Abstract Saginayeva A
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Administrative Management of Territories Inhabited by Kyrgyz and Kipchaks in the Kokand Khanate
EPRA International Journal of Environmental Economics, Commerce and Educational Management Journal DOI : 10.36713/epra0414 |ISI I.F Value: 0.815|SJIF Impact Factor(2020): 7.572 ISSN:2348 – 814X Volume: 7| Issue: 1| August 2020 ------------------------------------------------------------------------------------------------------------------------------------------------------------ ADMINISTRATIVE MANAGEMENT OF TERRITORIES INHABITED BY KYRGYZ AND KIPCHAKS IN THE KOKAND KHANATE Boboev Mirodillo Kosimjon ugli Student of Fergana State University, Uzbekistan. -----------------------------------ANNOTATION-------------------------------- This article provides information about territories inhabited by Kyrgyz and Kipchaks in the Kokand Khanate, their forms of social, economic and administrative management, as well as their senior management positions. KEYWORDS: Kyrgyz, Kipchak, tribe, khan, governor, mirshab, Kokand, channel, feudal, valley. --------------------------------------------------------------------------------------------------- DISCUSSION In the first half of the XIX century, the Kokand khanate was the largest region in Central Asia. The Kokand khanate was bordered by East Turkestan in the east, the Bukhara Emirate and the Khiva Khanate in the west. The territory of the khanate in the north was completely subjugated by three Kazakh juzes and bordered by Russia. The southern borders of the khanate included mountainous areas such as Karategin, Kulob, Darvaz, Shogunan. For these regions, there will be bloody wars with the Emirate of Bukhara, which passed from hand to hand. The territory of the Kokand khanate, in contrast to the Bukhara emirate and the Khiva khanate had many wetlands, valleys and fertile lands. The center of the khanate was the Fergana Valley, where such large cities as Kokand, Margilan, Uzgen, Andizhan, and Namangan were located. Large cities such as Tashkent, Shymkent, Turkestan, Avliyota, Pishtak, Oqmasjid were also under the rule of Kokand khanate. The population of the Kokand khanate is relatively dense, about 3 million. -
The Image of the Cumans in Medieval Chronicles
Caroline Gurevich THE IMAGE OF THE CUMANS IN MEDIEVAL CHRONICLES: OLD RUSSIAN AND GEORGIAN SOURCES IN THE TWELFTH AND THIRTEENTH CENTURIES MA Thesis in Medieval Studies CEU eTD Collection Central European University Budapest May 2017 THE IMAGE OF THE CUMANS IN MEDIEVAL CHRONICLES: OLD RUSSIAN AND GEORGIAN SOURCES IN THE TWELFTH AND THIRTEENTH CENTURIES by Caroline Gurevich (Russia) 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 ____________________________________________ CEU eTD Collection Examiner Budapest May 2017 THE IMAGE OF THE CUMANS IN MEDIEVAL CHRONICLES: OLD RUSSIAN AND GEORGIAN SOURCES IN THE TWELFTH AND THIRTEENTH CENTURIES by Caroline Gurevich (Russia) 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 2017 THE IMAGE OF THE CUMANS IN MEDIEVAL CHRONICLES: OLD RUSSIAN AND GEORGIAN SOURCES IN THE TWELFTH AND THIRTEENTH CENTURIES by Caroline Gurevich (Russia) Thesis -
On the Process of Sedentarization of Volga Bulgars
Journal of Sustainable Development; Vol. 8, No. 7; 2015 ISSN 1913-9063 E-ISSN 1913-9071 Published by Canadian Center of Science and Education On the Process of Sedentarization of Volga Bulgars Fayaz Sh. Khuzin1 1 Kazan (Volga Region) Federal University, Kazan, Russia Correspondence: Fayaz Sh. Khuzin, Kazan (Volga Region) Federal University, Kremlyovskaya 18, Kazan, Russia. E-mail: [email protected] Received: June 15, 2015 Accepted: June 24, 2015 Online Published: June 30, 2015 doi:10.5539/jsd.v8n7p68 URL: http://dx.doi.org/10.5539/jsd.v8n7p68 Abstract The relevance of the study is determined by the need to create a more complete picture of the conversion of the nomadic peoples of Eurasian steppes, namely, the Volga Bulgars living in VIII-X centuries, to a strict sedentarization while statehood was being formed and new religion – Islam was being spread. The objective of the article is to analyze the available sources, enabling to specify the chronological framework of sedentarization of Bulgars, which at the end of IX - beginning of X centuries resulted in the emergence of stationary settlements, including cities. The multidisciplinary approach to the problem is the leading one in this article. It involves synthesis of data provided by a number of sciences in order to obtain complete information. The article presents the results of the analysis of written sources contained in the works of Oriental authors dated back to X century, archaeological and numismatic materials. The article submissions may be worthwhile in studies conducted by scholars researching Bulgars and scientists involved in researching the general issues of the history of nomadic and semi-nomadic peoples of medieval Eurasia. -
KARAIMS: the IDENTITY QUESTION* the Name Karaims1
PRZEGLĄD ZACHODNI 2014, No. II PIOTR LUCZYS KRZYSZTOF RATAJ Poznań KARAIMS: THE IDENTITY QUESTION* The name Karaims1 derives from karaim, a Hebrew word meaning “the reading one”, “the calling one” and hence Karaims are also called “the people of Scripture”.2 But karaim also means “the detached”, “the disconnected”. The same word in Turk- ish means “black”3, “north”, or “poor”, which suggests Turkic origin of Karaims, namely from Khazars. Karaim dignitaries from the early 20th century popularised that version of the origin of Karaim people, however, that origin is not sufficiently documented.4 Thus the question whether Karaims were the followers of Judaism in Khazaria is frequently asked. In publications on history, such a religious faction is mentioned but it is not exactly clear whether it was of Karaims.5 This is hardly * This article was previously published in “Przegląd Zachodni” 2013, No. 3, pp. 93-116. 1 As many authors argue: “In Polish scientific (and popular) publications, followers of Karaism are referred to as karaimi [Karaims] and not as karaici [Karaites]”. Cf. M. Pawelec (2010), Niepojęty świat Karaimów?, “Awazymyz”, No. 3(28), http://www.awazymyz.karaimi.org/zeszyty/item/357-niepojety- -swiat-karaimow [accessed: 08.06.13]. This does not seem, however, to be a consistent terminological convention. Cf. B. Janusz (1927), Karaici w Polsce, Kraków. 2 R. Otsason (2004), Karaimi, in: Powszechna encyklopedia filozofii, Vol. 5, Lublin, pp. 487-489. 3 “At the end of the fourth millennium BC, the Iranian plateau was inhabited by tribes speaking a Turkish-Kipchak dialect of the Oghuz group. So far, the reasons for the migration of those tribes to eastern lands and, finally, to middle Mesopotamia have not been fully explained. -
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. -
1. the Origin of the Cumans
Christianity among the Cumans Roger Finch 1. The Origin of the Cumans The question of where the Cumans originated has been the object of much study but a definitive answer to this cannot yet be given. The Cumans are known in Russian historical sources as Polovtsy and in Arabic sources generally as Kipchak Qipchak, although the Arabic author al-Marwazi writing about 1120 referred to them as Qûn, which corresponds to the Hungarian name for the Cumans, Kun. The Russian name for these people, Polovtsy < Slav. polovyi pale; pale yellow is supposedly a translation of the name Quman in Tur- kic, but there is no word in any Turkic dialect with this meaning; the only word in Turkic which at all approximates this meaning and has a similar form is OT qum sand, but this seems more an instance of folk etymology than a likely derivation. There is a word kom in Kirghiz, kaum in Tatar, meaning people, but these are from Ar. qaum fellow tribes- men; kinfolk; tribe, nation; people. The most probable reflexes of the original word in Tur- kic dialects are Uig., Sag. kun people, OT kun female slave and Sar. Uig. kun ~ kun slave; woman < *kümün ~ *qumun, cf. Mo. kümün, MMo. qu’un, Khal. xun man; person; people, and this is the most frequent meaning of ethnonyms in the majority of the worlds languages. The Kipchaks have been identified as the remainder of the Türküt or Türk Empire, which was located in what is the present-day Mongolian Republic, and which collapsed in 740. There are inscriptions engraved on stone monuments, located mainly in the basin of the Orkhon River, in what has been termed Turkic runic script; these inscriptions record events from the time the Türküt were in power and, in conjunction with information recorded in the Chinese annals of the time about them, we have a clearer idea of who these people were during the time their empire flourished than after its dissolution. -
TURKIZATION OR RE-TURKIZATION of the OTTOMAN BULGARIA: CASE STUDY of NIGBOLU SANDJAK in the 16 Th CENTURY
West East Journal of Social Sciences-April 2013 Volume 2 Number 1 TURKIZATION OR RE-TURKIZATION OF THE OTTOMAN BULGARIA: CASE STUDY OF NIGBOLU SANDJAK IN THE 16 th CENTURY Nuray Ocaklı, Department of History,Bilkent University, Ankara, Turkey Abstract Pre-Ottoman Turkic settlers such as Uzs, Pechenegs, Cumans, and Tatars were the main political and military actors of the Danubian Bulgaria until the Ottoman conquest and even after the post-conquest era, their descendents kept memory of these steppe peoples alive for centuries under the Ottoman Rule. The famous Ottoman Traveller Evliya Chelebi (1611-1682) in his travel book, Seyahatname , called the north-eastern region of the Ottoman-Bulgaria, as “ Uz Eyaleti ” (the province of Uz). After the conquest of Bulgaria, medieval military inheritance of the Balkans consisted basis of the Ottoman system and Ottomans adapted the well-functioning institutions and organization of the Bulgarian Kingdom such as administrative division, local taxes, and military organizations consisted of many Turkic soldiers. During the post-conquest era and even in the first half of the 16 th century, ethnic and military culture of these Turkic steppe peoples were still alive in civil and military organizations of Ottoman Bulgaria. Examination of Ottoman cadastral surveys and military registers shows that these pre-Ottoman Turkic inhabitants in Christian settlements consisted of an important part of multi-ethnic urban and rural demography of the region as well as being an important non-Slavic and non-Greek Christian element of Ottoman military class in Bulgaria. Turkic peoples of the northern steppe region came to these lands as populous nomadic invaders. -
Nomads and Azerbaijan
Nomads and Azerbaijan K.KOSHKARLI Azerbaijan is a country with a very ancient and specific culture and history. As with any other people, Azerbaijan during the history of its economic and cultural development experienced the influence of many historic factors. The geographic situation of Azerbaijan is such that it was like a specific bridge connecting the steppe of South Russia, where different ancient nomadic tribes such as the Scythe, Alan, Sarmats, Huns, Khazars, and Kipchaks were placed, with the ancient, settled, agricultural civilizations of South Asia. The impassable Caucuses Mountains safely defended these civilizations from northern nomadic tribes and only two ways through, the gorges Derbent and Daryal, were open for contact with these nomads. Both of these routes passed through Azerbaijan and during about three thousand years wave after wave of different nomadic tribes passed through Azerbaijan. All their traces can be seen in culture and economy, in burial tradition, in names of places, rivers and settlements. The nomads had brought a new ideology, which after combining with local indigenous spiritual culture, acquired new specific aspects. Within the bounds of one small paper it is impossible to explain all the aspects and stages of influence of the nomads and the process of historic development of Azerbaijan; I would like then to define only the main stages of this appearance. 1- Most early archaeological evidence of mass roaming of ethnic nomads to the territory of Azerbaijan dates from 2,000 B.C. From the late fourth millennium B.C, settled agricultural civilizations were formed in Azerbaijan, centred between the rivers Araksa and Kura. -
Cumans and Russians (1055-1240)
Cumans and Russians (1055-1240) ELMETWALI TAMIM* (Alexandria University, Egypt) Of the various appellations for this large tribal union, in this chapter I will use the form Cumans to avoid confusion. It is the name most commonly found in the Greek and Latin sources. However, the same tribal union also appears as the Kip- chaks (i^i (meaning steppe/desert (people)1, with variants like Khifshakh < Khif- chdkh ¿Wii (¿Uiiijl^ii.2) in the Muslim sources, The Arabic author al-Marwazi (writing about 1120) however referred to them as Qun,3 which corresponds to the Hungarian name for the Cumans, Kun.4 They appear to have called themselves Kipchaks, which meant that they came from the Kipchak, a Turkish name applied vaguely to the great north-western steppe of Asia, now known as the Kirghiz steppe.5 The name Polovtsy (Polovcian) (yellowish, sallow) appears in Russian * Lecturer of Medieval History, Faculty of Education in Damanhour, Alexandria Univer- sity, Egypt. 1 al-Káshgharl (Mahmüd ibn Hussayn ibn Muhammad), Diwán lughat al-Turk, (Ankara, 1990), 20; P. B. Golden, "The peoples of the south Russian steppes," Cambridge History of Early Inner Asia, ed. D. Sinor, Cambridge 1994), 277; O. Pritsak, "The Polovcians and Rus," Archívum Eurasiae medii aevi 2 (1982), 321-322, n.3. For the etymology, see, Pritsak, Polovcians, 325-327. 2 Ibn Khurdadhbih (Abu'1-Kásim Obaidallah ibn Abdallah), Kitab Al-Masalik Wa'l- Mamalik, Arabic text edited by M. J. De Goeje, Leiden 1889, 31 (henceforth: Ibn Khurdadhbih); Hudúd al-'Álam, The Regions of the World. A Persian Geography, 372 A.H./ 982A.D., translated and explained by V. -
Observations on Oghuz Immigration Anatolia
Workshop on Turkish Dialects Orient-Institut Istanbul, 19-20 November 2004 Türk Dilleri Araştırmalarz, 16,2006: 165-183 _.. ,....... observations on Oghuz immigration Anatolia Claus Schönig (Berlin/Istanbul) In this artiele i try to summarize some basic facts of the Oghuz immigration to Anatolia. At the same time i want to demonstrate some connections between historical and linguistic developments and the role of cultural and linguistic contacts in the history of the Oghuz during their migration from Mongolia and South Siberia to Anatolia. As to the linguistic and cultural contacts i mainly focus on contacts between the Oghuz and exponents of the Persian language and culture. My aim is at least to list the various occasions, possible sources and different areas and levels of Persian influence on the glottogenesis of immigrant Oghuz into Anatolian Turkic. In addition special attention will be paid to possible contacts (or loss of such contacts) between the Seljuk Oghuz (see below) and Turks of other branches of the Turkic family. Turks and Iranians had extensive contacts for many centuries. Iranians played a decisive role in the ethnogenesis of the Turlcs and in the first Turk empire in the sixth century.1 On the Iranian side the Soghdians were a main partner, to which the Turks maintained intensiye contacts for centuries.2 Another probably Iranian people which lived in the vicinity of the early Turlcs were the Az of the Orkhon inscriptions who may be identical with the Alans. Even if we know about such early contacts, the phenomenon as a whole is still not sufficiently investigated. -
Astronomers and Astrologers[Edit] Main Article: List of Muslim Astronomers Sind Ibn Ali (-864) Ali Qushji (1403-1474) Ahmad Khan
Astronomers and astrologers[edit] Main article: List of Muslim astronomers Sind ibn Ali (-864) Ali Qushji (1403-1474) Ahmad Khani (1650-1707) Ibrahim al-Fazari (-777) Muhammad al-Fazari (-796 or 806) Al-Khwarizmi, Mathematician (780-850 CE) Abu Ma'shar al-Balkhi (Albumasar) (787-886 CE) Al-Farghani (800/805-870) Banū Mūsā (Ben Mousa) (9th century) Dīnawarī (815-896) Al-Majriti (d. 1008 or 1007 CE) Al-Battani (858-929 CE) (Albatenius) Al-Farabi (872-950 CE) (Abunaser) Abd Al-Rahman Al Sufi (903-986) Abu Sa'id Gorgani (9th century) Kushyar ibn Labban (971-1029) Abū Ja'far al-Khāzin (900-971) Al-Mahani (8th century) Al-Marwazi (9th century) Al-Nayrizi (865-922) Al-Saghani (-990) Al-Farghani (9th century) Abu Nasr Mansur (970-1036) Abū Sahl al-Qūhī (10th century) (Kuhi) Abu-Mahmud al-Khujandi (940-1000) Abū al-Wafā' al-Būzjānī (940-998) Ibn Yunus (950-1009) Ibn al-Haytham (965-1040) (Alhacen) Bīrūnī (973-1048) Avicenna (980-1037) (Ibn Sīnā) Abū Ishāq Ibrāhīm al-Zarqālī (1029-1087) (Arzachel) Omar Khayyám (1048-1131) Al-Khazini (fl. 1115-1130) Ibn Bajjah (1095-1138) (Avempace) Ibn Tufail (1105-1185) (Abubacer) Nur Ed-Din Al Betrugi (-1204) (Alpetragius) Averroes (1126-1198) Al-Jazari (1136-1206) Sharaf al-Dīn al-Tūsī (1135-1213) Anvari (1126-1189) Mo'ayyeduddin Urdi (-1266) Nasir al-Din Tusi (1201-1274) Qutb al-Din al-Shirazi (1236-1311) Shams al-Dīn al-Samarqandī (1250-1310) Ibn al-Shatir (1304-1375) Shams al-Dīn Abū Abd Allāh al-Khalīlī (1320-80) Jamshīd al-Kāshī (1380-1429) Ulugh Beg (1394-1449) Taqi al-Din Muhammad ibn Ma'ruf (1526-1585)