Ecological Calendars for Climate Adaptation Project by Cornell Botanic Gardens

Ecological Calendar for Roshorv, Tajikistan 2018

July

Jun

Aug

May

ust

Apr

tem Sep

m Ayo Bat

Oct obe

rch

ber

Nov

Feb rua ry De

cem

ber

uar

Jan

Figure 2.10

Legend for Ecological Calendar Roshorv, 2018 Events that take place in the village of Roshorv can be distinguished by the light brown colored lines that accompany icons. The length of the line corresponds to the timeframe of each respective event within the calendar year. Events that take place in the village of Yapshorv can be distinguished by the dark brown colored lines that accompany icons. The length of the line corresponds to the timeframe of each respective event within the calendar year. Events that take place both in the village of Roshorv as well as the village of Yapshorv can be distinguished by the lines that fade from dark to light brown and accompany icons. The length of the line corresponds to the timeframe of each respective event within the calendar year.

Green corresponds to the season of spring.

Yellow corresponds to the season of summer.

Red corresponds to the season of autumn.

Blue corresponds to the season of winter.

A light green circle is placed around each of the indicator species.

A red circle is placed around events that require additional warning.

The varmoi is used to count where the sun is in the human body. In the calendar of human body, the sun enters through the toe and when it is in the shins, it corresponds to the time the villagers celebrate Boj Ayom in Roshorv and then go down to Yapshorv to plow the land. Nine days after Navruz when the snow has melted, the sun rises over the Varmoi. This is a physical landmark between two mountain peaks called Bthanak. From Kala, an ancient center point, all the mountain peaks are simultaneously visible. It is here that time can be experienced in the mountains. Bthanak refers to the period of tarozè, a point of balance, that initiates planting. It is a sign of spring. In order to prepare for a long and cold winter, it is very important to start gathering firewood as early as October. It can be found in the pastures of Bulbulgila and Ashazor up in the mountains, at Virinjaun near the Bartang River, as well as from Gudhara and Yapshorv. Some people also collect wood called wenoj (Willow tree, Salix taranica) as well as tsuthm/tsish (Wormwood, Artemisia spp.), which are low bushes that grow on mountains. The coldest phase of the winter season is called chilla which lasts from 40 to 60 days. Regardless of how much firewood is used, it remains cold in people’s homes. Chilla-e-kolon lasts 20 to 40 days and chilla-e-khurd lasts 20 days. It is an indication that the chilla is over and spring is arriving when a small fire (in peshka) is sufficient to heat a large home. The easiest time to hunt is in the spring and late summer, after the animals are well-fed. Commonly hunted animals include nakhcheer (altai ibex, Capra sibirica), mekhak (Marco Polo sheep, Ovis ammon polii), khuchirf (long-tailed marmot, Marmota caudata), tsatsao (Himalayan snowcock, Tetraogallus himalayensis), and zarez (chukar, Alectoris chukar). Hunting usually begins in June when the higher pastures turn green. This coincides with the time the ibexes begin to give birth. Hunting ibexes typically does not occur during winter because they climb too high in the mountains to be reached. In the past, hunting was especially important around the 7th of February in preparation for Boj Ayom. An iron hoe symbolizes the celebration of Boj Ayom in February. Winter has ended and while women assemble the seeds for planting, men work the land and the blacksmiths prepare the iron hoe for the plow. In order for carpenters to construct the plow from birch trees, young men would cross valleys and mountains to collect the wood. In the calendar of human body, this phase is symbolized by the sun entering through the toes and into the shins. The villagers celebrate Boj Ayom in Roshorv and then descend to Yapshorv to plow the land.

Bat Ayom

Bat Ayom is celebrated about a week before Navruz which occurs on March 21st. This icon represents the harvesting of crops. Vegetables are generally harvested before the end of September as this is before the livestock return. The most common vegetables grown in Roshorv include carrots, onions, beets, cabbage, garlic, tomatoes, cucumbers and revand (chickpea, Cicer arietinum). Generally, chush (barley, Hordeum vulgare) is harvested first, then chickpeas, kilak Bartangi (wheat, Triticum aestivum) and finally the other vegetables. When the weather becomes cold, all the crops have to be harvested because the livestock are returning from their summer pastures. If a stone hits the ground and stops, rather than bounces, the land is no longer frozen and it is time to plow for the second and third time. This corresponds to the arrival of the mandozak (barn swallow, Hirundo rastica) and torwathich (brown dipper, cinclus pallasii). When steam rises from the ground, people sometimes decide to plow, but there is occasionally a late frost afterwards.

The temperature of the soil at 10-15 centimeters deep, which is the length of a plow, can help determine if it is time to plant. The soil is ready if it is warm to the touch. During Amal, zamin (land) becomes alive and everything begins to grow because the snow has melted, the winter cold has left, and spring has arrived. Plowing can begin. Hiwanat (ox, Bos taurus) are essential for plowing, especially for planting chush (barley, Hordeum vulgare). The villagers celebrate Boj Ayom in Roshorv and then go down to Yapshorv to plow the land. Mav (sheep, Ovis aries) shearing occurs in spring and autumn, before they leave for pasture and after they return to Roshorv respectively. This icon represents the movement of livestock to the summer pasture at the end of spring. Once the plowing and seeding the land is complete at the end of May, the livestock need to be moved, not including markab/khar (donkey, Equus asinus), to the green summer pastures before they destroy the land. Weather permitting, as the snow cannot be too deep for the animals, it takes from the end of May to early June to drive the animals to pasture in Aqtash and Gudhara. At the end of summer, after everything has been harvested and the weather becomes cold, the shepherds bring the livestock back to the village in order to protect them from the wurj (wolf, Canis lupus). While the grass turns yellow and the khuchirf (long-tailed marmot, Marmota caudata) disappear, the herders move the hiwanat (cattle, Bos taurus) through lower pastures. Additional community members arrive at the pastures and assist moving the livestock to the village before the streams freeze and the temperatures drop.

The best time to hunt is in August when the animals are well satiated from their summer diets. Common animals hunted during this time include nakhcheer (altai ibex, Capra sibirica), mekhak (Marco Polo sheep, Ovis ammon polii), khuchirf (long-tailed marmot, Marmota caudata), tsatsao (Himalayan snowcock, Tetraogallus himalayensis), and zarez (chukar, Alectoris chukar). Hunting usually begins in June when the higher pastures turn green. This coincides with the ibexes giving birth. Hiwanat (catttle, Bos taurus) sometimes calve in Roshorv from December to March, but about fifty to sixty percent of them calve in the summer pasture. It all depends on their mating time. The qutos (domestic yak, Bos grunniens) are at pasture all year, and they are brought back to Roshorv when needed. They usually calve sometime in March and April. While mav (sheep, Ovis aries) usually lamb in January and February in the pastures, it can occur as early as December in the village. Vaz (domestic goat, Capra aegagrus hircus) kid in the beginning of February through early March, irrespective of breed. Mekhak (Marco Polo sheep, Ovis ammon polii) usually lamb in the middle of May. They are found in the Blankaik and Aqtash pastures. They prefer the colder weather in the eastern Pamirs, so they are selective in the places they choose. The best time to hunt Marco Polo sheep and nakhcheer (altai ibex, Capra sibirica) is in the autumn because they are well-fed from summer. The nakhcheer (altai ibex, Capra sibirica) kid in the beginning to middle of June. At this time, they descend the mountain to find the best place to keep their young. Given the warmer weather, partridges are nesting and having hatchlings. While the ibexes are giving birth in the mountains, the partridges are nesting down in the valley near Roshorv. Ibexes are especially common in Varmoiagal and Sangovil but they are easily found in other locations. They eat green grass in the pastures and are the only species to eat golden root (nakhchir woschak or zalatoikoren in Pamirski). The best time to climb and hunt nakhcheer (altai ibex, Capra sibirica) is in autumn, if the weather is not too cloudy. Climbing begins in June when the pastures are green because the ibexes are at the top of the mountain and are well-fed from summer. Generally, only the largest ibexes are hunted, and the smaller ones are left for the upcoming years. Although spring is not the best time, the ibexes are easiest to hunt in spring because they are in the green pastures. In the early spring, when shepherds arrive in the pastures, the wurj (wolf, Canis lupus) are exclusively hunting khuchirf (long-tailed marmot, Marmota caudata) and are therefore not a threat to livestock. But this changes in September when the marmots begin to hibernate. As a result, someone has to drive the vaz (domestic goat, Capra aegagrus hircus) to protect them. There has recently been an arrival of a new wolf. It is not afraid of humans and attacks more animals during the day. Comparatively, the local wolf used to only hunt at night, and it kept its distance from people. The new, larger wolf which shows up every day, is able to remove stones and clay from animal pens leaving the mav (sheep, Ovis aries) extremely vulnerable. August is the best time to hunt khuchirf (long-tailed marmot, Marmota caudata) because they are well satiated from the summer. When shepherds arrive in the pastures the wurj (wolf, Canis lupus) are hunting marmots, but in September the marmots begin to hibernate and therefore the wolves become a major threat to the livestock. Marmots are also used as a source of medicine. People extract their oil for use and for sale. The oil warms the body. This icon represents the migration of birds. The birds in Roshorv leave once the kilak Bartangi (wheat, Triticum aestivum) harvest is over. These include the: kurak (common Teal, Anas crecca), and kabitsor (mallard, Anas platyrhynchos) as well as the torwathich (brown dipper, cinclus pallasii), (Eurasian hoopoe, Upupa epops) and mekhnul (crimson winged finch, Rhodopechys sanguineus).

When the weather warms in June, the zarez (chukar, Alectoris chukar) begin nesting in the valley near Roshorv. This coincides with the nakhcheer (altai ibex, Capra sibirica) kidding in the mountains. The blossoming of gharj (alfalfa, Medicago sativa) usually coincides with zarez hatching. Zarez are hunted at the same time as ibexes, mekhak (Marco Polo sheep, Ovis ammon polii), khuchirf (long-tailed marmot, Marmota caudata), and tsatsao (Himalayan snowcock, Tetraogallus himalayensis) in the beginning of autumn. Mandozaks (barn swallow, Hirundo rastica) arrive in spring as an indicator for the second plowing as well as in the fall as an indicator to bring the livestock back from pasture. They sometimes are seen after the mowing season, sitting on the telephone lines and in the trees. The (Eurasian hoopoe, Upupa epops), a symbol for spring, arrives when the land is free from snow. It appears after Navruz, when the plowing is finished, and the kilak Bartangi (wheat, Triticum aestivum) and chush (barley, Hordeum vulgare) are turning green. It stays until the end of summer, sometimes in trees. The eagles stay in Roshorv all year including throughout the winter and make their nests in early spring when the karshops (magpies) are nesting. In the spring it is impossible to see the eagle nests because they are at the top of the mountains. Other birds that stay in Roshorv throughout the year are the qargha (red-billed chough and yellow-billed chough, Pyrhocorax pyrrhocorax and Pyrhocorax graculus respectively) as well as the raven, and crow.

The torwathich (brown dipper, cinclus pallasii) is a small, dark colord bird that comes to Roshorv in the spring as an indicator for the second plowing. They stay in Roshrov during the summer and leave at the end of September. The arrival and call of the tsatsao (Himalayan snowcock, Tetraogallus himalayensis) indicates that it is time to begin plowing as spring has arrived. Tsatsao arrive with the first spring rains once the snow has melted, a period described as khushka sol. In the winter, the tsatsao finds food in the pastures, where the nakhcheer (altai ibex, Capra sibirica) dig for grass. When the temperature rises with light rain and fog at the end of March, the kurak (common teal, Anas crecca) appears on the river in Yapshorv. This is around the time of the Navruz celebration. The and kabitsor (mallard, Anas platyrhynchos) are not long to follow. They generally go up to Lake Sarez to avoid being hunted in Yapshorv. The mekhnul (crimson winged finch, Rhodopechys sanguineus) first flies to Yapshorv village and other paytakht villages while they are harvesting. Afterwards, it returns to Roshorv when the seeds are ripe. The mekhnul arrives at the same time every year in order to eat the ripe kilak Bartangi (wheat, Triticum aestivum) and chush (barley, Hordeum vulgare). Once the wheat and barley harvest is over the mekhnul disappears from the village.

The charthoch (Eurasian tree sparrow, Passer montanus) stays in Roshorv all year. They are known for eating the nearly ripened gilas (cherry, Prunus avium) in Yapshorv. Cherries generally ripen two weeks faster than nosh (apricot, Prunus armeniaca). In August, gilas (cherry, Prunus avium) are harvested in Yapshorv. The mun (apple, Malus spp.) varieties also start to ripen in the middle of August. On July 21st the Cold Star appears in the night sky. During this time the glacier freezes at the night and melts throughout the day. A couple days later the tuth (white mulberry, Morus alba) become ready for harvest in Yapshorv. The Khorog mun (apple, Malus spp.) variety is not harvested until October. Apple and nosh (apricot, Prunus armeniaca) trees are the most common fruit trees because of Roshorv’s elevation and having 8-14 hours of sun exposure, depending on the time of year. The apples tend to ripen just after the gilas (cherry, Prunus avium). Mun (apple, Malus spp.) and nosh (apricot, Prunus armeniaca) trees are the most common fruit trees because of Roshorv’s elevation and having 8-14 hours of sun exposure, depending on the time of year. The apples tend to ripen just after the gilas (cherry, Prunus avium). Nosh (apricot, Prunus armeniaca) are usually ripe and ready to be harvested at the end of August to the beginning of September, but this varies with the variety. For example, the Yems variety is not ready until October when kilak Bartangi (wheat, Triticum aestivum) is being mowed. Nosh (apricot, Prunus armeniaca) are usually ripe and ready to be harvested at the end of August to the beginning of September, but this varies with the variety. For example, the Yems variety is not ready until October when kilak Bartangi (wheat, Triticum aestivum) is being mowed. Mun (apple, Malus spp.) and apricot trees are the most common fruit trees because of Roshorv’s elevation and 8-14 hours of sun exposure, depending on the time of year. The apricots tend to ripen two weeks after the gilas (cherry, Prunus avium) in Yapshorv. Nosh (apricot, Prunus armeniaca) trees typically begin blossoming around the end of May. Kilak Bartangi (wheat, Triticum aestivum) is ready to harvest when the spike bends down and the seed is too hard to bite. The wheat at higher elevations is ready to be harvested about ten days earlier than wheat at lower elevations. Although turki is occasionally planted, red wheat, Triticum spp.) and white wheat, Triticum spp.) are the most common varieties. Safedak harvest occurs before rushtak and is followed by turki. There is generally a good wheat harvest when the weather is warmer throughout the spring, summer, and autumn. Wheat growth is only hindered if the spring is cold. These cold springs cause the respective wheat harvest to occur later in the year. In terms of sequence, wheat is generally harvested after chush (barley, Hordeum vulgare) but prior to kartoshka (potato, Solanum tuberosum). Birds start leaving once the wheat harvest is over.

Planting kilak Bartangi (wheat, Triticum aestivum) occurs when the weather becomes warm. Rushtak (red wheat, Triticum spp.) is planted ten days before safedak (white wheat, Triticum spp.) and it prefers warmer growing conditions. Wheat is generally planted before revand (chickpea, Cicer arietinum), followed by chush (barley, Hordeum vulgare), kartoshka (potato, Solanum tuberosum) , and other vegetables.

Every two to three years, there are about ten days in August when rapid warming causes the glacier to melt quickly and push clay down the river. If the clay is not carried down the river, then the black clay runoff covers the farmland like plastic. This prevents the water from permeating, thereby affecting the crop yields. During these years, it is important to water the land early in the morning, before the clay enters the water.

Common varieties of kartoshka (potato, Solanum tuberosum) include kardinal (red), joidori (a local variety), and Jirgatol (a larger variety brought from Jirgatol, in northern Tajikistan). All of these varieties grow well, but the kardinal variety is ready to harvest in July while joidori and jirgatol are ready in September. The harvesting of potatoes occurs after kilak Bartangi (wheat, Triticum aestivum) but before the livestock return from pasture.

There can be a cold spell in September called Xitscewn. Although is rare, the frost lasts for three days and it can harm the kilak Bartangi (wheat, Triticum aestivum) and chush (barley, Hordeum vulgare) crop. This is more common in Yapshorv.

Common varieties of kartoshka (potato, Solanum tuberosum) include kardinal (red), joidori (a local variety), and jirgatol (a larger variety brought from jirgatol, in northern Tajikistan). All of these varieties grow well and there is no difference between growing them. They are all planted at the same time before the beginning of June. The potatoes require planting conditions of 8°C at a soil depth of 12 centimeters. Once the potatoes are planted, it is time to plant other vegetables. Chush (barley, Hordeum vulgare) is mowed when the spike turns white and the seeds become too hard to bite. Typically, barley is harvested after revand (chickpea, Cicer arietinum) but before kilak Bartangi (wheat, Triticum aestivum).

Occasional very hot weather in August impacts the crops for a couple of days. The kilak Bartangi (wheat, Triticum aestivum) begins to wilt, turn yellow and fall over. The heat also misleadingly whitens the wheat as if it is ripe. Although this is unusual, it causes a very poor harvest because it dries the crop. In October and November, the cold temperatures and snow begin to stay for the winter. At this point the migratory birds have left but a few species remain in Roshorv including the charthoch (Eurasian tree sparrow, Passer montanus). The temperatures begin to drop in September. The pastures become covered by snow and the streams freeze. This is an indication that it is time to bring the livestock back from summer pasture. By the time the cold temperatures and snow stay for the winter, the migratory birds have left.

Chush (barley, Hordeum vulgare) is ripe when the spike turns white and the seeds become too hard to bite.

After winter the warmer temperatures are an indication that it is time to plow and plant crops.

Chush (barley, Hordeum vulgare) is often planted with revand (chickpea, Cicer arietinum) following the seeding of kilak Bartangi (wheat, Triticum aestivum). Planting barley requires hiwanat (catttle, Bos taurus) to plow the land. This is not the case for wheat and if barley is planted in the previous year, then the land does not need plowing the following year.

Every two to three years in August there is rapid warming. This causes the glacier to melt quickly and push clay down the river. The black clay runoff can cover the farmland like plastic.

Revand (chickpea, Cicer arietinum) are ready to be harvested once the plant turns from green to yellow. After peas are harvested it is time to harvest chush (barley, Hordeum vulgare). Revand (chickpea, Cicer arietinum) and chush (barley, Hordeum vulgare) are planted at the same time between the end of April to early May. The icon depicting the gathering of zira (black cumin, Bunium persicum) is used to represent the collection of wild and medicinal plants. Generally, the best time to gather the flowering plants is in June and July of every year. The icon depicting zira (black cumin, Bunium persicum) is used to represent the flowering of wild and medicinal plants. Generally, the best time to gather the flowering plants is in June and July of every year. There are two varieties of gharj (alfalfa, Medicago sativa), a Russian variety which remains standing and a local variety which lies on the ground when it is mature. The livestock depend on both, so the alfalfa is mowed every year, but the local variety takes a little more effort to cut. There is also a field farther away from the village that does not require any care. This crop is mowed twice a year, in mid-June and at the end of August or beginning of September. Overall, there are three harvests, but in some cases, the third harvest does not occur because farmers are busy harvesting kilak Bartangi (wheat, Triticum aestivum). About fifty percent of the poor fields are used for grass and gharj (alfalfa, Medicago sativa). There are two varieties of alfalfa, a Russian variety which remains standing and a local variety which lies on the ground when it is mature. The livestock depend on both. Assuming the hiwanat (ox, Bos taurus) are available, planting occurs after the snow has melted. Some people wait nine days after Navruz for the sun to travel between peaks at the Bthanak Varmoi. Others wait for the schop, soft and wet soil, to dry. That said, everyone plants during broth (May 8th - 9th) for a good harvest. However, only the land farther away from the water is planted. Ge Once planting is complete, livestock are taken to the green summer pastures before they destroy the land. The zerd gulak/shirgulak (dandelion, Taraxacum officinale) is a symbol of spring because they appear when the snow melts. Villagers prepare zerd gulak in a variety of ways. For example, the flower needs to be picked in the early morning and then put into a pot with sugar to create a substance similar to honey. After giving it 20 days to sit in a dark, cold place covered by a cloth, the sugar melts to create the desired sweetener. The roots can also be used for making coffee. When there is warm weather at the end of March and early April the wokh (various grass and sedge species) turns green around the water spring. In May, the nakhcheer (altai ibex, Capra sibirica) move to the lower pastures that are beginning to turn green. Once the grass turns yellow autumn is arriving. At this point, the khuchirf (long-tailed marmot, Marmota caudata) disappear from the pastures causing wurj (wolf, Canis lupus) to threaten the livestock. In order to protect them, the herders move their livestock to lower pastures.

Rust affects kilak Bartangi (wheat, Triticum aestivum) in mid-June.

Mur caterpillars will eat seeds from seedpods, leaves of sorrel (horse cabbage/shoruha), as well as nosh (apricot, Prunus armeniaca) and mun (apple, Malus spp.) leaves until the trees become dry. Other common pests include zadetch/zhidishk (grasshopper, Caelifera spp.), chirum (grey grub), and shakorak (green aphids, Sappaphis piri).

The streams freezing is an indication that the temperatures are dropping and that it is time to bring the livestock back from the summer pastures to the village. The wind in March and April is usually light, but by the end of November strong gusts occasionally arrive that pick up the clay from the land. Fjenko, Grumgujumailo, and Lapnazar glaciers affect the land around Roshorv. Given that the glaciers are very close to the village, sunny days allow for the cold water to reach the crops. How close one lives to the glacier influences when people begin to plow and plant their crops. In August, there are about ten days when the water from the glacier is mixed with clay. This occurs every two to three years during rapid warming. It is important to water the land early in the morning, before the clay gets into the water. If the weather slowly warms, then the glacier will also slowly melt, not causing any problems. On July 21st the Cold Star appears in the night sky. The glacier freezes during the night and melts during the day. A couple days later the tuth (white mulberry, Morus alba) are ready for harvest in Yapshorv. In the spring, the snow freezes overnight. People can walk on it without it cracking but during the day the snow becomes soft in the sun. This period of taf-i-zamin is a sign that winter is ending. Taf-i-zamin occurs during tarozè (a point of balance) when the sun rises between two points in the mountain peaks called Bithanak. Snow arrives In Roshorv once autumn is over. Often the first snow in the mountains occurs in early October. During winter the snow is typically dry, but the snow becomes wet when winter ends. During this transition the snow melts enough to form a crust. Bijens is the process of putting clay on the snow to expedite melting. If there is still snow after April 1st then it is common for bijens to be used. Once the snow is completely melted in the village and the soil feels warm to the touch, it is time to begin plowing and planting. In Thew Dara (Devil’s Valley) there are three land/mud slides in mid-July. The first landslide is a sign of the ripening of the nosh (apricot, Prunus armeniaca) in Yapshorv. The occurrence of avalanches and rockfalls are unusual. They are more common in years with a lot of snow and it can be detrimental to homes. Fog is common in the spring accompanied by warm temperatures and rain. Sometimes when it is raining in Yapshorv it would be snowing in Roshorv. It is very common for there to be rain in the spring around May, but there is less rain during the summer. Sometimes when it is raining in Yapshorv it would be snowing in Roshorv. Obdow refers to the days when there is rapid warming which means swift water in the irrigation channels. This occurs before Navruz and lasts until steam comes from ground (taf-i-zamin). The timing of obdow changes depending on the weather. If the spring is warmer, then obdow is earlier, but if there is more snow then it might not occur until mid-April. It is not possible to plow during obdow as there is still snow and the land is frozen. Once obdow is over and the snow is melted then it is possible to plow. In July, due to rapid melting, both the stream and the river flood in Roshorv and Yapshorv. When this occurs, it becomes sandy and it is difficult to irrigate the lands with water. Once it is warm enough for the hunters to spend the night in pastures, it is a sign for the arrival of spring. This suggests that it is time to plow and seed the land.

Ecological Calendar for Savnob, Tajikistan 2018

July

Jun

rch

ber

tem

Apr

Sep

May

Aug ust

Bat

m Ayo

obe

Oct

ber

Nov

Feb rua ry De

cem

ber

uar

Jan

Figure 2.11

Legend for Ecological Calendar Savnob, 2018 Events that take place in the village of Savnob can be distinguished by the light brown colored lines that accompany icons. The length of the line corresponds to the timeframe of each respective event within the calendar year.

Green corresponds to the season of spring.

Yellow corresponds to the season of summer.

Red corresponds to the season of autumn.

Blue corresponds to the season of winter.

A light green circle is placed around each of the indicator species.

A red circle is placed around events that require additional warning.

When the sun reaches the varmoi, it indicates the start of spring and harvesting time for various species of plants in the fall. After the sun enters the female dog (oftob ba Kid), it then goes through the human body ( ) around February when the land becomes alive. In winter the primary tasks are housework and feeding the livestock. Common housework includes cooking, cleaning, and removing snow that has collected on the roof. The irrigation channels are cleaned, repaired and opened for the first time in March. This is celebrated by sacrificing an animal and performing a Khudoi where blessings are given, and food is shared. The period of Bolo Gordon represents the return of bad things such as avalanches, blocked roads and other dangers. A tradition that predates Islam includes burning strakhm (immortelle, Anaphalis virgata) to ward off evil. Others choose to recite “balo-rad-sa, balo-rad-sa” and sacrifice an animal as a cleansing ritual. In June, when the weather begins to warm, the nakhcheer (altai ibex, Capra sibirica) give birth and the herders move to high pastures in Aqtash. When wurj (grey wolf, Canis lupus) start attacking the livestock, hunting begins. Boj Ayom marks the period of preparations from the 8th to 12th of February. It is the beginning of a small Navruz. People bring the farmer’s tools to their homes and use them in the fields. This is a sign that spring work has begun.

Bat Ayom

Bat Ayom is similar to Boj Ayom but it occurs one month later from the 8th to 12th of March. People visit each other’s homes to wish them Shogun Bahor (a happy new year and happy spring). Many cook kochi during this time which is similar to a porridge made from rushtak (red wheat, Triticum spp.) flour, milk and water. The celebration of Sol Pokhta marks the completion of the harvest season in Savnob, often accompanied by a frost that lasts two to four days at low elevations. This thanksgiving festival is celebrated by beating sickles together (thos-vithd) while singing, “We will bear seed next year.” This is accompanied by games, music, and Kikhtov, the sacrifice of an animal for the celebration. Harvesting marks the season of autumn. Everyone tries to harvest their crops before the frost and avoid days with rain. The birds join in and eat the kilak Bartangi (wheat, Triticum aestivum). The sequence in which crops are harvested begins with chush (barley, Hordeum vulgare) and is followed by safedak (white wheat, Triticum spp.), rushtak (red wheat, Triticum spp.), kartoshka (potato, Solanum tuberosum), and other vegetables. This must occur before the animals return from their summer pasture. If the livestock are fenced in, they do not pose a threat to the crops and harvesting can occur later. All the crops have to be harvested before the livestock return from summer pasture. The celebration of Sol Pokhta marks the completion of the harvest season. There is often a frost that occurs at the same time in Savnob lasting two to four days at low elevations. From mid-March until mid-April the soil is partially dry referring to sah-e-zamin (the land above the canal). Plowing begins around April first. At the end of March, the weather is warming, the snow is melting, and steam is rising from the ground. This is the period of taf-i-zamin, at the end of tarozè, where the length of the day and night are becoming equal and the snow is melting on both the earth and in the sky. When the steam is visible, plowing begins on higher ground because the snow melts at a faster rate and therefore the land is drier at higher elevations. The melting of snow influences when the soil can be seeded.

If the soil is above ten degrees Celsius, planting can occur. The soil is warm to its touch. Navruz represents the vernal equinox on March 21st. Afterwards, the oxen come out for plowing from April to May while various bird species arrive. The snow must be melted, and the land has to begin to dry. Any precipitation will delay this process. The livestock are kept in a fenced area, so they are not able to disturb the land. Once the plowing is finished, the oxen and markab/khar (donkey, Equus asinus) are taken to pasture in Ruj. If there is less snow, livestock can be taken to pasture which is used by some qutos (domestic yak, Bos grunniens) all year. Other yaks may return to Savnob if needed. These larger animals as well as cows are first taken to the forest (voyd-boeth or kanabin) when the snow has melted in April before they are taken to the Aqtash pasture in May. Once plowing is finished, the oxen and markab/khar (donkey, Equus asinus) are taken to pasture in Ruj. The smaller animals such as vaz (domestic goat, Capra aegagrus hircus) and mav (sheep, Ovis aries) are taken to pasture when there is less snow and before the arrival of the insects in Savnob. Moving the livestock to Aqtash indicates summer. In June, when the weather warms and nakhcheer (altai ibex, Capra sibirica) give birth, the herders move the livestock to its top pastures. In late September to early October the temperatures begin to drop, streams freeze, and ice forms in the water buckets. The livestock are now moved to lower pastures and chush (barley, Hordeum vulgare) and kartoshka (potato, Solanum tuberosum) crops are harvested. Winter is about to arrive. The livestock do not come back to Savnob before harvest unless the climate is too wet or wurj (grey wolf, Canis lupus) are threatening their survival. Once plowing is finished, the oxen and markab/khar (donkey, Equus asinus), are taken to pasture in Ruj. Although chakh (chicken, Gallus gallus domesticus) are rare in Savnob, chicks hatch between May and June, especially if they are kept in a well-attended chicken coop protected from foxes. The larger animals such as quotos (domestic yak, Bos grunniens) and hiwanat (cattle, Bos taurus) are first taken to the forest (voyd-boeth or kanabin) when the snow has melted in April. They are later brought to the pasture at Aqtash in May. Moving the animals from temporary pastures to Aqtash is referred to as kuch tayd. The livestock are only taken to the forest if there is not enough grass, before the insects arrive. If a fence is available, the livestock are kept away from the plowing or the blossoming of fruit trees. Fences are often used once the animals come back from pasture. If there is no space, harvesting must occur before the livestock return to avoid damage to the crops. One of the main tasks during winter is to feed hay to the livestock. Preparation for this begins in the summer as watering the land and gathering grass is necessary to have enough fodder. During the coldest winter days, the animals are fed three times a day, but when there is not much snow, they can be taken to the winter pastures. Some villagers are not able to feed their livestock, if the roads are blocked by snow and there is no access to grass. If the quotos (domestic yak, Bos grunniens) feed well during the summer (they eat about 60-70kg of grass per day), they will be able to keep on their weight during the winter. The mav (sheep, Ovis aries) mate in June and July in the summer pastures. Mav (sheep, Ovis aries) lamb in November. The hiwanat (cattle, Bos taurus), quotos (domestic yak, Bos grunniens), and vaz (domestic goat, Capra aegagrus hircus) mate in the Aqtash pasture between August and October. The hiwanat (cows, Bos taurus) can mate and calve at any time during the year, but many are born between March and May. The vaz (domestic goat, Capra aegagrus hircus), quotos (domestic yak, Bos grunniens), and hiwanat (cows, Bos taurus) mate from late August to the beginning of October in the Aqtash pasture. Vaz (domestic goat, Capra aegagrus hircus) are born between March and May. The quotos (domestic yak, Bos grunniens) mate between August and September because the males and females are generally kept separate. The herder goes to the mountain to count and check on them, but the male yaks do not come back to the camp. Quotos (domestic yak, Bos grunniens) calve from April to July. Once the calves are born, they are taken from their mothers and kept at camp. The females are free to roam during the day and then come back to their calves at night. The yaks prefer not to stay in Savnob because they are sensitive to tevd (mosquito, Culicidae spp.). Generally, yaks are only brought back to Savnob to be slaughtered. The wurj (grey wolf, Canis lupus) are a threat to livestock. In June, during warmer temperatures, they threaten quotos (domestic yak, Bos grunniens), hiwanat (ox, Bos taurus), mav (sheep, Ovis aries), and markab/khar (donkey, Equus asinus). The nakhcheer (altai ibex, Capra sibirica) are giving birth while the herders move their livestock to the top pastures of Aqtash. In midsummer the wolves feed on the abundant khuchirf (long-tailed marmot, Marmota caudata). In autumn, the wolves arrive in Savnob when the shepherds are coming back from pasture.

Nakhcheer (altai ibex, Capra sibirica) kid when the weather warms and the herders move to the top of the pastures in Aqtash.

Gilas (cherry, Prunus avium) trees blossom in late April and are ready to be harvested in July to early August. They usually blossom just before mun (apple, Malus spp.), nosh (apricot, Prunus armeniaca), and tuth (white mulberry, Morus alba).

The croaking of kharbirj (lake frog, Rana ridibunda and green toad, Bufo viridis) is the first indication that winter is over, initiating the celebration of Boj Ayom in February.

Chelgi/shaftalu (peach, Prunus persica) blossom in late April to early May and are ready to be harvested in July to early August. If there is a lot of snow, they blossom later. Although peaches can be grown in Savnob, they usually come from Rushan or Khorog.

The beginning of spring is marked by the zhon (golden eagle, Aquila chrysaetos) nesting and calling from the tops of the mountains. It occurs around Navruz, the vernal equinox, and corresponds to the time of plowing.

Kilak Bartangi (wheat, Triticum aestivum) harvest occurs from August to September. Safedak (white wheat, Triticum spp.) is harvested at the same time as kilak (soft wheat), which is about ten days before rushtak (red wheat, Triticum spp.), but rushtak is less common because it struggles with the warmer water and disease. The wheat is used for human consumption, often to make bread, yet the sparrows also enjoy eating both varieties.

Around Joth, summer solstice, you can hear the qargha (red-billed and yellow-billed chough, Pyrhocorax pyrrhocorax and graculus respectively) calling in their nests during their mating season. Mint is also being collected, but during this time of year, the weather is dusty, and trees should not be planted (afghanka). The qargha (red-billed and yellow-billed chough, Pyrhocorax pyrrhocorax and graculus respectively) arrive in Savnob around Navruz with the khofta (hill pigeon, Columba rupestris) and mandozak (barn swallow, Hirundo rastica). The mandozaks (barn swallow, Hirundo rastica) are a small black bird with a forked tail. They arrive around the same time as the khofta (hill pigeon, Columba rupestris) and qargha (red-billed and yellow-billed chough, Pyrhocorax pyrrhocorax and graculus respectively), usually during plowing, and return in August at the time of harvest. Some use the mandozacks nest for medicine. The arrival of ducks from the south marks the end of winter. The churpai (Eurasian coot, Fulica atra), sholtarkal/kabitsor (mallard, Anas platyrhynchos) frequent the river. While the churpai is completely black, the sholtakal is brown with a rest crest, and the kabitsor is a red-brown. They nest in Savnob and leave in autumn depending on the weather. These birds used to be hunted as a source of food. The khofta (hill pigeon, Columba rupestris) appears in Savnob around Navruz accompanied by the mandozak (barn swallow, Hirundo rastica) and qargha (red-billed and yellow-billed chough, Pyrhocorax pyrrhocorax and graculus respectively). The khofta is sometimes hunted for food. When harvesting occurs, the migratory birds return to eat the ripe grain. These include the khofta (hill pigeon, Columba rupestris), mekhnul (crimson winged finch, Rhodopechys sanguineus), rashsit/khinsit (spotted great rosefinch, Carpodacus severtzovi), and mandozak (barn swallow, Hirundo rastica). They sometimes also eat nosh (apricot, Prunus armeniaca) that ripen later in the year. The ghil ghilok (white wagtail, Motacilla alba) is the first bird to arrive in March once winter has ended. This small bird has black on top and is white underneath. Its arrival in Savnob, which is weather dependent, marks the season of plowing and planting. During colder temperatures it will appear later. The (Eurasian hoopoe, Upupa epops) is one of the first birds to appear in spring. It arrives around the same time as the ghil ghilok (white wagtail, Motacilla alba), once the plowing is over. They don’t eat the harvest and leave before winter. The arrival of ducks from the south is an indication that winter has ended. Many other migratory bird species arrive after the ducks including the ghil ghilok (white wagtail, Motacilla alba), qargha (red-billed and yellow-billed chough, Pyrhocorax pyrrhocorax and graculus respectively), mandozak (barn swallow, Hirundo rastica), khofta (hill pigeon, Columba rupestris) and (Eurasian hoopoe, Upupa epops). In autumn, the migratory birds, mekhnul (crimson winged finch, Rhodopechys sanguineus), rashsit/khinsit (spotted great rosefinch, Carpodacus severtzovi), mandozak, and khofta, return to eat the ripe grain. The charthoch (Eurasian tree sparrow, Passer montanus) and karshops (magpies) stay in the village all year. Gilas (cherry, Prunus avium) blossom in April before becoming ripe and ready to harvest in late June through early August. The tuth (white mulberry, Morus alba) ripen at the same time as cherries in July.

The tuth (white mulberry, Morus alba) ripen and are harvested at the same time as gilas (cherry, Prunus avium) in July.

Mun (apple, Malus spp.) become ripe and ready to harvest in late July through August. They blossom in late April to early May, but if there is a lot of snow, they begin later.

Nosh (apricot, Prunus armeniaca) trees blossom in late April and then ripen for harvest between July and August. The first nosh (apricot, Prunus armeniaca) become ripe during Nosh boz in mid-July. This is the same time the rivers begin to flood and wash out the roads. The nosh (apricot, Prunus armeniaca) and mun (apple, Malus spp.) trees blossom in late April and early May, producing fruit in July and August. If there is a lot of snow, they begin to blossom later, however if the weather is dry, it occurs earlier. They generally blossom just after the gilas (cherry, Prunus avium) trees and before the tuth (white mulberry, Morus alba).

Kilak Bartangi (wheat, Triticum aestivum) is planted between April and May. People look for steam coming from the ground as a sign for planting. Rushtak (red wheat, Triticum spp.) is usually planted before safedak (white wheat, Triticum spp.). Generally, chush (barley, Hordeum vulgare) and gharj (alfalfa, Medicago sativa) are planted first, followed by wheat, kartoshka (potato, Solanum tuberosum), and other vegetables such as onions, carrots, cabbage, and rediska (turnip, Brassica rapa rapa). Chush (barley, Hordeum vulgare) is harvested in July to early September. It is cut with hiwanat (ox, Bos taurus) and then allowed to dry. It is primarily used as fodder today, but historically it was a staple food made into bread. Chush (barley, Hordeum vulgare) is planted around April. If there is a lot of snow, then planting will occur later. Some also look for the steam coming from the ground (taf-i-zamin) to indicate that it is time to plant. The time to plant joidore potatoes (Solanum tuberosum) is between April and the beginning of May after chush (barley, Hordeum vulgare), gharj (alfalfa, Medicago sativa) and kilak Bartangi (wheat, Triticum aestivum), but before other vegetables such as onions, carrots, cabbage, and rediska (turnip, Brassica rapa rapa). Kartoshka (potato, Solanum tuberosum) are harvested between the end of September and the beginning of October because, shortly after, the hiwanat (cattle, Bos taurus) come back from summer pasture. The timing usually coincides with the movement of livestock to the lower pastures. The temperatures begin to drop during this time, forming ice in streams and buckets. The harvest and planting of rediska (turnip, Brassica rapa rapa) for the second time in late June coincides with the flowering of akhar (dogrose, Rosa canina) in the village. At the same time, water flows into the pastures in Ruj. Rediska (turnip, Brassica rapa rapa) are planted after chush (barley, Hordeum vulgare). They prefer cool weather, so this crop occasionally struggles in Savnob due to the warmer temperature and insect pests. In Savnob, there are four gharj (alfalfa, Medicago sativa) harvests. The first harvest is in the beginning of June, the second in mid-July, the third at the beginning of September, and the fourth at the beginning of October. Gharj has to be fenced during the fourth harvest to protect it from livestock. There are four gharj (alfalfa, Medicago sativa) harvests in Savnob, but the fourth harvest can only occur if the gharj is fenced. It would take place in the beginning of October when the livestock have returned from their summer pastures. In Savnob are four gharj (alfalfa, Medicago sativa) harvests. Once the alfalfa begins to flower from 30 to 70 percent, it is time to harvest. Gharj (alfalfa, Medicago sativa) is planted as fodder for livestock at the same time as chush (barley, Hordeum vulgare) and it thrives when the soil is saturated. The icon depicting the gathering of the zira (black cumin, Benium persicum) plant represents the collection of wild and medicinal plants that usually takes place during June and July. Common plants collected include zira, which is used for blood pressure regulation, chaber (capper, Capparis spinosa) for tuberculosis, rag-vokhak (broadleaf plantain, Plantago major) for stomach problems, yob/strakhm (imortelle, Anaphalis virgata) a diuretic, withn/virn (wild mint, Mentha asiatica) as a tea, khichifkhorth/qaysarqula (catnip, Nepeta glutinosa) applied to areas with injured bones, and tsakh (wild onion, Allium spp.) used as food. The icon of zira (black cumin, Bunium persicum) represents the flowering of wild and medicinal plants. Usually the flowering and gathering of wild plants is best in June and July. Its root can be made into tea and its seeds can be added to foods like pilau. It has a pleasant smell and is effective against headaches. Withn/virn (wild mint, Mentha asiatica) is harvested during Joth, summer solstice. It has a green flower and is used in tea, soup, and for animal fodder. It is believed to be good for all ailments including the stomach. When akhar (dogrose, Rosa canina) begins to flower in the village, water simultaneously comes to the pastures in Ruj. This is similar in timing to the harvest and planting of rediska (turnip, Brassica rapa rapa) for the second time around late June. Zerd gulak/shirgulak (dandelion, Taraxacum officinale) blossoms first in spring, coinciding with the first appearance of ducks. If there is a lot of snow, its arrival can be delayed. Zerd gulak can be used as stomach medicine.

The mur (caterpillar, Pieris brassicae) icon is a placeholder for all common insect pests in Savnob, as there are tevd (mosquito, Culicidae spp.), chirum (grey grub), shakarak (green aphids, Sappaphis piri), and zadetsh/zhidishk (grasshopper, Caelifera spp.). The mur does not appear every year but prefers warm and dry weather. Vegetables are planted in spring after steam comes from the ground (taf-i-zamin) and the land is warm. After chush (barley, Hordeum vulgare), kilak Bartangi (wheat, Triticum aestivum), gharj (alfalfa, Medicago sativa), and kartoshka (potato, Solanum tuberosum) are planted, then it becomes time to seed the remaining crops. Planting is finished in late May when the mav (sheep, Ovis aries) and vaz (domestic goat, Capra aegagrus hircus) are taken to the summer pasture. Khitsoom, frost, occurs when the days become equally long during the autumnal equinox. In order to protect all vegetables, they need to be harvested before khitsoom. The darkest and coldest time of year is when the land is frozen. The days are shorter than the nights during the chilla-e-kolon in early December. This lasts for approximately 40 days. The chilla-e-khurd follows for another 20 days. As the days are slowly lengthening, quid arrives and everything becomes alive again after having died during winter. The coldest time of year is between mid-December and mid-February. The migratory birds have left before winter when the temperature begins to drop. Avalanches are common during Bolo Gordon, the return of bad tidings. Often roads and pathways between villages become blocked and hazardous. To avoid danger, the villages are located outside of these areas. This is similar to a Khudoi where blessings are given, and food is shared. Freezing streams in the Aqtash pasture is an indication to move the livestock to lower grounds. Aqtash is at a higher elevation than Savnob so if herders wake up in the morning to ice in water buckets, they know it is time to return. This cold weather arrives in late September and early October. During taf-i-zamin, at the end of March, the weather is warming, the snow is melting, and steam can be seen coming from the ground. Some villagers choose to spread sand on the snow to help it melt faster. Snowfall indicates the arrival of winter. It provides needed moisture to the crops and wild plants. If there is too much snow, the land remains wet and cold in the spring. This can be very dangerous for the livestock in April. The animals quickly lose weight and they have to travel far to find food. Planting will have to occur later, likely resulting in a poor harvest. Additionally, a winter with heavy snow can cause the wurj (grey wolf, Canis lupus), nakhcheer (altai ibex, Capra sibirica), foxes, and leopards to come down from the mountain to the village. Alternatively, in a dry year with little snow, the plants fade early in the spring which also has an impact on the animals. Winter has ended when the warm sun is shining brightly, and the snow is melting. The snowflakes are filled with water, called palak, and the land is in namnok, meaning it has wet soil. When the snow melts in the gorge, water begins to run making streams. It is possible to see the steam coming (taf-i-zamin) out of the land indicating that the soil is drying and now ready to plow and plant. This is an indication of spring. When the first rain appears, it means winter has ended. Most of the rainfall occurs in spring, yet heavy rain in July and the beginning of August can damage kilak Bartangi (wheat, Triticum aestivum) and chush (barley, Hordeum vulgare). Dust is very common around Joth, the summer solstice. This weather is also called afghanka and occurs when the qargha (red-billed and yellow-billed chough, Pyrhocorax pyrrhocorax and graculus respectively) are calling in their nests and mint is being gathered. It is advised not to plant trees during afghanka.

The sun shining brightly indicates heat.

Warm temperatures in Savnob occur between June and August. In June, the nakhcheer (altai ibex, Capra sibirica) give birth, herders move to the highest of the pastures in Aqtash, wurj (grey wolf, Canis lupus) attack the animals, and hunting takes place. It is also common for pests to appear during this warm period between June to July. Water runs into the pastures in Ruj at the same time the akhar (dogrose, Rosa canina) begins to flower. This also occurs during the second harvest and planting of rediska (turnip, Brassica rapa rapa). The source of water in Savnob comes from glaciers and snow. It is available in both the dry and in the wet years. With rising temperatures in the summer, the glacier melts more rapidly. In July and August, the water from the spring is too warm and can kill the crops. Cooler weather and cooler water are needed for agriculture. During Nosh boz, in Mid-July, the rivers begin to flood and wash out the roads at the same time the first nosh (apricot, Prunus armeniaca) ripen.

There are occasional strong winds in late June which can damage roofs, cause injuries and knock down large trees, including fruit trees.

Legends

The Seasonal Calendar of Life: Sary Mogul, Alai valley, Kyrgyzstan 5 - Токоол Ай-арасы

The four symbol of sun signifies Equinox and Solstice. The Vernal Equinox is called Navruz and autumn Equinox is called kyzgy taraza. In early summer, the sun stops its movement known as kyn toktoit or summer solstice. After the summer solstice, kyn-kaity occurs, day length shortens until kyshky taraza or winter solstice, during which mating season Ibex (Capra sibirica) take place.

21 - Tokol Aiarasy

24 - Tokol Аiarasy

Bash

ne) e (Ju

Tak

Ona

The gray color signifies a photoperiod, specifically changes in day and night length. We see four seasons in which the following events occur: as spring approaches, there will be navruz, referred to as the vernal equinox. After the vernal equinox, the day lengthens kyn uzarat and extends until kyn toktoit the summer solstice. After the summer solstice, kyn-kaity, days shorten kyzgy taraza autumnal equinox begins until kyshta kyn toktoi winter solstice. That is when the mating season for Ibex (Capra sibirica) starts.

(July

)

Because there are a few winters, the first blue line signifies kysh winter marked by a change in temperature. The coldest days of winter are called childe informed by ice formation and ice melt. Local communities use different cues to mark these winters. Within childe, there are tokson childe ninety days of cold (mid-winter) informed by the arrival and departure of snow.

Saratan (Jai)

1 - Tokol Aiarasy

The second blue line signifies tokson childe, ninety days of cold (mid-winter) informed by the arrival and departure of snow. Some community members claim that it is exactly ninety days of cold, whereas some admit that the cold lasts longer, but tokson childe means mid-winter.

19 - Tokol Aiarasy

Temperature change. People know the end of the winter and beginning of spring when days become warmer. After the fifth tokol, a celestial constellation in March, childe will be over. During this period, domestic sheep begins to give birth, locally known as tol (lambing).

When the migratory birds arrive in spring and depart in autumn, angyr ruddy shelduck (tabdorna ferruginea) arrive. Ruddy Shelducks inform seasonal changes.

Melting of icicles when winter (kysh, childe, tokson childe, and kyrk childe) ends and (baar) spring begins. “When a chunk of ice melts and breaks inside the cattle barns, we know that childe is over.”

Churok (Anas platyrhynchos), ala-partang (Margellus albellus), and other ducks like angyr Ruddy Shelducks (Tabdorna ferruginea) arrive indicating spring.

When the migratory birds arrive in spring and depart in autumn, ala-partang Smew (Margellus albellus) indicate seasonal transitions. Various birds like ala karga Eurasian Magpie (Pica Pica), white-headed duck (Oxyura leucocephala) come and go.

A specific period when the ice on the bank of the rivers starts to crack, making a sound (Onomatopoeia) called guur - tyshty. This hard sound of ice breaking marks the arrival of the spring, which occurs in early April.

Snowmelt period, during which ala-telek white and black snow patterns occur against the surface of the mountain slopes, hills, and fields. Sunlight will not be able to melt the snow on the fields completely. A little snowmelt in the afternoon (before the sunset), and snow freezes again at night.

In May, a yellow flower Mamakaimak dandelion (Dadneline Asteraceaee) emerges. There are two types of dandelions present in the Alai Valley. One is white, and the other is yellow. This flower will remain widely present in the field of Sary Mogul throughout the summer.

When wild and domestic herbivores have eaten enough of newly emerged fresh grass spring arrives and it is called Kokko toiuu. This particular indicator informs pastoralists of spring.

Farmers know the right time to begin planting barley when snow and soil thaw from April through May. When the soil becomes warmer, it informs land use activities in spring.

Marmots will be fully hibernated by May. However, the emergence of Long-tailed marmots (Marmota caudata) varies year to year. The hibernation period of the long-tailed marmots is about 7- 7.5 month, and it may also vary. It is also crucial to consider specificities of kyngoi, the sun-facing side of the mountains, valleys, and pastures and teskei, the shady side of the mountains, hills, valleys, and pastures when they hibernate.

The village Sary Mogul is located in alpine area. Farmers take their sheep to the edges of snow near glaciers of the Alai Mountains. Snowmelt occurs differently in different pastures. Therefore, without snowmelt in near glacier pastures, people cannot take their livestock to those areas.

When spring arrives, people notice a biophysical process known as jerge tap kirdi; people plant Espartset Common Sainfoin (Onobrychis).

When spring arrives kurt - kumurska insects and flies emerge as in late March and early April. Thus, the emergence of insects and the disappearance of insects is also part of their ecological calendar.

As the spring arrives, the red flowers emerge and quickly disappears. However, villagers did not specify. Some community members showed me Kyzgaldak Poppy (Roemeria Papavera), a red flower in their yards. Based on photo identification, it was one of the Poppy types of flowers.

In the Sary Mogul, jailoo summer pasture season lasts only three months, June, July, and August. When the snow disappears in the summer pasture and new grass emerges herders move livestock to the summer pasture. Jailoo ends with the arrival of cold, temperature change. During the summer, farmers produce dairy products and store food for the spring. When migratory birds leave, marmots hibernate, and kids begin feeling the cold, so farmers move to the village.

In the summer of 2018, I noticed that farmers pay attention to the flowering time of potatoes in spring. However, it is important to mention that people plant various potatoes seeds that may also impact flowering times. For example, the seeds are Germansky. Picaso, Kardinal, Agava, Jele, Super Elita, and Chelpek. Some of these seeds grow sixty days, whereas others grow in nighty days, all of which have to be considered.

In the context of Sary Mogul, the notion Jer-kopty refers to growing process of vegetation or grasslands. After some period when fresh grass appears, the grasslands raise up, covering the surface of the ground. Day by day, the start Urkor Pleiades begins to raise up higher and higher. Some people refer to this period, jer kopty, at koptu enriched grassland, during which horses become virial. From late May to mid- June, the community will not see Pleiades, the group of stars, for 40 days.

People harvest Espartset Common Sainfoin (Onobrychis) when purple leaves fall. Common Sainfoin is harvested two times in July and in September depending on the growing season. Crops such as barley, Common Sainfoin, and natural hay are important crops collected from August to mid-September before the livestock arrives in the village.

When the spikelet of barley emerges maize, farmers know the right time allocate their livestock from village to summer pasture. When the barley spikelet grows about 20 cm, the farmers start moving to summer pasture. If the farmers do not move to pasture, animals in the village will graze newly grown barley. Therefore, as soon as grass emerges, especially in the summer pastures, people move to the summer pasture.

In late June, the herders separate male sheep and herding them separately, known as kochkor bolynot. The male sheep are herd separately from June to October. Specialized herder kochkorchy herds male sheep separately.

The arrival of autumn is informed by ot-kaity (color change in vegetation). Particularly when the ak-bash godo (Stipa orientalis) and barley start to bend, change their color from green to yellow, and start to dry, all of which marks the transition. If it rains too much during the harvesting, we risk losing harvest of fodder because wet grass turns into dark and spoils

The name kaldugach applies for three birds with similar tales: Common Swift (Apus apus), Northern House Martin (Delichon Ubricum), and Barn Swallow (Hirundo rustica). When kaldugach is seen in flocks during the departure of migratory birds, it indicates the end of summer and the beginning of autumn.

The very period when both herbivores such as Marco Polo Sheep and Ibex start to give birth is called kyik toldoit. The lambing season of mountain sheep and goats begin from May and continues to June. Marco Polo Sheep give birth early than Ibex because its lambs are resistant to the cold than Ibex. This period informs the arrival of summer. When people hear the first thunder, people know that mountain sheep gave birth. The early mate of the sheep indicates the early arrival of summer.

The Chykyry Rheum (Rheum reticulatum Los) is a widely grown edible plant in the Alai Valley. The full growth of this plant indicates the peak season of the summer. The stems are collected and consumed.

This sign indicates a period of viability of ak-chykty white dairy products. Dairy products include syt - milk, airan – yogurt, kaimak - cream, kurut cheese, saamal- horse milk, kymyz- fermented horse milk, sary-mai yak butter, and syzmo, processed yogurt, syt milk, karyn-mai stored butter in duck shape, meshke mai lighter yak butter, kurut hard cheese and other types of cheese (uuz, ejigei, byshtak, and tolto). The dairy products will be available from April to October.

According to farmers, barley is a top-quality fodder, after Sainfoin and other grass harvested for livestock. If not generalized, people are familiar with ak-bash godo grass (Stipa Orientalis), budai bashy grass (Poaceae) kara-bash grass (Poaceae), and kiyak grass (Leymus secalinus). They are harvested between mid-August to mid-September.

The very period when both herbivores such as Marco Polo Sheep and Ibex start to give birth is called kyik toldoit. The lambing season of mountain sheep and goats begin from May and continues to June. Because the lamb of Ibex is less cold resistant than the lambs of the mountain sheep, the Ibex sheep mate 10-15 days after mountain sheep and gives birth after the mountain sheep.

Ot-kaity means when grass, barley, and other plants bend and stop their growth. Specifically, Ak-Bash Godo Nail grass (Stipa Orientalis) bends and dies informing farmers to harvest crops.

It is a time of shearing yak, which beings in July and ends in late August, locally known as topoz kyrkym. The sheering of yaks takes place once a year, close to autumn.

The arrival of autumn is informed by ot-kaity (color change in vegetation). Particularly when the ak-bash godo (Stipa Orientalis) and barley start to bend, change color from green to yellow, and start to dry. Barley is harvested. Herders take their livestock to the village.

When autumn begins, livestock behavior changes. Domestic sheep gain weight when autumn begins. Maturity of animals is observed to understand the state of growing season.

In the fall, villagers notice frost known as kyrgyek, during which a thumb-size green birds arrive. Frost could occur three, sometimes four times, during the transition period from spring to autumn, informing the community to accommodate crop harvesting. That is when potato leaves die out, which is expected from mid-August to mid-September.

When summer ends, lambs of domestic sheep become self-sufficient kozu-torolot or independent.

What is frightening about frost (kyrgyek) is that it may destroy potatoes. Therefore, people rush to collect potatoes when frost starts to occur. We assume that these green birds might be following birds according to local classification, Hume’s Warbler (Phylloscopus humei), Syke’s Warbler (Iduna rama), or Greenish Wabler (Phylloscopus trochiloides), but we are not sure. The key is to begin the potato harvest when the temperate changes in the fall.

When migratory birds arrive in spring, sagyzgan the Common Magpie (pica pica) arrives. Some people refer to this bird as ala parting, but there are many other white and black birds like the Common Magpie in the region.

In summer 2017, during the interview, some community members told me that Chychkan Eastern Mole Vole (Ellobius tancrei) emerges as a sign of spring.

When fresh grass starts to appear for the first-time kok kubuu, the wild and domestic animals start to chaise newly emerged fresh grass. This behavior of domestic animals indicates the arrival of spring.

ug (A

Ba ar ( Jaz )

The third blue line signifies the coldest days of the year known as kyrk childe, which means harsh-mid-winter. Some community members say that it is exactly forty days of harsh weather, whereas others say the cold lasts longer. During this period, the Ibex (Capra sibirica) mating season begins

Kyz

tum

Au n

Around the 25th of June, as the Pleiades emerges and rises from the east. Meanwhile, people observe the growth of Ak-Bash Godo Nail grass (Stipa Orientalis) in the fields.

When spring arrives, people observe the emergence of At-Kulak Common Sorrel (Rumex). This plant is known by the community and used as seasonal indicators.

When spring begins, Sasyk-Ypup Eurasian hoopoe (Upupa epops) also come along with other migratory birds. They arrive in early March and stay in the area throughout the summer. They leave when the migratory birds leave in mid-August.

The light green line signifies baar or spring. Because villagers do not know when snow will disappear, spring in Alai is unstable and very short: April and May. It is often cold, snowy, and rainy. Therefore, storing enough fodder for livestock and food for humans in this period is crucial. The activity level increases as food storage decrease.

Soil related processes in spring. For example, ton ketet the disappearance of frozen ground is a sign of spring. The Soil in Alai freezes more than one and a half meters deep. When it starts to thaw, people notice the fragmentation of the earth’s surface, marking the end of winter.

The Darker green line signifies saratan, summer season. The warmest season of the year, during which kara-kash torgoi Horned Lark (Eremophila alpestris), chakchagai, Isabelline Wheatear (Oenanthe isabellina), and kurchulduk, Northern Wheatear (Oenanthe oenanthe) are present in the region: June – August. When these brown birds give birth, it marks the arrival of summer. When chakchagai stops signing, it marks the end of summer.

Time to plant crops, especially potatoes. When jerge tap kirdi heat enters the ground, people plant potatoes. This local term refers to several soil related events such as snowmelt, soil becomes muddy, steam comes out, and soil becomes warmer. These processes inform farmers about the right time to begin plowing and planting, known as amal aiy.

The Orange line signifies kyz, autumn. Autumn begins when forage dries, bends and dies, including ak bash godo, needlegrass (Stipa orientalis) and when livestock begins to leave the pastures due to sudden temperature changes. In autumn, livestock gains mass, and lambs become self-sufficient (mature).

Sary-kar, the last heavy snow in spring can occur between early April to June. The half rainy wet snow melts quickly and disappears. In the Alai Valley, however, precipitation in spring is unpredictable, and therefore, it could even snow in summer.

When migratory birds arrive in spring, Bor-Bash Spotted Great Rose finch (Carpodacus severtzovi) also arrive. Generally, Spotted Great Rose finch is common in the region.

Biophysical indicators such as first snow, snow accumulation, snow cover, snowmelt, frost, ground freeze, thaw and other soil related events.

The weather becomes warmer when summer begins. Herders move to the summer pasture. Several indicators must co-occur before herders move livestock to higher pastures. Snow must disappear. Grass must appear. Most importantly, a spikelet of barley appears known as maize thus informing villagers when to move to the summer pasture. If the herders do not move livestock to the pastures, newly grown barley may be consumed.

The villagers measure summer by the arrival of breeding birds, the laying of fledglings, and the departure of singing birds. Summer begins when saratan gives birth. When the gray birds give birth, it is known as saratan-tuudu. Followings birds are known as saratan: torgoi Eurasian Lark (Alauda arvensis), kara-kash torgoi Horned Lark (Eremophila alpestris), Chakchagai –Isabelline Wheatear (Oenanthe isabellina), Kurchulduk – and Northern Wheatear (Oenanthe oenanthe).

This term refers to the period when herbivores such as Marco Polo Sheep and Ibex shed hair known as kyik toloit. The arrival of spring is informed when herbivores lose hair, but we do not have exact time other than spring.

Kyrgyz tribes are far from fishing is just a myth because these tribes inhabit a rich rivers system weather they live in Tien-Shan or Alai or Pamir Mountains. As soon as Kuzyl Suu river opens, villagers begin fishing for brown trout (salmo trutta), especially through the summer.

Ot-kaity is when grass dries and dies in late July. Barley and other meadows band and stop their growth. Grass color is a crucial indicator of the transition from summer to autumn. That is when farmers harvest natural fodder grass like Budai Bashy (Poaceae), Kara-Bash (Poaceae) and Kiyak (Leymus secalinus).

m epte

Bug

y (S

u (A

n Ai

pril)

uzdu

Tog

3 - Tokol Aiarasy

Ala-telek, snowmelt takes place twice a year, in mid-April and around mid-November. Thus, marking the start and end of childe. When the snow melts, it is crucial to consider both specificities of kyngoi, the sun-facing slopes of the mountains, valleys, and pastures, as well as teskei, the shady slopes of the mountains, hills, valleys, and pastures.

Potatoes are planted little later when soil jerge tap kirdi becomes warm enough. Potatoes are planted in the third and fourth weeks of May depending on the thawing season.

The villagers move to the pasture when the barley starts to grow, and spikelet emerges (Maiza). In the summer pasture, farmers herd livestock. Most herders return from herding in late August. It is because kids have to go to school on the 1st of September. The End of August is officially the end of the summer pasture period. However, some herders who have barns in summer pasture stay all year round. Some farmers try to stay as long as possible, waiting for the arrival of the first snow. In mid-October, the first snow is accepted. Summer pasture season fully ends when cold occurs, and first snow is expected.

Although Gizhik or Taranchy Eurasian Tree Sparrows (passer zarudnyi) are widely present in the area, they are also considered cues for the arrival of spring and summer. When they gather in a group and make noise, farmers know that rain will occur. The name Gizhik is an Onomatopoeia word.

Period of ice melting also guur – tyshty. That is when the river Kyzyl-Suu opens and becomes muddy.

The hibernation period Sugur chykty of Long-tailed marmots (Marmota caudata) is observed as a seasonal indicator. When marmots emerge in April, they inform the arrival of spring. Marmots are fully hibernated by May. Marmot hibernation is not fixed and can shift. If marmots emerge on time, it indicates that the herder will move to pasture earlier.

)

iy A

lja

Cosmology plays central role in Kyrgyz ecological calendar. The key is to be aware that any celestial data reveals terrestrial activities. Like many other communities, the calendar in Alai is based on lunar, which engages weather changes such as snow, wind, cold, storm, and rain. Terrestrial changes also perceived through collision of stars with moon.

17 - Tokol Aiarasy

ber)

Bird phenology, such as arrival, breeding, and departure times of specific birds known by the community.

Animal and insect cues. For example, the mating season of mountain sheep (Ovis ammon poli), wild goat (Capra sibirica), as well as hibernation and emergence long-tailed marmots (Marmota caudata). It also includes butterflies and insects.

Plant cues such as the emergence of grass until the end of the growing season.

Seasonality of livestock management. For example, herding seasons, breeding times of domestic sheep and goats, other specific relational activities.

Kyrgyek frost period, during which thumb-size green birds arrive. They are so small that they can land on the stem of grass. Dangerous frost may destroy potatoes. The departure of birds co-occurs with frost. Therefore, farmers rush to collect potatoes when early frost occurs. I assume these green birds may be any one of the following birds: Hume’s Warbler (Phylloscopus humei), Syke’s Warbler (Iduna rama), or Greenish Wabler (Phylloscopus trochiloides). The key is to begin potato harvest when temperature changes and early frost occurs.

Kara-kash torgoi Horned Larks (Eremophila alpestris) is one of the brown birds that give birth when summer begins. They are commonly present throughout the region and are resident birds know by the farmers.

A special wind known as galdurgan shamal (Onomatopoei) signals autumn. A morning wind that starts from 6:00 am to 12:00 pm. The wind blows from the east to west from mid-September and continues to May.

Chakchagai –Isabelline Wheatear (Oenanthe isabelline) is one of the brown birds that give birth when summer begins. This bird is important for the community in two ways. When these birds give birth, it marks the arrival of summer. When they stop signing, it marks the end of summer.

Formation of ice on river systems known as guur- alat (Onomatopoeia). Villagers who live along the rivers notice the sound of ice.

Kurchulduk: Northern Wheatears (Oenanthe oenanthe) is one of the brown birds that give birth when summer begins. Northern Wheatears are breeding birds that arrive in summer, early June, and leave in late August.

Kara Suu spring water. If a spring continues producing water throughout autumn, that means the autumn will be extended. When springs ceases, it marks the early arrival of winter.

Aiy (O cto

rch) n (Ma Kura

ber)

5 - Tokol Aiarasy

15 - Tokol Aiarasy

Seasonality of sociocultural events. A particular period of food abundance, seasonal festivals, and other seasonal activities.

The sign circled in black means dangerous as well as more variable events. Some examples are the early arrival of migratory birds, re-hibernation of marmots in spring, early emergence of green grass, flexible occurrence of soil related biophysical processes, flexibility in arrival of snow and departure, flexibility of yak mating season, and frost in autumn.

Burak term specifically refers to a sudden weather change during the mating season of mountain (Ovis ammon poli) sheep and wild ibex (Capra sibirica) from early December until the end of December. Ibex mating can occur 10 -15 days after mountain sheep.The mating season of mountain sheep marks the beginning of tokson childe, mid-winter.

The sign circled in black means that ecological signs are related to another sign. For example, when the soil warms up, people plant potatoes. When winter ends, the spring lambing of domestic sheep begins.

Duration of snow cover in Alai Valley, which is from mid-October up to April. However, currently, it is changing, especially the arrival of snow in autumn. Sometimes, the Alai Valley does not receive snow during winter kara suuk, which is unusual and rare.Villagers say that in mid-November, snow accumulates, creating layers known as bardalalait. When snow accumulates people start feeding sheep at home, limiting herding livestock around the village.

The arrow shows how ecological signs are related to each other. For example, when snow disappears, green grass emerges. When marmots hibernate, the summer pasture season is over. Farmers must collect potatoes when early signs of frost occur, and migratory birds depart.

an an

m be

K eb

ov e

Close to autumn (late July and early August), specifically hay harvesting period, people notice an emergence of kogoon horse flies. There is a specific period in which horseflies emerge and disappear. It happens mostly in July and August.

When grass emerges in spring, it is crucial to consider specificities of kyngoi, the sun-facing side of the mountains (valleys, and pastures) and teskei, the shady side of the mountains (hills, valleys, and pastures). The slopes make a big difference in the process of snow melt and grass emergence in the higher pasture grounds.

Animals such as sheep and goats do not graze in higher pastures, and the livestock descend to lower elevation. Otko-kachat is an escaping behavior of livestock which informs the arrival of autumn. Even though there are plenty of pastureland and grass fields, the livestock descends from the higher elevations as days become colder in fall.

Storing fodder is crucial to sustaining the livestock in the period of snow cover, which is a risky season for several reasons. April and May are the lambing seasons, but it is hard to predict the spring, especially the departure of snow. To secure yield or secure lambing, people need fodder. In spring 2016, the villagers ended buying fodder from the city of Osh city in order to save their livestock from unexpected icing.

The Emergence of grass in the village does not mean that they emerge in the summer pasture areas. Because the village Sary Mogul is located in the plan valley, much of the pastures situated at the foothills of the Alai Mountains where ground temperature varies.

During this period, some livestock may die due to cold days. Therefore, we must shelter them. This period also co-occurs with frost and ice forming in small streams.

Since there is a coal mine near the village called “Osh Prim,” villagers in Sary Mogul prepare coal to supply themselves with fuel sources in addition to livestock manure. In October, people prepare coal.

After the summer solstice, we expect ot-kaity the grass fields, barley, and other grasses band and to cease growing. When grass dries and changes color, it is crucial to consider specificities of kyngoi, the sun-facing side of the mountains, valleys, and pastures and teskei, the shady side of the mountains, hills, valleys and pastures.

Byshykchylyk - is the season of plentiful and abundance for the community, which begins in autumn and continues throughout the winter, SeptemberJanuary. In this period, the livestock will be salubrious enough. The community will have enough fodder and food supplies to meet the winter and prepare for spring. Most of the community celebrations and events take place in this period. Tokchylyk- this term refers to the period of abundance or plenty, which starts from autumn and continues throughout the winter.

When the summer ends, lambs of domestic sheep become self-sufficient kozu-torolot or independent. Around this period, the lambs are sheared as well. Similarly, the lambs of mountain sheep and goats also mature and become self-sufficient.

Once the livestock is brought back to the village in September, herders take shift and herd livestock in a routine around the village until snow accumulates. Each day, different shepherds from the village take shifts and herd sheep, goats, and cows. This type of herding is called Noat, which begins in mid-September and continues until November. Usually, heavy snow is expected in mid – November, which makes it impossible to take the livestock for grassing pastures. Thus, from November to April (during the snow over a period), the livestock is kept in the village under human care. As snow melts, this type of village-based herding practice continues in April and May (known as Kezuu) until people move to the summer pasture.

In summer, mid-July, the community members notice that bird chicks known as balapan begin to fledge. The community knows then that it is saratan summer. The word Saratan also comes from Arabic, and it means Cancer (Crab).

All marmots are hibernating by mid-October. The hibernation period of the long-tailed marmots is about 7- 7.5 months. It is also crucial to consider specificities of kyngoi, the sun-facing side of the mountains, valleys, and pastures and teskei, the shady side of the mountains, hills, valleys, and pastures when they hibernate

It is common that the sheep and goats are kept in a fenced corral during the night. Throughout the summer, manure accumulates in the places where farmers keep livestock. The manure kyk-kesyy cut into pieces in spring and autumn. With the end of winter and the beginning of spring, people cut manure and dry it throughout the summer. Close to the end of summer during the pasture season, at the end of August, the farmers cut the livestock manure again and leave it for next year. Next year when they come to the summer pasture, they will use it as fire fuel.

The grass, barley, and other forage dries, dies, and turns yellow at the end of summer. This process is locally called ot-kaity. However, specificities of kyngoi, the sun-facing side of the mountain and teskei, the shady side of the mountain makes a difference when growing season ends.

Seasonal community festivals take place in autumn from September to January. During the tokchylyk plenty or byshykchylyk abundance season, most of the community celebrations such as beshik toi newborn celebration, jeentek food share after newborn, bala oturguzuu – circumcision, chach ordy - braiding, kyz uzatuu – marriage, toi-tamasha – feast, uigo bata aluu- new house blessing celebrations are renowned during the abundance season.

Surprisingly nobody mentioned the Kyky Common Cuckoo (Fulica atra) is present in Alai Valley all summer. However, farmers identify Bai ulu Little Owl (Athene noctua) (generally) as an indicator of spring: of course, kyky may refer to many birds such as Pahtek Eurasian Collared Dove (Streptopelia decaocto) or Little Owl as they sound similar (Onomatopoeia).

The arrival of snow in autumn is a sign of winter, but the time of arrival varies. Nonetheless, if snow arrives early, especially too much, a heavy snowfall Jut is expected. Too much snow in winter and early spring limits access to pastures. Both wild and domestic animals will not be able to graze in the fields. Due to too much snowfall, the inability to graze triggers starvation and death for both wild and domestic animals such as sheep, goats, horses, and yaks. However, this disaster depends on snow accumulation.

Cattle produce manure, which called kyk. In late April, farmers take out the manure outside to let it dry throughout the summer. Once it has dried in late August, the farmers start bringing livestock indoors and use them in winter. Stable weather in summer is required to dry the piled manure known as ganek. If perceptions and weather anomalies continue, it may damage the kyk, not allowing them to dry. Drying the manure is dependent on the availability of sunlight and wind and favorable climate. Too much rain is not good for kyk because it does not dry.

In Sary Mogul, jailoo summer pasture season last only three month, June, July and August. Jailoo ends with the arrival of cold, temperate change. When the days becomes cold in fall, livestock escape from the pasture, grass turns yellow, marmots hibernate, and kids begin feeling the cold.

In winter, people burn coal and manure and sit at home. Winter is the slowest time of the year and the intensity of winter activities decline.

The villagers provided me rich knowledge about summer birds, one of which is Koguchkon or kok kabutar Hill Pigeon (Columba rupestris).

This symbol refers to a sudden weather change such as snowstorms, snowfall, and other weather events known as burak. This term specifically refers to a sudden weather change during the mating season of kulja - burak mountain sheep (Ovis ammon poli) in early December and end of December. In early December, the hunters observe how the group of male Marco Polo Sheep begin scattering around in search of (uiur) – a group of female sheep. Usually, groups of males and female live separately throughout the year. Knowing the mating of Marco Polo Sheep helps predict the seasonal shifts in winter and summer.

Farmers notice that when domestic sheep tuloit shed hair that informs the arrival of summer, as well as the time to shear. The wool loss in sheep (Urloo) indicates it is time to shear, but if sheared too early, they may be subject to death if sudden cold and rain occur.

The hunters in Sary Mogul pay close attention to the mating season of the Ibex (Capra sibirica), known as teke-burak. The mating of Ibex marks the begging of the harsh winter, and it takes place close to the winter solstice, December 22nd. It is important to note that Ibex mates and gives birth 10-15 days compared to Marco Polo sheep. The main reason for this is that the lambs of Ibex are not as cold-resistant as the lambs of the Marco Polo sheep.

From early April to early June, Uzun Sary is a long yellow period, which means the time of starvation and food scarcity. In this period, villagers face a reduction in food and fodder supplies. The livestock will be arykchylyk undernourished due to the lack of grass. The days become longer and longer. The local community will be busy plowing and planting. It is in this period, the stored food acquired from the livestock and crops are consumed.

Kyshky tol – means winter lambing. Depending on the breeding time of sheep, winter lambing takes place in January and February. Many farmers do not prefer winter lambing because it is too cold, and the mother sheep consumes too much fodder and hard work. Only a few people undertake winter lambing in Sary Mogul. Although here is enough fodder, the cold and sheep health is the main reason why winter lambing is not preferred.

When, for the first time, kok-chykty fresh grass starts to appear in the fields, people know that winter has ended, and spring has arrived. The emergence of grass is essential because snow disappears, the earth becomes dark, and the grasslands become accessible to livestock. However, due to sudden weather changes in spring, the grass could emerge early, known as jalgan jai fake spring. When fake spring occurs earlier than expected, the community does not believe that spring has arrived. This sudden warming informs the extent of spring and the expectation of heavy snowfall in spring.

Spring lamping baargi tol kiret is a period when sheep and goats start giving birth. Sheep give birth between 142-156 days, which is about five months. Many people in the Sary Mogul community breed sheep throughout October and November, in order to undertake spring lambing. It is preferred because farmers time the breading towards the warmer season when childe ends, and spring arrives. The spring lambing begins from March to April.

When male sheep are put back together with females, it is called kochkor koshylat. Many people in Sary Mogul community breed sheep throughout October and November. Farmers time sheep lambing baargi tol kiret in October because they prefer spring lambing when days become warmer in late March and early April.

Women engage in weaving activities in addition to other seasonal work they do. In order to prepare for summer, woman Jyn yiryy – prelate a string from sheep wool. Women of Sary Mogul seasonally produce carpets from sheep wool. They include various types of rugs (taar, chadar, gajary, eki jyzdyy, and terme), yurt decorations (boo, uug tizgich, and jel boo) and specially designed felts (ak kyiyz, orgo kyiyz, kara kyiyz, choimo kyiyz, oimo, and shyrdak with jeek).

Topoz tol is when the yaks begin to give birth. Yaks start to give birth starting from mid-May up to mid-June. The yaks give birth in 256-257 days, which is between 8.5 and 9 months. However, the mating season of yaks is are not fixed.

The mating season of topoz jugurot yaks usually expected from mid-July to October, but it varies depending on the season. Similar to mountain goats and sheep, buka males often graze separately in higher elevations and mate once a year. If male yaks visit (jele) a place where female yaks are milked and leave without mating, this indicates a seasonal shift.

Nooruz – is a celebration of jaz spring from 21 to the 24 of March during the times of Vernal Equinox. During this event, villagers clear their yards, organize games, prepare food - sumanak, and make good wishes. This holiday is widely celebrated as a New Year among the communities in Central Asia.

Although people in Sary Mogul do not monitor horse mating as a seasonal indicator, in summer, horses are put together. A single male aigyr is put together with uiur group of female horses, but they do not mate randomly. They mate when their time comes as well. Starting from late May, horses start giving birth, and the milking season begins. Many people in Sary Mogul drink kymyz fermented horse milk for traditional healing purposes, especially during the early milking season. In autumn, herder store kymyz in plastic bottles for spring.

This symbol represents an activity of storing food in autumn. Close to winter, herders prepare food, especially dairy products sary-mai yak butter, and syzmo, processed yogurt, syt milk, karyn-mai stored butter in duck shape, meshke mai lighter yak butter, kurut hard cheese and other types of cheese (uuz, ejigei, byshtak, and tolto) for spring.

When grass emerges, the community notices the abundance of the wolves around the area. Mountain sheep (Ovis ammon poli) and mountains goat Ibex (Capra sibirica) descend to lower valleys searching newly emerged grass.

Another summer bird is Pahtek Eurasian Collared-Dove (Streptopelia decaocto).

This symbol collectively refers to kush-keldi known as the arrival of migratory and breeding birds. Depending on the late or early arrival of migratory birds, villagers determine the spring season. Occasionally birds arrive too early when there is still ice and ducks die known as jalgan jai fake spring. Land use activities can begin only after the arrival of migratory birds.

When the summer ends, lambs of domestic sheep become self-sufficient kozu-torolot or mature. Around this period, the labs are sheared as well. Similarly, the lamb of mountain sheep and goats also become self-sufficient and mature, which is a sing of autumn.

People wish to leave the potatoes in the ground up to October, but temperature change and the occasional occurrence of ground frost forces farmers not to take a risk. Farmers in Sary Mogul collect potatoes much earlier in September. Only a few people leave their potatoes on the ground up to October 10-15 until the point when potatoes develop harder skin to be fully enriched. However, it is not often the case. They are collected in September depending on frost (temperature change).

Torgoi Skylarks (Alauda arvensis) are brown birds that give birth when summer begins. Northern Wheatears are breeding birds that arrive in summer, June, July, and August.

A period when migratory birds return and depart is called kush- kaity. The return of migratory birds indicates the end of the summer season and the arrival of autumn when temperature change from warm to cold.

The livestock in Sary Mogul are hand-fed in the village from mid-October to end of April because snow cover in Alai lasts longer. Keeping livestock in the village and feeding by hand is called Koldo-karoo. It is important, however, to note that arrival and departure of snow varies so as the time keeping livestock in the village.

In winter, villagers clear snow. Farmers take care of the livestock by maintaining them in shelter during the snow cover.

Although there are not many hunters in Sary Mogul, a few hunters suggested that they hunt during winter. Hunters say, however, that during mating and lambing seasons, it is prohibited to hunt.

ht in

After harvesting crops like grass, barley (arpa), common sainfoin (Onobrychis) and potatoes, Jer tonot the deep soil freezes, which is also a sign of winter (October).

Herders have told me that throughout the summer, farmers hear the sound of Chegirtke (grasshoppers). Locust invasion is not a big deal in village, but a female farmer from lower elevation complained about them. During the hot summer in Chon Alai Valley, grasshoppers destroy crops, especially consuming grasslands but not in Sary Mogul.

When kok-chykty fresh grass starts to emerge, it indicates spring, which occurs after the snow disappears. Herders take their livestock out to the fields. That is when people also move to the summer pasture. Snow melt and grass emergence varies year to year. Sometimes, grass may emerge much earlier, but then icing and shifting spring could well be expected.

When summer ends, and autumn begins, Sugur Jatty Long-tailed marmots (Marmota caudata) hibernate. The hibernation of marmots begins from late August through September. If marmots hibernate early, the spring will come on time, and the winter will be snowy and cold. Marmot hibernation means the end of the summer pasture season. Shifts in marmot hibernation indicate seasonal changes.The emergence of marmots co-occurs with changes in soil temperature Jerge Tap Kridi.

Jetin in

Chyn

Seasonality of crop management. Particular periods such as sequence planting and harvesting period of common sainfoin, barley, and potatoes.

Arrival and departure of snow, which takes place twice a year, in mid-April and around mid-November. It marks the start and end of childe. Usually, snow is expected to arrive between mid-October to mid-November. Currently, snow arrives as late as January. Understanding the snow cover period is essential because it determines livestock herding practices.

In summer, during the peak of summer, farmers see butterflies. Alai Valley is abundant for butterflies.

Many people in Sary Mogul keep livestock. The livestock produce manure, which called kyk. In late April, local people take out the manure to let it dry in the sun throughout the summer. When they take out the manure, they create a pile called Ganek, a special way of building kyk so that wind can go through and dry them effectively. In late August, local people start bringing the dried manure indoors and store it. In winter, they use it as fire.

7 - Tokol Aiarasy

When bird migration occurs, various species of cranes karkyra (Gruiformes), turna (Gruidae, or Anthropoides virgo) other ducks and geese arrive. The spring smells nice, and land use activities begin in April.

The presence of Chakchagai Isabelline Wheatears during growing season informs summer period. When they stop signing, it informs the end of summer and beginning of fall. The name of the bird is also Onomatopoeia.

In the period of bird migration, the chandyloch White wagtail (Motacilla alba) comes first. This mixed color (white and black) small bird marks spring. The local people have a special ritual related to this bird. Upon seeing the bird, they immediately throw a stone at it out of excitement

In autumn, a thumb-size green bird arrives, and farmers notice a frost locally called kyrgyek. This small bird can hang or land on the stem of grass. This frost may destroy potatoes. Therefore, farmers rush to collect potatoes. I assume that these green birds might be Hume’s Warbler (Phylloscopus humei), Syke’s Warbler (Iduna rama), or Greenish Warbler (Phylloscopus trochiloides). The key is to begin potato harvest when early signs of fall occurs.

13 - Tokol Aiarasy

Hars h mid -wint er Midd le wi nter Wint er

Bird

in A

9 - Tokol Aiarasy

iy (J

anua

ry)

( n Aiy

Ycht

mbe e c e D

11 - Tokol Aiarasy

During the arrival of migratory birds, kara - chyiyrchyk Common starling (Sturnus Vulgaris) small and black birds follow.They do not stay too long in the area of Sary Mogul. Once they come, spring begins.

Kashkalduk Common Coot (Fulica atra) continue to arrive. One challenge in identifying this bird, however, has been the very notion of kashka white-headed. This term may refer to horses, birds, and other animals with white spots on their head. In this regard, we also assume that this bird can also be a White-Headed Duck (Oxyura leucocephala), and a White-headed Ruby Throat (Luscinia pectoralis). Nonetheless, according to the local description, this term is a local name of Common Coot.

When Kaldugach is seen in flocks during the departure of migratory birds, it indicates the end of summer and the arrival of autumn. The name kaldugach applies for three birds with similar tales: Common Swift (Apus apus), Northern House Martin (Delichon Ubricum), and Barn Swallow (Hirundo rustica).

Community members have told us that fall is noticed when frogs vocalize (croaking) in September, but we have little data about frogs.

When fresh grass appears for the first-time, wild and domestic animals start to chase it. This kok kubuu behavior among domestic animals indicates the end of winter and beginning of spring. The term also refers to mountain sheep (Ovis ammon poli) and mountain goat Ibex (Capra sibirica) descend to lower valleys.

Kok kubuu means a behavioral change among sheep, goats, and other animals when grass emerges. They become picky; refuse to eat stored fodder. That is how people notice the arrival of spring.

Sheep dies after foraging too much grass in spring. The effect of fresh grass on weak livestock is called kok-suruu or diarrhea. It is a crucial period for livestock, and it usually takes place in mid-April. This process is also known as (ulgoo) – a process where weak animals die due to diarrhea.

Beginning from the 15th of May, the Pleiades set from the west and disappear for 40 days. At this time, daylight becomes longer and longer. While the Urkor Pleiades is not seen, the local people must drink Saamal horse milk for healing purposes. Around the 24th of June, the Pleiades re-appears from the east. At this time, the community will not see the group of stars for 40 days.

When Baichechekei Snowdrops (galanthus) emerge, it indicates the arrival of spring.

Shearing sheep and goats is called koi kyrkym, which starts from late May to June. It is important to know the right time to shear the sheep. Otherwise, they may die due to cold, especially if they sheared too early in spring. Therefore, early shearing is not preferable due to the risk of cold weather as well as rain.

Land use, plowing and panting, a period called amal-aiy, occurs in April through May. Biophysical processes in spring known as jerge tap kirdi ,the entrance of heat into the ground, and the emergence of steam out of the soil informs land use activities. However, this process varies from year to year. In this period, people plant barley arpa and then plant Espartset common sainfoin (Onobrychis). The potatoes are planted much later by the end of May. Due to the late departure of snow and thawing, the land use activities shift from April to May, sometimes even June.

Land use activities like plowing, and planting takes place in April and May, depending on snow melt and thawing of soil. It is known as amal-aiy land use season.

Farmers clean snow during the winter. Farmers take care of the livestock in shelter during the period of snow cover. As part of winter activity, men work in the coal mine, whereas women engage in weaving activities. The winter is the slowest time of the year.

Farmers irrigate crops during short summer (June to August) both inside and fields outside of the village. The farmers have a special irrigation schedule upon which they rely during the irrigation season. Depending on how much rain the village receives during a short summer, barley is irrigated 3-4 times throughout the season.

Legends

The Seasonal Calendar of Life: Sary-Mogol, Alai valley, Kyrgyzstan 5 - Токоол Ай-арасы