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Academic literature on the topic 'Oghuz (Turkic people)'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Oghuz (Turkic people)"

1

Huseynova, M. "Integration of equestrian terms into dialects of Turkish languages." Turkic Studies Journal 2, no. 3 (2020): 27–34. http://dx.doi.org/10.32523/2664-5157-2020-2-3-27.

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It is known that the Turkic peoples have been engaged in horse breeding since ancient times. A huge layer of horse-breeding lexemes was passed down from generation to generation, from people to people, and preserved in the language and dialects of the Turkic peoples. This article examines phonetic variation horse tokens, considers the semantic features and transformation of equestrian dialects, reveals the integration of horse-breeding vocabulary in the culture of the turkic peoples. Despite the study of the comparative historical vocabulary of the turkic languages, the research of their dialectological connections, the development of passive and active dialectological dictionaries in the historical and etymological aspect has not yet been sufficiently studied. In the context of the above, the article reveals horse-breeding lexemes in the dialects of the oghuz and kipchak languages as the basic basis for the development of dialectological dictionaries of the oghuz and kipchak languages.

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2

Babayar, G., and F. Dzhumaniyazova. "TheSırderyaoğuzandtheırplaceıntheethnıccomposıtıonoftheuzbekturks." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 144, no. 3 (2023): 197–210. http://dx.doi.org/10.32523/2616-6887/2023-144-3-197-210.

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ManyTurkishtribesandnon-Turkic(Mongoletal.,especiallyEastIranian)groupscontributed to the ethnic formation of the Uzbeks, one of the most populous Turkish communities. As amatter of fact, it is a fact that the Turkish tribes that make up the body ofthe Uzbeks have diversity, andthis situation finds its own determination among the Uzbek dialects even today, with Karluk (the othername is Hakani Turkish), Kipchak and Oghuz languages gaining weight. As it is known, Oghuzs playedthe main and most active role in the ethnic formation of Anatolian Turks, Turkmens and Gagauzs, manyTurkish groups in Azerbaijan and Iran (Afşar, Kaşkay, Songur, Khorasan Turks, Halaç etc.) and Solors inChina.CrimeanTatarscontributedtooneoranotherdegreeintheethnicformationofKumuk,Karakalpak,Kazakh, Kyrgyz, Nogay, Uyghur, Uzbek and others. In particular, the contribution of the Oghuzs to theUzbekethnicformationismoreevident,andasimilareffectisfeltmoreintheCrimeanTatarsandKumuksthan in the others. The fact that the Uzbek spoken language is called «Karluk dialect», «Kipchak dialect»and«Oghuzdialect»inscientificliteratureconfirmsthis.MostlyKarlukTurkishandsecondlyKipchakdialectsarespokenmoreinUzbekistanandneighboringregions, as well as the Uzbek Oghuz language in the north-western parts of the Bukhara province (Alatand Karaköldivisions),Çarcüy(Lebap),Taşavuz (North-EastTurkmenistan),centeredonKhwarezm. ),is usedamongtheUzbekpopulationofKhorasan(North-EastIran)andpartiallyinnorthernAfghanistan.Infact,theOghuztribescontributedmoretotheformationoftheUzbeks,butthefactthatthefoundersof the Turkic states established in Central Asia in the middle ages were mostly Karluk /Hakani and theirlike(e.g.Karakhanids)andKipchaknobles(e.g.UzbekKhanates)causedtheOghuzinfluencetoremaininthebackground.hasopened.Asamatteroffact,inmanyregionswheretheUzbekslive,especiallyin Khwarezm, Southern Kazakhstan (Turkistan, Karnak, Ikan, Karabulak etc.), the Nurata mountains(today’sNevaiprovince),thesouth-westernpartsofthecityofSamarkand,tracesofOghuzTurkishcanbeseenaswellastheethnotoponymofmanyOghuzclannames.Itconfirmsthatitisprotected.Again,it is interesting to see Oghuz elements in the language of the people of the Tashkent province, even if it isfaint, and that Mahmud of Kashgar recorded the Benaket (Ahangeran) valley, which forms a part of thisplace,asthe«Oghuzvalley».ThefactthatafewOghuzclannamesareincludedinthetraditionallistof«92 Uzbek tribes with 92 tribes/boys» proves that the Oghuz contributed greatly to the formation of UzbekTurks. Apart from these, there is also the opinion that the name «Uz», which is one of the Uzbek tribes andspeaks inUzbekKipchaktoday,isashortenedformofthename«Oghuz».

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3

Zaatov, Ismet A. "Semantic parallels of archaic Crimean Tatar musical terminology with the musical vocabulary of “Divan Lugat at-Turk” by Mahmud al-Kashgari in the context of the Turkic musical culture of the early Middle Ages." Crimean Historical Review, no. 2 (2020): 97–123. http://dx.doi.org/10.22378/kio.2020.2.97-123.

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The process of the formation of the Crimean Tatar musical culture can be divided into post-Byzantine-Golden Horde, Tatar-Seljuk and Nogai Kypchak (Nogai) – Ottoman periods of the cultural genesis of the Crimean Tatar people. The fact that the ancestors of the steppe Crimean Tatars are the Turkic tribes of the Kypchaks and the ancestors of the southern coastal Crimean Tatars are the Turkic tribes of the Oghuz, from the earliest centuries of their history were ethnic groups with a developed musical culture, written evidence from ancient Turkic authors and, in particular, the dictionary “Divan Lugat ata” – Turk “Mahmud al-Kashgari”. This article attempts to determine, based on the lexical analysis of the text of the vocabulary, the direct connection between the semantics of musical terminology in the language of modern Crimean Tatars with the semantics of the musical vocabulary of their Oguz and Kipchak ancestors, as well as identifying patterns of Oguz and Kipchak musical vocabulary in lexicon of the Crimean Tatars by the time of Mahmud Al-Kashgari has written his creation.

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4

Sartkozhauly, Karzhaubay. "Distribution of deer stones and migration of the Scythians." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 147, no. 2 (2024): 137–57. http://dx.doi.org/10.32523/2616-7255-2024-147-2-137-157.

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In the article, in addition to the classification and chronology of deer stones created by the ancient nomadic Scythians (Oghuz) in their ancestral home of Central Asia, the author made an attempt to present the history of the ancient nomads in a new way through the prism of their cultural values. Today, archeology has grown stronger, discovered many heritage sites and is now studying their secrets from new angles. One of these secrets are deer stones, which are already familiar to people, but the author showed that these deer stones are the real roots and material value of the ancient history of the entire Turkic world. In addition, the author shows the chronology of the deer stones by considering the location of their origin, as well as the migration of the ancient Oghuzs following the migration of the ancient Sumerians and Hellenes from Central Asia to Europe.

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5

Mokari, Payam Ghaffarvand, and Stefan Werner. "Azerbaijani." Journal of the International Phonetic Association 47, no. 2 (May 17, 2017): 207–12. http://dx.doi.org/10.1017/s0025100317000184.

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The Azerbaijani, Azerbaijanian or Azeri language belongs to the western group of the southwestern, or Oghuz, branch of the Turkic language family and is mainly spoken in Azerbaijan and Iran. Azerbaijani is the official language of the Republic of Azerbaijan and over 80% of its population use it as their first language (Johanson 2010). Among non-Persian languages in Iran, Azerbaijani, with approximately 15–20 million native speakers, has the largest number of speakers (Crystal 2010). In total, more than 50 million people speak Azerbaijani (Khalilzadeh 2013).

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6

Yamaeva, E. E. "On an episode of a funeral ritual associated with a dog in the Teleut epic “Keziyke”: To the problem of Turkic (Oghuz) and Indo-Iranian cultural heritage." Languages and Folklore of Indigenous Peoples of Siberia, no. 42 (2021): 94–101. http://dx.doi.org/10.25205/2312-6337-2021-2-94-101.

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A dog plays a significant role in the world mythology. The Teleut epos “Keziyke” presents the motif of a dog being killed during the funeral ceremony. Also, this motif can be seen in the text of “Avesta” telling about bringing a dog to the funeral ceremony to help the soul reach the world of the dead safely. Teleuts are considered descendants of the ancient Oguz, an ethnic group of Turkic origin. The oral folklore provided us with the idea of a dog state and people born with a dog body and a human head. The analysis of the Chinese chronicle allows assuming that a habit of people’s feeding the dogs from their plate was despised by representatives of the official religion of the Turkic Tengrism. This information can serve as a chronological marker, suggesting confidently that the dog was not a deity in the religious-mythological pantheon of the Turks around the sixth century. Nevertheless, the Turks had neighbors, perhaps even Turkish-speaking people, greatly respecting. In the Teleut epic, the traces of the dog cult appear in the context of afterlife representations. The presence of the dog cult in the epic of Oguz indicates their worship of this creature. They were also close to the Siberian peoples with the most prominent dog cult. The motifs similar to the Iranian and their ethnographic sources indicate that the ancestors of several Altai ethnic groups (Tele / Oguz) were part of the ancient Turkic-Iranian cultural community.

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7

UJVAROSY, Kazmer. "Hebrew Etymology for the Ethnonym Kipchak and the Etymologies for Varachan and Turk." Journal of Old Turkic Studies 6, no. 2 (July 19, 2022): 684–89. http://dx.doi.org/10.35236/jots.1069866.

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The ‘hollow tree’ etymology for the ethnonym Kipchak is considered to be a folk etymology, and most of the scholars who treat of this subject have given into this mistake. In their search for alternative etymologies they proposed numerous terms, but they remain unconvincing suggestions. Here I show, convincingly I think, that Kipchak indeed means ‘hollow tree’. In Hebrew כַּף kaph means anything ‘hollow’, and עֵצָ֔ה etsah or etzah means a ‘tree’. Thus evidently the original form of the ethnonym Kipchak is the Hebrew term kaph tsah or kaph tzah, ‘hollow tree’. Oghuz Khagan named the child Kipchak, Hollow Tree, because his mother gave him birth in the hollow of a tree. This etymology indicates that Oghuz Khagan and his people not only spoke Hebrew, but were of Hebrew descent as well. As for the Hun capital, Varachan, I propose the Város + Hun, i.e. ‘Hun City’ etymology. Finally in the Djagfar Tarihi the Turkic road is also the Silk Road, Turgu-yuly, indicating the Dargo or Turgu, drága ‘dear, expensive, precious’ etymology for the ethnonym Turk.

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8

Kumekov, B., and A. Tashkarayeva. "ORAL HISTORICAL TRADITION IN THE WORK "SHEZHIRE-I-TARAKIM": ISSUES OF SOURCE ANALYSIS AND INTERPRETATION." edu.e-history.kz 30, no. 2 (October 5, 2022): 146–57. http://dx.doi.org/10.51943/2710-3994_2022_30_2_146-157.

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The study of the ancient and medieval history of the Eurasian space based on the writings and works of medieval authors contributes to a more comprehensive and broad knowledge of the past of the Turkic peoples who inhabited these places. In this regard, the article comparatively analyzes oral materials from the work of the Khan of Khiva and the historian Abu'l-Ghazi "Shezhire-i-tarakime". According to the work, oral traditions, from the appearance of Adam to the history of the Oghuz-Turkmen in the XVII century, will be scientifically analyzed, interprotised and their meaning determined. The article also discusses the importance of legendary and genealogical data in the study of ancient and medieval history. These legends and genealogical data are comparable with the data of other medieval authors, oral traditions widely spread among the people.

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9

Muvid, Muhamad Basyrul. "Sejarah Kerajaan Turki Utsmani dan Kemajuannya Bagi Dunia Islam." Ta'dib: Jurnal Pendidikan Islam dan Isu-Isu Sosial 20, no. 2 (August 25, 2022): 13–44. http://dx.doi.org/10.37216/tadib.v20i2.723.

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Abstract The purpose of this study is to analyze the history and progress of the Ottoman Turks for the Islamic World. Historically, the founder of this kingdom was a Turkic nation from the Oghuz tribe, whose name was Ertugrul, he was the pioneer of the Ottoman Empire who died in 1289 AD. Later, the leadership was continued by his son, Uthman. Uthman bin Ertugrul is considered the founder of the Ottoman empire. There are nine phases, namely the first and second phases as the pioneering and founding phases of the Ottoman Empire, phases three and four as the glory phase, phases five to 8 as the phase of stagnation, decline and dissolution of the Ottoman Empire, while the ninth phase is the phase of the Republican caliphate. Factors that influenced the glory and progress of the Ottoman Turks were political, military, economic factors, the paradigm of rulers/sultans, and socio-political factors. Meanwhile, the territory of the Ottoman Turks in parts of Asia, North Africa to Eastern Europe can be conquered and maintained for approximately 6 centuries. The heyday of Solomon (King Solomon) was known by his people as the noble title "al-Qanuni". The forms of Ottoman progress were the military and government fields, science and culture, architecture, religion and political management. Abstrak Tujuan penelitian ini ialah untuk menganalisis sejarah dan kemajuan Turki Utsmani bagi Dunia Islam. Secara historis pendiri kerajaan ini adalah bangsa Turki dari kabilah Oghuz, yang bernama Ertugrul ia sebagai perintis kerajaan Turki Utsmani yang meninggal pada 1289 M yang kemudian, kepemimpinan dilanjutkan oleh puteranya yaitu Utsman. Utsman bin Ertugrul inilah yang dianggap sebagai pendiri kerajaan Utsmani. Ada Sembilan fase yakni fase pertama dan kedua sebagai fase perintisan dan berdirinya kerajaan Turki Utsmani, fase tiga dan empat sebagai fase kejayaan, fase lima sampai 8 sebagai fase stagnisasi, kemunduruan dan pembubaran kerajaan Utsmani, sedangkan fase sembilan sebagai fase kekhalifahan Republik. Faktor yang mempengaruhi kejayaan dan kemajuan Turki Utsmani di antaranya ialah faktor politikm, militer, ekonomi, paradigma penguasa/sultan, sosial politik. Sedangkan, wilayah kekuasaan Turki Utsmani wilayah dibelahan Asia, Afrika Utara hingga Eropa bagian Timur dapat ditaklukkan dan dipertahankan selama kurang lebih 6 abad. Masa kejayaan berada pada masa Sulaiman (King Sulaiman) dikenal oleh rakyatnya dengan sebutan mulia “al-Qanuni”. Adapun bentuk kemajuan Utsmani ialah bidang kemiliteran dan pemerintahan, ilmu pengetahuan dan budaya, bidang arsetektur, bidang keagamaan dan bidang manejeman politik.

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10

Muvid, Muhamad Basyrul. "SEJARAH KERAJAAN TURKI UTSMANI DAN KEMAJUANNYA BAGI DUNIA ISLAM." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 7, no. 1 (June 30, 2022): 1. http://dx.doi.org/10.29300/ttjksi.v7i1.4929.

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The purpose of this study is to analyze the history and progress of the Ottoman Turks for the Islamic World. Historically, the founder of this kingdom was a Turkic nation from the Oghuz tribe, whose name was Ertugrul, he was the pioneer of the Ottoman Empire who died in 1289 AD. Later, the leadership was continued by his son, Uthman. Uthman bin Ertugrul is considered the founder of the Ottoman empire. There are nine phases, namely the first and second phases as the pioneering and founding phases of the Ottoman Empire, phases three and four as the glory phase, phases five to 8 as the phase of stagnation, decline and dissolution of the Ottoman Empire, while the ninth phase is the phase of the Republican caliphate. Factors that influenced the glory and progress of the Ottoman Turks were political, military, economic factors, the paradigm of rulers/sultans, and socio-political factors. Meanwhile, the territory of the Ottoman Turks in parts of Asia, North Africa to Eastern Europe can be conquered and maintained for approximately 6 centuries. The heyday of Solomon (King Solomon) was known by his people as the noble title "al-Qanuni". The forms of Ottoman progress were the military and government fields, science and culture, architecture, religion and political management.

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Books on the topic "Oghuz (Turkic people)"

1

Abdurrezzak, Ali Osman. Oğuz boylarından Kızıklar ve halk inançları. İstanbul: Avrasya Stratejik Araştırmalar Merkezi Yayınları, 2020.

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2

Divitçioğlu, Sencer. Nasıl bir tarih?: (Kök Türkler, Karahanlılar). Cağaloğlu, İst. [i.e. İstanbul]: Bağlam, 1992.

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3

Garustovich, G. N. Oguzy i pechenegi v evraziĭskikh stepi︠a︡kh. Ufa: Gilem, 2001.

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Garustovich, G. N. Oguzy i pechenegi v evraziĭskikh stepi︠a︡kh. Ufa: Gilem, 2001., 2001.

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editor, Zaʻfarānchī Nāṣir, and Pizhūhishgāh-i ʻUlūm-i Insānī va Muṭālaʻāt-i Farhangī (Tehran, Iran), eds. Khāstgāh-i tārīkhī-i Īl-i Qājār: Az majmūʻah-i tārīkh va shinākht-i jāmiʻah-i muʻāṣir-i Īrān = Historical origin of Qajar Tribes : inquiry into contemporary Iranian history and society. Tihrān: Pizhūhishgāh-i ʻUlūm-i Insānī va Muṭālaʻāt-i Farhangī, 2013.

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6

Alymbaev, A. Oguzdar: Selchok zhana Osmon imperii͡alary. Bishkek: "Megamedia", 2008.

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Ṭabīb, Rashīd al-Dīn. Oguz-name. Moskva: Dom Biruni, 1991.

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M, Shuki︠u︡rova R., ed. Oguz-name. Baku: "Ėlm", 1987.

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Ṭabīb, Rashīd al-Dīn. Oguz-name. Baku: "Ėlm", 1987.

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Muzaffer, Ebû'l. Tabîb-nâme: (Giriş - inceleme - metin - dizin). Edited by Alper Mehtap editor. Ankara: Akademisyen Kitabevi, 2020.

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Book chapters on the topic "Oghuz (Turkic people)"

1

Lee, Joo-Yup. "The Oghuz Turkic Peoples of West Asia and the Middle East." In The Turkic Peoples in World History, 84–108. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003256496-4.

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Conference papers on the topic "Oghuz (Turkic people)"

1

Nicoglo, Diana. "Reflection of the events of the “Balkan” period in the Gagauz fiction." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.32.

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The most detailed description of the “Balkan” period is found in the novel by D. Tanasoglo “Uzun Kervan”. In other genres (poetry), the poeticized image of the Balkans as the historical homeland of the Gagauz is presented to a greater extent. The main events of the “Balkan” period in the history of the Gagauzians, reflected in fiction, are: the adoption of Christianity by the Oghuz / Uzes – the ancestors of the Gagauzians, relations with the local population of the Balkans, the struggle against the Ottoman Turks, and the creation of a fictional Gagauz state called Uzi Eyalet. The authors also draw attention to the way in which changes occur in the traditional everyday culture of ancestors of the Gagauz as a result of changing economic-cultural type, and religion. In the Gagauz environment of creative people, there is a unity in the perception of the historical past associated with the presence of the ancestors of the Gagauz people in the Balkans. As a rule (with a few exceptions), the past broadcast by Gagauz writers is largely mythologized: and the writers themselves play a significant role in the process of constructing ethnicity.

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