Terra sebv s acta mvsei sabesiensi s

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,

22

 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).

23

 

The hierarchy of relationships as is follows: 

                                                 

22

 Sagidullin 2002, p. 2. 

23

 Lotman, Uspensky 1974, p. 273. 

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

 

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We assume that toponymical tradition relies on a deeper real tradition, 

with real historical fact as its basis, while the more fantastic and surreal 

aspects of legends came originally from the religious (Christian, Muslim, 

etc.) traditions. The authors propose that toponymical legends in most cases 

are based on the associative perception of names. Chains of keyword 

associations in myths are encountered throughout various kinds of 

mythological works, syncretically connecting pagan beliefs, the spiritual 

traditions of shamanism and other religious beliefs. 

There is no doubt that local linguistic colouring depends on the 

specifics of the populations that came into contact. This colouring is 

expressed in conditions of material and spiritual culture and language. From 

this perspective, the lingual world landscape of the new type of Eurasian 

person is a sort of mosaic formed of various lingual cultures built on the 

foundations of his native language, taking into account ethno-linguistic 

differentiations. 

When we read toponimycal stories about astanas, we can see not only 

archetypal stories about holy places, but also intercultural elements 

connected with the promotion of Islam and Arabic culture in Siberia and 

Kazakhstan. Religious knowledge of Sufi practices is passed from teacher 

 

Toponymical 

myth 

Mythological 

conceptoshere 

 

Toponymical 

legend 

 

Toponymical 

story 

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

 

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(“murshid”) to disciple (“murid”) orally, and the essence of the tasks ahead 

should not be explained to the murid. Pilgrimage to Siberia represents a true 

spiritual practice for enlightened Sufis. The spiritual and moral quest of 

Siberian Arabic Sufis is reflected in works of art, clearly illustrating the 

nature of the Sufi worldview of the real and the imaginary world. The 

central problem in the life of a Sufi is the search for freedom - the freedom 

of the soul. Astanas serve as a symbol of the freedom of the soul. 

 

Discussion 

The Kazakh government took the word “Astana” as the name of the new 

capital. It could be said that the sacred meaning of the word astana 

strengthened certain archetypes within the Turkic community. The symbolic 

load borne by this name in the past was increased many times with the 

formation of the state. Young states (such as Kazakhstan) need new myths 

to comprehend reality anew. These new myths can be seen as a kind of 

common experience of the transformation of the country. 

In the formation of new independent states, myths are usually 

required as a form of mass culture and a way to interpret reality. Fragments 

of the Turkic world are scattered across a huge area of Eurasia, a testimony 

to the promotion and development of Turkic culture by its ancestors. P. B. 

Golden clearly presents the psychic space of the Turkic world and showed 

the interaction of elements of the archaic and traditional worlds of Islam 

amongst Turkic nomads.

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 Turkic peoples did not just drift towards a 

convergence of East and West, but actively created their new nation, uniting 

disparate ancient worlds. Kazakhstan, declaring itself the successor of the 

great ancient lands of Eurasia, provides to its people a powerful motivation 

for creativity and an awakening of genetic memory which helps to create 

both the present and future. 

Finding the “heart space” in the mystical tradition of any people is a 

crucial step on the path to spiritual ascent. In addition, according to the 

testimony of researchers into Orthodox spiritual culture, the south-west of 

Siberia has a mystical resonance with “the heart of the sacral Topos” and 

the Islamic prayer of Issus. Siberia in Russian culture is a sacred portal of 

prayer, a mystical Belovodye (place of White Water) or Shambhala. A 

parallel can be seen with the Nestorianism

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 of the pre-Islamic period of the 

region.  

                                                 

24

 Golden 2011, p. 180. 

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 Nestorianism: A branch of Christianity; its main theological principle is recognition of 

the symmetrical alignment of God and Jesus in the single divine-human person of Christ 

from the moment of conception, without the confusion connected with the two faces of 

God and man. The Christian Church has long treated Nestorianism as heresy. 

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