Luba Balagova was born in 1968 in the Republic of Kabardino-Balkaria (the North Caucasus) of the Russian Federation. She finished her studies in literature and Journalism at the Moscow State University (named after Lomonosov) in 1991.
Balagova defended her First PhD (kandidatskaia) (“How to Implement Adiga Khabza in the National Educational Curriculum”) at the Moscow Institute of National Education in 1994. At the present time Balagova is completing her Second PhD in Literature “The Diaspora Literature of the Circassians” in the Institute of World Literature (IMLI) named after Gorky. This summer her monograph “Circassian Diaspora Literature” will be published by the IMLI Institute, Moscow.
Balagova published eight poetic books and a historical novel in poetry “Empress”. (“The Lonely Branch” – Nalchik (in Circassian), 1992; “The Stone Wall” - Nalchik (in Circassian), 1997; “The Way Of The Sun”, - Nalchik (in Circassian) – 2000; “Goshana” - Nalchik (in Circassian) – 2005; “I say my Prayers in Circassian”, Moscow (in Russian), 2000; “Tsar’s Love” Moscow (in Russian) – 2007; “Trials” - Nalchik (in Circassian), 2008; “I say my Prayers in Circassian”, WingSpan, USA – 2008; “Impress” WingSpan, USA – 2008.)
In 2000-2003 Balagova prepared and published in Nalchik with The Cherkess Fund Organization (as Chief Editor) a literary almanac “Horizon” (four issues) in three languages (Circassian, Russian and English).
Luba Balagova is a Poet Laureate and won First Prize of The Young Authors in 1997 (republic of Kabardino-Balkaria).
In 2008 Balagova’s “Impress” was announced in RF Union of Writers as “one of the greatest historical novels” and was collectively recommended for a literary prize.
Balagova is a member of the Russian Union of Writers. She currently lives in Windsor, England with her husband and two sons.
Belaghi’s publications in Circassian: Belaghi, L., Qwdame Zaqwe [The Lonely Branch], Nalchik: Elbrus Book Press, 1992.
— Mive Serey [The Stone Wall], Nalchik: Elbrus Book Press, 1997.
— Dighem yi Ghwegw [The Way of the Sun], Nalchik: El’-Fa, 2000.
— Gwaschene: Mariye Teimriqwe yi Px’wmre Yiwan Bzajasch’emre ya Txide (1561-1568): Roman-Poeme [Gwaschene: The Tale of Maria Daughter of Temryuk and Ivan the Terrible (1561-1568): Novel-Poem], Nalchik: M. and V. Kotlyarov Book Press, 2005.
Ghewnexwp’e [Trials and Tribulations], Nalchik: M. and V. Kotlyarov Book Press, 2008.
Luba Belaghi (Balagova) at one of her book presentations.
Solid grounding in Circassian language and culture
and an open-minded perspective on the outside world
are the requisites for the long-term survival and
development of Circassian language and culture.
[The Nart Council]
СОСРЫКЪУЭ КЪЫЗЭРАЛЪХУА ЩIЫКIЭР
The Manner of Sosriqwe’s Birth
СОСРЫКЪУЭ КЪЫЗЭРАЛЪХУА ЩIЫКIЭР
Сэтэней гуащэ жьыщIэу псыхъуэм дэст. Нартхэ я жэмыхъуэ Сос жыхуаIэм жэм игъэхъуу псым адрыщIкIэ къыIутт, къехъуэпсащэри и нэфсыр хуэубыдыжакъым, ар Сэтэней бгъурылъ мывэм тригъэхуащ.
Сэтэней мывэр къищтэри хъыдан хуабэм кIуэцIишыхьащ, унэм къыздихьри, ар жьэгум ирилъхьащ. Жэмыхъуэм и нэфсыр хъыдан хуабэм здыкIуэцIылъым, хэхъуэурэ ин хъуащ. Абы къыщыхъуа щIалэм Сосрыкъуэ фIащащ. Сосрыкъуэ и Iэпкълъэпкъыр жыр хъуащ. Жыр гуащIащэти, Лъэпщ и кIыщым яхьри блэ псыхьыгъуэ япсыхьащ. Абы щыгъуэ тIэкIу нэхъ щабэ хъуащ. Ауэ щапсыхьым лъэгуажьитIым деж Iэдэм жьэдалъхьэри ахэр цIыху Iэпкълъэпкъым ещхь хъуащ.
*** The Manner of Sosriqwe’s Birth
(There are many variations on the story of the birth of Sosriqwe. This is one of the shorter versions)
LADY Satanay was washing the laundry by the riverside. The Nart cow-herd, Sos, was tending his drove on the other side of the river. Satanay was exquisitely beautiful. When the drover saw her, his desire for her was so immense that he could not withhold his semen* [in another version of the tale, semen is euphemistically referred to as tears], which fell on a stone beside her.
Satanay picked up the stone and wrapped it in a warm cloth. She carried it home and laid it in the hearth hole. The cowherd’s semen inside the warm cloth began to grow. The child engendered therein was named Sosriqwe* [literally: son of Sos, qwe = son]. The body of Sosriqwe turned to very hard steel. To soften the steely mass, the child was taken to Lhepsch*’s smithy [Lhepsch was the god of the smiths in the Circassian Pantheon], where it was tempered seven* times [seven was a sacred number in Circassian mythology]. The unwieldy body of Sosriqwe became more lenient. Lhepsch tempered Sosriqwe’s body by holding him with a pair of tongs from his knees. These became to resemble the knees of humans [if you refer to the story Sosriqwe Fetches Fire, the Giant curses himself for not recognizing Sosriqwe by his human knees].
This is the Circassian version of the Immaculate Conception, where Lady Satanay is distanced from sin. See The Story of How the Narts Ravished Lady Satanay, for another more earthly version of the birth of our hero.
Interesting links: Адыгэ нарт псысэхэр (The Nart Tales of the Circassians)