Alternative Prehistory'
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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 -
Character of Zhalmauyz in the Folklore of Turkic Peoples
IJASOS- International E-Journal of Advances in Social Sciences, Vol.II, Issue 5, August 2016 CHARACTER OF ZHALMAUYZ IN THE FOLKLORE OF TURKIC PEOPLES Pakizat Auyesbayeva1, Akbota Akhmetbekova2, Zhumashay Rakysh3* 1PhD in of philological sciences, M. O. Auezov Institute of Literature and Art, Kazakhstan, [email protected] 2PhD in of philological sciences, Al-Farabi Kazakh National University, Kazakhstan, [email protected] 3PhD in of philological sciences, M. O. Auezov Institute of Literature and Art, Kazakhstan, [email protected] *Corresponding author Abstract Among the Turkic peoples Zhalmauyz Kempіr character, compared to other demonological characters, is widely used in genres. The transformation of this character from seven-headed villain - Zhalmauyz kempіr to mystan kempіr was seen. This very transformation is associated with the transition of society from matriarchy to patriarchy. Zhalmauyz is a syncretic person. She acts in the character of an evil old woman. This character is the main image of the evil inclination in the Kazakh mythology. She robs babies and eats them, floating on the water surface in the form of lungs, cleeks everybody who approached to the river and strangle until she will agree to give up her baby. In some tales she captures the young girls and sucks their blood through a finger deceiving or intimidating them. Two mythical characters in this fairy-tale image - mystan Kempіr and ugly villain - Zhalmauyz are closely intertwined. In the Turkic peoples Zhalmauyz generally acts as fairy-tale character. But as a specific demonological force Zhalmauyz refers to the character of hikaya genre. Because even though people do not believe in the seven-headed image of this character, but they believes that she eats people, harmful, she can pass from the human realm into the demons’ world and she is a connoisseur of all the features of both worlds. -
The Central Style of Azeri Folksongs
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repository of the Academy's Library THE CENTRAL STYLE OF AZERI FOLKSONGS János SIPOS Preface To what use does comparative ethnomusicological research over a vast area be put? It suffices for a nation to realize that it is imperative to know the music of its neighbors and language relatives in order to explore the particular and general features of its own folk music. It holds true in general, too, that a comparative examination is more informative and revelatory than the separate study of the music of the peoples concerned. Comparative musicology also leads to more universal findings, illuminating fundamental human characteristics. „Indeed, all the world’s tribes, peoples, and races have lived in continuous intercourse since the very beginning of history; they have met in marriage, trade, and war. In this process of exchange and merger, they discard their weapons, tools, and implements for better ones. But they preserve their ancient songs; for singing, an expression of man’s soul and motor impulse, has little to do with the mutable surface of life, and nothing with the struggle for existence. This is why music is one of the steadiest elements in the evolution of mankind.” (Sachs 1943: 21) To spin on this thought: it is intriguing to determine the basic musical types of a large geographical-cultural expanse. It is also important to know what specific manifestations of these basic forms predominate in the music of various people or geographical areas. Hungarian belongs to the Finno-Ugric language group, but Hungarian folk music does not show indisputable genetic connections to the folk music of any other Finno-Ugrian people. -
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. -
Metamorphosis of Gods: a Historical Study on the Traditional Religion of the Chuvash*
Acta Slavica Iaponica, Tomus 24, pp. 144-165 Metamorphosis of Gods: A Historical Study on the Traditional Religion of the Chuvash* GOTO Masanori After the Middle Volga region was taken under Russian control in the mid-sixteenth century, the Orthodox mission was developed in this region. Consequently, Christianity spread among the non-Russian people except for the Tatar, the greater part of whom were Muslim. The majority of the other nations such as Mari, Mordvin and Chuvash were baptized by the end of the nineteenth century.1 Yet many elements of traditional religion never disap- peared despite vigorous Orthodox and Muslim proselytizing. Among these elements the most salient objects of worship were kiremet’ and ierekh. Although they underwent a drastic transformation in their features under the influence of Christianity, the worship was retained by the Chuvash people until the be- ginning of the twentieth century. The goal of this paper is to explore the his- torical process of the transformation of the traditional religion by analyzing in more detail these two objects.2 Historical documents illustrate the general notion that kiremet’ and ierekh are the evil spirits which can harm people by diseases and other disasters. Peo- ple feared them, but at the same time relied on them when they experienced misfortunes. However, a more careful consideration makes us aware that the above notion was formed through historical transition. The particular purpose * The research for this essay was sponsored by the JREX Fellowship Program for Young Re- searchers of the Japan-Russia Youth Exchange Center. The first half my research was pre- sented at the 8th Conference “Agrarian Regime of the Middle Volga Region in the Ethnic Dimension” in Cheboksary, Russia (May 2005). -
Church, Nation and State in Russia and Ukraine
EDITED BY GEOFFREY A.HOS KING Church, Natioh and State in Russia and Ukraine CHURCH, NATION AND STATE IN RUSSIA AND UKRAINE Church, Nation and State in Russia and Ukraine Edited by Geoffrey A. Hosking Professor of Russian History School of Slavonic and East European Studies University of London Canadian Institute of Ukrainian Studies Press University of Alberta Copyright © 1990 Canadian Institute of Ukrainian Studies Press University of Alberta Edmonton, Alberta, Canada Canadian Cataloguing in Publication Data Main entry under title: Church, nation and state in Russia and Ukraine ISBN 0-920862-71-3 1. Church and state—Soviet Union—History. 2. Church and state—Ukraine—History. I. Hosking, Geoffrey A. BR933.C58 1990 322’.1’0947 C90-091565-X All rights reserved. No part of this publication may be produced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the copyright owner. Printed in Hong Kong. Contents Acknowledgements vii Preface viii Notes on the Contributors xii 1 The Formation of Modern Ukrainian Religious Cul- 1 ture: The Sixteenth and Seventeenth Centuries Frank E. Sysyn 2 The Spirituality of the Vyg Fathers 23 Robert O. Crummey 3 The Authority of Holiness: Women Ascetics and 38 Spiritual Elders in Nineteenth-century Russia Brenda Meehan-Waters 4 The Greek Catholic Church in Nineteenth-century 52 Galicia John-Paul Himka 5 Printing the Bible in the Reign of Alexander I: 65 Toward a Reinterpretation of the Imperial Russian Bible Society Stephen K. Batalden 6 Christianity, the Service Ethic and Decembrist 79 Thought Franklin A. -
Folksongs of the Turkic World
Journal of Literature and Art Studies, November 2016, Vol. 6, No. 11, 1343-1370 doi: 10.17265/2159-5836/2016.11.008 D DAVID PUBLISHING Folksongs of the Turkic World János Sipos Institute for Musicology of the Hungarian Academy of Sciences, Budapest, Hungary The long-term goal of my research has been to systematize and compare by musical criteria the folk songs of Turkic groups and ethnicities living around them. Here I rarely touch on instrumental folk music, the repertoire of professional or semi-professional performers, the most recent strata, seldom or just occasionally discuss art music and the cultural, social and anthropological implications of music are only sporadically considered, too. There are close connections between the languages of Turkic groups but their musical stocks are fundamentally different. Actually, that is not surprising, because these people are, at least in part, Turkified, and through their substrata (that is people absorbed by them) they are in genetic and cultural relations with several non-Turkic peoples. My research therefore has repercussions; apart from the Turkic-speaking peoples tied by culture, language and history, upon their neighbors and partly absorbed other peoples, creating the foundation for an even broader future comparative ethnomusicological research of Eurasian groups. This paper is aimed to provide a very short summary about the findings of my field researches into the folk music of different Turkic-speaking people between 1987 and 2015. I introduce the sources, the collecting work and the methods of processing and analyzing the songs. I also give an analytical introduction to the folksong of Anatolian Turks, Azeris, Turkmens, Uzbeks (and Tajiks), Karachay-Balkars, Kazakhs, Kyrgyzs, a Sufi Turkish community in Thrace and the area of the Volga-Kama-Belaya region. -
HARVARD UKRAINIAN STUDIES EDITORS George G
HARVARD UKRAINIAN STUDIES EDITORS George G. Grabowicz and Edward L. Keenan, Harvard University ASSOCIATE EDITORS Michael S. Flier, Lubomyr Hajda, and Roman Szporluk, Harvard University; Frank E. Sysyn, University of Alberta FOUNDING EDITORS Omeljan Pritsak and Ihor Sevienko, Harvard University MANAGING EDITOR Andrew Sorokowski BOOK REVIEW EDITOR Larry Wolff BUSINESS MANAGER Olga К. Mayo EDITORIAL BOARD Zvi Ankori, Tel Aviv University—John A. Armstrong, University of Wisconsin—Yaroslav Bilinsky, University of Delaware—Bohdan R. Bociurkiw, Carleton University, Ottawa—Axinia Djurova, University of Sofia—Olexa Horbatsch, University of Frankfurt—Halil inalcık, University of Chi- cago—Jaroslav D. Isajevych, Institute of Ukrainian Studies, Academy of Sciences of Ukraine, L'viv— Edward Kasinec, New York Public Library—Magdalena László-Kutiuk, University of Bucharest— Walter Leitsch, University of Vienna—L. R. Lewitter, Cambridge University—G. Luciani, University of Bordeaux—George S. N. Luckyj, University of Toronto—M. Łesiów, Marie Curie-Sklodowska University, Lublin—Paul R. Magocsi, University of Toronto—Dimitri Obolensky, Oxford Univer- sity—Riccardo Picchio, Yale University—Marc Raeff, Columbia University—Hans Rothe, University of Bonn—Bohdan Rubchak, University of Illinois at Chicago Circle—Władysław A. Serczyk, University of Warsaw at Białystok—George Y. Shevelov, Columbia University—Günther Stökl, University of Cologne—A. de Vincenz, University of Göttingen—Vaclav Żidlicky, Charles Univer- sity, Prague. COMMITTEE ON UKRAINIAN STUDIES, Harvard University Stanisław Barańczak George G. Grabowicz (Chairman) Timothy Colton Edward L. Keenan Michael S. Flier Roman Szporluk Subscription rates per volume (two double issues) are $28.00 U.S. in the United States and Canada, $32.00 in other countries. The price of one double issue is $18.00 ($20.00 overseas). -
Kiev and Appanage Rus' Florin Curta
KIEV AND APPANAGE RUS' FLORIN CURTA (Gainesville, FL, USA) THE ARCHAEOLOGY OF IDENTITIES IN OLD R USSIA (CA. 500 TO CA. 650) "The Slav is the son and product of the marsh." Ever since Jan Peisker's s remark was published in the 1926 edition of the Cambridge Medieval His- tory,' historians and archaeologists alike have used the results of linguistic research to write the ethnic history of the Slavs in the marshy lands of south- ern Belarus. With no written sources for the sixth and seventh century, ar- chaeology was often used to illustrate conclusions already drawn from lin- guistic studies. The "linguistically-driven archaeology" of sixth- to seventh- century Ukraine, Belarus, and Russia was the paradigm that dominated re- search on the early Slavs in the Soviet Union after ca. 1950 and remains the most important framework of analysis in the post-Soviet decades.? Disputes about the Slavic, Baltic, or Finno-Ugrian attribution of certain archaeologi- cal assemblages show that the primary concern for archaeologists and histo- rians studying the early Middle Ages remains ethnicity. The concept of "identity" was adopted only recently in the post-Soviet anthropological dis- course and, as Dittmar Schorkowitz has shown, ,it did not alter the funda- 1. Jan Peisker, "The expansionof the Slavs," in The CambridgeMedieval History, ed. by H. M. Gwatkinand J. P. Whitney(New York/Cambridge:Macmillan/Cambridge Univ. Press, 1926), 426. Though harshly criticizing Peisker's theories about the social and political organization of the early Slavs, Lubor Niederle neverthelessendorsed his ideas about the migrationof the Slavs from the Pripet marshes. -
Cultural and Language Effects of Migration: the Case of Migrants and Chuvash People in the Republic of Bashkortostan (Russia)
Journal of Ethnic and Cultural Studies Copyright 2021 2021, Vol. 8, No. 3, 134-148 ISSN: 2149-1291 http://dx.doi.org/10.29333/ejecs/684 Cultural and Language Effects of Migration: The Case of Migrants and Chuvash People in the Republic of Bashkortostan (Russia) Olga Kobzeva1 National University of Uzbekistan named after Mirzo Ulugbek, Tashkent, Uzbekistan Elena Kolomoets Moscow Aviation Institute (National Research University), Moscow, Russia Artem Lukyanets Moscow State Institute of International Relations (MGIMO) Institute of Socio-Political Research FCTAS RAS, Moscow, Russia Larisa Korotaeva Sterlitamak Branch of the Federal State Budgetary Educational Establishment of the Higher Education “Bashkir State University”, Sterlitamak, Republic of Bashkortostan, Russia Abstract: According to the World Migration Report there are 11.6 million migrants in Russian Federation, the majority of which (43%) have come from countries of Central Asia: Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan. The study aims to evaluate the impact of migration on both migrant and host cultures to establish the changes in native languages and cultures of migrant ethnic groups in the Russian Federation under the influence of a single state language. For the study, the authors used statistical data of the Russian Federal State Statistics Service, findings of the 1920- 2010 censuses, and mathematical modeling of cultural changes based on differential equation. The case of Chuvash people living in the Republic of Bashkortostan was explored by the mathematical modeling method to identify the alien cultural influence on the recipient country, with a particular emphasis on changes in the local language. The direct correlation has been found between the extent to which the migrant community preserve their homeland traditions at a new place and the probability of shifts in the host country’s culture. -
The Chuvash Republic: Overview
The Chuvash Republic: Overview The Chuvash Republic is located in the east of East European plain, on the right bank of the Volga River in the interfluve of the Sura and Sviyaga rivers. In the west the republic borders on Nizhnii Novgorod oblast, in the north – on the Republic of Marii El, in the east – on the Republic of Tatarstan, in the south - on Ulyanovsk oblast, in the southwest - on the Republic of Mordovia. Chuvashia is in the Volga federal district, and is a component of the Volga-Vyatka economic region. The territory of the republic is 18,300 square kilometers. The population is 1,292,200 people (according to tentative estimation for January 1, 2006). In the Chuvash Republic there are 317 municipal formations - 21 municipal districts, five town districts, 291 settlements: from them - seven town settlements, and 284 rural settlements. The capital is Cheboxary. The population density is 71 persons/ km² (on the average in the Russian Federation – 8.4, in the Volga federal district – 29.8). About 40% of the population lives in the countryside. Cheboxary is situated 650 km to the east of Moscow, that is why Moscow time is used here. Major highways going to the northern, eastern, southern and central areas of the country and beyond its borders run through the republic. The following highways go through Cheboxary: Iran - Azerbaijan - the Volga region - the North of the European part of Russia (including the bridge over the Volga), the western borders of Russia - Moscow – the Ural Mountains. The basic automobile freight traffic Astrakhan - Ulyanovsk - Kirov goes through the territory of the republic parallel to the water Volga way. -
Ritual and History
MIRATOR 11:1/2010 1 Ritual and History: Pagan Rites in the Story of the Princess’ Revenge (the Russian Primary Chronicle, under 945–946) 1 Aleksandr Koptev Introduction The Kievan prince Igor is known to have been murdered by tribesmen of the tributary Drevljans during a journey he made to their country with the purpose of collecting the tribute. The case is described in the Primary Chronicle under the year 945: 6453 (945). In this year, Igor’s retinue said to him, ‘The servants of Sveinald are adorned with weapons and fine raiment, but we are naked. Go forth with us, oh Prince, after tribute, that both you and we may profit thereby’. Igor´ heeded their words, and he attacked Dereva in search of tribute. He sought to increase the previous tribute and collected it by violence from the people with the assistance of his followers. After thus gathering the tribute, he returned to his city. On his homeward way, he said to his followers, after some reflection, ‘Go forward with the tribute. I shall turn back, and rejoin you later’. He dismissed his retainers on their journey homeward, but being desirous of still greater booty he returned on his tracks with a few of his followers. The Derevlians heard that he was again approaching, and consulted with Mal, their prince, saying, ‘If a wolf comes among the sheep, he will take away the whole flock one by one, unless he be killed. If we do not thus kill him now, he will destroy us all’. They 1 The article is based on my paper ‘Water and Fire as the Road to the Mythic Other World: Princess Olga and the Murdered Ambassadors in the Russian Primary Chronicle, under 945’ delivered at the Septième Colloque International d’anthropologie du monde indo-européen et de mythologie comparée “Routes et parcours mythiques: des textes à l’archéologie”, Louvain-la-Neuve, March 19–21, 2009.