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Terra Sebus: Acta Musei Sabesiensis, Special Issue, 2014, p. 15-30 

 

 



ASTANA THE CAPITAL OF KAZAKHSTAN AND  

ASTANAS IN SIBERIA AS A LINGUISTIC-CULTURAL  

ASPECT OF THE NATIONAL ISLAM OF EURASIA

 



 

 

Irina Sovetovna KARABULATOVA





 

Elena Nicolayevna ERMAKOVA





 

Galina Alexandrovna SHIGANOVA





 

 



 

Introduction 

Sufi brotherhoods (Naqshbandi, Yasaviyya, Kadiriya) played a major role in 

introducing the steppe nomads to Islam. They began their journey from the 

sedentary urban centres of Maverannahr (such as Bukhara) and spread 

across the steppe. This determined the predominant influence in nomadic 

environments of a heterodox form of Islam. This Islam of nomads 

organically combined elements of pre-Islamic traditions with Sufi ideas. 

Such an attitude toward religion allowed the formation of a positive 

perception of the ideas of Sufism on Turkish soil. The Türks of Asia and 

Siberia did not consider Sufism as a heretical movement, not sharing the 

views of popular Islam and official Islam.

1

 Thus, Islam’s further penetration 



into the region and its influence on political life took place in close 

connection with pre-Islamic traditions, including the traditions of the 

neighbouring Mongols.

2

 These processes were not the result of an 



ideological battle, but rather a flexible acculturation and adaptation of 

different ideas.

3

 

                                                 



 This work was funded by a subsidy allocated to Kazan Federal University from a state 

assignment in the sphere of the scientific activities. 



 Institute of Social and Political Research of the Russian Academy of Sciences, Russian 



Federation, Moscow; Kazan Federal University, Republic of Tatarstan, Russian Federation

e-mail: radogost2000@mail.ru. 



 Tobolsk State Socio-Pedagogical Academy named after D. I. Mendeleev, Tyumen 



Region, Russian Federation; e-mail: elenaermakovats@gmail.com. 




 Chelyabinsk State Pedagogical University, Russian Federation; e-mail: 

galinashiganovats@gmail.com. 

1

 Trimingham 1989, p. 23. 



2

 Ibid. 


Golden 2011, p. 192; Esposito 2002, p. 256; Cribb, Herrmann 2007, p. 30; Sayfulina et al. 

2013, p. 492-496; Robinson 2000, p. 187. 



I. S. Karabulatova, E. N. Ermakova, G. A. Shiganova 

 

16



Take, for example, the Tyumen region, the nearest neighbour to 

Kazakhstan, where Turkic peoples make up more than half the population, 

balancing on a thin structural line of languages and cultures. In the 18

th

 



century, Archbishop Cyprian wrote a special decree forbidding Russian 

people in Siberia from marrying adherents of different faiths because they 

did not comply with the laws ofthe orthodox faith.

4

 This example 



demonstrates “the potential of creating a new type of linguistic identity” 

because it combines the worlds of different ethnic cultures.

5

 

Nursultan Nazarbayev defined Kazakhstan’s newly-created capital



Astana, as “the heart of Eurasia.”

6

 This designation continued the tradition 



of the Siberian Tatars and Siberian Kazakhs of giving the name Astana to 

holy places, places heartfelt prayer. The sacred space can be multiplied, but 

draws particularly on duality, as doubling carries a metaphysical meaning. 

For example, in ancient Egypt the temple was the “ka” of God, his 

counterpart (analogue), and was portrayed by a glyph representing two 

raised hands. In ancient Israel, the letter “beit” (which also means house) 

simultaneously denotes the number two. In addition, many modern states 

have two capitals: Moscow and St. Petersburg in Russia, New York and 

Washington in the United States, Astana and Almaty in Kazakhstan, 

Istanbul and Ankara in Turkey. Apparently, “if the capital is the heart of the 

country, we can compare the image of” two capitals “with the two parts of 

the heart.”

7

 

The attitude toward magic, holy and sacred elements in the new state 



symbolism of Kazakhstan is not accidental. Our research has direct 

relevance to anthropolinguistics. The term “anthropolinguistics” was 

introduced by American academics F. Boas and E. Sapir, who showed the 

relation between ethnos, culture and language, triggering much discussion in 

academic community.

8

 



 

Materials and Methods 

Today we are witnessing an intensified search for new, fundamental 

mythological and philosophical elements in the changed geopolitical space. 

This paradigm makes it possible to consider the name of the capital as a 

social and cultural - as well as mythological - phenomenon. Thus the name 

of the state capital performs the direct function of a toponym, and also 

contributes to the ethnic cohesiveness of the nation. Although, there was a 

                                                 

Karabulatova 2009, p. 176. 



Karabulatova 2013, p. 792. 

Nazarbayev 2005, p. 5. 



7

 Karabulatova et al. 2010, p. 70. 

8

 Lewis 2011, p. 381. 




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