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TheAdyghe Khabze[a] orCircassian Khabze,[I] also known asKhabzism,[1] is theworldview andmoral code of theCircassian people.[2][3] Traditionally associated withCircassian paganism, which itself is no longer dominant in Circassian society, it dictates that a Circassian must always live according to rules defined by the Khabze with little exceptions. Tenets of the Khabze include being especially respectful towards elders and (for men) women; a policy ofendogamous marriage to protect Circassian culture; and exemplifying the values of truthfulness, honour, and bravery. Though it draws on thousands of years of Circassian history, Khabze is evolving and ever-changing, and is reformed to fit the needs of the Circassian community. This is usually led by athʹamaté (Adyghe:тхьэмадэ,lit. 'regional elder').
Khabze, as a set of laws, includes the norms and moral principles that determine an individual's behaviour. It represents social rules in all areas of life. However, the set of rules and regulations of Khabze are not static and were not officially defined in the past. Khabze almost ceased to exist inCircassia following theCircassian genocide, which was perpetrated by theRussian Empire in the 19th century.
In every Circassian community, a local advisory council known as theKhase can be found.[4] The goal of such councils are to provide Circassians with a place tospeak Circassian, engage in Circassian cultural activities, learn about the laws of Xabze, and ask for traditional advice. These advisory councils are coordinated on a local and regional basis, and communicate internationally through theInternational Circassian Association, which is a member of theBelgium-basedUnrepresented Nations and Peoples Organization.[5] Xabze is sometimes associated withCircassian nationalism.
"Khabze" (Хабзэ) is aCircassiancompound made up from хы (khy), meaning "vast" or "universe",[6] and бзэ (bze), meaning "language".[7][8] Thus, its meaning roughly translates to "language of the universe" or "word of the cosmos", perhaps comparable to the concept ofDharma. Over time, the word "Khabze" has come to mean "rule", "custom", and "tradition" in theCircassian language.[9]
Khabze is a social and moral code. It is one of the oldest products of Circassian history, dating back to at least 3000 BC. The simplest sanction taken against those who act against Khabze isshunning, which includes not attending their funeral or wedding, and otherwise ignoring their existence.[3] The goal of a person practicing Khabze is to live as honorably as possible. In Circassian society, the individual who behaves in accordance with Khabze becomes respected in society, and is also consulted at social events. Knowing and practicing Xabze well is very important to Circassians.
Khabze also describes traditional dress and its production, household utensils, the means of running a household, the selection ofKabarda horse (Адыгэш,Adygesh), and national holidays.
Adyghe Khabze discourages deception and interference in the affairs of other people. It discourages subservience andgenuflection to those who are powerful. Adyghe Khabze encourages respecting the opinions of others, understanding their situation, helping and protecting the weak, doing good deeds, standing up for the degraded and insulted and living by honest work.[10] The Khabze requires that all Circassians are taught courage, reliability and generosity. Greed, desire for possessions, wealth and ostentation are considered disgraceful by the Khabze code.
One Circassian tradition requires individuals to stand up when someone enters the room, provide a place for the person entering and allow the newcomer to speak before everyone else during the conversation. In the presence of elders and women, respectful conversation and conduct are essential. Women are especially respected, and disputes are stopped in the presence of women so as to not disturb them. A woman can demand disputing families or people to reconcile and they must obey her request.
In accordance with Khabze, hospitality is particularly pronounced among the Circassians. A guest is not only a guest of the host family, but equally a guest of the whole village and clan. Even enemies are regarded as guests if they enter the home, and being hospitable to them as one would with any other guest is a sacred duty. Circassians consider the host to be like a slave to the guest in that the host is expected to tend to the guest's every need and want. A guest must never be permitted to labour in any way, this is considered a disgrace to the host.
A key figure in Circassian culture is the person known as thethemade, who is often an elder but also the person who carries the responsibility for functions like weddings. This person must always comply with all the rules of Khabze in all areas of their life. People who practice the Khabze rise tothemade status when they attain a certain age. As long as they do not commit a major offense, almost every Circassian will achieve this status eventually.[3]
The Khabze cross is often associated with the Tau cross, which resembles the Greek letterTau (Τ/τ), though the possibility of this claim has not been fully confirmed.
BeforeIslam, Khabze was paired with the pagan beliefs of the Circassians. Circassia was one of the places inEurope that retained its native religious traditions for the longest time, with almost a continuity between the ancient traditions and the modern religiosity and world-view, whichsyncretized and maintained many of its native elements, even after Islamization.
Xabze is often associated withCircassian nationalism. The system was initially shaped around the laws of the Narts in theNart saga, originally orally transmitted, which has heavily contributed to the shaping of Circassian values over the centuries. Although Circassians were historicallyChristianised andIslamised, the period of theSoviet Union contributed to a severe weakening of religions in the area, especially among the Circassians. During this time and after the fall of theSoviet regime, the revival of Khabzeist worldview was supported byCircassian intellectuals, as part of a rise in nationalism and cultural identity in the 1990s[11] and, more recently as a thwarting force againstWahhabism and otherIslamic extremism.[12][11]
On 29 December 2010, a prominentKabardian Circassian ethnographer and Khabze advocate, Arsen Tsipinov,[13] was murdered byradical Islamist terrorists who had accused him of being amushrik (idolatrous disbelief in Islamic monotheism) and months earlier threatened him and others they accused as idolaters andmunafiqun ("hypocrites") to stop "reviving" and diffusing the rituals of the original Circassian pre-Islamic traditions.[14][15]
On 11 May 2018, a book about the Khabze (with focus on the code of conduct, code of honour, and traditions of the Circassian people) entitled 'الاديغة خابزة-العادات الشركسية' or 'Адыгэ хабзэ' (in Circassian) was published inJordan by the International Circassian Cultural Academy's Circassian language teacher Zarema Madin Gutchetl and senior ICCA member Nancy Hatkh.[16]
