Turkish Culture, History and Language Are Still Quite an Exotic Subject Both
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O. Karataev TITLE of the ANCIENT TURKS: “KAGAN” (QAGAN) and “ZHABGU” (YABGU)
ISSN 1563-0269, еISSN 2617-8893 Journal of history. №1 (96). 2020 https://bulletin-history.kaznu.kz IRSTI 03.29.00 https://doi.org/10.26577/JH.2020.v96.i1.02 O. Karataev Kastamonu University, Turkey, Kastamonu, е-mail: [email protected] TITLE OF THE ANCIENT TURKS: “KAGAN” (QAGAN) AND “ZHABGU” (YABGU) The Turks managed to create a huge empire. Territory – from the Altai mountains in the east to the Black Sea in the west, from the upper Yenisei in the north to the upper Amu Darya in the south. At the beginning of the VI century, the territory of Kazakhstan came under the authority of the Turkic Kaganate. Turkic Kaganate is the first state in Kazakhstan. Its basis was the union of Turkic-speaking tribes, which was headed by the kagan. The state, based on tribal traditions, was based on military-administrative management. It was part of a system of relations with such major states of the time as Iran and Byzan- tium. China was a tributary of the kaganate. The title in many cultures played the role of an important indicator of the international prestige of the state. As is known, only members of the Ashin clan had the sacred right to supreme power in the Turkic Kaganate. Possession of one or another title, occupation of one or another place in the political and state structure of society, depended on many circumstances, the main of which was belonging to a particular tribe in a tribal union, clan in a tribe, etc. Social deter- minants (titles, ranks, positions), as the most significant components of ancient Turkic anthroponomy, contained complete information about the social status of the bearer of a given name, its origin and membership in a particular layer of society, data on its place in the political structure of society and the administrative structure . -
History of the Turkish People
June IJPSS Volume 2, Issue 6 ISSN: 2249-5894 2012 _________________________________________________________ History of the Turkish people Vahid Rashidvash* __________________________________________________________ Abstract The Turkish people also known as "Turks" (Türkler) are defined mainly as being speakers of Turkish as a first language. In the Republic of Turkey, an early history text provided the definition of being a Turk as "any individual within the Republic of Turkey, whatever his faith who speaks Turkish, grows up with Turkish culture and adopts the Turkish ideal is a Turk." Today the word is primarily used for the inhabitants of Turkey, but may also refer to the members of sizeable Turkish-speaking populations of the former lands of the Ottoman Empire and large Turkish communities which been established in Europe (particularly in Germany, France, and the Netherlands), as well as North America, and Australia. Key words: Turkish people. History. Culture. Language. Genetic. Racial characteristics of Turkish people. * Department of Iranian Studies, Yerevan State University, Yerevan, Republic of Armeni. A Monthly Double-Blind Peer Reviewed Refereed Open Access International e-Journal - Included in the International Serial Directories Indexed & Listed at: Ulrich's Periodicals Directory ©, U.S.A., Open J-Gage, India as well as in Cabell’s Directories of Publishing Opportunities, U.S.A. International Journal of Physical and Social Sciences http://www.ijmra.us 118 June IJPSS Volume 2, Issue 6 ISSN: 2249-5894 2012 _________________________________________________________ 1. Introduction The Turks (Turkish people), whose name was first used in history in the 6th century by the Chinese, are a society whose language belongs to the Turkic language family (which in turn some classify as a subbranch of Altaic linguistic family. -
Anna Komnene's Narrative of the War Against The
GRAECO-LATINA BRUNENSIA 19, 2014, 2 MAREK MEŠKO (MASARYK UNIVERSITY, BRNO) ANNA KOMNENE’S NARRATIVE OF THE WAR AGAINST THE SCYTHIANS* The Alexiad by Anna Komnene is well-known. At times it raises controversial issues (e.g. concerning “full” authorship of the Byzantine princess), but all in all it represents a very valuable source of information. In this paper the author strives to examine just how precise and valuable the pieces of information she gives us in connection with the war of her father emperor Alexios Komnenos (1081–1118) against the Scythians (the Pechenegs) are. He also mentions chronological issues which at times are able to “darken” the course of events and render their putting back into the right context difficult. There are many inconsistencies of this type in Anna Komnene’s narrative and for these reasons it is important to reestablish clear chronological order of events. Finally the author presents a concise description of the war against the Pechenegs based on the findings in the previous parts of his paper. Key words: Byzantium, Pechenegs, medieval, nomads, Alexiad, warfare The Alexiad by Anna Komnene1 is well-known to most of the Byzan- tine history scholars. At times it raised controversial issues (e.g. concerning “full” or “partial” authorship of the Byzantine princess),2 but all in all it represents a valuable written source. Regardless of these issues most of the scholars involved agree that it will always remain a unique piece, a special case, of Byzantine literature,3 despite the obvious fact that Anna Komnene’s * This work was supported by the Program of „Employment of Newly Graduated Doc- tors of Science for Scientific Excellence“ (grant number CZ.1.07/2.3.00/30.0009) co-financed from European Social Fund and the state budget of the Czech Republic. -
The Oghuz Turks of Anatolia
THE OGHUZ TURKS OF ANATOLIA İlhan ŞAHİN The migration and settlement of Oghuz groups, who were also known as Turkmens in Anatolia, were closely related with the political and demographic developments in the Great Seljuk Empire. But in order to understand these developments better, it would be reasonable to dwell first a little on the conditions under which the Oghuz groups lived before migrating to Anatolia, and look to the reasons behind their inclination towards Anatolia. The Oghuz groups, who constituted an important part of the Göktürk and Uygur states, lived along the banks of the Sır Darya River and on the steppes lying to the north of this river in the first half of the tenth century1. Those were nomadic people, and they made a living out of stock breeding, so they needed summer pastures and winter quarters on which they had to raise their animals and survive through cold winter days comfortably. In addition to them, there were sedentary Oghuz groups. In those days, the sedentary Oghuz groups were called "yatuk"2 which means lazy. This indicates that leading a nomadic life was more favorable then. Although most of the Oghuz groups led a nomadic life, they did have a certain political and social structure and order. There are various views about the meaning of the word “Oghuz”, and according to dominant one among them, the word means “tribes”, and “union of tribes” or “union of relative tribes”3. So, in other words, the word had organizational and structural connotations in the political and social sense. The Oghuz groups, consisting of a number of different boys or tribes, can be examined in two main groups since the earlier periods in the most classical age of Prof. -
Arguments Towards the Rising of Ottoman Empire Osmanli Kuruluş Dönemi Tartişmalari
Ayşen ÇAKIRAY ARGUMENTS TOWARDS THE RISING OF OTTOMAN EMPIRE OSMANLI KURULUŞ DÖNEMİ TARTIŞMALARI Ayşen ÇAKIRAY1 ÖZET Osmanlı Devleti küçük bir uç beyliği iken büyük bir imparatorluğa dönüşmüş ve altı asır boyunca çok geniş bir coğrafyada hüküm sürmüştür. Bu büyük imparatorluğun kimler tarafından kurulduğu, temelleri ve niteliği üzerine 20. Yüzyıldan itibaren birçok tez ortaya konmuştur. Bu dönemden itibaren Modern Osmanlı yazıcılığında Osmanlı’nın kuruluşu meselesi önemli bir tartışma konusu haline gelmiştir. Herbert Adams Gibbons’un “Osmanlı İmparatorluğunun Kuruluşu / Foundation of the Ottoman Empire” adlı kitabında ortaya koyduğu görüşler ile bunun tam karşıtı olarak Fuat köprülü’nün görüşleri Osmanlı kuruluş dönemi tartışmalarındaki ilk yaklaşımlardır. Wittek ‘in gazi çevreleri ve onların değerler sistemi hakkındaki tezi 1980’lerde RP. Lindner, Gy. Kaldy-Nagy, R.C. Jennings, Colin Imber, C. Heywood gibi Osmanlı tarihçileri tarafından geliştirilmiştir. Rudi Paul Lindner; “kutsal savaş” Gaza düşüncesine karşı görüş belirtmiştir. Osmanlıların dinsel kaygısının olmadığını söylemiştir. Colin İmber ve Feridun Emecen’in kaynakların yetersizliği olduğunu söyleyerek Osmanlının kökenleri hakkında görüşlerini belirtmiştir. Bu çalışmadaki amacımız Osmanlı Kuruluşunu Gibbons, Fuat Köprülü, Paul Wittek, Colin Imber, Halil Inalcık gibi tarihçilerin ortaya koyduğu görüşler çerçevesinde incelenmeye çalışmaktır. Osmanlı kuruluşu ile ilgili bütün görüşler değerlendirilecektir. Anahtar Kelimeler: Osmanlı kuruluşu, Kutsal Savaş, Gaza tezi, Osmanlı İmparatorluğu’nun kökenleri ABSTRACT The Ottoman state was a border beylic at the beginning, then it turned to an empire and dominated a wide geography during a centuries. Many theses have presented since 20th century about who ruled the empire and its origins and its quality. Since this period modern Ottoman records about the problem of Ottoman rising became an important discussion subject. -
Co-Operation Between the Viking Rus' and the Turkic Nomads of The
Csete Katona Co-operation between the Viking Rus’ and the Turkic nomads of the steppe in the ninth-eleventh centuries MA Thesis in Medieval Studies Central European University Budapest May 2018 CEU eTD Collection Co-operation between the Viking Rus’ and the Turkic nomads of the steppe in the ninth-eleventh centuries by Csete Katona (Hungary) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Medieval Studies. Accepted in conformance with the standards of the CEU. ____________________________________________ Chair, Examination Committee ____________________________________________ Thesis Supervisor ____________________________________________ Examiner ____________________________________________ Examiner CEU eTD Collection Budapest May 2018 Co-operation between the Viking Rus’ and the Turkic nomads of the steppe in the ninth-eleventh centuries by Csete Katona (Hungary) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Medieval Studies. Accepted in conformance with the standards of the CEU. ____________________________________________ External Reader CEU eTD Collection Budapest May 2018 Co-operation between the Viking Rus’ and the Turkic nomads of the steppe in the ninth-eleventh centuries by Csete Katona (Hungary) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Medieval Studies. Accepted in conformance with the standards of the CEU. ____________________________________________ External Supervisor CEU eTD Collection Budapest May 2018 I, the undersigned, Csete Katona, candidate for the MA degree in Medieval Studies, declare herewith that the present thesis is exclusively my own work, based on my research and only such external information as properly credited in notes and bibliography. -
Cultural Changes in the Turkic World
Cultural Changes in the Turkic World edited by Filiz Kıral, Barbara Pusch, Claus Schönig, Arus Yumul WÜRZBURG 2007 ERGON VERLAG WÜRZBURG IN KOMMISSION The Gagauz Between Christianity and Turkishness Astrid Menz The Gagauz are a small Turkish community with probably not more than 300,000 members, living mainly in the Balkans. The main group of about 200,000 mem- bers lives on the territory of the former Soviet Union; according to the 1989 cen- sus roughly 150,000 Gagauz live in the Republic of Moldova and about 31,000 in the neighboring regions of the Ukraine. The second biggest group lives in Bulgaria, but their number is uncertain. Different authors have estimated between 30,000 and 300,000 Gagauz in Bulgaria. According to a 1992 Bulgarian census, they number 1478, only 402 of whom have Gagauz as their mother tongue. This sur- prisingly low number can be explained by the fact that the Gagauz language is rap- idly being given up due to the way the Gagauz in Bulgaria conceive of their ethnic identity. I will go into the details of this self-conception below. Although small groups of Gagauz are living in Greece, Romania, Turkey, Ka- zakhstan, the Caucasus and even South America, I will concentrate in what fol- lows on the two main groups: the Gagauz in the Republic of Moldova and the Ukraine and the Gagauz of Bulgaria. What makes the Gagauz different from the other Turkish groups in the Balkan countries is the fact that they are Orthodox Christians. Closely connected with their faith is the question of their ethnogenesis. -
The Gagauz Between Christianity and Turkishness
The Gagauz Between Christianity and Turkishness Astrid Menz The Gagauz are a small Turkish community with probably not more than 300,000 members, living mainly in the Balkans. The main group of about 200,000 mem- bers lives on the territory of the former Soviet Union; according to the 1989 cen- sus roughly 150,000 Gagauz live in the Republic of Moldova and about 31,000 in the neighboring regions of the Ukraine. The second biggest group lives in Bulgaria, but their number is uncertain. Different authors have estimated between 30,000 and 300,000 Gagauz in Bulgaria. According to a 1992 Bulgarian census, they number 1478, only 402 of whom have Gagauz as their mother tongue. This sur- prisingly low number can be explained by the fact that the Gagauz language is rap- idly being given up due to the way the Gagauz in Bulgaria conceive of their ethnic identity. I will go into the details of this self-conception below. Although small groups of Gagauz are living in Greece, Romania, Turkey, Ka- zakhstan, the Caucasus and even South America, I will concentrate in what fol- lows on the two main groups: the Gagauz in the Republic of Moldova and the Ukraine and the Gagauz of Bulgaria. What makes the Gagauz different from the other Turkish groups in the Balkan countries is the fact that they are Orthodox Christians. Closely connected with their faith is the question of their ethnogenesis. There is no consensus among re- searchers about the origin of the Gagauz. And what is even more important is that the two main groups of Gagauz adhere to two completely different theses about their ancestors and thus their history. -
The Islamization of the Legend of the Turks: the Case of Oghuznāma* Éva Kincses-Nagy University of Szeged
The Islamization of the Legend of the Turks: The Case of Oghuznāma* Éva Kincses-Nagy University of Szeged The Oghuznāma represents the epic tradition of the Oghuz Turkic people. It is a collection of stories about the ancestor from whom they derived their name, Oghuz, as well as the progenitors of related peoples. The different versions offer a wealth of data for an unusual range of problems in the field of historical linguistics and literary analysis. Also, although naturally being far from useful as a historical source per se, some of its stories reflect historical events to a certain extent. The kernel of the legend must have wandered with the Oghuz tribes and their bards, the so called ozans, from their Inner Asian homelands to Anatolia and further on to the territory of the later Ottoman Empire, and adaptations to the new environment are noticeable. These are the first recorded legends about the origin of the different Turkic people written in different places and in different times. Oral and written versions were circulating in the vast territory of the Turkic world (Orkun 1935). Our earliest information about the Oghuz people comes from the age of the first and second Türk Qaghanates. Their name can be found in the runic Turkic inscriptions of the 8th-9th centuries where the Oghuz appear as the northern neighbours of the Turks, and their tribal federation is called Toquz-Oghuz ‘nine Oghuz’.1 In the Köl Tegin Inscription the name Oghuz also occurs as an element of a personal name: Oġuz Bilgä Tamġačï ‘Oghuz, the Wise Keeper of the Seal’, the name of an envoy who arrived at the funeral of the tegin.2 In the Šine-Usu (760) inscription the names of tribal federations are the aforementioned Toquz-Oghuz and also Sekiz Oghuz ‘eight Oghuz’.3 There are accounts on their relationships with the Turks and the Uyghurs: sometimes they were allies, sometimes they were enemies. -
Chapter 1 the Azerbaijanis Until 1920
Chapter 1 The Azerbaijanis until 1920 The Azerbaijanis live in an area that has been a center of ideological ac- tivity, confrontation, and accommodation between different cultures. Un- til the second half of the nineteenth century, the delineation between their identities as Turks, Azerbaijanis, Iranians, and Muslims was not clear, and Azerbaijanis rarely referred to themselves as “Azerbaijani.” The de- velopment of the Azerbaijanis’ collective identity intensiªed and became a struggle toward the end of the nineteenth century, when a distinctive Azerbaijani national identity emerged as a political force. The polemics and competition over the identity of the Azerbaijanis were stimulated by revolutionary changes occurring in all the empires surrounding the Azerbaijanis, their increased exposure to the growing nationalism of the peoples around them, the idea of modern nationalism, and the political activities of various ideological movements that competed in the region at that time: Pan-Islam, Pan-Turkism, Iranian nationalism, and commu- nism. The competition between these rival ideologies further intensiªed in the ªrst quarter of the twentieth century after the fall of the Ottoman Em- pire and the subsequent disengagement of Muslim and Ottoman identi- ties, and the division between Turkic cultural identity and Turkish state identity that occurred with the establishment of the Republic of Turkey. The change in the state identity of Iran also intensiªed the struggle over the identity of the Azerbaijanis. Until the establishment of the Pahlavi regime in the twentieth century, the identity of Iran was not ex- clusively Persian, but supra-ethnic. From the eleventh century until the founding of the Pahlavi regime, the political leadership of Iran was mostly Turkic, and both Turkic and Persian cultural elements inºuenced 16 l borders and brethren the ethnic character of the regime and the culture of the country. -
The Case of Muslims Tomasz Pelech
Shaping the Image of Enemy-Infidel in the Relations of Eyewitnesses and Participants of the First Crusade : The Case of Muslims Tomasz Pelech To cite this version: Tomasz Pelech. Shaping the Image of Enemy-Infidel in the Relations of Eyewitnesses and Participants of the First Crusade : The Case of Muslims. Archaeology and Prehistory. Université Clermont Auvergne; Uniwersytet Wroclawski, 2020. English. NNT : 2020CLFAL002. tel-03143783 HAL Id: tel-03143783 https://tel.archives-ouvertes.fr/tel-03143783 Submitted on 17 Feb 2021 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. UNIWERSYTET WROCŁAWSKI WYDZIAŁ NAUK HISTORYCZNYCH I PEDAGOGICZNYCH INSTYTUT HISTORYCZNY / UNIVERSITÉ CLERMONT–AUVERGNE ÉCOLE DOCTORALE DES LETTRES, SCIENCES HUMAINES ET SOCIALES (ED 370) CENTRE D’HISTOIRE «ESPACES ET CULTURES» PRACA DOKTORSKA/THÈSE DE DOCTORAT Shaping the Image of Enemy-Infidel in the Relations of Eyewitnesses and Participants of the First Crusade: The Case of Muslims NAPISANA POD KIERUNKIEM/SOUS LA DIRECTION DES: Promotorzy/Directeurs: Prof. dr hab. Stanisław Rosik (Université de Wrocław) Prof. dr hab. Jean-Luc Fray (Université Clermont-Auvergne) Kopromotor/Cotuteur: Dr hab. Damien Carraz (Université Clermont-Auvergne) SKŁAD KOMISJI/MEMBRES DU JURY: Prof. dr hab. -
Between Ethnic Group and Nation: Mihail Çakir's History of the Gagauz
EEPXXX10.1177/0888325420937803East European Politics & Societies and CulturesGrigoriadis and Shahin / Between Ethnic Group and Nation 937803research-article2020 East European Politics and Societies and Cultures Volume XX Number X Month 201X 1 –23 © 2020 SAGE Publications Between Ethnic Group https://doi.org/10.1177/0888325420937803 journals.sagepub.com/home/eep hosted at and Nation: http://online.sagepub.com Mihail Çakir’s History of the Gagauz Ioannis N. Grigoriadis and Evgeniia Shahin Bilkent University, Ankara, Turkey Following the 1918 annexation of Bessarabia to Romania, the Gagauz minority remained disconnected from centers of knowledge because of linguistic and institu- tional barriers. In this context, Mihail Çakir, an Orthodox priest of Gagauz origin, manifested a rare capacity of introducing the Gagauz people to Romanian- and Gagauz-speaking audiences through his multilingual work on the history and the cul- ture of the Gagauz. This article embarks from Anthony Smith’s work on ethnicity and nation-building and Benedict Anderson’s work on imagined communities to explore Çakir’s two main works and their contribution to the crystallization of Gagauz ethnic identity and its eventual transformation to a national one. Keywords: Gagauz; Moldova; Bessarabia; Budjak; Russia; nationalism; Romania; identity Introduction In the context of the transition of Bessarabia from Russian sovereignty and tem- porary independence to the rule of the Romanian Kingdom, it has been argued that the region lacked linguistic cohesion, not only with the old territories of Romania but also between the rural and urban areas of Bessarabia.1 Within the latter, urban populations mostly spoke Russian and Yiddish, while in rural areas Romanian, Bulgarian, and Gagauz languages were mostly spoken.2 Gagauz communities, in particular, lacked the means of knowledge exchange with the Romanian Kingdom, as well as with Western scientific communities, not only due to linguistic differences but also due to the lack of a centralized education system that would connect differ- ent regions.