supplied by a good irrigation system. The main crops were wheat and rye, later potatoes and vegetables were added. On the sunny slopes horticulture and viticulture were practised. The incorporation of Avaria into Russia meant access to the Russian market which, in its turn, boosted the local economy. Monetary and commercial relations developed, creating material differentiation within the society. On the other hand subordination to Russia meant being subjected to the colonial policy of the central authority, a policy took little heed of the wishes of the local peoples.
Soviet power that was officially established in Dagestan on January 20, 1920 and immediately faced serious consolidation problems. First, it was necessary to do away with the territorial isolation of the mountain villages. Secondly, a schooling system had to be introduced that would spread Soviet ideology alongside intensified central propaganda. All this was meant to change the national ideology and mentality of the Akhvakh people. Results, however, being slowish to appear pre-war campaigns (collectivization, anti-Islam struggle) were carried out with violence and bloodshed. During collectivization many Akhvakh nationalist were killed.
Radical changes in the mentality and everyday life of the Akhvakhs emerged only after World War II, particularly in the 1960s and 1970s and especially amongst the younger generation. This was expressed in the different attitudes towards folk customs towards their observance and preservation. Since then the young have tended more and more to adopt Soviet ways and European urban clothing. The old customs, when observed, are not observed from any inner compulsion, but rather out of mere inertia or respect for the older generation. The traditions are falling into oblivion. The most acute problem for the Akhvakhs is connected with their mother tongue. At school the first five forms are taught in Avar, and from then on, in Russian. No subjects are taught in Akhvakh. The norms of endogamy that previously used to regulate the family relations have receded, and the number of mixed marriages is growing.
My lands. Dagestan!
The Republic of Dagestan older spelling Daghestan, is a federal subject of the Russian Federation. Capital of Dagestan is Mahachkala.
Geography
The republic is situated in the North Caucasus mountains. It is the southernmost part of Russia.
Area: 50,300 km²
Borders:
internal: Republic of Kalmykia (N), Chechen Republic (W), and Stavropol Krai (NW)
international: Azerbaijan (S), Georgia (SW)
water: Caspian Sea (E)
Highest point: Bazardyuzi Mountain (4,466 m)
Maximum N->S distance: 400 kilometers (249 mi)
Maximum E->W distance: 200 kilometers (124 mi)
Ethnic groups
The people of Dagestan include a large variety of ethnic groups. According to the 2002 Census, Northeast Caucasians (including Avars, Dargins and Lezgins) make up 75% of the population of Dagestan. Kumyks and Nogais make up 16%, Russians 5% and Azeris 4%. Other ethnic groups each account for less than 0.5% of the total population. With such ethnic diversity, 90.4% of the population are Muslims.There are also forty or so tiny groups such as the Hinukh, numbering 200, or the Akhwakh, who are members of a complex family of indigenous Caucasians. Notable are also the Hunzib or Khunzal people who live in only four towns in the interior.
The lingua franca in Dagestan is Russian. Over thirty local languages are also commonly spoken.
History Of Dagestan
The oldest records about the region refer to the state of Caucasian Albania in the south, with its capital at Derbent and other important centres at Chola, Toprakh Qala, and Urtseki. The northern parts were held by a confederation of pagan tribes. In the first few centuries AD, Caucasian Albania continued to rule over what is present day Azerbaijan and the area occupied by the present day Lezghians. It was fought over in classical times by Rome and the Persian Sassanids and was early converted to Christianity.
In the fifth century AD, the Sassanids gained the upper hand and constructed a strong citadel at Derbent, known henceforward as the Caspian Gates, while the northern part of Dagestan was overrun by the Huns, followed by the Eurasian Avars. It is not clear whether the latter were instrumental in the rise of the Christian kingdom in Central Dagestan highlands. Known as Sarir, this Avar-dominated state maintained a precarious existence in the shadow of Khazaria and the Caliphate until the ninth century, when it managed to assert its supremacy in the region.
In 664, the Persians were succeeded in Derbent by the Arabs who clashed with the Khazars over control of Dagestan. Although the local population rose against the Arabs of Derbent in 905 and 913, Islam was eventually adopted in urban centres, such as Samandar and Kubachi (Zerechgeran), from where it steadily penetrated into the highlands. By the 15th century, Albanian Christianity had died away, leaving a tenth-century church at Datuna as the sole monument to its existence.
Due to Muslim pressure and internal disunity, Sarir disintegrated in the early twelfth century, giving way to the Khanate of Avaristan, a long-lived Muslim state which relied on the alliance with the Golden Horde and braved the devastating Mongol invasions of 1222 and 1239, followed by Tamerlane's raid in 1389.
As the Mongol authority gradually eroded, new centres of power emerged in Kaitagi and Tarki. In the sixteenth and seventeenth centuries, legal traditions were codified, mountainous communities (djamaats) obtained a considerable degree of autonomy, while the Kumyk potentates (shamhals) asked for the Tsar's protection. Russians intensified their hold in the region in the eighteenth century, when Peter the Great annexed maritime Dagestan in the course of the First Russo-Persian War. Although the territories were returned to Persia in 1735, the next bout of hostilities resulted in the Russian capture of Derbent in 1796.
The eighteenth century also saw the resurgence of the Khanate of Avaristan, which managed to repulse the attacks of Nadir Shah of Persia and impose tribute on Shirvan and Georgia. In 1803 the khanate voluntarily submitted to Russian authority, but it took Persia a decade to recognize all of Dagestan as the Russian possession (Treaty of Gulistan).
The Russian administration, however, disappointed and embittered the highlanders. The institution of heavy taxation, coupled with the expropriation of estates and the construction of fortresses (including Makhachkala), electrified highlanders into rising under the aegis of the radical Muslim Imamate of Dagestan, led by Ghazi Mohammed (1828-32), Gamzat-bek (1832-34) and Shamil (1834-59). This Caucasian War raged until 1864, when Shamil was captured and the Khanate of Avaristan was abolished.
Dagestan and Chechnya profited from the Russo-Turkish War, 1877-1878, to rise against Imperial Russia for the last time. During the Russian Civil War, the region became part of the short-lived Republic of the Mountaineers of the North Caucasus. After more than three years of fighting White movement reactionaries and local nationalists, the Dagestan ASSR was proclaimed on 20 January 1921. Nevertheless, Stalin's industrialization largely bypassed Dagestan and the economy stagnated, making the republic the poorest region in Russia.
In 1999, a group of Muslim fundamentalists from Chechnya under Shamil Basayev, together with local converts and exiles from the 1998 uprising attempt, staged an abortive insurrection in Dagestan in which hundreds of combatants and civilians died. Russian forces subsequently reinvaded Chechnya later that year.
Economy
The village of Tindi, in Daghestan, in the late 1890s. The photograph was taken by M. de Déchy, who returned from the area with large collections of plants, fossils, and photographs.
As of 2000, the economy of Dagestan consisted of the following sectors:
24% industry
35% agriculture
26% construction
9% Trade and services
5% Transport and communications
1% Other sectors
Important industries include food processing, power generation, oil drilling, machine building, chemicals, and instrument making. Dagestan's major exports are oil and fuel. Important agricultural products include fish from the Caspian Sea, wine and brandy, and various garden fruits.
Dagestan has economic cooperation with Iran.
Dagestan continues to be the least urbanized republic in the Caucasus
Religion
93% percent of Dagestan's population is Muslim, with Christians accounting for the remaining 7%.
As with much of the Caucasus region, Dagestan's native Islam consists of Sufi orders that have been in place for centuries. Resul Magomedov, who is a contemporary writer of Daghestan, writes about Islamic contribution to themselves; “Before Islam, all Daghestan tribes were broke off in respect of language, religion, ethnic structure and geography like all other Caucasian peoples. This situation caused severe hostility and conflicts. After all native tribes became Muslims, a unity in belief could be sustained among Daghestan tribes which also stopped ethnic conflicts among them. If these conflicts continued, our homeland would face great disasters. This unity could only be established by medressehs spread out all the country. The scientists, scholars, imams graduated from these medressehs had an important role in stopping these conflicts in this multinational region and they helped tribes to establish friendly relations. Islam should also serve such a goal today.”
There is a millennia-old presence of a Jewish community, the "Mountain Jews," in Dagestan. Their influx from Babylonia and Persia occurred from the seventh century B.C. to the sixth century A.D.
References:http://en.wikipedia.org/wiki/Dagestan
Where comes Nurmagomedov's?
Nurmagomedov's are Akhvakh's. A group of Caucasian Avars (Maarulaw). Karata its their village which is the center of Akhvakh Avars. Akhvakh's have their own language. They speaking Akhakh language with each other. And there is a common language which all Avars speak.
Caucasian Avars are a modern people of Caucasus, mainly of Dagestan, in which they are the predominant group. The Caucasian Avar language belongs to the Northeast Caucasian language family (also known as Nakh-Dagestanian).
They populate most of the mountain part of Dagestan, and partly also plains (Buynakskiy, Khasav'yurtovskiy and other regions). They also live in Chechnya, Kalmykia and other subjects of Russia, as well as Azerbaijan (mainly, the Balakan and Zagatala regions), Georgia (Kvareli Avars) and Turkey.
In 2002, the Avars, who assimilated some peoples speaking related languages, numbered about 800,000, of which 757,000 live in Russia and more than 700,000 in Dagestan. 32% of them live in the cities (2001 number).
According to the head of the Soviet archaeological-ethnographic expedition of 1945 - 1948, Caucasian Avars migrated to their present location from Khwarezm, which was originally populated by the Alarodian Hurrians from Subartu (which was to the south of Transcaucasian Iberia)[1]. The earliest mention of the Avars in European History at their current location is from Priscus who declares that in 463 AD a mixed Saragur, Urog and Unogur embassy asked Byzantium for an alliance having been dislodged by Sabirs in 461 due to the Avars' drive towards the west[2]. It is not clear whether and in what way the contemporary Avars are related to these early Eurasian Avars of the Dark Ages. According to Omeljan Pritsak and some other scholars, this Avar invasion of the Caucasus resulted in the establishment of the Avar ruling dynasty in Sarir, a Christian state in Dagestani Highlands, where the Caucasian Avars now live. With the mediation of Sarosios in 567, the Göktürks requested Byzantium to distinguish the Avars of Pannonia as "Pseudo-Avars" as opposed to the true Avars of the east who had come under the Göktürk hegemony.
During the Khazar wars against the Caliphate in the 7th century, the Avars sided with Khazaria. Surakat, is mentioned as their Khagan around 729/30 AD followed by Andunik-Nutsal, at the time of Abu Muslima, then Dugry-Nutsal. Sarir suffered a partial eclipse after the Arabs gained the upper hand, but managed to reassert its influence in the region in the 9th century, when it conflicted with the weakened Khazars and conducted a friendly policy towards the neighbouring Christian states of Georgia and Alania.
In the early 12th century Sarir disintegrated, only to be succeeded by the Khanate of Avaristan, a predominantly Muslim polity. The only extant monument of Sarir architecture is a 10th-century church at the village of Datuna. The Mongol invasions seem not to have affected the Avar territory and the alliance with the Golden Horde enabled the Avar khans to increase their prosperity.
The 15th century saw the decline of the Horde and the rise of the Kumyk shamkhalate at Tarki, with whom the Avars could not compete until the 18th century, when they increased their prestige by routing the army of Nadir Shah at Andalal. In the wake of this triumph, Umma Khan of the Avars (reigned 1774-1801) managed to exact tribute from most states of the Caucasus, including Shirvan and Georgia.
Two years after Umma Khan's death in 1801, the khanate voluntarily submitted to Russian authority. Yet the Russian administration disappointed and embittered freedom-loving highlanders. The institution of heavy taxation, coupled with the expropriation of estates and the construction of fortresses, electrified the Avar population into rising under the aegis of the radical Muslim Imamate of Dagestan, led by Ghazi Mohammed (1828-32), Gamzat-bek (1832-34) and Shamil (1834-59).
This Caucasian War raged until 1864, when the Avarian Khanate was abolished and the Avarian District was instituted instead. One portion of the Avars refused to collaborate with Russians and migrated to Turkey, where their descendants live to this day. Although the population was decimated through war and emigration, the Avars retained their position as the dominant ethnic group in Dagestan during the Soviet period. After World War II, many Avars left the barren highlands for the fertile plains closer to the Caspian shore.
Famous Avars
The most prominent figures in Avar history were Umma Khan, Hadji Murat, and Imam Shamil. The most celebrated poet writing in the Avar language was Rasul Gamzatov (1923-2003). In Azerbaijan, there is an ethnic Avar Member of the Parliament (MP), Mrs. Rabiyat Aslanova (first term: 2000-2005, second term: 2005-2010).
Famous Avar artists include Khalil-bek Musayasul, whose drawings were shown at the New York Metropolitan Museum[citation needed], and Kamil Aliev (a distant cousin of Musayasul[citation needed]) who is noted for his ornamental carpet work[4].
A famous Avar Sportstar is Magomed "The Propeller" Magomedov. Born June 4, 1982 he is a Thaiboxer and the WMC Light Heavyweight World Muay Thai champion. Another famous sportsman of Avar origin is a heavy-weight boxer Sultan Ibragimov, a current WBO champion.
References: http://en.wikipedia.org/wiki/Caucasian_Avars