Abstract: The research subject is the professional specificity of existence of the Adyghe vocal tradition in the past and the present. Life after life - that’s how the current condition of the Adyghe vocal tradition can be characterized. The published songs of the Adyghe ethnos and subethnoses (the Circassians, the Kabardians, the Shapsughs) are at the present moment not more than a relict, a monument, a musical chronicle of the history of the people and an object of scientific scrutiny. The new conditions of life of the peoples of North Caucasus of the late 20th - the early 21st century begot the secondary folklore practice - reviving and developing the lost tradition on a new level. A vivid example of the rebirth of the tradition of vocal and instrumental performance is the work of the Adyghe folklore ensemble of authentic singing and instrumental music “Dzyu” (the Adyghe Republic, Maikop). The author uses the method of comparative study of folklore (vocal and instrumental) canon of the Adyghes in the past and the present. This method reveals the strong adaptation reserves of the singing tradition of the Adyghes in the current conditions of its existence. The scientific novelty of the study consists in the fact that the practice and the system of education in the traditional Adyghe music-making is studied for the first time using the example of the work of the modern ensemble “Dzyu”. The aspiration for integral revival of the music tradition explains the popularity of this band among different audiences caters to the needs of modern Adyghes for the revival of traditional forms of life and culture. 
 

Abstract: The subject of this research is the oral and professional specific nature of the existence of Adyghe vocal tradition in the past and present. Life after life – this figurative way can characterize the modern state of the Adyghe vocal tradition. Published songs of the Adyghe ethnicity and sub-ethnicities (Circassians, Kabardians, Shapsugs etc.) are nowadays no more than a relic, a memorial, a musical chronicle of the history of the people and the object of scientific research. New conditions of living of the North Caucasus people of the late 20th – early 21st centuries have brought about the practice of the secondary folklore – the one that revives and develops the lost tradition on a new level. A vivid example of the rebirth of the tradition of vocal and instrumental performance is the oeuvre of the Adyghe folklore ensemble of authentic singing and instrumental music “Zhyu” (Adyghe Republic, Maikop). Basing on the characteristic features of singing practice in the past, its adaptive reserves in the modern Adyghe culture are singled out.

Abstract: The research subject is the professional specificity of existence of the Adyghe vocal tradition in the past and the present. Life after life - that’s how the current condition of the Adyghe vocal tradition can be characterized. The published songs of the Adyghe ethnos and subethnoses (the Circassians, the Kabardians, the Shapsughs) are at the present moment not more than a relict, a monument, a musical chronicle of the history of the people and an object of scientific scrutiny. The new conditions of life of the peoples of North Caucasus of the late 20th - the early 21st century begot the secondary folklore practice - reviving and developing the lost tradition on a new level. A vivid example of the rebirth of the tradition of vocal and instrumental performance is the work of the Adyghe folklore ensemble of authentic singing and instrumental music “Dzyu” (the Adyghe Republic, Maikop). The author uses the method of comparative study of folklore (vocal and instrumental) canon of the Adyghes in the past and the present. This method reveals the strong adaptation reserves of the singing tradition of the Adyghes in the current conditions of its existence. The scientific novelty of the study consists in the fact that the practice and the system of education in the traditional Adyghe music-making is studied for the first time using the example of the work of the modern ensemble “Dzyu”. The aspiration for integral revival of the music tradition explains the popularity of this band among different audiences caters to the needs of modern Adyghes for the revival of traditional forms of life and culture. 
 

Abstract: The research object is the North Caucasian polyvocality studied on the basis of the bourdon component of solo and group singing of various genres in the music culture of the Adygea, Karachays and Balkars. In the context of phonology, musical and verbal texts, bourdon serves as a supra-ethnic music dialect, which has determined the occurrence of the structural community of ethnic singing models in the North Caucasus region. At the same time, bourdon is a bright marker of an individual-ethnic interpretation of a common singing model. Thus, bourdon as ostinato prevails in the tradition of the Adygea; bourdon as a pedal - in the tradition of the Karachai and Balkar. The author uses the comparative research method. The North Caucasian bourdon is studied on the basis of a broader (compared to the encyclopaedia) interpretation of the term “bourdon” as the most ancient form of accompaniment in folk and temple polyvocality. The scientific novelty of the study consists in the fact that the North Caucasian polyvocality is for the first time being studied in the context of music traditions of different peoples and religious confessions. The author is the first to substantiate the ancient “age” of the North Caucasian polyvocality, which is the culture of a diffuse type, emerged as a result of historical correlation of its archaic autochthonous, East Asian and European roots, on the basis of bourdon. 
 

Abstract: The research object is the North Caucasian polyvocality studied on the basis of the bourdon component of solo and group singing of various genres in the music culture of the Adygea, Karachays and Balkars. In the context of phonology, musical and verbal texts, bourdon serves as a supra-ethnic music dialect, which has determined the occurrence of the structural community of ethnic singing models in the North Caucasus region. At the same time, bourdon is a bright marker of an individual-ethnic interpretation of a common singing model. Thus, bourdon as ostinato prevails in the tradition of the Adygea; bourdon as a pedal - in the tradition of the Karachai and Balkar. The author uses the comparative research method. The North Caucasian bourdon is studied on the basis of a broader (compared to the encyclopaedia) interpretation of the term “bourdon” as the most ancient form of accompaniment in folk and temple polyvocality. The scientific novelty of the study consists in the fact that the North Caucasian polyvocality is for the first time being studied in the context of music traditions of different peoples and religious confessions. The author is the first to substantiate the ancient “age” of the North Caucasian polyvocality, which is the culture of a diffuse type, emerged as a result of historical correlation of its archaic autochthonous, East Asian and European roots, on the basis of bourdon. 
 

Abstract: The subject of this article is the life and creative activity of Aslan Alievich Daurov, a founder of the Circassian Composer School. This name has become a legend for the whole North Caucasus and beyond. The composer accumulated the power and strength of the artistic talent of the Circassian people, as well as their craving for creativity in his music, literary, theoretical and educational works. The titanic activity of the composer reveals features of a personality of historical importance comparable to the largest Circassian enlighteners of the XIX and XX centuries. The article explores the composer's style in the context of the features of traditional North Caucasian and academic European musical cultures. Their intersection identifies the genre, performance, compositional and dramaturgical specifics of music by Aslan Daurov. For the first time the creative work of Aslan Daurov is exposed to scientific reflection. On the basis of the research the author comes to the following conclusions. Song and dance are a genre and thematic platform for the composer's works. They are explored at the level of artistic discovery of Caucasian folk music which can act as a thematic "grain" for academic works. The composer-academician creates his anthology of history and musical culture of the Caucasian peoples using the "signs" of the folk model, but not repeating it. In other words, folklore becomes the only authentic and always contemporary "text of culture" for the composer.