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Astana the Capital of Kazakhstan and Astanas in Siberia as a Linguistic-Cultural Aspect  

 

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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.

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Each astana has its guardians - a family that has taken care of the site 

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. 

                                                 

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 Lacroix 2011, p. 220. 

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

 

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The second type of astana is connected with the household needs of 

families and tribal groups. Typically, these were man-made sanctuaries of 

various designs (huts or log cabin, scaffolds on pile, etc.) where objects of 

worship such as anthropomorphic images (“kurchaklar” or dolls) of the 

spiritual masters, or of family and tribal supporters were placed. 

The third type of astana is connected with a variety of forms of 

ancestor cult: ancestor worship and deliverance from trouble by ancestors 

was an important part of local Turkic hero folklore. Places of worship in 

this group included burial mounds and certain tracts of land associated with 

ancient settlements.  

The last, most famous type of astana is connected with the graves of 

local Muslim holy sheikhs built at the time Islam was just beginning to 

penetrate into Siberia (14

th

-15

th

 centuries) and in a later period (17

th

-18

th

 

centuries). 

Each astana is associated with many superstitions, omens and stories. 

Marking the central part of Eurasia, the ancient Turks designated astanas as 

“places of power.” The term comes from the Persian “asitana” or “astan” 

(the threshold of the royal court, Palace of Happiness/a place of rest and 

sleep/grave of the Prophet and other holy people). According to experts, 

the word “auston” can be traced back to “avestan uz-dāna” (construction), 

and the Pahlavi “āstōdan” (receptacle of bones). At the same, the word’s 

semantic range includes such concepts as peace, time, death, high court and 

the roots of old trees. It is no accident that the word astana came to mean 

capital city in the Kazakh language. 

The content of myths from both the past and the present is perceived 

as very real; a clear distinction is not made between the real and the 

supernatural. For example, among Siberian Tatars, an ethnic group who 

represent a significant percentage of the Kazakh population,

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 there are 

widespread folk tales regarding astanas, their keepers and the miracles and 

events that occur near them. The reasons behind the establishment of these 

myths are embedded within the cultural and historical development of 

society. According to the authoritative opinions of U. M Lotman and B. A. 

Uspensky, mythological thinking is onomastic at its core, relying on a 

hierarchical relationship of proper names (toponyms).

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The hierarchy of relationships as is follows: 

                                                 

22

 Sagidullin 2002, p. 2. 

23

 Lotman, Uspensky 1974, p. 273. 

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