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Academic literature on the topic 'Ethnic Khitan'
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Journal articles on the topic "Ethnic Khitan"
1
Nanzatov, B. Z., and M. M. Sodnompilova. "Olov Khamnigans in the 19th Century: Ethnic Composition and Allocation." Bulletin of the Irkutsk State University. Geoarchaeology, Ethnology, and Anthropology Series 31 (2020): 17–30. http://dx.doi.org/10.26516/2227-2380.2020.31.17.
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This article continues the series of the works devoted to the study of the ethnic composition of the Buryat and Khamnigan departments of the 19th century. One of the self-government bodies of indigenous of the Transbaikal in the 19th century was the Urulginskaya Steppe Duma, the main population of which was the Tungus of the Manchu tribe, as they were characterized by the Russian administration. One of the boards of this Duma was the Olovskaya indigenous Council. The department is of particular interest in terms of the ethnic composition of its population and its origin. The ethnic composition of the Urulga Steppe Duma revealed the extensive contacts of the Upper Amur – Shilka population with the vast area of the Transbaikal-Amur subregion, including the territories of Inner Asia, North Asia and Amur region. Different groups of horse and deer Tungus, on the one hand, and various groups of the Mongolian population, including the Khingan Mongols, Daurians and Buryats, on the other hand, took part in its formation. Also more ancient contacts of the Tungus with the Yukagirs were found. The composition of the Urulga Steppe Duma initially included five indigenous authorities. One of them was the Olovskaya indigenous Authority (Uprava). The Khitan, and subsequently Daurian population, which came into close contact with both the Tungus-Manchu tribes and the Bargy-Buryat groups of the population, created a special layer of the population – Khamnigan people. However, in Russian documents the entire population of the Urulga Steppe Duma, a part of which also was the Olovskaya indigenous Authority (Uprava) recorded as Tungus. The ethnic composition of the Olov Khamnigans shows that the population of the upper Amur – Shilka, has incorporated various ethnic elements not only from the Middle Ages, but also from antiquity. The article suggested the authors’ vision of origin of ethnonyms of the population of authority and their development. A number of ethnonyms such as Duligar, Bayagir, Kylteger discovers the presence of the Tungusic and Mongolic strata in the face of Khamnigan-Mongols, Daurs, Buryats. The Mongolic stratum is also represented by the bearers of the ethnonym Üzön, which has analogies in eastern and central Mongolia, among the Selenga Buryats and among the Kipchak tribe, which is part of the Kazakhs of Middle Juz. A detailed map of the settlement of the Olov Khamnigans was compiled, based on the census tables.
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Dong, Xinlin. "The Shangjing norm of the Liao dynasty and the Dongjing mode of the Northern Song dynasty." Chinese Archaeology 20, no. 1 (2020): 179–92. http://dx.doi.org/10.1515/char-2020-0017.
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AbstractAfter the downfall of the Tang dynasty, the Khitan-Liao empire, the Five Dynasties, and Northern Song dynasty formed the second “northern and southern dynasties” confrontation in the history of China. Also in this period, two systems appeared in the capital city planning: the “Shangjing norm” of the Liao dynasty characterized by the 日-shaped plan view and the “Dongjing mode” of the Northern Song dynasty characterized by the 回-shaped plan view. The “Shangjing norm” is the materialization of the political system of “ruling by the customs of the peoples being ruled” applied by the nomadic rulers from the northern steppes when they were managing the empire with the Han people as the majority. This seemingly reflected the ethnic discrimination of the nomadic ruling class at the beginning of the establishment of their empire. The capital designing ideas of the Jin, Yuan, and Qing dynasties were all following this norm at the beginnings of their rules. “Dongjing mode” of the Northern Song dynasty is the materialization of the “imperial sovereignty” idea emphasized by the empires founded by the Han rulers, which seems reflecting the bureaucrat system with the centralization as the characteristics. The designs of the Liao Zhongjing (Central Capital) and the Jin Zhongdu were both simulations of that of Dongjing, which showed the trends of ethnic convergence and unification. Moreover, Dadu of the Yuan dynasty and Beijing of the Ming and Qing dynasties were the symbols of the formation of the unified multiethnic empire of China.
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Dugarov, B. S. "Motive of Pparthenogenesis: the Uranian Factor and Folklore Tradition." Nauchnyi dialog, no. 1 (January 27, 2021): 110–20. http://dx.doi.org/10.24224/2227-1295-2021-1-110-120.
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The motive of parthenogenesis associated with the significance of the uranian factor in the beliefs of the nomadic societies of Central Asia and in the ideological attitudes of the ruling elite is considered. It is noted that the seal of the celestial origin of the steppe rulers — from the Huns to the Turks and Mongols — acted as the guarantor of the legitimacy and sacralization of their supreme power. A comparative analysis of this phenomenon is carried out using the example of the legends about Tanshihai and Ambagan — the founders of the Xianbei and Khitan powers, as well as about Bodonchar — the ancestor of Genghis Khan. Special attention is paid to the solar myth about Alan-goa, the ancestor of the khan’s clan Borjigin, as well as the legend of the birth of Temujin with a wonderful sign of chosenness, which has analogies in the Turkic-Mongol epic legends. The novelty of the research is seen in the attraction for the analysis of oral genealogical myths of different times and the written version contained in the “Secret Legend of the Mongols” and also revealing folklore sources. It is stated that all these plots related to different eras and ethnic formations are typologically close to each other, united by a similar motive of parthenogenesis. It is concluded that this circumstance testifies to a single Tengrian dominant in the worldview and ethnocultural tradition of the nomads, which determined the relevance of the idea of the celestial genesis of the rulers of the Great Steppe and was reflected in folklore.
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Khudyakov, Yuliy S., and Alisa Yu Borisenko. "Localization of the Kyrgyz Residence Areas in Southern Siberia and Central Asia within the Periods of late Antiquity, Early and High Middle Ages." Archaeology and Ethnography 20, no. 7 (2021): 109–20. http://dx.doi.org/10.25205/1818-7919-2021-20-7-109-120.
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Purpose. This article considers and analyzes the information, contained in ancient and medieval sources, about residence areas of the Yenisei and Central Asian Kyrgyz during particular historical periods, including late Antiquity, Early and High Middle Ages. These periods are related to the time of existence of political and military domination in the Central Asian Region of the ancient and medieval Turkic and Mongolian nomads, including Xiongnu, Xianbei, Turkic, Teles and Khitan nomadic ethnic groups. Results. During one of those historical periods, after the defeat of the Uyghur Khaganate, the Kyrgyz themselves dominated over Central Asian steppes. Resettlement areas of the Kyrgyz in Central Asia and Southern Siberia changed considerably on several occasions. During various historical periods, the Kyrgyz resided in the territory of Eastern Tian Shan, within the bounds of modern Xinjiang and during the following historical periods in Minusinsk Basin as well, followed by the vast territories of the Sayan and Altai Mountains and a major part of Central Asia, as well as within the bounds of the Western Tian Shan mountain range. The article analyzes the available informative historical data in ancient and medieval sources about the main resettlement areas of the Kyrgyz in different territories in definite time periods of their residence within the bounds of the Central Asian historical and cultural region. Conclusion. Since their repeated resettlement into the eastern Tian Shan region in the era of the Kyrgyz Great Power, the Old Kyrgyz descendants could have reclaimed the mountains and valleys of Tengir-Too. They could have also restored their statehood at the turn of historical modernity, firstly in its capacity as a republic within the Russian Soviet Federative Socialist Republic and the Union of Soviet Socialist Republics and during the last decades by way of the independent state of the Kyrgyz Republic in the Commonwealth of Independent States. Despite all existing current complexities, the Kyrgyz keep their State.
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Dwi Pratiwi, Sella. "KHITANAN ON PONTIANAK MALAY SOCIETY, WEST KALIMANTAN." Khatulistiwa 8, no. 2 (2019): 48. http://dx.doi.org/10.24260/khatulistiwa.v8i2.1249.
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Indonesia has a wide variety of ethnic groups, customs and cultures. One of the interesting cultures is the culture of Khitanan (circumcision) of Pontianak Malay society, West Kalimantan. This article will describe Khitanan culture in Pontianak Malay society to describe the diversity of national culture. Data obtained through interviews and observations in Pontianak. Shows that Khitanan is practiced for baby girls and boys. Khitanan or circumcision is the Islamic Shari'a which becomes sunnah of Prophet Mohammed. Become a requirement for one's perfection in worshiping Allah SWT. For a baby girl it is usually done when the baby is new baby born or at 40 days old by a midwife. For boys they will be circumcised when the age of 8 to 12 years and it is carried out by a mantri (traditional doctor) or doctor. Before boys are circumcised, there are several processions that must be carried out first. Circumcised children also face taboos that should not be violated. After the boy was circumcised, besanji was carried out and the recitation of selamat prayer had been given fluency in carrying out the Shari'a required by religion. The host invites neighbors and families. The food provided is the same at the marriage reception; the difference is when a marriage reception arrange on the tables but in Khitanan event, the food will be arranged on the carpets. Besanji ended the traditional procession of Khitanan culture in Pontianak. This description shows that Pontianak Malay tribe considered Khitanan is important. The procession and series also show differences with Khitanan culture in other regions.
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Darma, Hafid Azi, Afif Bintoro, and Duryat . "Determining Factors of Flora and Fauna Diversity Change in Khilau Sub-Sub, Bulog Sub-DAS, Sekampung Watershed." Jurnal Sylva Lestari 7, no. 2 (2019): 204. http://dx.doi.org/10.23960/jsl27204-213.
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Natural resources utilized in unsustainably management, lead to the extinction of biodiversity. The objectives of the research was to figure out the factors related to human activity in natural resources management at sub-sub watershed of khilau influenced to the change of biodiversity in the area. An historical analysis continued with the agrarian diagnosis was emploed as the research method. The result of the study showed that there ware four factors influenced to the biodiversity in sub sub watershed of khilau such as economic factor which is the increasing of commodities price; politic factor which is the occur of reformation lead to forest land occupation by the people; social factor which is the change of agricultur practice from subsistence to commercial products; and cultural factor which is influenced of ethnic in natural resources management. Before the exsisting of community, the area was covered by virgin forest with more than 32 species of flora and 25 species of fauna with the domination of endemic species, the exsistance of human activities lead to increasing of flora to 33 species with the dominance of commercial plants, but in other hand dicreasing fauna to 8 species. Key words: biodiversity, Bulog Watershed, flora and fauna, Khilau Watershed
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Vorobyova, S. L., and Z. F. Khasanova. "CATTLE BREEDING OF THE KATAI BASHKIRS IN THE INZER BASIN IN THE 14th - EARLY 21st CENTURIES." History, Archeology and Ethnography of the Caucasus 13, no. 3 (2017): 107–19. http://dx.doi.org/10.32653/ch133107-119.
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Basing on ethnographic, archival and archaeological data, the authors of the article analyze the features of the development of cattle breeding among the Katai Bashkirs from ancient times up to our days. Due to traditions and geographical and climatic factors, cattle breeding has been the main occupation of the Katai Bashkirs until today. The Katai Bashkirs live in the mountain-forest zone of the Southern Urals in the territory of the Inzer basin in the Beloretsky District of the Republic of Bashkortostan. The peculiarities of the natural and geographical zone, primarily its inaccessibility and the lack of large open spaces, have created conditions for preservation of ethnic traditions, for separate development of material and spiritual culture of the ethnoterritorial group of the Bashkirs. The study of the Katai Bashkirs of the Inzer basin allows tracing changes in the way of life of the Bashkirs from semi-nomadic one to the formation of farms and the development of horse breeding. The origin of the Katai (kytai, ktai) tribal group is associated with the Mongolian tribes of the Kara-Khitais, or Khitans, that came to the territory in question at the end of the 14th century. In the 15th - 16th centuries the territory of the Inzer basin was part of the Historical Bashkortostan. The field materials of one of the authors of the article, as well as written and archaeological data, speak of the nomadic way of life of the Bashkirs during the Middle Ages. After resettlement to the territory of the Inzer basin, the Katai Bashkirs adapted to local natural conditions and began to lead a semi-nomadic way of life. In the 18th century there was a sharp change in economic activity. At the end of the 19th century, the cattle number reduced. This was due to the fact that Russians captured Bashkir lands and constructed mining plants in the territory of the Inzer basin, and it led to reduction of pasture and hayfields. At the beginning of the 20th century, the Katai Bashkirs were still engaged in semi-nomadic cattle breeding. Mass exodus ceased in 1921-1922. According to informants, the last nomadic migration was in 1932. At the end of the 20th century, farms for breeding horses appeared in this territory.
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Jamilah, Jamilah, and Firmansyah Firmansyah. "Tinjauan Fikih Muamalah Terhadap Penerapan Khiyar Dalam Transaksi E-Commerce." JURNAL EKONOMI DAN PERBANKAN SYARIAH 6, no. 1 (2019): 49–62. http://dx.doi.org/10.46899/jeps.v6i1.87.
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The e-commerce transaction is a buying and selling instrument that uses electronic equipment primarily. Online buying and selling as well as traditional buying and selling ethics and norms that must be applied in order to create satisfaction and willingness that is by giving the right khiyar. This study uses library research method which uses theories about khiyar in e-commerce transactions through book literature, journals, related to khiyar in e-commerce transactions.The results of this study can be concluded that the practice of khiyar in e-commerce transactions has been implemented through the policy of the return of goods but not all khiyar can be applied in e-commerce transactions there are only three khiyar that can be applied that khiyar syarat , khiyar aib and khiyar ru'yah.
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Salam, Nor. "Melacak Ideal Moral dalam Hadis La Yakhtubu al-Rajulu ‘Ala Khitbati Akhihi: Sebuah Telaah Ilmu Hadis." Journal de Jure 8, no. 2 (2017): 84. http://dx.doi.org/10.18860/j-fsh.v8i2.3734.
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Hadith (the Prophet tradition) is the source of law which occupies a central position after the Quran which serves as explanatory of the contents of the Quran. However, if the Quran has been ascertained to be qat'i both sides wurud or tsubutnya, not the case with a Hadith that still raises various problems both in the assessment of the sanad authenticity and the contains. Thus, it is not all hadith have authentic quality both the sanad nor the matan, so it is needed to do research. Another issue is no less complex in order to "unearth" the values contained in a hadith tradition of honor in the present context as the traditions in the realm ahwal syakhsiyah one of them is the hadith about khitbah. In this study, the hadith about khitbah narrated by Imam Abu Daud derived from lines Ahmad ibn Amr ibn Sarh with<br />editorial worth is valid both in terms of sanad and matannya, while its values ranged at the level of the juridical and ethical. In the juridical level, the hadith indicates the prohibition of making a proposal to the proposal of others, whereas the level of ethics or mysticism, the tradition is more referring to the creation of a harmonious life.<br />Hadis nabi adalah sumber hukum yang menempati posisi sentral setelah al-Quran yang berfungsi sebagai penjelas terhadap kandungan al-Quran. Namun demikian, jika al-Quran sudah dipastikan bersifat qat’i baik dari sisi wurud maupun tsubutnya, tidak demikian halnya dengan hadis nabi yang masih menimbulkan aneka persolan baik dalam penilain terhadap otentisitas sanad maupun matannya. Dengan demikian, maka tidaklah semua hadis yang disandarkan kepada nabi berkualitas sahih dari sisi sanad maupun matannya sehingga diperlukan adanya penelitian. Persoalan lain yang tidak kalah rumitnya adalah dalam rangka “membumikan” nilai-nilai yang dikandung dalam sebuah matan hadis dalam konteks kekinian seperti hadis-hadis dalam ranah ahwal syakhsiyah termasuk salah satunya adalah hadis tentang khitbah. Dalam penelitian ini, hadis tentang khitbah yang diriwayatkan oleh imam Abu Daud yang berasal dari jalur Ahmad bin Amr bin Sarh dengan redaksi bernilai sahih baik dari sisi sanad maupun matannya, sedangkan nilai yang dikandungnya berkisar pada tataran yuridis dan etika. Dalam tataran yuridis, hadis tersebut menunjukkan larangan terjadinya peminangan terhadap pinangan orang lain, sedangkan dalam tataran etika atau tasawuf, hadis tersebut lebih mengacu pada terciptanya kehidupan yang harmonis.
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Selyutina, Iraida Ya. "Phonetic Aspects of the Turkic-Mongolian Language Contacts." Philology 19, no. 9 (2020): 31–42. http://dx.doi.org/10.25205/1818-7919-2020-19-9-31-42.
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The purpose of the article is to identify traces of Turkic-Mongolian language contacts in the structural and taxonomic organization of consonant systems in the South Siberian Turkic languages and the Mongolian languages of Russia and the Mongolian People’s Republic. The work is based on the generalization of the results of long-term experimental phonetic studies obtained by Siberian linguists using a complex methodology that includes both linguistic methods of phonological analysis and objective methods of articulatory and acoustic phonetics. Instrumental data indicate significant structural and typological differences in the organization of Mongolian consonant systems, determined both by the processes of historical contact with the Turkic, Tungus-Manchu, and Ugro-Samoyed languages, and by the laws of immanent development. Khalkha-Mongolian and Kalmyk consonantism, which is based on a trichotomic opposition in articulatory tension (strong / weak / super-weak phonemes), is closer to the Tuva and Tofa languages – the South Siberian Turkic languages of the Sayan-Baikal branch of the Circum-Baikal language Union. This specificity can be considered as a result of the assimilating influence of the Mongolian ethnic groups on the previous Turkic-speaking population: by switching to the Mongolian language, the native Turks preserved their articulatory-acoustic base in it, focused on the relevance of the 3-step gradation of units according to the degree of tension. Another niche in the typological classification is occupied by the Hori-Buryat consonant system, structured by the binary opposition of weak and super-weak consonant phonemes. The unacceptability of highly stressed settings for the articulatory base of native speakers includes the Khori-Buryat language in one cluster with the Turkic languages of the Altai-Sayan branch of the Circum-Baikal language Union (Altai, Khakass) formed on the Ugro-Samoyed substrate. The Yakut language, which was heavily Mongolized during the ethnic fusion of the ancient Turks and Khidans, has a consonantal system with a basic orientation to the opposition on the additional vocal cords work (voiceless / voiced / sonorous), developed under the influence of active contacts with the Tungus-Manchu tribes and under the pressure of the Russian phonological system. Instrumental data show that the Turkic-Mongolian language community is heterogeneous in its composition and structure, and the obvious material and structural-typological proximity of the consonant systems of the Altaic group languages is the result of convergence, rather than divergence from a common root.
Dissertations / Theses on the topic "Ethnic Khitan"
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Cheng, Shu Fang. "Ethnic identity and the consolidation of imperial power in the Grand Khitan Empire (AD 907-1125) : burial art as evidence for ethnogenesis in a multi-ethnic society." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/286440.
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The Grand Khitan Empire (AD 907-1125) was created by expanding its territory through military conquest and diplomatic treaty across parts of Asia. By deliberate political strategies of cultural construction and the materialization of ethnic ideology, Khitan leaders maintained a multi-ethnic social fabric, consolidated their imperial power, made the ethnic Khitan distinct with the rise of their state, and ultimately proclaimed a hegemony in Northeast Asia. This thesis presents an analysis of 48 tombs categorized into four groups based on the social rank, ethnicity and source of power of the tomb occupants, who include the Khitan emperor, Khitan hereditary aristocracy, non-Khitan hereditary aristocracy and non-hereditary elites. The evolution and chronological patterns of each tomb category are examined and compared to identify the sources of power that underlie ethnic identity and supports the suggestion that imperial acts were manipulated for the consolidation of power. The thesis thus questions the validity of traditional assumptions about ethnic markers - specifically that there was no one-to-one straightforward relation between material culture and ethnicity. The material cultural boundary can be seen as the consequence of social interaction. In addition, it is also clear that the alteration of imperial titles was a political act. Imperial titles of 'Khitan', 'Grand Khitan', 'Khitan State' and 'Qara Khitan' accentuate the governing body of ethnic Khitan. In contrast, the titles 'Liao' or 'Great Liao' were used to symbolize a nation of all the people with the intent of creating a more unified community in the understatement of ethnic differentiation. Overall, archaeological data indicates that an ethno-political strategy highlighted the ruling body (ethnic Khitan) and the largest proportion of the ruled (ethnic Chinese). However, as it privileged ethnic Chinese, it simultaneously marginalized the remaining ethnic minorities, which subsequently lead to a revolt by ethnic Jurchen and the downfall of the Khitan Empire.
Books on the topic "Ethnic Khitan"
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Zhongguo bei fang gu dai shao shu min zu fu shi yan jiu: Zhongguo beifang gudai shaoshuminzu fushi yanjiu. Dong hua da xue chu ban she, 2013.
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Nasr, Marilin. al-Ghuraba fi khitab Lubnaniyin an al-Harb al-Ahliyah (Buhuth ijtimaiyah). Dar al-Saqi, 1996.
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al-Sahra wa-Sus min khilal al-wathaiq wa-al-makhtutat: Al-tawasul wa-al-afaq (Manshurat Kulliyat al-Adab wa-al-Ulum al-Insaniyah bi-al-Rabat). Kulliyat al-Abab wa-al-Ulum al-Insaniyah bi-al-Rabat, 2001.
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