Terra sebv s acta mvsei sabesiensi s
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I. S. Karabulatova, E. N. Ermakova, G. A. Shiganova
20 contemporary of the Uzbek Khan of the Golden Horde (1312-1341), used this toponym not as a paired name, but as two separate independent names or as Sibir and Ibir, stating that “the borders of Sibir and Ibir touch the boundaries of Сhataysk,” i.e. the Chinese border. 17 Another Arab scholar of the first half of the 14 th century, Mesalek-al-Absar, inscribed Siberia and Iberia as Siberia-and-Aberia, while Ibn-Arab-Shah (1388-1450) gave their names as Abir-and-Sabir. 18
Allah. For a Sufi believer, a multi-faceted, happy man who bases his life on the requirements of the Koran is an ideal person. A good example can be found in dervishes, those who have withdrawn from worldly goods and all the temptations of life, overcoming “nafs,” (i.e. greed, base desires) for the sake of knowing the Truth, and thus becoming closer to Allah. To acquire higher knowledge and understanding, the Sufi must develop superior abilities; such abilities can be found through real-imaginary journeying in the semi-mythical Siberia. We live in a world of cultural codes which date back to archetypal ideas, or deeply-based oppositions. Different readings can lead to disagreement on religious grounds. 19 Thus, the 366 awliya could be perceived as bearers of the mystical consciousness of the “hidden saints,” resulting from the transition from the mundane world to the sacred one. Sufi notions of the hierarchy of saints suggest they are like hidden heavenly domes stretching out over the world, filling it with special psychic powers. Tyumenian astanas are places of worship, they encapsulate the lofty ideals of the Turkic peoples; Tyumen Christian monasteries are places of pilgrimage for Slavic peoples; and Tyumen forests and mountains are where the Ugric people worship the heavenly forces. Not accidentally, blue is the colour of the flag of the Tyumen region, symbolising the sky and high ideals. The Turkic peoples of the Tyumen region believe the blue sky is the residence of the god Tengri, whose name itself means sky. The Ugric peoples of northern Tyumen also believe that the supreme god Numi Torun lives in the sky; indeed, Torun represents the sky. The representatives of these groups believe the sky is a living being. To date, more than 50 places of burial (astanas) of the awliya are known, located in Uvatsky, Tobolsk, Vagaysky, Yarkovsky, Tyumen and Yalutorovsk, in the south of the Tyumen region. 20 Although the Siberian astanas are an integral and important part of the local cult of the saints, they
17 Ibid.
18 Tizenhauzen 1941, p. 234. 19 Gregg 2014, p. 36-51. 20 Karabulatova 2009, p. 176. www.cclbsebes.ro/muzeul-municipal-ioan-raica.html / www.cimec.ro
Astana the Capital of Kazakhstan and Astanas in Siberia as a Linguistic-Cultural Aspect
21 are not recognized in the Koran. The astana cult is an aspect of so-called “folk” Islam. In it can be seen an organic combination of various archaic beliefs and practices of the local Turkic peoples. In a sense, these astanas are specially structured sacred spaces of the former Blue Horde. In turn, a parallel interpretation suggests that astanas are the sacred places of Siberian Tatars in the Tyumen region, as is the Kazakh capital, Astana. Continuity can be seen in the name of the sacred places of south-western Siberia and the Urals known as astanas and the designation of the new capital of Kazakhstan as Astana. Field data resulting from the authors’ expeditions to this area indicate that the Turks of south-west Siberia and northern Kazakhstan have gained a new awareness in their interpretation of human civilization through the Sufi tradition. 21
for centuries. Astanas, as a rule, are formed of a square frame of mahogany with a flat roof, around which people can pray. The religio-mythological mentality of the ancient Turks is manifested as a sign of this ancient land, expressed in the symbolism of the square. Tyumenian astanas take the form of a regular square, or rather, a cube, made from larch logs. The Kaaba, a perfect cuboid building, is the most holy part of Islam’s most holy mosque in Mecca. However, with astana, we see a reflection of more ancient beliefs, where the square represents a basis or foundation. Today, when the rate of change of change in modern society is so great that it causes people to fear violation of their identity, it is especially important to preserve the traditional cultures of multiethnic regions. In recent years, the phenomenon of the Tyumen astanas has attracted many historians. In parallel with these studies, legends associated with astanas were collected and analysed for this article. Typically, these legends tell of something which allegedly took place in one or another astana, and are associated with the reprehensible behaviour of a person who is then punished by a higher power for disobedience, or who prays at the heart of the astana and gets what they want. To date the authors have collected over 100 of these legends, recorded mainly among the Siberian Tatar population in the south of the Tyumen region. However, Muslims and other ethnic groups (the Ingush, Kazakhs, Azerbaijanis, Uzbeks, etc.) are also seen praying at Tyumen astanas. It is known that mythology serves as the earliest form of ideology and corresponds to ancient perceptions of the world, such as the original spiritual culture of mankind. The earliest types of astana are associated with pre-Islamic animism and nature worship; as a rule, they are usually found in the context of hills, lakes, trees, rocks, mountains, etc.
21 Lacroix 2011, p. 220. www.cclbsebes.ro/muzeul-municipal-ioan-raica.html / www.cimec.ro Yüklə 12,44 Mb. Dostları ilə paylaş:
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