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John Updike. BASEBALL



It looks easy from a distance,
easy and lazy, even,
until you stand up to the plate
and see the fastball sailing inside,
an inch from your chin,
or circle in the outfield
straining to get a bead
on a small black dot
a city block or more high,
a dark star that could fall
on your head like a leaden meteor.

The grass, the dirt, the deadly hops
between your feet and overeager glove:
football can be learned,
and basketball finessed, but
there is no hiding from baseball
the fact that some are chosen
and some are not—those whose mitts
feel too left-handed,
who are scared at third base
of the pulled line drive,
and at first base are scared
of the shortstop’s wild throw
that stretches you out like a gutted deer.

There is nowhere to hide when the ball’s
spotlight swivels your way,
and the chatter around you falls still,
and the mothers on the sidelines,
your own among them, hold their breaths,
and you whiff on a terrible pitch
or in the infield achieve
something with the ball so
ridiculous you blush for years.
It’s easy to do. Baseball was
invented in America, where beneath
the good cheer and sly jazz the chance
of failure is everybody’s right,
beginning with baseball.

 

 


 


BLOCK 3

LEXICAL MATRIAL

KAZAKH CUSTOMS AND TRADITIONS  

Kuda tartar

As it was mentioned above, there is a great lot of matchmaking traditions and customs. In course of different kinds of entertainment an interesting custom, called 'kuda tartar' (literally 'pestering matchmakers'), is performed. It consists of the following: women of aul (there may be a few young men among them) play various tricks on the matchmakers. When the matchmakers after having meals are enjoying the conversation, women break in and demand 'kuda tartar'; they attack the matchmakers and play tricks on them: seat them back to front down on the bull and show around the aul. or put them onto a big carpet and, having grasped its edges, toss it up. Sometimes they tie the matchmakers' leg with one end of lasso, and the other end cast up to shanyrak (yurta's dome), lift the matchmaker up head over heels and jerk him: or unnoticeably stitch his clothes to koshma (the rug), and when the matchmaker gets up, koshma trails after him; he is being drenched with water or forced to be dressed in women's clothes. The matchmakers are to pay women off with presents, but in their turn they let themselves take liberties with these women. The matchmakers should not feel insulted. Thus, a matrimonial custom turns into an amazing performance, kind of theater, where to the judgement of spectators inventiveness and resourcefulness of both sides, destined to become relatives, is demonstrated.

 

Kynamende

Kynamende, or uryn kelu, is the fiance's visit. Once the matter of matchmaking and kalym payment is completed, fiance goes to meet his fiancee for the first time; this solemn visit is called kynamende, or uryn kelu. In East Kazakhstan regions "kynamende' is celebrated only after the fact of the girl's chastity is proved. Next day the general entertainment with singing and dances is arranged. 'Kynamende' is called in different places in different ways: 'uryn kelu', 'kalyndyk oinau'.

'Kynamende' for the youth and zhenges is a toi. The future fiance, as if secretly, arrives pompously at the fiancee's aul with his retinue in twilight. This custom is called 'esik koru' (literally, esik means door, koru means to look) or 'uryn kelu' (it means the secret visit). To visit the fiancee, the fiance's side observes the customs required. For example, daughters-in-law ask for 'entikpe', saying that they are gasping because of fast walk, and for "baldyz korimdik", while being introduced to a brother or younger sister of the fiancee. After 'uryn toi' the fiance and his friends, having received their gifts, are being solemnly seen off.

Before 'kynamende' the fiance is prohibited to visit the girl's house or aul. Otherwise, the girl's brothers punished zhigit for the violation of this custom. Traditions and customs always require observation of decency and established successiveness.

There are also customs in the fiance's regard: 'uryn kelu' — his secret visit to his fiancee: 'esik ashar' - the first fiance's official visit; kuyeu tabak' — a dish filled with meat for the son-in-law; 'sut aky' — a gift for the girl's mother; 'atbailau' — a present for the matchmakers' horse tethering; shashu' — strewing with sweets; 'kyz kashar' — for the girl's abduction, "kol ustatar', 'shash sipatar' — literally, to touch the girl's hands, hair, etc.

 

 

 

Tobyk (patella or kneecap)

Elder people played Tobyk, but sometimes young people also played it. Matchmakers, kinsmen, kinswomen, and jiens played it in order not to be forgetful and absent-minded. How did they play? Two people would nibble clearly and mark a sheep's patella, then he would hide it. Later, when the other person asked for it, the person who hid it had to immediately be able to locate it. If it wasn't in the specified location, the hider lost the game. Alternatively, if the second person failed to ask for it at the agreed upon time, then the person who hid the Tobyk won the game. They'd agree on horse, cow or good clothes as a prize. Then the winner would invite the loser to be a guest. It was an interesting game but nobody plays it nowadays.

 

 

Satyp alu (to buy)

In many Kazakh families children died young. There were two remedies for couples who had lost young children previously: either to buy a child or to adopt one. For buying purposes, an old woman was required. She is instructed to follow and observe the child of parents concerned for the well-being of a young child, and must only come to the parents home at night. She shouts loudly: "I found the thieves, I know who has stolen my baby. Give me back my child." The old woman wears a torn dress, and looks like a witch. In her hands she carries a stick with an eagle's and owl's claws. The couple feigns to be scared of the old woman, and puts the "sick" baby into her hands. The old woman then takes the baby to her home, but the mother continues to nurse the baby at different times during the day. When several months have passed, the parents of the "stolen" baby begin to wear old cloths and to appear as beggars. They then take their kettle, a harp of wood and three or four sheep to the old woman's house to try to buy their baby back. The old woman would meet them at the door and give them a flat cake. The "beggars" would refuse to take it, and ask to buy their baby back. In the Koran, the scriptures implore everyone to pity beggars; to be kind to them and not refuse genuine requests. This is why the couple has come to the old woman in rags, for the old woman cannot refuse their request. She returns the baby head-first, for when a baby is delivered from his/her mother's uterus, the head also appeared first. Kazakhs believed that a human born head-first would die standing, which was highly valued. The old woman gave the baby head first, meaning she hoped he would live a long life. Meanwhile, the baby's parents would leave everything they brought: sheep, kettle and a harp of wood. If the "bought" baby also dies, the next time parents might give him or her to their relatives to adopt. Both of these strategies were thought might protect children from death.

 

Onir salu

The next ritual following Otka Shakiru was Onir Salu. Here only senior wives gathered; their purpose being to congratulate the mother-in law for her son's new bride. They would bring with them Onir - a present. It might be a cloth, table cloth, a mirror, bands, dishes, or it be an eagle's claw or an owl's feather. Those things would all be necessary for the future hostess. The bride's mother-in law would then treat her guests to food, and she would also give them something from the bride's korjyn.

 

 

 

Kyz aittyru

Parents were always occupied with their son's marriage. They were searching for a future fiancee for him long before he attained his majority. A competent family of good, distinguished, and respected people was quested. If in a girl's kinfolk there were unhealthy relatives (the genetic inheritance), she was never sought in marriage. Parents made special visits to people worthy to their mind, in order to discuss their children's future, and to express their wish to become the matchmakers (relatives-in-law).

There are different kinds of 'kyz aittyru'. If children (a boy and a girl) are still babies, or even unborn yet, but the both parties agree to become the relatives-in-law in future, it means that these people know each other very well and are close family friends. Before babies are born (of course, if one of them is a boy, and another is a girl), the parents reach an accord to become the relatives-in-law ('atastyru'). The above-mentioned woo is called 'bel kuda' (before the birth of children), and if children are planned to be married since their birth - 'besik kuda' (besik means a cradle). Sometimes a person who arranged the marriage of his son and his matchmaker's daughter, agrees that his daughter should be married to his matchmaker's son, and in this case both matchmakers are called 'karsy kuda' (mutual matchmaker). People who continued their matchmaking (i.e. who became the matchmakers again) are called "suyek zhangyrtu'. The grown-up children's marriage is completed after 'kuda tusu' (the matchmaking).

Relations between relatives Kazakhs observed generally until the seventh generation. Thus declares an old custom prohibiting the marriage between men and women of one and the same bloodline. According to the matrimonial rules, a woman must not be more than eight years older than a man, and a man must not be more than twenty five years older than a woman. No permission is given for an unequal marriage.

'Kyz aittyru' serves as a certain foundation for a new steady and exemplary family.

 

 

 

Tusau Kesu

After the baby's cradle and crawling stage, the scene is set for another celebration: when the baby begins to walk for the first time. Wealthier parents would butcher a cow for this celebration; less wealthy parents, a sheep. For the ceremony, black and white thread was prepared in advance to tie the baby's legs. The mother would ask one of the more energetic woman first to bind the baby; and then to cut the string. In this way the baby's first step would be toward his mother. Everybody would then wish the family great success for the baby's future. Here the reader might ask a question: Why use black and white thread instead of red or green? White is symbolized in this case to mean hopes for success without any obstacles. Black and white is associated with the concept of honesty, even to the level of taking a thread which does not belong to you. Cutting of such a thread meant if you see a person stealing something or an unpleasant situation, the watcher should try immediately to intervene.

 

 

 

Bet Ashar, otka mai salu

Betashar, or removing the bride's veil, was an important ritual. A specially invited poet was in attendance; someone familiar with the bride's father-in law, mother-in law, and all the groom's relatives. At the Betashar toi, he would be required to mention details of their character, position, and peculiarities. As each participant was mentioned in the poet's song, the bride was required to bend and greet by making salem. There were slightly different versions of Betashar, but its main purpose was to allow everyone to see the bride. In one version, the poet would take his dombra and sing:

 

Hear, people, now I take off the bride's veil

I wish you happiness, dear bride,

if you show bad temper, your sisters-in-law would pursue you.

So be patient and not petulant

Your dastarkhan (table cloth) must be spread to any person

who enters your yurt.

If aksakal, the oldest man visits you,

pour warm water.

Be polite and tolerant with your neighbor

don't be idle, try to be clever in your needle work,

Respect your father and mother-in law.

You're so beautiful and white as an egg

don't be lazy, get up early and feed your husband

When elders come to your house, you should rise

be simple and kind,

Do not gossip with the women.

Now people, have a look at her and give me my korindik. Grandfathers bless her, she entered the yurt with her right feet; she'll bring happiness to this house. Believe me ! She was blessed by her folks Now dear bride, come here, Look how many people want to see you through away your veil; greet and bow to this crowd. As we mentioned above, the bride was required to bow when she heard each name of her future husband's relatives. Poets all sang the Betashar on their own way, but the meaning of all of them was similar. The bride was instructed to be polite, loving, kind, generous, industrious, and to respect people. After Betashar, the bride would step over and bow to the shanrak. Then she would sit in a screen. Before stepping over the yurt threshold, the mother-in law would throw some fat into the fire at the center of the yurt. This tradition remained from ancient times, and is still practiced today. Throwing fat into the fire on this occasion was to remind the new bride that as a hostess running her own household that she must remember to always be prepared to receive guests. Throwing fat on the fire made it burn hotter; reminding her that she must always be generous with visitors.

 


 

Tugan zherge aunatu.

The person living far from his birthplace (usually the man) is brought down in the ground after his arrival home. This ceremony means: “Don’t forget your birthplace, fulfill your filial duty. Birthplace is your mother, father and motherland. Let its all splendid features and peculiarities will be in you”. This ceremony has deep sense – we are all children of

 

 

 

Ak suek.

“Ak suek” (white bone) is an entertaining youth game, which was carried out in moon night with participation of youth from neighboring aul. White bone is used as a tool, so the game has such name. Participants form two groups with their leaders and representative of one of them in accordance with a lot throws the bone as far as possible. The others at this moment turn away. Then according to alarm, everyone go to seek “ak suek”. The man, having found the bone first imperceptibly informs his group and using them as a cover tries to get an initial position. If he safely reaches the place, representatives of the defeated team entertain winners, more often by song. During big holidays and celebrations the winners in fighting, horseracing and “akyns” (singers) are presented with “bayga”. The level of the holiday or celebration can be determined according to “bayga” size. The most important “bayga” is designated to main fighter or fast horse. Especially during races, the most quantity of “bayga”, cattle and property is appointed.

“Bayga” is presented with the first horse at the amount of 10, 15, 20 coins. The next one gets 75 coins, then 50 coins and 25 coins. So the amount is decreased. The winners of horseracing do not take away the reward. This is custom of generosity and courage. Therefore, the basic part of “bayga” is given to dead men, “aksakals” (old men). The other part is allocated between friends. The fighters get big “bayga” as well. They are presented with camels, covered by carpets, “akyns” (singers) are presented with “chapan” (hat) and horses. It is known, that the commemoration is arranged in honor of the oldest in clan. Many people till 15000 men were gathered in spite of their class. One eyewitness told: “Traveling hundred miles for good “toy” (holiday) doesn’t mean anything. Treating and pleasure compensate everything”. Celebration was lasted from 3 till 7 days depending on material state of the organizers. Various games, competitions were carried out every day. The last day was ended by great horseracing as a glory of commemoration.







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