TRADITIONS ABOUT MARRIAGE
WEDDINGS OF
WEST THRACIAN TURKS[1]
Prof. Dr. Metin Ayýþýðý[2]
West Thrace is actually the geographic region between Maritza and Karasu
(Mesa) Rivers. It is possible to cross it with a two hours car drive. The
region left over to Greece through the Treaty of Lausanne comprises nearly
150,000 Turks living in minority status.[3]
AN INTERESTING TRADITION : PROMENADE
Village youngsters start to roam around by the brook in the late
afternoon. While girls go up and down in their glamorous costumes, men
“promenade” / roam around with their motorcycles. These meetings are very
important to enable youngsters to get acquainted and understand each other[4].
A tradition called “promenade” is still alive in West Thrace where no
inter-relative marriages are seen, other than marriages realized by contact of
elders, friends or relative’s proposals. Youngsters are free to select adequate
spouses for hem during this meeting period. Promenades start before the evening
prayer (Namaz) and finish when it gets darker, after the evening prayer.
Families do generally not refuse promenades. "Promenade" place
is an area well known in the village or quarter, such as an open, empty field,
a wood, school yards, mosque environments, street corners, road sidings but however
not too far away from the public. Men participate to promenades with their
motorcycles called "Papaki". [5]
DEMAND FOR MARRIAGE (THE GIRL’S HAND)
Man’s Party of youngsters agreed to get married, inform the Girl’s House
for a “visit and have a cup of coffee for
an auspicious affair”. Girl’s House answer their acceptance by declaring
that they “they may come and would be greeted”.
Sometimes Man’s Party may desire to come and visit as a first contact,
without any promenade. Firs of all a research is conducted whether the girl
loved somebody in the promenade or not. If the girl has a promenade friend, the
contact visit is annulled. Demand for the Girl’s Hand procedure starts by the
positive answer to the Man’s Party.
Girl’s mother and father greet their visiting counterparts at the front
door. They proceed to visiting room all together and they inquire after their
health and general situation. The Girl enters afterwards, drawn in her
attractive garments and greets visitors. The bride expresses herself by her
careful attention if she prefers and wants the Groom. Candidate Bride kisses
hands and inquires about visitors’ health and situations and brings in
afterwards coffees she has already prepared, while hosts and visitors are
continuing to cause[7].
The Girl’s coffees are sugared in case she wants the Groom or bitter in case
she does not want at all. An elder person already defined from the Man’s House
opens the subject then and says that "They
are asking their Girl’s hand for their Son with Holy God’s permission and
Prophet Mohamed’s will”. The Girl’s Party does not comment after having
listened to demand and say “Let us think
a little bit”, “The Girl’s House being a Coquettish house” in any case[8]. Visitors demand
permission to leave after having declared their will. The Girl’s Party invite
them “to come again” even though they
would refuse the demand. A second visit
to demand the Girl’s hand is realized, after having informed about the visit
day. Meanwhile the Girl’s Party conducts an investigation about the Groom and
his family in case they do not know them well and try to get enough information
about Groom’s character, profession, income, residence, properties and
ancestors. If the Girl’s Hand will be given, honor is saved in terms of Girl’s
Party and the demand is answered positively during the 3rd visit. If the Girl
is not willing at all, go-betweens transfer Girl’s decision and unwillingness. The Girl’s Party, having terminated their
investigation and willing to give the Girl, inform Man’s Party who has visited
already twice, “to come and have their
handkerchief”.
HAVING HANDKERCHIEF [9]
If the Girl is given, the future Bride brings in handkerchiefs to
in-laws representatives after the coffee session, in a circular tray. Handkerchiefs
are white and triangularly folded. In-Law’s representative having the
handkerchief puts his/her money gift on the tray. It is traditional to present
a sum of money for each in-law representative. The Girl’s Party sends with in-laws
representatives clothing wear and sweets as their sign of approval, to be presented
to Man’s Party, This procedure is called “having handkerchief”. In-laws
representatives arriving to Man’s Party are greeted with utter joy by the Groom
and his family.
SETTING PAROLE [10]
The essential “setting parole” event is realized after two days. The
Girl and the Boy agree mutually on a day and gather together to set the parole
with their respective families. Each Party purchases gold jewelry and clothing
for its counterpart while Man’s Party prepares edible nuts and candies as
dessert, to be send to Girl’s House. The Girl’s and the Boy’s every demand and
wish is fulfilled during “setting parole” preparation. Man’s Party pays for the
Girl’s demands and vice-versa. Gold jewelry and clothing are brought to
respective homes afterwards. Girl’s apparels are sent to Boy’s house, to be
forwarded to the Girl’s house and those of the Boy’s to the Girl’s house, to be
forwarded to the Boy’s House.
PAROLE SEWING
“Parole sewing” step comes afterwards. Relatives, neighbors and expert
persons are invited for this activity. All parole sewers should be female. All
materials kept on Boy’s House are taken out and large fabrics are laid down on
the floor. Materials are namely Irish laced (embroidered) printed kerchiefs,
shawls, stockings, perfumes, mirrors, gold items (generally bracelets, ear
rings, etc) and embroidered bundles. These items are attached by dowry needles
on the fabric; however the first needle should be attached by the Boy, the
future Groom. The Groom’s action means fortune as a tradition. The Boy is
greeted by present ladies. Parole sewing ceremony is conducted in a merry
atmosphere. Sewed Paroles are hung on walls, to be represented to relatives and
friends.
CONFERENCE (ENGAGEMENT
CEREMONY) [11]
After co mutual paroles are brought in and sent, another custom called
“conference” takes place. Conference aims families to get acquainted and absolutely
takes place in the Girl’s house. Both Parties’ relatives are invited to the
ceremony. The Boy and the Girl wear clothes they have already selected and
purchased. Coffees are served as usual custom and causeries go on. The Boy’s
mother lays down a fabric or velvet on the floor for having seen the Girl.
Future Bride walks on this velvet and the tradition is called “get the Bride
Walking”. Boy’s and Girl’s fingers to wear rings are attached by a red ribbon.
The ribbon is generally cut out by the family’s youngest member. The pair of scissors
does not cut the ribbon in the first attempt as a tradition and “pair of scissors
is not sharp, they do not cut” acclamation is heard. The Groom, seeing pair of scissors
not cutting at all, pays pocket money and the ribbon is cut at the end. Both
Parties kiss respective relatives’ hands and the Boy’s Party attach banknote gifts
to the Girl’s cloth and the Girl’s Party to the Boy’s[12]. Close relatives do
generally attach gold coins and this event is called “attaching jewelry”.
Sweets brought by the Boy’s Party (baklava / traditional sweet with nuts in
older times, sweet-cake nowadays) are served after jewelry attachment and
photos are taken as souvenir. “Opening the Fryer pan” tradition is alive too,
taken place several days after the Conference. Sweet tray or chocolate box send
to Boy’s House by the Girl’s Party during parole exchanges is opened by the
Girl visiting the Boy’s residence. The Boy and the Girl are assumed as engaged
after the Conference event. Engagement period was too long in older times where
as it is getting shorter and shorter nowadays. Boy’s mother visits frequently
the Girl during the period taking place between the Conference and Wedding
ceremony and brings clothing garments and edible nuts according to season every
times she visits her future bride. Wedding preparations are deliberated during
these visits.
PAROLE MATERIALS EXCHANGE
“Parole materials are
exchanged” on a night mutually agreed upon. Man’s Party puts all
garments and apparels they have bought for the Girl in a suitcase this night,
by folding the handkerchief with its “fabric”.
A group of 5-15 persons from Groom’s relatives participate to this night.
Coffee, fruit juice, chocolate, cookies are served to visitors in the Girl’s
house. The Girl’s Party after having received the handkerchief; put all clothing
and apparels they have bought for the Groom in the emptied suitcase by folding
the handkerchief with its fabric and give to the Man’s Party on the same night and
“Paroles are exchanged” in this way. Mutually
exchanged handkerchiefs are exposed both in the Girl’s and the Boy’s houses, to
enable visitors to contemplate. The Girl’s Party prepares a tray of baklava (traditional
sweet with nuts) for the Parole Exchange night, to be presented to Man’s Party
for a “sweet harmony”, bundles it in
a fardel and delivers.
The Groom opens the tray’s fardle in his house, eats a slice first of
all and the baklava is served then to others present and distributed to neighbors
and close relatives. Jewelry for the Bride and several gifts are put in the emptied
baklava tray when it is sent back. The tray is brought to the Girl’s house,
wrapped in a fardle, on an agreed night. Edible nuts such as "koz=nut”,
"padem=almond”, hazelnut,
peanut, roasted chickpea, dry figs, raisin are also brought in to the Girl’s
house on this night. Presents as little nuptial candies, bibelots are purchased
to be distributed to Girl’s friends. Edible nuts are distributed to all
villagers in paper cones or small nylon bags.
ESPOUSAL
Religious espousal ceremony (Imam Nikâhý=Muslim Prayer Leader Espousal)
is realized in a day between Parole Setting and Wedding. Imam=Muslim Prayer
Leader in the Girl’s Quarter or Village is responsible for the ceremony when
espousal act is agreed upon, for this is Imam who knows the Girl’s Civil
Status. He takes Girl’s and the Boy’s names, conducts a research in Mufti’s
Office in terms of any religious countercheck (religious belief, actual
marriage), receives Mufti’s Approval Certificate and gets Marriage Certificate
from the Municipality. Two assignees both from the Man’s and the Girl’s Party receive
both the Girl’s and the Boy’s approvals separately. Imam asks the Groom three
times whether he is demanding the Girl or not. “Yes” is not sufficient; the
Groom has to say “I demand” loud and clear. The Girl is questioned in the same
manner and her approval is received. There is however a slight difference here,
for the Speaker sees the Boy while questioning but he cannot the Girl. After
the Girl’s approval is received, some gold jewelry is registered for the
espousal. The Speaker informs Mufti’s Office after the ceremony and formal
espousal is realized. Marriage formalities are acted through Muftis assigned by
the Government in Western Thracian Population. Procedures are accomplished with
ratification of the certificate within couple of days and Imam submits the
certificate to the Girl’s house afterwards.
Meals and beverages are served to visitors present in the Girl’s house
and the Girl’s house presents a bar of halvah=sweet dessert and white
handkerchiefs to Boy’s household on the espousal night. Halvah package is
opened in the Groom’s house and the Groom eats a slice, the remaining is
distributed to neighbors as espousal halvah[13].
DOWRY
ACQUISITION [14]
A group from the Groom’s Party goes to the Girl’s house to acquire
dowries. The Girl’s house greets the Groom’s Party on the front door. The
Bride’s brother or a boy from relatives sits on the dowry case after coffees
are served and negotiates with somebody from the Groom’s Party (generally the
Father-in Law). The boy delivers the case when he finds sufficient the pocket money
given by Father-in-Law and the case is put on carts to be transported to the
Man’s house. Young Men claim that “dowries are quite heavy and that they cannot
carry at all” and receive pocket money in handkerchiefs. The Groom greets the
dowry in his house and gives pocket money to those who unload.
JEWELRY NIGHT-FIRST DAY OF WEDDING[15]
The Bride goes early to hairdresser in the morning of the first wedding
day and puts on her bridal gown. She kisses her mother’s hand when she returns
back from hairdresser and jewelries are attached to her. She then visits close
relatives who reside in the environment, accompanied by a young lady from her
relatives. The Bride kisses hands and relatives give pocket money.
Preparations for the wedding banquet start this day in the Groom’s house
while entertainments start in the Girl’s house in the afternoon. Male and female
close relatives arrive to the Groom’s house. Rice with Meat and Ayran=Yoghourt
Shake are served to them. The Groom and relatives go in a convoy to the Girl’s
house after dinner, to attach jewelry. Only young boys participate to this
ceremony, Mother and Father-in-Law and elders are not present. The Bride and
her relatives greet the Groom and friends on the front door. The Bride and the
Groom dance afterwards, Karþýlama=Greeting Folk Dance is performed and jewelry
ceremony takes place. The Groom and friends leave the Girl’s house after
jewelry ceremony and the first day closes by.
SECOND DAY OF WEDDING (DRUMS START)[16]
The second day starts very early in the Groom’s house. Youngsters arrive
by performing folk dances, accompanied by Drums and Pipes by the early noon.
The Groom greets his friends on the front door and invites them to tables.
Youngsters dine, dance and entertain in the house till the night. Young girls
and young brides from close relatives put on laced “crepes”, a Western Thracian
shawl, accompanied with two lanes of tinsel called “bride tinsel” and “wear
tinsel=tellenmek”. This activity adds a beautiful atmosphere to weddings on
villages situated on the Plain. The Groom’s house serve to women visitors Rice
with Meat, Ayran=Yoghourt Shake and Tahina=Sweet with Sesame Oil. Entertainments
go on till very late in the night.
Entertainment start in the afternoon in the Girl’s house and go on till
very late in the night. Young girls and young brides “wear tinsels” in the
Girl’s house too, in the second wedding day and perform folk dances accompanied
with music. Rice with Meat, Ayran=Yoghourt Shake and Baklava are served to
visitors. Female visitors carry presents to wedding hosts. These are mainly
glass and cup sets, dishes, quilt cover. Close relatives supply whatever young
couple need or give money as wedding gift.
TAKING THE BRIDE
The Boy’s Party is greeted when it arrives to take the Bride. A visiting
Room is already prepared in the garden fort Mother-in-Law and her close
relatives. When they are hosted over there, the Bride passes her last hours
with her household and relatives present in the house. Nobody speaks and most
of them cry. The Girl acquires the Groom Father’s name after espousal and is
called by her Father-in-Law’s name from there on.
Bride Convoy, taking the Bride from the Girl’s house and accompanying her
to the Groom’s house is greeted with a big ceremony. The Man’s Party arrives to
the Girl’s Party in cars, wearing wedding ceremony suits. Number of cars
identifies the richness of the Groom’s Party. The Bride’s relatives serve
Turkish delight and Sorbet to visitors[17].
The last wedding day is the most active and animated day in the Groom’s
house. Visitors put their gifts on a table in the garden. The Grooms face is
completely covered with shaving cream after he is shaved. Male visitors form a
long queue and put money or jewelry on a drapery on the Groom’s lap. Moneys are
generally accompanied with a slap in the face[18].
WEDDING PREPARATIONS
Everybody gets excited when wedding time closes by. Weddings were
starting on Wednesdays and finishing on Thursdays with taking the Bride, in
older times. This ceremony is realized generally on Saturdays and Sundays
nowadays. Relatives and Friends were invited to the wedding and invitation was
performed by visiting each house.
Henna is applied=Kýna yakmak, to the Bride in the Girl’s house. Girls
sit on wooden stools called “sýra”, sing folk songs and perform folk dances.
Wedding in the Girl’s house is more populated and more active. The Boy’s Party
goes to the Girl’s house, taking the Groom with them, in a rather late time in
the night. The Groom’s most close and cordial friends accompany him in this
ceremony
HENNA NIGHT[19]
The Bride’s girl friends, women and visitors from the Man’s Party are
gathered together in Henna Night. Women generally sing folk songs and recite poems,
playing tambourine and taborine. Coffees
are drunk and causeries go on. The Bride enters to the room accompanied with
her one or two girl friends to put on her Henna Gown when Henna Ceremony time
closes by and returns back wearing red satin pajamas. A rug is laid down in the
open court if weather conditions are suitable. The Bride sits on the rug or in
a chair. The ceremony is performed within the house if weather is bad. “Henna
Shawl”, a big red shawl, embroidered with paillettes and glass beads is put on Bride’s
head. Lightly plasticized (mixed with water) Henna, brought from the Man’s
house is put in front of the Bride. The Bride holds two corners of the drapery,
her palms open upwards and on the lap. A tray or a nice, decorated empty basket
is put on her lap.
Mother-in-Law or her assignee in case she is absent comes and puts money
on empty drapery hold by the Bride. Close relatives and neighbors give money as
far as they might afford afterwards. One of the Girl’s close relatives “applies Henna” = "Kýna hurmak” in the right hand first of all,
reciting “Bismillah=With the Name of the
Holy God”. Hands are bandaged with red Henna cloths after Henna
application. Feet are bandaged from ankles downwards in a patterned way with
combed cotton fabrics and Henna is applied on blank surfaces and are
re-bandaged with red Henna cloths. Remaining henna is distributed to those who
are present. The Groom waiting outside is invited to enter in after "Henna
Application” is accomplished. The
Groom carries the Bride with bandaged hands and feet, by his arms to her bed
and leaves her and Henna Ceremony ends.
SECOND HENNA NIGHT WITH HARBALLI (BINDALLI
= A LONG GOWN MADE OF PURPLE VELVET AND EMBROIDERED WITH EMBOSSED PATTERNS WITH
GOLD THREAD) [20]
Head and Feet of animals butchered for the wedding
banquet are used to prepare a special soup and livers are sliced into cubes and
fried. Dinner is served to Groom Party’s visitors, household and to close
relatives and neighbors arriving in the second Henna night.
Only girls sit on sitting places prepared around the
play ground. Nobody else sits over there even there might be empty places.
Anybody who sits or takes a chair is warned by those who are present and is
criticized, for these places are reserved for girls who perform folk dances and
sit some time to rest.
Chairs for both the Groom and the Bride take place in
the beginning of girl’s sitting place row. The Bride generally wears her
Harballý = Bindallý in this night and wears a bridal veil called “hotoz”. The
Bride’s girl friends wear Harballý = Bindallý too, whereas other girls wear
long dinner dresses or evening gowns and pay utmost attention to their hairs
and make-ups.
Single boys take place in a row just opposite of
girls’ sitting place. Married men’s participation to this night is not welcome.
Women contemplate the entertainment gathered at both sides, generally standing
up
The Bride’s make-up is done according to color tones
Harballý = Bindallý she will wear. She may look at the mirror only after
make-up is finished and slight changes are performed in case she might desire
so.
Tinsel Woman combs out Bride’s front hair towards the
front with four fingers thickness. Bride’s hairs combed towards the front are
divided into 25-35 parts, from one ear level to the other, each part is conditioned
with a little jelly and thin curls are formed with a special slightly hot
instrument, each conditioned in for 5-10 seconds. Curled hair lanes are raised
and pinned in a ribbon and Harballý=Bindallý is worn. The Bride’s wearing a lot
of gold chain necklaces, pearl rows =”külte”, gold jewelry sets, bracelets and
ear rings form a specialty in putting on Harballý=Bindallý. Gold jewelry
attached to the Bride is called “seeing price”. These may be borrowed and given
back after the wedding. Bride tinsels of a nearly one hand span are attached on
the ribbon already put on during hairdressing.
“Hotoz” = Bridal Veil, already prepared and pinned up
with gold coins, pearls and flowers is placed on Bride’s head and fixed with
pins in order not to be too heavy and disturb the Bride. Long backward part of
Bridal Tinsels of Bridal Veil=Hotoz are put together and attached on the Bride’s
right arm, up from the elbow. Bridal Tinsels = “Silver Tinsels”, dangling from
upper parts of both ears are attached to the bosom with big, gold ornamented
collar pins, called “bird branch”. Pins having bird or peacock decorations are
more favored than simple ones. Another Bird Branch pin is attached between two
breasts. Earrings called “Rose Earring” “Calf Nose” or “Lady’s Hand”, transferred
from elders to younger generations is put on. Antique Bride’s specialty is the
presence of a great amount of jewelry. Rings are Rose Ring” or “Almond
(Shuttle) Ring”. Rich people prepare “Lady’s Hand” earring and “Almond Ring”
for the Bride. A final make-up touch is
performed for the Antique Bride, after jewelry is attached, preparations are
finished and the Bride is henceforth ready for the night. Brides generally wear
embroidered velvet slippers colored according to Harballý=Bindallý tones. Claret
Red =”güvez”, black, ultramarine, blue are used for Bindallý colors. When one
asks whether this veils falls down or not, it is customary to answer that “Such
a Bride should act as a Bride and has not to cavort around”. One has to say “that
the Veil is really wonderful” and wish “a good harmony” for the Bride whose
Veil=Hotoz is terminated to be ornamented[21].
BRIDE
PUTTING ON HER WHITE (BRIDAL GOWN) GROOM PEOPLE [22]
The
Bride goes to hairdresser after the night ceremony with Harballý=Bindallý and
her hair is combed and conditioned; she puts on her white wedding gown
afterwards with veil, bridal coronet, gloves and becomes a real “Bride”. The
Girl’s household lunches with courses prepared in the Girl’s house. Groom
People, composed out of females only arrive to the Girl’s house before the
evening prayer. Mother-in-Law gives a gold coin and relatives attach jewelry as
“price for seeing the Bride’s face” to the Bride who kisses hands of her Mother-in-Law
and other members of Groom’s People. Newly married brides put on their bridal
gowns too, make their hairs and sit together with other girls. Wedding Meals
are served then to guest group. Henna Entertainment starts again after the
evening prayer. The Groom and his friends arrive afterwards and participate to
this entertainment. Mixed groups of girls and boys perform folk dances,
accompanied with music. This night is called “Groom Dancing”. Groom’s friends
attach jewelry to the Bride in intervals and take photographs. The Girl’s house
prepares triangle folded handkerchiefs and pins in a tray for jewelry
attachment ceremony. A triangle folded handkerchief is pinned to every Groom
friend’s shoulder, dangling down nearly 3-4 finger length; who attaches jewelry.
Meanwhile Groom attaches jewelry to the Bride and vice-versa. Afterwards, Groom’s
relatives and neighbors first of all and then those of the Bride’s attach their
jewelry gifts. Folk dances are performed after this ceremony. Wedding Courses
are served to the Groom and his friends in the wedding house.
WEDDING CONVOY
Wedding Convoy was organized with animal carts in older times. Private
cars are used nowadays. Cars participating in the Wedding Convoy are decorated and
preparations start early in the morning. Cars are covered with rugs or
draperies called “kepe”. Only the Bridal Car is decorated in our times and the
number plate is covered with “WE ARE MARRYING” poster, banners bearing couple’s
names or initials are posted on rear window. Female members get off cars and
enter the Bride’s house. Visitors are invited to sit down after greeting ceremony;
candies and Eau de Cologne are served. Meanwhile, the Bride does not show
herself to the convoy.
Normally youngsters are invited to Bridal Convoy. A group of young girls
go to Girl’s house and take articles called “Pillow”, before Bride Takers depart.
Bridal Convoy departs as soon as youngsters return back to the Boy’s house. Bride
Takers who arrive in the Girl’s house are invited to separate premises as Men
and Women. Coffees are served and the
group waits in there till the Bride’s appearance. Generally the Boy’s Father,
uncle or a very close relative leads the Bridal Convoy. The Convoy Leader’s
coffee cup is returned upside down while coffees are served and pocket money is
requested.
The Bride taken outside by a Boy’s relative and gets in the car. Headlock pin is disguised by the youngest boy
of the family, in case Bridal Convoy is formed by animal carts and pocket money
is requested from Convoy Leader. A very hard negotiation goes by for the sum of
money. The lady who will take and lead the Bride by her underarm gets in the
same car with her. The Girl’s mother or a relative spills a cup of water
containing rice after Bride car’s departure. Bridal Convoy’s route is blocked
several times by ropes and pocket money is requested. Bridal Convoy never uses
its initial way while returning back. Convoy using the same route in its return
is believed to create misfortune. It is customary to cross over a brook on the
way back and handkerchiefs are thrown out. Bridal Convoy approaching the Boy’s
house is greeted with drums and pipes and proceeds in slowly. Bridal Convoy’s arrival to the Boy’s house
takes several hours and may be even be finished by evening. Young men block
Convoy’s route during the way and perform folk dances.
It
is customary to answer that Bride’s mother is resting in her bed. Women taking
part in the Convoy demand after a while that their “Daughter Bride shows
herself, wherever she might be”. The Bride comes, kisses hands and sits in a
specially manufactured Bride Chair brought from the Boy’s house with the group
to take dowries. Women taking part in
the Convoy declare “Let us take our Bride” after some time. The Bride stands up;
her brother (if any) takes and leads her by her underarm. Money is put in the
Bride’s stocking before she leaves. One says “Forget this house but not us” to
the leaving Bride.
The
Bride’s brother asks and has the Bride car’s key by the Convoy’s arrival to the
Girl’s house. The Groom has to pay again pocket money when he has to get his
Bride in the car. Sometimes Bride’s neighbors ask for head tax. Cars leave the
Girl’s house by blowing their horns. The Convoy stops while crossing over a
brook or river. The Bride throws a coin bundled in a handkerchief and wishes
happiness. Convoy returning back from the brook uses compulsorily another route
to “complicate and confuse roads, in case the Bride might wish to return back
to her house”. The Bride waits in the front door when the Convoy arrives in the
Groom’s house. The Grooms enters solely, and Groom’s Sister-in-Law or Bride’s
Sister-in-Law take the Bride by underarm. This tradition is called “Taking by
Underarm”. Only women enter in the open yard. The Groom comes out with a nylon
bag full of candies, fried chickpeas, raisin, and coins and throws contents
towards women while he walks over. Women hardly compete to have some of these
edible nuts, for these articles traditionally mean “Ampleness and Abundance”.
The Groom takes his Bride in the house. A person from the household prepares a
Sorbet with water and sugar and serves it both to Groom and Bride. Meanwhile
Groom’s friends knock on the front door continuously and call the Groom
outside. Bridal Chair is taken out to the yard and the Bride sits in it, to be
contemplated by women, while the Groom goes to the Coffee House with friends,
to drink coffee and eat sweet desserts. A young boy takes the money already put
in the Bride’s stocking and a boy kid is put on the Bride’s lap. It is declared
that “the girl will belong to somebody else’s but the boy will continue the
blood” and pocket money is given to the child. .
GROOM TABLE [23]
A
banquet called “Groom Table” is prepared for the Groom who has entered in his
house and those who are present. Courses already present in the house are
served along with wedding meals. Onion Stew was the most important dish of
Groom Table in older times. A tray of “Groom Baklava” sent from the Girl’s
house is put on the table too. The person delivering the Baklava receives also
his pocket money.
The
Groom opens the Baklava’s drapery and cuts the sweet alongside. This operation
is called “the Groom mixing the tray – the Baklava”. Another tradition called
“Cajoling the Bride” takes place in Groom Table too. The Groom serves his Bride
with a fork or a spoon and eats himself when the Bride opens her mouth. She has
however to grasp and eat quickly this bite but Brides are cajoled most of the
time. Those who are present on the Table wish happiness after the banquet, by
declaring “All the Best, May Holy God gives you Happiness, We wish you a long
life on the same Pillow, May Holy God keeps you from Misfortune”. Sometimes
even jokes are heard such as “Here! Women, let us go then! Don’t you know, it
is said that wedding is for two and the remaining for the fool”. The Groom and
the Bride perform the ritual prayer (Namaz) two times and the Groom attaches
“the price for seeing the face” to his Bride and they both enter the bridal
chamber. A girl not virgin was sent back to her father’s house by playing drums
on wedding night and the Girl’s father’s house front door was painted in the
past as an old tradition.
FRIDAY MORNING[24]
Old
wedding ceremonies were customarily finishing with Wedding Convoy realized on
Thursdays and Friday after the nuptial night. Though the day for this tradition
has already changed, it is always called “Friday Morning”. The Bride waking up
on “Friday Morning” kisses hands of her Mother-in-Law she did not see since
Convoy day and of household’s elder persons. Tinsel Woman prepares the veil
early in the morning and the Bride puts on her White (Bridal Gown) and sits in
the yard in summer days. She covers her head with a shawl if Mawlid (Poem about
the Prophet Mohamed life and actions) will be recited. Generally married and
old women are invited to Friday Morning ceremony but girls attend sometimes
too. The Groom goes towards noon to the Girl’s house with his friends, to kiss
hands and to have lunch. Father-in-Law and the household greet visitors on the
front door. Hands are kissed, meals are served, coffees are drunk and causeries
go by. Meanwhile Groom’s shoes are
disguised. He has to pay pocket money to have them back.
The
Bride’s veil is attached on a Rose tree branch. A small boy runs after the
Bride with a wooden rolling-pin. It is believed that she would be quick and
active in managing her house, if the Bride is quick enough and succeeds to take
her veil and enter the house before rolling-pin strikes her. Sometimes a handful of rice is split on the
floor and the Bride is asked to sweep it and her ability is examined through
this small experience. The Groom and his
friends take away small items such as spoon, salt cellar, etc when they visit
the Girl’s house in “Friday Morning” and they joke and laugh when they return
to Groom’s house, by taking out these one by one. Sometimes one gives an axe
and a log to the Groom to experience his strength and he is asked to cut the
log with a single stroke.
AIMING THE EGG [25]
Another new tradition is performed when Bridal Convoy arrives and gets
off. Village hunters gather together, go to an open place and get in a row. An
egg is attached on a tree branch, nearly two hundred pace apart. All hunters shoot, to begin from the first in
the row. The objective is to hit the egg and let its content spill out. The
contest goes on till the egg is hit. If nobody succeeds, the distance is
decreased. Hundreds, even thousands of cartridges are spent and the egg is
finally hit and its content spills out. Successful hunter is heartily applauded
and the Groom gives him some gifts such as shirt, socks and hunter attire. This
event is caused longtime in coffee houses.
GROOM CLOSING
The Groom should be taken to the Bride, when it gets darker and
generally after the night prayer. Persons are especially invited for Groom
Closing ceremony and only males can participate in. Dinner is served first of
all after evening prayer; such is the case in wedding. Village Speaker invites guests
to Groom Closing after dinner and leads the people by taking the front place
and takes the Groom to one side, the Groom’s father and uncle to other side.
Several prayers are cited. The Groom kisses his father’s and the Speaker’s
hands and is pushed towards the Bridal Chamber, by slight knocks on his back. When
the Groom enters the Bridal Chamber, he is accompanied by the Bride’s closest
relatives. The Groom and the Bride eat Baklava brought earlier by the Girl’s
Party. Eating does not take a long time. A small kid takes the Bride’s stocking
out and there is always money in it by tradition. The Groom and the Bride are
left alone after a while. It is customary that the Groom and the Bride perform
the ritual prayer (Namaz) twice in this step.
GREAT ROAM [26]
Respective families visit each other couple of days after wedding
ceremony. Groom’s Party is invited first of all to Girl’s house. Very close
relatives and friends are gathered again for this ceremony and Groom and Bride
are among the firsts to enter in the Girl’s house. Girl’s father greets both
the Groom and the Bride on the front door and kissing hands is repeated once
again. Meanwhile the Bride and her mother embrace each other and cry. Arriving
guests are invited to enter in the house. Greetings are exchanged, coffees are
drunk. Courses similar to wedding banquet are prepared again. Small kids
disguise Groom’s shoes when leaving time arrives by. Shoes are brought back
against pocket money and this tradition ends like that.
SMALL ROAM
The Girl’s Party takes along its relatives to the Groom’s house this
time, a couple of days after the Great Roam. Courses are served, causeries go
by.
BLESSING THE BRIDE
Neighbors
start to visit newly weds, few days after wedding ceremony. Visits are realized
without informing at all. The objective is to see the Bride in her new home and
to “Bless” the Bride’s family.
WEDDDING MEALS [27]
Wedding Meals (Banquet Meals) are the tradition the most remembered when
we think first of all in terms of West Thracian Wedding Ceremonies and they
conserve their liveliness even in modern times. “Contracting with” cooks and
dish washer women “çanakçýlar” selected separately by the Man’s and the Girl’s
Parties is one of the important steps of preparations once the wedding date is
agreed upon. Wedding cooking is a kind
of tradition we meet. A man from the cook woman’s household helps her with his
car to carry heavy materials and copper large kettles. Close relative and neighbor
men are always in cooperation with wedding host to butcher and cut into pieces
animals needed for banquet meals.
Materials to purchase, cooking and service places are defined before
wedding. Wedding ceremonies celebrated in houses are very populated; 1500-2000
people attend in the average. Nearly all neighbors open their courtyards
without any scruple, the wedding host’s yard being insufficient for the event.
Either tables or large floor trays are prepared, breads are ordered to bakeries,
Ayran=Yoghourt Shakes are regulated, by mixing yoghourt with water or
purchasing in bottles. Cooking place and firewood are set up for the cook,
trivets are placed. Hoses are connected to village fountain or fountains for
cooking process, small canals are dug to discharge cooking and dish washing
waste waters.
Materials are checked one day before cooking, chickpeas and rice are
sorted. Chickpeas are doused for Pilaf a day before the banquet; Semolina Sweet
is prepared and laid down on trays with 1-
Pilaf with Chickpeas is served afterwards, made more delicious with
addition of bawled out chickpeas. Semolina Sweet, prepared earlier and chilled
is served as the final course and dessert. Banquet is finished after Semolina
(War Veterans) Sweet. Dinner Table Prayer and Fatiha=
The First Sura (Chapter) of Koran are absolutely recited before leaving the
table. People eat their last bites after prayers and stand up by saying "May
God Finds it Acceptable”. Empty dishes and spoons are sent with those who help
to serve, to dishwashers.
Banquet goes on through all the day. Nearly nobody, close relative or
not is left who did not dine. Cooperation seen during preparation of meals
continues for serving meals, gathering together trays, slicing breads and
washing dishes and plates.
GIRL’S MEAL (KIZ AÞI)[29]
“7 Girls Meal= 7 Kýz Aþý” is a kind of visit within Western Thracian
traditions, objecting to continue solidarity and union of the society and to
unite people for a common aim. A group of volunteers from the Village or the
Quarter organizes the event and there is mutual aid from the very beginning
till the end. “7 Girls Meal” name comes from the selection of 7 bachelor girls
gathering together meal materials. Girls have nylon bags or cups according to
materials they should gather (7 materials, namely rice, salt, sugar, edible
oil, chickpeas and money are gathered). Girls visit every house in the Village
or Quarter and demand the material they have to gather on the front door, explain
the reason of “7 Girls Meal” (sickness, rain prayer, Koran Recitation
Termination Prayer, etc) and tell the date and place of the event and invite
the house owner. The House owner gives some materials girls are demanding,
according to his/her capacity. Invited guests may take along with friends,
other guests or relatives. People contributing to materials girls are gathering
for “7 Girls Meal” do believe that their donation would return back as health
and abundance.
7 Girls Meal is organized generally in the end of spring and beginning
of summer. People gathering together in this period recite “rain prayer” for fertility
and abundance. Materials girls have already gathered are separated and sorted
by voluntary women. Money is used to purchase missing materials and to hire a
cook. Tasks are distributed for helping and serving. Meal is served after Mawlid
and prayer, recited before the noon prayer[30].
Minorities obliged to live within the majority have the sole alternative
to look after their customs and traditions and act all together in unity and
solidarity, to be able to continue their existence.
RAMADAN DRUM PLAYING
Holy Feast Days arrive after drums played along the
whole month. Drums are played on the First Feast Morning too and people is invited
to Feast Prayer=Bayram Namazý. This tradition continues also nowadays. Drum
Players do not return back home after the prayer, visit each house to greet the
Feast and gather gifts such as embroidered handkerchiefs and pocket money. Gathered
handkerchiefs and shawls are fixed on top of a long post and waved like a flag.
Village youngsters organize several entertainments afterwards, with some part
of money gathered. The Balance is used for different Village necessities.
CAMEL TRADITION
Camel tradition is organized on the first night of
Sacrifice Feast and generally youngsters and middle aged people participate. A
rather long wooden ladder is found to form the “camel” and two people get under
it. A long rug dangling till the floor covers the ladder and is raised in some
parts, to imitate a camel. A camel-man to guide the animal is assigned. There
are several types from the normal life such as bride, groom, Arab, girl, boy,
physician in the camel convoy. Camel tradition is an event just for entertainment
and drums and pipes are absolutely present. Camel Convoy visits houses one by
one and gathers pocket money. Presents may be meat due Sacrifice Feast but money
is preferred too. A boy dressed like a bride and the groom kiss hands in each
house the convoy visits.
One of spectators tries to kidnap a girl from the
convoy as a joke. Character called “Arab” reacts to this attempt and tries to
release the girl. Only men may participate in the camel convoy. People get
crowded when the convoy starts to visit houses. Assemblage does not proceed
quickly, it rests time to time. Everybody participates to dances and
entertainments during these intervals and a great joyful event is realized.
Camel Convoy goes on till very late in the night and pocket money is subdivided
among participants at the end. People gather together in a house and dine in
case foods are received as present.
FEAST GREETING
Preparation start, houses
are cleaned, buying is performed, sweet dessert are cooked, patties and buns are
distributed to neighbors for charity, animals are prepared for the First
Morning of Sacrifice Feast in Western Thrace.
Elder people, relatives and sick persons are visited
during feasts and one gets informed about their health and general conditions. Closest
relatives are visited before the Feast lunch, those who are not so close
afterwards. Kids are the most happy and joyful ones in Feast days. They visit
all houses in the village and gather presents and pocket Money. Handkerchiefs
and candies were rather presented in older times, pocket money is preferred
nowadays.
Feast Greetings differentiate in terms of regions. Village
men greet each other while leaving the mosque after the noon prayer in Þapcý Town
for example. Those who leave the mosque
get in a row and everybody greet one another.
CIRCUMCISION CEREMONY
One pays great attention to Circumcision Ceremonies (Circumcision
Feast). Guests load gifts and money circumcised kids. A person by the kid(s)
announces loudly the amount of money presented by everybody.
HOSTING GUESTS
Guests are assumed as “Guest of God”. They are hosted and presented with
whatever hosting family actually has in heartily way. One believes that this
approach will increase blessings and abundance. Every village has one or more
“Guest House”.
MOURNING DAY
Especially women lament and cry on Mourning Days. Men participate to funeral
march to the cemetery while women stay at dead person’s home and support the
family. Women put black and red napkin over their skirt, while white shawls are
worn rather in ceremonies such as burial or wedding.
“
MAHYA” PRAYER[31]
This is a traditional prayer and reminds “toy” tradition of original Turkish
tribes of Far East. Village people gather in front of the grave and pray, sacrifice
cows or sheep and fry the meat in large kettles and prepare Pilaf with Meat[32]. These ceremonies are
rather organized in weekends and guests arriving from the environment are
hosted and meals are distributed to poor families. People participating to “Mahya”
ceremony fry livers of animals butchered and cleaned for the event and dine by
reciting the opening prayer”
“Mahya” starts with Mawlid recited by Speaking and Guidance Team members
in the Village Mosque. Noon prayer (Namaz) is performed after the Mawlid and
people go all together to “Mahya Ceremony” place. Pilaf with Meat and
Ayran=Yoghourt Shake are served to guest over there.
Tradition says the existence a Saint’s remains resting in the grave in
front of which “Mahya Ceremony” is organized. Guest visiting the place every
year pray, sacrifice animals or present food to guardian family to enable their
several wishes be realized.
Ø
This paper was presented in Sozopol, “University of Sofia St. Kliment Ohridski, Faculty of Geology and Geography,
The forth Geography Conference, “Regional Development and Policy”, 19th -23th September, 2007, Bulgaria
[1] http://www.ogretmeninsesi.org/dergi/110/arastirma.asp; http://www.westtrakien.de/batitrakya/kueltuerue/dueguenler.html
[2] Balikesir University, Science & Literature Faculty, History Department
[4] “Meriç’in
Öte Yakasý:Batý Trakya Türkleri”, Atlas Aylýk Coðrafya ve Keþif
Dergisi, Sayý: 129-Aralýk 2003, s. 181
[5] Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili
Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[6]
http://www.westtrakien.de/batitrakya/kueltuerue/dueguenler.html
[7] Þöhret
Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[8]
http://www.westtrakien.de/batitrakya/kueltuerue/dueguenler.html
[9]
http://www.westtrakien.de/batitrakya/kueltuerue/dueguenler.html
[10]
Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[11]
http://www.westtrakien.de/batitrakya/kueltuerue/dueguenler.html
[12]
“Meriç’in
Öte Yakasý:Batý Trakya Türkleri”, Atlas Aylýk Coðrafya ve Keþif
Dergisi, Sayý: 129-Aralýk 2003, s. 192
[13]
Þöhret Ahmet, “Batý Trakya’da Evlilik
Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[14]
Þöhret Ahmet, “Batý Trakya’da Evlilik
Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[15] Sevil Þerifoðlu, “Gelenek ve Göreneklerimiz”, http://www.ogretmeninsesi.org/dergi/110/arastirma.asp
[16] Sevil Þerifoðlu, “Gelenek ve Göreneklerimiz”, http://www.ogretmeninsesi.org/dergi/110/arastirma.asp
[17]
“Meriç’in
Öte Yakasý:Batý Trakya Türkleri”, Atlas Aylýk Coðrafya ve Keþif
Dergisi, Sayý: 129-Aralýk 2003, s. 191
[18]
“Meriç’in
Öte Yakasý:Batý Trakya Türkleri”, Atlas Aylýk Coðrafya ve Keþif
Dergisi, Sayý: 129-Aralýk 2003, s. 193
[19]
Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[20]
Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[21]
Ýlknur Haili, “Batý Trakya’da
Yaþatýlan Gelenek-Görenekler ve Folklorik Çalýþmalar I”,
http://www.voiceofteacher.org/dergi/102/arastirma.asp
[22]
Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[23]
Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[24]
Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[25] http://www.westtrakien.de/batitrakya/kueltuerue/dueguenler.html
[26] Batý Trakya’da Düðün, bhttp://www.gundemgazetesi.com/2004/bt_09.php
[27]
Þöhret Ahmet, “Batý Trakya’da Evlilik Ýle Ýlgili Gelenekler”, ttp://www.ogretmeninsesi.org/fo_dugun1.asp
[28] Düðün Yemekleri, http://www.batitrakya.net/news/bt.gelenek.php
[30] Düðün Yemekleri,
http://www.batitrakya.net/news/bt.gelenek.php
[31]
Mahya Duasý, “Meriç’in Öte Yakasý:Batý Trakya Türkleri”, Atlas Aylýk Coðrafya
ve Keþif Dergisi, Sayý: 129-Aralýk 2003, s. 172
[32]
Mahya Duasý, “Meriç’in Öte Yakasý:Batý Trakya Türkleri”, Atlas Aylýk Coðrafya
ve Keþif Dergisi, Sayý: 129-Aralýk 2003, s. 172