Saule Suleimenova
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
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. -
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). -
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. -
Tengrianstvo As National and State and National Religion of the Turko-Mongolian People of Internal Asia
TENGRIANSTVO AS NATIONAL AND STATE AND NATIONAL RELIGION OF THE TURKO-MONGOLIAN PEOPLE OF INTERNAL ASIA ТЭНГРИАНСТВО КАК НАЦИОНАЛЬНАЯ И ГОСУДАРСТВЕННАЯ РЕЛИГИЯ ТЮРКО-МОНГОЛОВ ЦЕНТРАЛЬНОЙ АЗИИ ORTA ASYA TÜRK-MOGOLLARDA RESMİ VE MİLLİ DİN OLARAK TENGRİZM * Nikolai ABAEV ABSTRACT The article deals with the synenergetic role of Tengrian religion, influence of the ideology of “tengrism” on the processes of politogenesis of the Turkic-Mongolian people’s as well as the evolution of the imperial forms of statehood of the Hunnu (the Hunnu Empire) and the Great Mongolian Empire (Khamag Mongol Uls). It shows the role of tengrism in the process of social organization and self-organization in the nomadic civilization of the Turkic-Mongolian peoples of Central Asia. Keywords: ideology of tengrism, “Tengrianstvo”, processes of social self- organisation, structurogenesis, the Statehood, Empire of Hunnu, Hamag Mongol Uls. АННОТАЦИЯ В данной статье рассматривается синергетическая роль тэнгрианской религии, влияние идеологии «тэнгризма» на процессы политогенеза тюрко-монгольских народов, а также на становление имперских форм государственности, в том числе на формирование государственности хунну (Империя Хунну) и Великой Монгольской Империи (Хамаг Монгол Улс), показана роль тэнгрианства в процессах социальной организации и самоорганизации в кочевнической цивилизации тюрко-монгольских народов Центральной Азии. Ключевые слова: религия, идеология, тэнгрианская религия, синергетика, процесс социальной самоорганизации, самоорганизация, государственность, Империя Хунну, Хамаг Монгол Улс. * PhD, Professor, Head of Laboratory of civilizational geopolitics of Institute of Inner Asia of BSU ÖZET Makalede Tengrizm’in sinerjik rolü, Tengrizm ideolojinin Türk-Mogol Halklarda siyası yaradılış sürecine, Hunnu İmparatorluğu ile Büyük Mogol İmparatorluğun kurulmasında, genel anlamda imparatorlukların kuruluşunda etken olduğu tetkik edilmiştir. Orta Asya Göçebe Halkların hayat ve düzeninde Tengrizm’in rolü gösterilmiştir. -
The Decipherment of the Turkish Runic Inscriptions and Its Effects on Turkology in East and West
THE DECIPHERMENT OF THE TURKISH RUNIC INSCRIPTIONS AND ITS EFFECTS ON TURKOLOGY IN EAST AND WEST Wolfgang-E. SCHARLIPP Introduction The term “Runes” for the letters of the Old Turkish alphabet, used mainly for inscriptions but also a few manuscripts, has lately been criticized by some Turkish scientists for its misleading meaning. As “Runes” is originally the term of the old Germanic alphabet, this term could suggest a Germanic origin of the Turkish alphabet. Indeed the term indicates nothing more than a similarity of shape that these alphabets have in common, which has also created the term “runiform” letters. As such nationalist hair-splitting does not contribute to scientific discussion, we will in the following use the term “Turkish runes” with a good conscience. This contribution aims at showing similarities and differences between the ways that research into this alphabet and the texts written in it, went among Turkish scientists on the one side and Non-Turkish scientists on the other side. We will also see how these differences came into existence. In order to have a sound basis for our investigation we will first deal with the question how the Turkish runes were deciphered. We will then see how the research into the inscriptions continued among Western scholars, before we finally come to the effects that this research had on scientists in Turkey, or to be more precise, in the Ottoman Empire and then in the Republic of Turkey. In the 19th century Several expeditions were sent out in order to collect material concerning the stone inscriptions in Central Asia. -
Analysis of the Shamanic Empire of the Early Qing, Its Role in Inner Asian
THE SHAMANIC EMPIRE AND THE HEAVENLY ASTUTE KHAN: ANALYSIS OF THE SHAMANIC EMPIRE OF THE EARLY QING, ITS ROLE IN INNER ASIAN HEGEMONY, THE NATURE OF SHAMANIC KHANSHIP, AND IMPLICATIONS FOR MANCHU IDENTITY A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI’I AT MANOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN HISTORY May 2020 By Stephen Garrett Thesis Committee: Shana Brown, Chairperson Edward Davis Wensheng Wang Keywords: Qing Dynasty, Manchu, Mongol, Inner Asia, Shamanism, Religion and Empire Acknowledgments: I would like to first and foremost show my deepest gratitude to my master’s thesis advisor, Dr. Shana Brown, whose ongoing uplifting support and instrumental advice were central to my academic success, without which I couldn’t have reached the finish line. I would also like to extend deepest thanks to my master’s thesis committee members Dr. Edward Davis and Dr. Wensheng Wang, who freely offered their time, efforts, and expertise to support me during this thesis project. Additionally, I would like to extend thanks to Dr. Mathew Lauzon and Dr. Matthew Romaniello, who both offered a great deal of academic and career advice, for which I am greatly appreciative. Special thanks to my peers: Ryan Fleming, Reed Riggs, Sun Yunhe, Wong Wengpok, and the many other friends and colleagues I have made during my time at the University of Hawaii at Manoa. They have always been a wellspring of academic advice, discussion, and support. While writing my master’s thesis, I have had the pleasure of working with the wonderful professional staff and faculty of the University of Hawaii at Manoa, whose instruction and support were invaluable to my academic success. -
Gokturk Cultural History
HUMANITIES INSTITUTE Richard Dietrich, Ph.D. GOKTURK CULTURAL HISTORY Contents Religion Art Literature RELIGION Overview The GökTürk and Uighur states were characterized by religious diversity and played an important role in the history and development of religions in central Eurasia. In addition, the discovery of numerous religious texts in Old Turkic and artwork with religious subject matter has contributed greatly to modern scholars’ understanding of the history, development, beliefs and practices of Central Asian religions in general and Buddhism and Manichaeism in particular. Religion among the Gök Türk In general, the Gök Türk seem to have followed their ancestral spiritual beliefs. These included the worship of several deities, among them the sky god Tengri, to whom sacrifices of horses and sheep were offered during the fifth month of the year; a goddess associated with the household and fert ility, Umay; and a god of the road, or possibly fate, Yol Tengri. In addition to these major divinities, there were rituals related to cults of fire, earth and water, sacred forests and sacred mountains, as well as elements of ancestor worship and indications of belief in totemic animals, particularly the wolf. Another link between this world and the spirit world was the shaman, who journeyed to the spirit world in a trance in order to cure illness or foretell the future. However, it is clear that as the Gök Türk state grew and came into greater contact with other peoples they were influenced by other religious systems. One clear example of this is the Gök Türk kaghan Taghpar (or Taspar, r. -
Études Mongoles Et Sibériennes, Centrasiatiques Et Tibétaines, 46 | 2015 Diseases and Their Origins in the Traditional Worldview of Buryats : Folk Med
Études mongoles et sibériennes, centrasiatiques et tibétaines 46 | 2015 Études bouriates, suivi de Tibetica miscellanea Diseases and their origins in the traditional worldview of Buryats : folk medicine methods Les maladies et leurs origines dans la vision du monde traditionnelle des Bouriates : méthodes de traitement populaires Marina Sodnompilova and Vsevolod Bashkuev Electronic version URL: https://journals.openedition.org/emscat/2510 DOI: 10.4000/emscat.2510 ISSN: 2101-0013 Publisher Centre d'Etudes Mongoles & Sibériennes / École Pratique des Hautes Études Electronic reference Marina Sodnompilova and Vsevolod Bashkuev, “Diseases and their origins in the traditional worldview of Buryats : folk medicine methods”, Études mongoles et sibériennes, centrasiatiques et tibétaines [Online], 46 | 2015, Online since 10 September 2015, connection on 13 July 2021. URL: http:// journals.openedition.org/emscat/2510 ; DOI: https://doi.org/10.4000/emscat.2510 This text was automatically generated on 13 July 2021. © Tous droits réservés Diseases and their origins in the traditional worldview of Buryats : folk med... 1 Diseases and their origins in the traditional worldview of Buryats : folk medicine methods1 Les maladies et leurs origines dans la vision du monde traditionnelle des Bouriates : méthodes de traitement populaires Marina Sodnompilova and Vsevolod Bashkuev Introduction 1 The nature of diseases in the traditional beliefs of the Mongolian peoples is a complex, ambiguous and generally understudied phenomenon. This paper seeks to answer the following questions : -What is “disease” as realized by a man of traditional culture ? -What state of human organism the Buryats considered as unhealthy ? A search for answers to these questions determines the necessity to study the traditional Buryat perceptions of the origins of some widespread illnesses. -
Black Shamans of the Turkic-Speaking Telengit in Southern Siberia
VOL. 22. NOS. 1-2. SHAMAN SPRING/AUTUMN 2014 Black Shamans of the Turkic-Speaking Telengit in Southern Siberia DÁVID SOMFAI KARA and LÁSZLÓ KUNKOVÁCS BUDAPEST In September of 1995 two Hungarians, ethnologist Dávid Somfai Kara, who wrote the article and László Kunkovács, who took the pictures, visited the Republic of Altay (Russian Federation). The Republic of Altay, founded as the Oyrot Autonomous Province (in Russian oblast') in 1922, has a population of around 200,000, according to the last cen- sus (2010). About 70,0001 of the population (34%) are native Altaians, or Altay kiži, as they call themselves. The Altaians were officially called Oyrot (Golden 1992: 412) until 1948, because they once belonged to the Oyrat (Jungar Zöün Γar) Empire (1620–1758) (Atwood 2004: 622; Golden 1992: 341–342). But, unlike the Mongol-speaking Oyrats (Kalmyks), the Altaians speak a Turkic language, closely related to Kir- ghiz and Khakas. The Telengit is basically a sub-ethnic group of the Altaians, and they share the same language and customs. The Telengit started to separate from the Altay kiži during Oyrat times when they were placed under the Jaisang leaders of the Ööled tribe. Later the separation was strengthened by religious movements among the Altay kiži. Some other South Siberian Turkic peoples (Telenget, [or Russian 1 The ethnic name “Altaian” (Russian altaets) is quite dubious since it is a name of the major Turkic-speaking people in the Republic of Altay, but it is not accepted by other smaller ethnic groups: Telengit, Tuba, Kumandy, Chalkandu and Telenget (in Russian Teleut). -
The Written Monuments of the Ancient Turks and the Tuvinian Poetry
Arts and Humanities Open Access Journal Review Article Open Access The written monuments of the ancient turks and the tuvinian poetry Abstract Volume 2 Issue 6 - 2018 The Author examines the poetic features of ancient Turkic texts, comparing them with Lyudmila Mizhit modern Tuvan poetry. Three-line inscription of the ancient Turks are studied as one of Tuvan Institute of Humanitarian and Applied Socio-economic possible origins of Tuvan poetic genre “ozhuk dazhy” (“stones of the hearth”), which Research 4 Kochetov Str, Republic of Tuva, Russia confirms the continuity of traditions ancient and modern literature. Correspondence: Lyudmila Mizhit, Tuvan Institute of Keywords: the monuments of ancient Turkic, Orkhon-Yenisey script, Tuvinian Humanitarian and Applied Socio-economic Research 4 poetry, epitaph lyrics, tercet, poetic triad, three line form “ozhuk dazhy”, continuity Kochetov Str, Republic of Tuva, Russia, Email Received: June 30, 2018 | Published: December 21, 2018 Introduction inscriptions, about 90 of them are on the territory of Tuva.1 In this connection, the Republic of Tyva regularly since 1993 (the year of the The descendants of the ancient Turkic ethnic groups of Central Asia 100 anniversary of deciphering) organizes the scientific conference - the Tuvinians are a nation with a long history, a kind of spiritual and devoted to ancient Turkic renice that come specialists from all over material culture. Being the homeland of the Turkic peoples, Tuva saves the world. Runic inscriptions of the ancient Turks, being one of the the burial mounds of Scythians (called «Arzhaan-1», «Arzhaan-2») fundamental layers of Turkic literature, have artistic merit - epic and Huns, stone sculptures and steles with the inscriptions «bеngű principle, complex space-time continuum, the characteristic style and taş» («eternal stone») of the ancient Turks, Uighurs and Kyrgyzs from the internal organization of the text, etc. -
Tengri - Wikipedia, the Free Encyclopedia
טנג`רי تنغري تنگری تنگری Tengri - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Tengri Tengri From Wikipedia, the free encyclopedia Tengri (Old Turkic: ; Modern Turkish: Tanrı; Proto-Turkic * te ŋri / *ta ŋrɨ; Mongolian script: I!KX , Tngri ; Modern Mongolian: Тэнгэр , Tenger ), is one of the names for the primary chief deity since the early Turkic (Xiongnu, Hunnic, Bulgar) and Mongolic (Xianbei) peoples. Worship of Tengri is Tengrism. The core beings in Tengrism are Sky-Father (Tengri/Tenger Etseg) and Earth Mother (Eje/Gazar Eej). It involves shamanism, animism, totemism and ancestor worship. Contents 1 Name 2 History 3 Mythology 4 Placenames 5 Modern revival 6 See also 7 Notes 8 References 9 External links Name The oldest form of the name is recorded in Chinese annals from the 4th century BC, describing the beliefs of the Xiongnu. It takes the form 撑犁 /Cheng-li , which is hypothesized to be a Chinese transcription of Tängri . (The Proto-Turkic form of the word has been reconstructed as *Te ŋri or [1] *Ta ŋrɨ.) Alternatively, a reconstructed Altaic etymology from *T`a ŋgiri Spelling of tengri in the Old ("oath" or "god") would emphasize the god's divinity rather than his domain Turkic script (written from right over the sky. [2] to left, as t² ṅr²i ) The Turkic form, Tengri , is attested in the 11th century by Mahmud al-Kashgari. In modern Turkish, the derived word " Tanrı " is used as the generic word for "god", or for the Abrahamic God, and is used today by Turkish people to refer to God.