The Written Monuments of the Ancient Turks and the Tuvinian Poetry
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List of Rivers of Mongolia
Sl. No River Name Russian Name Draining Into 1 Yenisei River Russia Arctic Ocean 2 Angara River Russia, flowing out of Lake Baikal Arctic Ocean 3 Selenge River Сэлэнгэ мөрөн in Sükhbaatar, flowing into Lake Baikal Arctic Ocean 4 Chikoy River Arctic Ocean 5 Menza River Arctic Ocean 6 Katantsa River Arctic Ocean 7 Dzhida River Russia Arctic Ocean 8 Zelter River Зэлтэрийн гол, Bulgan/Selenge/Russia Arctic Ocean 9 Orkhon River Орхон гол, Arkhangai/Övörkhangai/Bulgan/Selenge Arctic Ocean 10 Tuul River Туул гол, Khentii/Töv/Bulgan/Selenge Arctic Ocean 11 Tamir River Тамир гол, Arkhangai Arctic Ocean 12 Kharaa River Хараа гол, Töv/Selenge/Darkhan-Uul Arctic Ocean 13 Eg River Эгийн гол, Khövsgöl/Bulgan Arctic Ocean 14 Üür River Үүрийн гол, Khövsgöl Arctic Ocean 15 Uilgan River Уйлган гол, Khövsgöl Arctic Ocean 16 Arigiin River Аригийн гол, Khövsgöl Arctic Ocean 17 Tarvagatai River Тарвагтай гол, Bulgan Arctic Ocean 18 Khanui River Хануй гол, Arkhangai/Bulgan Arctic Ocean 19 Ider River Идэр гол, Khövsgöl Arctic Ocean 20 Chuluut River Чулуут гол, Arkhangai/Khövsgöl Arctic Ocean 21 Suman River Суман гол, Arkhangai Arctic Ocean 22 Delgermörön Дэлгэрмөрөн, Khövsgöl Arctic Ocean 23 Beltes River Бэлтэсийн Гол, Khövsgöl Arctic Ocean 24 Bügsiin River Бүгсийн Гол, Khövsgöl Arctic Ocean 25 Lesser Yenisei Russia Arctic Ocean 26 Kyzyl-Khem Кызыл-Хем Arctic Ocean 27 Büsein River Arctic Ocean 28 Shishged River Шишгэд гол, Khövsgöl Arctic Ocean 29 Sharga River Шарга гол, Khövsgöl Arctic Ocean 30 Tengis River Тэнгис гол, Khövsgöl Arctic Ocean 31 Amur River Russia/China -
Journal Biology 2004 3
Mongolian Journal of Biological Sciences 2004 Vol. 2(1): 39-42 Hydrochemical Characteristics of Selenge River and its Tributaries on the Territory of Mongolia Bazarova J.G. 1, Dorzhieva S.G.1, Bazarov B.G. 1, Barkhutova D.D.2, Dagurova O.P.2, Namsaraev B.B. 2 and Zhargalova S.O.2 1Baikal Institute of Nature Management of SB RAS, Ulan-Ude, 2Institute of General and Experimental Biology of SB RAS, Ulan-Ude, E-mail: [email protected] Abstract Hydrochemical research of the Selenge and its main tributary the Orkhon river on the territory of Mongolia has been conducted. Concentrations of the main water ions were measured. Distribution of - + heavy metals was determined. Dynamics of biogenic elements (NO3 , NH4 , phosphates) and degree of phenol pollution was determined. Key words: Baikal, biogenic, heavy metals, ions, phenol, Selenge River Introduction river is polluted along its entire length. To assess the current ecological condition in the Mongolian During the last 30-40 years Lake Baikal has part of the Selenge river basin, it is necessary to been influenced by various anthropogenic factors. implement hydrobiological and hydrochemical Industrial and household waste water have changed monitoring. It requires information not only of the chemical composition of Baikal with a chemical composition, but of biogenic components deterioration in water quality in the basin territory. in the processes of accumulation and According to sustainable development policy, transformation in water, bottom sediments and river protection of Baikal region is considered -
Medieval Turkic Nations and Their Image on Nature and Human Being (VI-IX Centuries)
Asian Social Science; Vol. 11, No. 8; 2015 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Medieval Turkic Nations and Their Image on Nature and Human Being (VI-IX Centuries) Galiya Iskakova1, Talas Omarbekov1 & Ahmet Tashagil2 1 Al-Farabi Kazakh National University, Faculty of History, Archeology and Ethnology, Kazakhstan 2 Mimar Sinan Fine Arts University Faculty of Science, Turkey Correspondence: Galiya Iskakova, al-Farabi Avenue, 71, Almaty, 050038, Kazakhstan. Received: November 27, 2014 Accepted: December 10, 2014 Online Published: March 20, 2015 doi:10.5539/ass.v11n8p155 URL: http://dx.doi.org/10.5539/ass.v11n8p155 Abstract The article aims to consider world vision of medieval (VI-IX centuries) Turkic tribes on nature and human being and the issues, which impact on the emergence of their world image on nature, human being as well as their perceptions in this case. In this regard, the paper analyzes the concepts on territory, borders and bound in the Turks` society, the indicator of the boundaries for Turkic tribes and the way of expression the world concept on nature and human being of above stated nations. The research findings show that Turks as their descendants Kazakhs had a distinctive vision on environment and the relationship between human being and nature. Human being and nature were conceived as a single organism. Relationship of Turkic mythic outlook with real historical tradition and a particular geographical location captures the scale of the era of the birth of new cultural schemes. It was reflected in the various historical monuments, which characterizes the Turkic civilization as a complex system. -
Archaeological Investigations of Xiongnu Sites in the Tamir River
Archaeological Investigations of Xiongnu Sites in the Tamir River Valley Results of the 2005 Joint American-Mongolian Expedition to Tamiryn Ulaan Khoshuu, Ogii nuur, Arkhangai aimag, Mongolia David E. Purcell and Kimberly C. Spurr Flagstaff, Arizona (USA) During the summer of 2005 an archaeological investigations, and What is known points to this area archaeological expedition jointly their results, are the focus of this as one of the most important mounted by the Silkroad Foun- article, which is a preliminary and cultural regions in the world, a fact dation of Saratoga, California, incomplete record of the project recently recognized by the U.S.A. and the Mongolian National findings. Not all of the project data UNESCO through designation of University, Ulaanbataar, investi- — including osteological analysis of the Orkhon Valley as a World gated two sites near the the burials, descriptions or maps Heritage Site in 2004 (UNESCO confluence of the Tamir River with of the graves, or analyses of the 2006). Archaeological remains the Orkhon River in the Arkhangai artifacts — is available as of this indicate the region has been aimag of central Mongolia (Fig. 1). writing. Consequently, the greater occupied since the Paleolithic (circa The expedition was permitted emphasis falls on one of the two 750,000 years before present), (Registration Number 8, issued sites. It is hoped that through the with Neolithic sites found in great June 23, 2005) by the Ministry of Silkroad Foundation, the many numbers. As early as the Neolithic Education, Culture and Science of different collections from this period a pattern developed in Mongolia. The project had multiple project can be reunited in a which groups moved southward goals: archaeological investiga- scholarly publication. -
Religion, Power and Nationhood in Sovereign Bashkortostan
Religion, State & Society, Vo!. 25, No. 3, 1997 Religion, Power and Nationhood in Sovereign Bashkortostan SERGEI FILATOV Relations between the nation-state and religion are always paradoxical, an effort to square the circle. Spiritual life, the search for the absolute and worship belong to a sphere which is by nature free and not susceptible to control by authority. How can a president, a police officer or an ordinary patriot decide for an individual what consti tutes truth, goodness or personal salvation from sin and death? On the other hand, faith forms the national character, moral norms and the concept of duty, and so a sense of national identity and social order depend upon it. Understanding this, states and national leaders throughout human history have used God for the benefit of Caesar. Even priests themselves often forget whom it is they serve. In all historical circumstances, however, religious faith shows that it stands outside state, nation and society, and consistently betrays the plans and expectations of monarchs, presidents, secret police, collaborators and patriots. It changes regardless of any orders from those in authority. Peoples, states, empires and civilisations change fundamentally or vanish completely because the basic ideas which supported them also vanish. Sometimes it is the rulers themselves, striving to preserve their kingdoms, who are unaware that their faith and view of the world are changing and themselves turn out to be the medium of the changes which destroy them. In the countries of the former USSR, indeed in all the former socialist camp, constant attempts to 'tame the spirit' were in themselves nothing new, but the histor ical situation, the level of public awareness and the character of religiosity were unique; and the use of religion for national and state purposes therefore acquired distinctive and somewhat grotesque characteristics. -
Tuul River Mongolia
HEALTHY RIVERS FOR ALL Tuul River Basin Report Card • 1 TUUL RIVER MONGOLIA BASIN HEALTH 2019 REPORT CARD Tuul River Basin Report Card • 2 TUUL RIVER BASIN: OVERVIEW The Tuul River headwaters begin in the Lower As of 2018, 1.45 million people were living within Khentii mountains of the Khan Khentii mountain the Tuul River basin, representing 46% of Mongolia’s range (48030’58.9” N, 108014’08.3” E). The river population, and more than 60% of the country’s flows southwest through the capital of Mongolia, GDP. Due to high levels of human migration into Ulaanbaatar, after which it eventually joins the the basin, land use change within the floodplains, Orkhon River in Orkhontuul soum where the Tuul lack of wastewater treatment within settled areas, River Basin ends (48056’55.1” N, 104047’53.2” E). The and gold mining in Zaamar soum of Tuv aimag and Orkhon River then joins the Selenge River to feed Burenkhangai soum of Bulgan aimag, the Tuul River Lake Baikal in the Russian Federation. The catchment has emerged as the most polluted river in Mongolia. area is approximately 50,000 km2, and the river itself These stressors, combined with a growing water is about 720 km long. Ulaanbaatar is approximately demand and changes in precipitation due to global 470 km upstream from where the Tuul River meets warming, have led to a scarcity of water and an the Orkhon River. interruption of river flow during the spring. The Tuul River basin includes a variety of landscapes Although much research has been conducted on the including mountain taiga and forest steppe in water quality and quantity of the Tuul River, there is the upper catchment, and predominantly steppe no uniform or consistent assessment on the state downstream of Ulaanbaatar City. -
Mythical Spirits of the Volga-Ural Forests
Acta Orientalia Academiae Scientiarum Hung. Volume 71 (1), 45 – 69 (2018) DOI: 10.1556/062.2018.71.1.4 ARÇURA/ŞÜRÄLE: MYTHICAL SPIRITS OF THE VOLGA-URAL FORESTS RUSTEM SULTEEV 49B Cowper Gardens, Southgate, London N14 4NS, UK e-mail: [email protected] Folk beliefs, which have their source in history, culture and geography, are among the most signifi- cant factors determining the identity and characteristic features of a people. In Tatar and Chuvash folk literature myths about mythological beings are often stories written in prose, describing su- pernatural creatures and spirits. These stories describe “encounters” between humans on the one hand and various mythological creatures, on the other. Among these Arçura/Şüräle is a Forest Spirit which has a very significant role in folk narratives of not only the Tatars and the Chuvash, but widely in the folk culture of other Volga-Ural peoples. These mythological beliefs help people of the Volga- Ural region perceive themselves as a part of the universe. In this paper, the etymology of the word Arçura/Şüräle is investigated; then its characteristics and its comparison with some other neighbour- ing Volga-Ural Finno-Ugrian and shamanic Turkic-Mongol spirits are examined. Key words: mythology, Forest Spirit, Şüräle, Arçura, Tatar folk narratives, Chuvash folk narratives. Introduction Folk beliefs, which have their source in history, culture, and geography, are among the most significant factors determining the identity and characteristics of a people. These beliefs which carry traces of paganism, above all show peoples’ ways of think- ing, traditional ties with the environment and nature in early ages, whilst each ethnic group has its own type of myths and beliefs related to mythical creatures. -
Faces of Mongolian Fear: Demonological Beliefs, Narratives and Protective Measures in Contemporary Folk Religion*
Journal of Ethnology and Folkloristics 14 (1): 49–64 DOI: 10.2478/jef-2020-0004 FACES OF MONGOLIAN FEAR: DEMONOLOGICAL BELIEFS, NARRATIVES AND PROTECTIVE MEASURES IN CONTEMPORARY FOLK RELIGION* ALEVTINA SOLOVYEVA Junior Research Fellow Department for Estonian and Comparative Folklore University of Tartu Ülikooli 18, 50090 Tartu, Estonia Leading Research Fellow Institute for Oriental and Classical Studies National Research University Higher School of Economics Myasnitskaja 20, 101000 Moscow, Russia e-mail: [email protected] ABSTRACT This article looks at the perceptions of fear and ‘the frightening’ in contemporary Mongolian demonology. In the article, I discuss beliefs concerning both human and supernatural – what is supposed to be frightening for humans and what is supposed to be frightening for spirits, ghosts and demons. In daily interaction with the supernatural this mutual ‘fright’ can be regarded as an important part of communication. In this article, I discuss what is believed to be the most frightful for humans and for supernatural agents, what kinds of image this fear relates to and what the roots of these beliefs are, as well as the popular ways to confront and defend against ‘frightening’ in Mongolian folklore. My research is based on fieldwork materials collected during annual expedi- tions in different parts of Mongolia (2006–2017) and Mongolian published sources such as Mongolian newspapers and journals, special editions of stories about encounters with the supernatural. KEYWORDS: Mongolian folklore • narratives • rites • fears • socialist past and contemporary period. * This article is a continuation of my paper, presented at the Anthropology of Fright: Per- spectives from Asia international conference (Aarhus University, May 18–19, 2017), inspired and developed with the support of event organisers Stefano Beggiora (Ca’ Foscari University of Venice, Italy), Lidia Guzy (University College Cork, Ireland), Uwe Skoda (Aarhus University, Denmark). -
Thesis Local Understanding of Hydro-Climate Changes
THESIS LOCAL UNDERSTANDING OF HYDRO-CLIMATE CHANGES IN MONGOLIA Submitted by Tumenjargal Sukh Department of Ecosystem Science and Sustainability In partial fulfillment of the requirements For the Degree of Master of Science Colorado State University Fort Collins, Colorado Fall 2012 Master’s Committee: Advisor: Steven Fassnacht Melinda Laituri Maria Fernandez-Gimenez Greg Butters Copyright by Tumenjargal Sukh 2012 All Rights Reserved ABSTRACT LOCAL UNDERSTANDING OF HYDRO-CLIMATE CHANGES IN MONGOLIA Air temperatures have increased more in semi-arid regions than in many other parts of the world. Mongolia has an arid/semi-arid climate where much of the population is dependent upon the limited water resources, especially herders. This paper combines herder observations of changes in water availability in streams and from groundwater with an analysis of climatic and hydrologic change from station data to illustrate the degree of change of Mongolian water resources. We find that herders’ local knowledge of hydro-climatic changes is similar to the station based analysis. However, station data are spatially limited, so local knowledge can provide finer scale information on climate and hydrology. We focus on two regions in central Mongolia: the Jinst soum in Bayankhongor aimag in the desert steppe region and the Ikh-Tamir soum in Arkhangai aimag in the mountain steppe. As the temperatures have increased significantly (more in Ikh-Tamir than Jinst), precipitation amounts have decreased in Ikh-Tamir which corresponds to a decrease in streamflow, in particular, the average annual streamflow and the annual peak discharge. At Erdenemandal (Ikh-Tamir) the number of days with precipitation has decreased while at Horiult (Jinst) it has increased. -
TURKIC POLITICAL HISTORY Early Postclassical (Pre-Islamic) Period
HUMANITIES INSTITUTE Richard Dietrich, Ph.D. TURKIC POLITICAL HISTORY Early Postclassical (Pre-Islamic) Period Contents Part I : Overview Part II : Government Part III : Military OVERVIEW The First Türk Empire (552-630) The earliest mention of the Türks is found in 6th century Chinese sources in reference to the establishment of the first Türk empire. In Chinese sources they are called T’u-chüeh (突厥, pinyin Tūjué, and probably pronounced tʰuot-küot in Middle Chinese), but refer to themselves in the 7th - 8th century Orkhon inscriptions written in Old Turkic as Türük (��ఇ఼�� ) or Kök Türük (�� �ఇ �� :�� �ఇ �఼ �� ). In 552 the Türks emerged as a political power on the eastern steppe when, under the leadership of Bumin (T’u-men in the Chinese sources) from the Ashina clan of the Gök Türks, they revolted against and overthrew the Juan-juan Empire (pinyin Róurán) that had been the most significant power in that region for the previous century and a half. After defeating the Juan-juan and taking their territories, Bumin took the title of kaghan, supreme leader, while his brother Istemi (also Istämi or Ishtemi, r. 552-576) became the yabghu, a title indicating his subordinate status. Bumin was the senior leader, ruling the eastern territories of the empire, while Istemi ruled the western territories. Bumin died in 553, was briefly followed by his son followed by his son Kuo-lo (Qara?), and then by another of his sons, Muhan (or Muqan, r. 553-572). In the following decades Istemi and Muhan extended their rule over the Kitan in Manchuria, the Kirghiz tribes in the Yenisei region, and destroyed the Hephthalite Empire in a joint effort with the Sasanians. -
Turkic Toponyms of Eurasia BUDAG BUDAGOV
BUDAG BUDAGOV Turkic Toponyms of Eurasia BUDAG BUDAGOV Turkic Toponyms of Eurasia © “Elm” Publishing House, 1997 Sponsored by VELIYEV RUSTAM SALEH oglu T ranslated by ZAHID MAHAMMAD oglu AHMADOV Edited by FARHAD MAHAMMAD oglu MUSTAFAYEV Budagov B.A. Turkic Toponyms of Eurasia. - Baku “Elm”, 1997, -1 7 4 p. ISBN 5-8066-0757-7 The geographical toponyms preserved in the immense territories of Turkic nations are considered in this work. The author speaks about the parallels, twins of Azerbaijani toponyms distributed in Uzbekistan, Kazakhstan, Turkmenistan, Altay, the Ural, Western Si beria, Armenia, Iran, Turkey, the Crimea, Chinese Turkistan, etc. Be sides, the geographical names concerned to other Turkic language nations are elucidated in this book. 4602000000-533 В ------------------------- 655(07)-97 © “Elm” Publishing House, 1997 A NOTED SCIENTIST Budag Abdulali oglu Budagov was bom in 1928 at the village o f Chobankere, Zangibasar district (now Masis), Armenia. He graduated from the Yerevan Pedagogical School in 1947, the Azerbaijan State Pedagogical Institute (Baku) in 1951. In 1955 he was awarded his candidate and in 1967 doctor’s degree. In 1976 he was elected the corresponding-member and in 1989 full-member o f the Azerbaijan Academy o f Sciences. Budag Abdulali oglu is the author o f more than 500 scientific articles and 30 books. Researches on a number o f problems o f the geographical science such as geomorphology, toponymies, history o f geography, school geography, conservation o f nature, ecology have been carried out by academician B.A.Budagov. He makes a valuable contribution for popularization o f science. -
Representations of the Origin of the Universe in Ancient and Centrasiatic Mythology
e-ISSN : 2620 3502 International Journal on Integrated Education p-ISSN : 2615 3785 Representations of the origin of the universe in ancient and centrasiatic mythology Musurmanov Erkin1 1Researcher, Uzbekistan. Email: [email protected] ABSTRACT This article discusses the interpretation of the main gods of the Uzbek (Turkic) and Chinese mythology, their similar and distinctive features. Comparing the deities of Chinese mythology Pangu and Uzbek mythology Tengri, as well as the goddesses of Chinese and Uzbek mythology Nyuva and Umai, it is concluded that there is the unity of the genesis of the main gods of the pantheon of mythology of the two peoples. Keywords: Central Asian mythology, first egg, Pangu and Tengri, Umai and Nyuva, their similarity and difference. 1. INTRODUCTION The main gods in Chinese and ancient Uzbek (Turkic) myths, their creation, there are certain similarities in their activities in the creation of the universe and man. The first material matter was the secular egg, the first creator-man: Pangu in Chinese mythology, Tengri's tearing out of the egg in Turkish mythology, the activities of both in the creation of being; secondary female goddesses: the creative and patronage functions of Nyuyva and Umayyad; the third world - the images of the rulers of the underground kingdom Xi Wanmu and Erlik’s activities in their own worlds are an example of this. According to Xu Zheng (3rd century) in the San u li tzu (Chronological Records of Three Rulers and Five Emperors), “In ancient times, in the Pacific region, the universe consisted of darkness reminiscent of a large egg. In that world a great hero named Pangu is born.