To see the other types of publications on this topic, follow the link: Oghuz (Turkic people).
Journal articles on the topic 'Oghuz (Turkic people)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 42 journal articles for your research on the topic 'Oghuz (Turkic people).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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».
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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).
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
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.
Full textAbstract:
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.
11
Babayev, Natig G., Nasiba N. Hadjiyeva, and Zumrud M. Yusifova. "About the origin of the Ayrums." Journal of Geology, Geography and Geoecology 33, no. 1 (March 23, 2024): 14–21. http://dx.doi.org/10.15421/112402.
Full textAbstract:
In more recent times, political problems faced by all-Turkic toponymy did not leave the toponymic system of Azerbaijan out of the grip of these challenges. In scientific journals, symposiums, and conferences, the opinions of our linguists, historians, and geographers regarding the linguistic and etymological analyses of any toponymic unit, turning from scientific debates into personal conflicts and outpourings of dissatisfaction, diverted attention from the correct and fair steps taken by honest researchers in the direction of solving the problem. Regretfully, it can be noted that sometimes, without any reason, the search for the explanation of our onomastic units in the Persian and Armenian languages has been connected with the fact that our territory borders Iran and Armenia. But we should not forget the fact that throughout history, Azerbaijan has bordered the Iravan Khanate, South Azerbaijan, and Türkiye. We must not forget that the population here consists entirely of Turkic tribes. Armenians who occupied our historical homeland not only tried to adopt our native names in those areas but in general, the representatives of this nation have always taken a biased position with the desire to appropriate toponyms of Turkish origin. Their main goal was to falsify the fact that our people live in our homeland, which they have owned for thousands of years, by changing these names. One of the ancient Oghuz tribes, the Ayrums contributed to the origin of the Azerbaijani people. The lack of substantial research on this tribe has led to the creation of fictional ideas about the origin of the Ayrums that have no scientific basis in certain periods. Surely, all this indicates the negative intentions of the Armenians and their allies, who from time to time steal the names of ancient Turkic tribes from our history and create a so-called history for themselves. G. Garagashli, a scientist who conducted serious research on the Ayrums for the first time, clarified many points in his work based on quite valid and logical arguments. G. Garagashli advises his colleagues, who do not agree with his views, to prioritize not only archaeological but also paleontological (linguistic) research in the region inhabited by Ayrums when re-investigating this topic. It is possible to draw confident theoretical conclusions based on thorough research. To preserve its national memory, every nation must first of all have its place names. From this point of view, toponyms are of exceptional importance as an invaluable source for the study of the language, history, geography and ethnography of our people. Our old tribal names, beliefs, and language units live probably better live on oeconym. «Ayrums» is one of the ethno-toponyms that keep our ancestry alive.
12
Samashev, S. K. "Oghuz tamgas." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 133, no. 4 (2020): 117–27. http://dx.doi.org/10.32523/2616-7255-2020-133-4-117-127.
Full textAbstract:
The Oghuz, whose history of emergence and development lies in the period of the VIII–XIII centuries, played a significant role in the formation of modern Turkic peoples. The Oghuz tribes consisted of 24 families. They started the process of Turkization of the peoples of the medieval Eurasian steppes. The evidence of it is the similarity of Oghuz tamgas found on the territory of Zhetysu, Syr Darya and Western Kazakhstan with tamgas of other Turkic-speaking peoples. Today Oghuz tamgas attract the attention of many domestic and foreign researchers, but scientists are only interested in genealogical and cultural aspects so far. In case tamgas are perceived as a full-fledged source, some problems related to the studies of the medieval history of the Great belt of steppes can be solved, for example, such as clarifying the geography of distribution of the Oghuz tribes, analyzing their political and economic activity, as well as determining the degree of kinship of the Turkic peoples among themselves. The article considers the pronounced differences and similarities of Oghuz tamgas in different written sources, the synchronicity of the existence of tamgas in the Turkic world, and how well the problem is studied.The results of preliminary research indicate the presence and preservation (based on the monuments) of Oghuz tamgas among Kazakhs, Turks, Azerbaijanis, Kirghiz, Tatars, Turkmens, Nogais, Bashkirs. This, in turn, indicates the existence of Turkic unity in the researched territories during the periods of the proliferation of Oghuz tamgas.
13
Islam, Sk Zohirul. "Six-Pointed Star Motif in Muslim Architecture of Bangladesh (Past Bengal) and Turkish Influence: An Historical Study." Bangladesh Journal of Multidisciplinary Scientific Research 2, no. 1 (May 7, 2020): 40–47. http://dx.doi.org/10.46281/bjmsr.v2i1.565.
Full textAbstract:
With the rise of Islamic states as the dominant powers of India and Indian Sub- Continent (India, Pakistan and Bangladesh) and South Asia Sultanate and Mughal period (1200-1800 A.D.), by Turkish heroic figure (horsemen), Indian art was subjected to Islamic influence, resulting in a hybrid aesthetics as well as Indo- Islamic art which flourished to varying extends across south and southeast Asia. Bangladesh is world third largest Muslim majority country and situated in South Asia. So the main and primary identity of the notion is mosque architecture and then languages via culture in Bangladesh (past Bengal). Moreover, Traditional history called Mughal and ottoman was the center of all traders and referred as the “Middle Man” due to access to water routes between Asia and Europe. The Ottoman and Mughal Empires were all founded with art and architecture by members of the same ethnically Turkic tribe and originated from Oghuz tribe. Firstly, in the early 14th century, Osman Bey established a small principality in the northeast corner of Anatolia. Despite these many similarities, there are some key difference within the approach to Islamic Art and Architecture from Miniatures Illustrations in Indian Sub-Continent to Mosque architecture in Turkey and the Levant the Mughal and Ottoman empires left their indications.Turkish Military Ikhtiyar Uddin bin Muhammad Bhaktiyer Khilji and his Turkish followers captured Bengal in 1204 A.D. and after then ruled by Turkic. Besides these many Sufis saint-like Khan Jahan Ulugh Khan, Burhan Khan, Gharib Shah, came here and spread Islam and Turkish culture with languages too. The Ilyas Shahi dynasty was the first independent Turkic Muslim ruling dynasty in late medieval Bengal, which ruled from the 14th century to the 15th century. It was founded in 1342 by Shamsuddin Iliyas Shah. As follows still presence many Turkish words which used in the Bengali language as Barood, Nishan, Chaku, Bahadur, Begum, Chadar, Surma, bavarchi, kiyma, Korma, and so on. And then showed their power through art and architecture as Mosques and Tombs follows Adina Masjid at Pandua in 1368 A.D.; Eklakhi mausoleum, Pandua; Tomb of Shah Rukn-e Alam in Multan, Sixty Domed Mosque at Bagherhat of Bangladesh, etc. Based on all evidence present, it can be found that the Turks contributed significantly to Bengali languages and culture as well as art and architecture (Mosques and Tombs). Besides many Jewish people came in here through missionary and business purposes. And also we see that there have been found many designs in mosque architecture especially six-point stars which is mentioned as a David symbol. So my focus is the Connectivity between Turkish and Bangladesh through Islamic architecture and Jewish with six point star/hexagon/seal of Solomon. It is a historical study with a journalistic approach.
14
Bismildina, Dinara, Maya Myrzabekova, and Asiya Nurzhanova. "Nature of common words in Kazakh and Turkish languages." InterConf, no. 45(201) (May 20, 2024): 281–89. http://dx.doi.org/10.51582/interconf.19-20.05.2024.027.
Full textAbstract:
In this article, the history of the formation and development of the languages of peoples of Turkic descent develops in close connection with the history of the people who speak that language, and about the work «Diwani Lugat-at-Turk», which is a dictionary and encyclopedic heritage of the scholar M. Kashkari, who was the first to study Turkic languages, compiled from the common words of Turkic peoples. , as well as an overview of the studies of Turkic-scientists comparing and grouping Turkic languages and determining their genetic connection. In addition, this article describes the common linguistic elements in the vocabulary of the Kazakh language, which belongs to the Kypchak-Nogai group of the Kypchak group, and the Turkish language, which belongs to the Oguz-Seljuk group of the Oguz group; similar words in the Kazakh and Turkish languages are grouped by word class and meaning, and their sound differences are proved by examples; It is said about words introduced into the Kazakh-Turkish languages from the Arabic-Persian languages.
15
Anikeeva, Tatiana A. "THE OGHUZ EPIC STORIES IN THE SELJUK ERA." History, Archeology and Ethnography of the Caucasus 15, no. 2 (June 25, 2019): 110–17. http://dx.doi.org/10.32653/ch152110-117.
Full textAbstract:
The article is devoted to several monuments of the Turkish folklore and literature the formation of which dates back to the time of Seljukids in Asia Minor: “The Book of Dede Korkut”, “The Story of Seyyid Battal” (“Battal-nameh”, or “Seyyid Battal gazavatnamesi”) and “The Tale of Melik Danishmend” (“Danishmend-nameh”).“Kitab-i dedem Korkut”, The Book of Dede Korkut”…is the only medieval epic of the Turkic peoples which has remained in written form until today. “The Book of “The Book of Dede Korkut” according to the Dresden manuscript consists of twelve songs-legends (and according to the Vatican manuscript – of six tales which have been called oguznameh), which tell of the Oghuz heroes’ deeds. The main plot which core is framed by these stories, is the struggle of the Oghuz tribes against the infidels, non-Muslims in the lands of Asia Minor and Transcaucasia, as well as strife among the Oghuz themselves. This text reflects both the events of early Turkic semi-legendary history (not only historical facts, but also a set of mythological beliefs) and later events connected with the spread of their power in Asia Minor and with their contacts with Byzantium. The stories that comprise ““The Book of Dede Korkut” display a clear connection with both the common Turkic literary and folk tradition and more recent strata.Battal-nаmeh and Danishmend-nameh both are monuments of a written epos within the boundaries of oral recently some legends related to the Oghuz epic (both “The story of Battal” and some tales from “The Book of Dede Korkut”) have continued to exist in oral and literal form on the territories of modern Turkey and Transcaucasia.
16
Meeker, Michael E. "The Dede Korkut Ethic." International Journal of Middle East Studies 24, no. 3 (August 1992): 395–417. http://dx.doi.org/10.1017/s0020743800021954.
Full textAbstract:
The Book of Dede Korkut is an early record of oral Turkic folktales in Anatolia, and as such, one of the mythic charters of Turkish nationalist ideology. The oldest versions of the Book of Dede Korkut consist of two manuscripts copied sometime during the 16th century. The twelve stories that are recorded in these manuscripts are believed to be derived from a cycle of stories and songs circulating among Turkic peoples living in northeastern Anatolia and northwestern Azerbaijan. According to Lewis (1974), an older substratum of these oral traditions dates to conflicts between the ancient Oghuz and their Turkish rivals in Central Asia (the Pecheneks and the Kipchaks), but this substratum has been clothed in references to the 14th-century campaigns of the Akkoyunlu Confederation of Turkic tribes against the Georgians, the Abkhaz, and the Greeks in Trebizond. Such stories and songs would have emerged no earlier than the beginning of the 13th century, andthe written versions that have reached us would have been composed no later than the beginning of the 15th century. By this time, the Turkic peoples in question had been in touch with Islamic civilization for seeral centuries, had come to call themselves "Turcoman" rather than "Oghuz," had close associations with sedentary and urbanized societies, and were participating in Islamized regimes that included nomads, farmers, and townsmen. Some had abandoned their nomadic way of life altogether.
17
Zaytsev, Ilya V. "REVIEW ON THE MONOGRAPH BY T.A. ANIKEEVA “LEGENDS OF KORKUT. OGHUZ HEROIC EPOS AS A SOURCE ON THE HISTORY OF THE TURKIC PEOPLES OF CENTRAL ASIA OF THE IX-XI CENTURIES”." History, Archeology and Ethnography of the Caucasus 14, no. 4 (December 27, 2018): 207–10. http://dx.doi.org/10.32653/ch144207-210.
Full textAbstract:
Recently published in the academic publishing house “Oriental Literature” under the heading of the Institute of Oriental Studies of the Russian Academy of Sciences, T.A. Anikeeva’s monograph is dedicated to the only monument of the book epic of the Oghuz Turks – “The book of my grandfather Korkut”. The main plot-forming core around which the twelve legends of this epic are grouped is the struggle of the Turks against non-Muslims in the lands of Asia Minor, as well as numerous feuds among the Oghuz themselves. Both the addition of legends and their cyclization took quite a long time, approximately from the IX – X centuries (when the Oghuz tribes had just begun their migration to the West from Central Asia) until their written fixation, which occurred much later. Thus, the “Kitab-i dedem Korkut” can be considered one of the most important sources on the social and cultural life of the Oghuz Turks in the Middle Ages. According to T.A. Anikeeva, “in the «Book of my grandfather Korkut» reflected the events of the early Turkic semi-legendary history, and later, associated with the spread of their power in Asia Minor and contacts with Byzantium”.
18
Джандосова, Заринэ А. "Жу-Юп Лидің «Әлем тарихындағы түркі халықтары» атты жаңа кітабы." Qazaq Historical Review 1, no. 4 (December 27, 2023): 547–56. http://dx.doi.org/10.69567/3007-0236.2023.4.547.556.
Full textAbstract:
The article is a review of the recently published book “The Turkic Peoples in World History” by Yoo-Yup Lee (Routledge, 2024, “Themes in World History” Series) which can be seen as an introduction to the history of the Turkic peoples and is addressed to both students and the general reader, as well as professionals, since the author’s approach to the topic is non-trivial, and the book contains many insights and interesting facts. Noting that Turkic peoples played an important role in the history of Eurasia as the creators of many empires (including the Mongol) and states, the author focuses on the history of separate Turkic peoples with a distinct identity and traces the transformation of these groups into the Turkic peoples of modern times. He emphasizes that in the pre-modern era, the Turkic peoples were not aware of their ethnolinguistic unity and did not call themselves Turks, having separate identities, and the process of expansion of the Turkic peoples (that is, their history) was accompanied by the Turkization of numerous non-Turkic-speaking groups and by processes of mixing and integration. Describing Turkic peoples based on their origins and identity, the author identifies four categories corresponding to the chapters of the book. These are the early Turkic peoples (Tiele, Türks and Uyghurs); peoples who appeared in the Eurasian steppe belt because of Turkic migrations (Qirghiz, Bulghars, Khazars, Qarakhanid Türks and Qipchaqs); the Oghuz Turkic peoples; the Turkic-Mongolian peoples (Chaghatay/Moghuls, Uzbeks, Qazaqs and Crimean Tatars). Specifically, the author calls the Qazaqs the direct descendants of the Jochid ulus, which was the result of amalgamation of Mongolian groups with non-Mongolian ones, and primarily with Turkic ones, in the Qipchaq steppe. The early Qazaqs and Shibanid Uzbeks had the same Chingizid-Mongol identity, but at the turn of the 16th century their paths diverged when the Qazaqs included the Moghul and Mangit nomads in their composition, and the Shibanid Uzbeks began to merge with the settled Iranian population of Central Asia. Genetically, modern Qazaqs (Kazakhs) are close to the Mongols. In general, the book shows the heterogeneous nature of the formation of most Turkic peoples of modernity and the Middle Ages
19
Çingiz qızı Həsənova, Şəfəq. "Historical factors in the formation of the Azerbaijani state language and the modern Azerbaijani language." SCIENTIFIC WORK 15, no. 2 (March 9, 2021): 68–71. http://dx.doi.org/10.36719/2663-4619/63/68-71.
Full textAbstract:
Historical factors in the formation of the state language of Azerbaijan and the modern Azerbaijani language Each of them plays an important role in the formation of language. Thus, the development and emergence of a language, its vocabulary, harmony and so on. due to many internal and external factors. Thus, the role of historical, cultural, socio-political events in the enrichment of the language is undeniable. Although the Azerbaijani language belongs to the Turkic Oghuz group, it has enriched the vocabulary by taking different words from these languages, as it has socio-historical and political-cultural relations with the Persian, Arabic, Russian and European peoples at the stage of historical development. Elece also gained a unique dialect among the Turkic peoples. Key words: Azerbaijan, language, development, history, factor, modern
20
Baltabay, D. "ETYMOLOGY OF SOME TURKIC WORDS IN THE WORK SHEZHIRE-I TERAKIME." Bulletin of the Eurasian Humanities Institute, Philology Series, no. 1 (March 15, 2024): 24–34. http://dx.doi.org/10.55808/1999-4214.2024-1.02.
Full textAbstract:
The study of monuments of historical writing in the linguistic aspect is of great importance for linguistics. The research article analyzes the etymology of the words qaryndas, elshi, eñbek and baila- verb found in the work «Shezhire-i terakime». The use of these words in ancient Turkic written monuments, medieval heritage and modern Turkic languages is described. The main goal of the study was to determine the etymology of Turkish words. Hypothetical opinions of Altaic and Turkic scientists are given during the research. The work of Abulgazy Bahadur Khan “Shezhire-i terakime” is a medieval work written in the Chagatai language. Its lexical layer consists of Turkic, Mongolian, Arabic, and Persian words. Also, the mixed use of Oghuz, Kipchak, Karluk-Uighur elements in the language of the work indicates that the Chagatai language was a common written language for the Turkic peoples. Therefore, the lexical-semantic study of the historical work, which we took as an object, and the determination of the etymology of Turkic words in it speaks of the relevance of the study. To differentiate theoretical conclusions, the article uses the method of analysis, the method of semantic analysis, the descriptive method, and the historical- comparative method.
21
Minnegalieva, Aigul Ildusovna, Liailia Ihsanovna Mingazova, Aigerim Tarbinovna Ibrayeva, and Gelyusya Faridovna Kayumova. "Turkish World and Literary Relations of the East." International Journal of Criminology and Sociology 9 (April 5, 2022): 2514–20. http://dx.doi.org/10.6000/1929-4409.2020.09.306.
Full textAbstract:
All Turkic literature has a common cultural framework. A substantial confirmation of this fact comes from the national spiritual heritage, which has become the basis for the further development and flourishing of the verbal art of Turkic peoples. First of all, these are Китабы Деде Коркут of the Oghuz, the Kyrgyz heroic epos Манас (Manas), Идегей (Idegei) – the variants of which were widespread among the Kazakhs and the Tatars, the famous Чура батыр (Chura Batyr) among the Tatars, etc. The works such as A Thousand Nights and a Night (Мың бір түн), Shakhname or Shakh-Name (Шахнама), Kalila and Dimna (Кәлила мен Димна), Leili and Majnun (Ләйлі-Мәжнүн), Zhusip-Zylikha (Жүсіп-Зылиха), Takhir-Zukhra, Farkhad-Shyryn or Khosrov-Shyryn (Хұсрау-Шырын) have exerted a significant influence on the development of literature. The article concludes that, despite the national differences of the Turkic peoples, they are united by common literary background, common goals, and interests, moral, spiritual, and cultural values. It is proved out again that the literature of the Turkic peoples is abundant in authors and works, characterized by a variety of genres and poetic forms, ideological and thematic wealth, and a high artistic level. Emphasis is also put on the fact that in the eastern tradition, there are many samples of word-of-mouth literature of the general plot and cultural heritage of the Turkic peoples who had inhabited the eastern lands since ancient centuries.
22
Alimbekov, A., and T. Kydyrova. "Ideas for the Development of Boys’ Gender Identity in Ancient Nomadic Turkic Peoples." Bulletin of Science and Practice 10, no. 1 (January 15, 2024): 442–47. http://dx.doi.org/10.33619/2414-2948/98/57.
Full textAbstract:
This article reveals the Er Zhigit and Er Alp Concepts as ideals for the development of gender identity of male children, as a common value of Turkic-speaking peoples. Based on the Korkut Ata Kitebi Legends and the Epic of Manas, the status and characteristics of male qualities in ancient Kyrgyz and Oguz societies were determined, the system of socialization and their education was determined. This study is based on the methods and scientific results of scientists who at different periods studied the traditional system of folk education of the Kyrgyz people. Genetic and meaning-centered methods were used to study the history of public education.
23
Yershayeva, A. R., and A. B. Shaldarbekova. "Continuity of the Lexeme qïlïc «kylysh» with the Kazakh Language in the Written Monument «The Book of Korkyt Ata»." Iasaýı ýnıversıtetіnіń habarshysy 127, no. 1 (March 30, 2023): 190–99. http://dx.doi.org/10.47526/2023-1/2664-0686.16.
Full textAbstract:
This article examines the continuity of linguistic facts with the Kazakh language in the “The Book of Korkуt Ata” – one of the unique historical monuments of the Turks of the Middle Ages. “The Book of Korkut Ata” is a written monument of Turkic origin, originated in the 7-13th centuries among the Oguz-Kipchak tribes, spread by word of mouth and reached all peoples of Turkic origin. His language has preserved mainly the linguistic features of the 13-14th centuries. Although this monument has a high identity with the languages of the Oguz group, a small number of works studying phonological, lexico-semantic, pragmatic correspondence with the Kipchak languages indicates the relevance of this article. In general, the “The Book of Korkut Ata” provides information about the life, names, customs, traditions, beliefs and history of an entire nation. This meaningful aspect of language, that is, the description of the linguistic picture of the world generated by cumulative activity, requires consideration of historical facts from the requirements of modern times. In the book “The Book of Korkut Ata”, medieval written monuments, in general, a large number of historical weapons were used. Among them stands out the lexeme qïl:ïc “kylysh” (sword) is due to its versatile use and variety of semantic aspects. This is manifested in the high level of preservation of lexico-semantic, grammatical features of the studied word in the modern Kazakh language. This is a source of information describing the life of ancient nomadic. Turkic tribes who were engaged in horse breeding and often faced external enemies. Analyzing such historical facts as the the lexeme qïl:ïc “kylysh” (sword), it is possible to evaluate the historical vocabulary of the Kazakh language, restore the Middle Turkic vocabulary, the nature of the language and thereby the Turkic worldview.
24
GEZER, Hanife. "Contribution of Religious Terms in the Qur‟an Translations of the Karakhanid Period to the Vocabulary of the Period and Comparison With Other Qur‟an Translations*." Turkology 108, no. 4 (December 30, 2021): 90–125. http://dx.doi.org/10.47526/2021-4/2664-3162.06.
Full textAbstract:
Transitional period in Karakhanids was milestone for Turkish culture and Turkish language. Turkic peoples attached importance to Islam and they showed respect it. For this reason they had a role in spreading of Islam. Qoran Translations are the one of works for understanding better Islam and be implemented it. These translations that were translated one-to-one are important sources to following vocabularies of historical terms and meaning of words. It is remarkable that religius terms in translations of Qoran were tried to translated as far as possible with Turkish words. This translated effort shows to us that meanings of words in their terms. In this work, translations of Qoran that represents Karakhanid, Khwarezm and Old Oghuz Turkish will rake through and compare their religius terms. We used manuscript of Türk Ġslam Eserleri Müzesi for Karakhanid Turkish and manuscript of Rylands, manuscript Süleymaniye Kütüphanesi Hekimoğlu Ali PaĢa for Khwarezm Turkish and dated 1401 manuscript translation of Qoran for Old Oghuz Turkish. As methods, we used raking through and comparing in this work. In this way, as comparative, we will reveal that which words were used in which periods for religius words were set in stone in Qoran. In addition to this, we will make firm that how changed the meanings of words in these transitional periods.
25
Zhanymkhan, O. "THE ASPIRATIONS OF THE TOKUZ-TATARS FOR STEPPE POWER, AND THEIR POLITICAL PLACE AND HISTORICAL ROLE AMONG THE NOMADS AFTER THE COLLAPSE OF THE TURKIC KHAGANATES." History of the Homeland 99, no. 3 (September 29, 2022): 28–36. http://dx.doi.org/10.51943/1814-6961_2022_3_28.
Full textAbstract:
The study of the ancient tribes that inhabited the Eurasian steppes is considered one of the basic steps toward elucidating our deep ethnic history. However, a long history introduces various changes to the original appearance of any ethnic group. Such changes are often influenced by political and cultural transformations in society. Consequently, the name of some ancient tribes fades from history and disappears altogether, some are known under new names, and only some tribes can retain their ancient names.The most famous of these ancient tribes is the Turkic tribe, known for many centuries in historical records as “Tokuz-Tatars”. They are considered one of the most important tribes in studying the evolution of the ethnic history of the Kazakh people. The name "Tokuz-Oguz" first appears in the text of an ancient Turkic monument, from which important information was obtained about an event that took place in the history of the Turkic Khaganate in 715. Since then, their name was long preserved and appeared in the pages of literature until the 11th century. Soon the names of separate political-ethnic associations began to appear instead of this common name “Tokuz-Tatars”. However, their political activity ceased completely in the Mongolian era.
26
Yershayeva, A. R., and A. B. Shaldarbekova. "Continuity of the lexeme gün “«sun”« in the Book of Korkyt Ata." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 143, no. 2 (2023): 273–81. http://dx.doi.org/10.32523/2616-6887/2023-143-2-273-281.
Full textAbstract:
In the article we define phonological, semantic, grammatical and pragmatic continuity in the modern Kazakh language, based on the study of the historical lexeme «gün» (sun) in the comparative historical aspect of the written monument The Book of Korkut Ata.Historical lexemes are peculiar structures in the main layer of the vocabulary of the modern Kazakh language. They perform a cumulative function from father to son, establishing the ideological features and values of the nation in the world linguistic image. In the historical process, historical lexemes created for certain reasons in certain conditions and tempered over time by consumers of the same language are comprehensively developed in the language environment and still satisfy the communicative needs of consumers. The continuity of linguistic facts of the written monument The Book of Korkut Ata with the Kazakh language is considered. The written monument The Book of Korkut Ata – originated among the Oguz-Kipchak tribes who inhabited the Cheese in the VIII-XIII centuries, fixed such historical lexemes, and spread by word of mouth to all peoples of Turkish origin. Although the correspondence of this Monument to the languages of the Oguz group is high, a small number of works studying phonological, lexico-semantic, pragmatic correspondence to the Kipchak languages indicates the relevance of this article. In general, the The Book of Korkut Ata provides information about everyday life, geographical names, customs, traditions, beliefs, and the history of the entire people. This substantial aspect of language, that is, the description of the linguistic picture of the world generated by cumulative activity, requires consideration of historical facts in accordance with the requirements of modern times. In particular, we determine the level of preservation of the token “«gün”« (sun) in the modern Kazakh language and evaluate the place of the Kazakh language in the historical dictionary. Thus, restoring the nature of the language and the Middle Turkic vocabulary, we will try to determine the specifics of the Middle age Turkic worldview.
27
Bakashova, Jyldyz K. "Archetypical place and the role of the epic “Manas” in the Altai civilization." Philological Sciences. Scientific Essays of Higher Education, no. 3 (May 2023): 100–105. http://dx.doi.org/10.20339/phs.3-23.100.
Full textAbstract:
The article focuses on the concept of Altai civilization, determines the place of the epic “Manas” in it, analyzes and compares individual communities, consonances, similarities in the epics of the peoples included in the Altai-Turkic world “Oguz name”, “Korkut-Ata”, “Uraal Baatyr”, “Nurgun Baatyr”. Thoughts are expressed and argued that all these similarities did not arise suddenly, but have common roots. The era of the creation of the epic “Manas”, its volume and artistic and aesthetic qualities, most importantly, the key philosophy that calls kindred peoples to unity and harmony contain a strong integration value. From this point of view, the epic “Manas” has become an archetype not only of the folklore of Altai-Ala-Too, but also of the Altai civilization as a whole.
28
Habyzhanova, G., A. Koshymova, and N. Baygaraev. "The role of Oguz tribes in ethnogenesis of Turkic people: as an example of Kazakh of Middle Zhuz." Journal of history 96, no. 1 (2020): 84–92. http://dx.doi.org/10.26577/jh.2020.v96.i1.11.
Full text
29
Əli qızı Hacıyeva, Qalibə. "Historical traces of Cımmerıans in Azerbaijani-Turkic onomastics." SCIENTIFIC WORK 15, no. 2 (March 9, 2021): 28–33. http://dx.doi.org/10.36719/2663-4619/63/28-33.
Full textAbstract:
Ethnonyms and historical-geographical names that reflect the names of these ethnoses are also part of the language's interesting vocabulary groups. Without etnonyms or toponyms, it is impossible to get detailed information about the formation of any people. That is why ethnotoponyms in the onomastic system of language are considered to be the oldest lexical units. It is clear from the studies that the history of the origin of many ethnotoponyms belonging to the Turkic language is older than the history of written monuments belonging to this language. Each nation has given its name to the geographical objects since its formation, or named them with words belonging to its own language. As a result, each toponym, is a product of a certain period and keeps the traces of history. Avshar, Az, Alpout, Bayat, Bayandir, Cagatay, Chepni, Chinchavat, Chul, Khalaj, Khurs, Kulus, Kechili, Kangar, Mugan, Garakhanli, Kipchak, Padar, Pechenek, Turkesh, Sag, Sungur, Suvar, Oguz, Uz and hundreds of other such ethnotoponyms bear traces of ancient time in the modern stage of Azerbaijan toponymy.. Among these ethnotoponyms, the Cimmerians // Gamarli tribe is one of the tribes that bear the traces of history in Azerbaijani-Turkic onomastics as both ethnotoponyms (Gamardash-mountain in Lachin region; Gamarvan-village in the administrative-territorial unit of Gabala region; Gamarvan - river in Gabala region, Gamarli-region in Armenia) and anthroponyms (Gamar - person's name; Gamarli-surname). Key words: Azerbaijan, Turkic, onomastics, Cimmerians, Gamarli, ethnonym, toponym
30
Gofur, Abdul. "History of the Salajiqoh Dynasty." Al-Jadwa: Jurnal Studi Islam 2, no. 2 (March 25, 2023): 208–22. http://dx.doi.org/10.38073/aljadwa.v2i2.1034.
Full textAbstract:
In North America The Salajiqoh dynasty originates from the Salajiqoh dynasty, also known as the Salajiqoh dynasty, is one of the dynasties that played an important role in the history of the Middle East and Central Asia in the Middle Ages. The Salajiqoh dynasty was founded by a group of Turkic peoples led by Tughril Beg in the early 11th century. In the Salajiqoh dynasty there were systemic devices that formed an integral unit and wholeness in a system of state government. This research includes the type of library research or library research. Literature research is a type of research based on the analysis and interpretation of data taken from written sources, such as books, journal articles, reports, papers, and other sources available in written form. The Salajiqoh dynasty was the first Turkish Islamic empire to rule the Islamic world. The power he held was so broad that it covered Central Asia and the Middle East – stretching from Anatolia to Punjab in southern Asia. The Great Salajiqoh Empire, which began to take power in the 11th to 14th centuries, was founded by the Turkic Oghuz tribe who embraced Islam. These devices constitute and form an integral unit and integrity in a system of state government including viziers, qadi, tax officials, close friends, intelligence, military. Science began to develop and progress during the reign of Maliksyah and his prime minister, Nizam al-Mulk. It was Nizam al-Mulk who initiated the establishment of the Nizamiyah (1065 AD) Madrasa (University) and the Hanafiyah Madrasa in Baghdad.
31
Kalybekova, K. S., О. Soylemez, and A. D. Bekkulova. "Manifestations of ancient beliefs in “The Book of Korkyt Ata”." Iasaýı ýnıversıtetіnіń habarshysy 132, no. 2 (June 30, 2024): 16–25. http://dx.doi.org/10.47526/2024-2/2664-0686.40.
Full textAbstract:
The article specifically examines the ancient beliefs of the Oguz tribes and the mythical elements of the ancient Turkic peoples, reflected in the songs “The Book of Korkyt Ata”, and ancient plots born in connection with shamanic beliefs. In addition, the Book of Korkyt Ata tells about the worldview of the early time and the ideology of the late epoch, about the combination of shamanic consciousness and Islamic understanding, which manifests itself in a holistic and complex syncretic form. It is also said that in the motifs of the mythical melodies in the “The Book of Korkyt Ata” one can find individual samples that do not have similarities. The word about the good preservation of the beliefs of the Turkic peoples and mythical ideas about the creation of the world is touched upon. When writing the article, research papers were considered, which cited the analyses and conclusions of well known scientific thinkers. The object of the study is the fact that, although the book got into writing during the period of adoption of Islamic values, the old beliefs have not undergone much change. It is known that the heritage of Korkyt Ata is a valuable asset of culture, literature and history. In addition, some data about Korkyt are also not true, which still needs to be studied. The article says that this is one of the topics that does not lose its relevance.
32
Robustova, E. V., and N. M. Liukina. "The Language of the Besermians in the Light of the Historical Communication Processes of the Peoples of the Volga-Urals Region." Язык и текст 8, no. 2 (2021): 77–85. http://dx.doi.org/10.17759/langt.2021080208.
Full textAbstract:
The article considers the linguistic aspects of the "Bessermian problem", the essence of which lies in the debatability of the question of the Bessermian ethnogenesis, namely about either the Turkic or Finno-Ugric origin of the Bessermian ethnos, whose history, unfolding during the last centuries on the territory of the Urals region, has no written sources and is little-studied. The interest to this problem stems from the studies of historical migrations of the peoples who constituted the population of Volga Bulgaria, a powerful state formation, which ceased to exist during the Mongol-Tatar conquests, and clarification of the historical fate of the people, recorded in a number of medieval sources under the designation "Beserm'en". In the connection with the attempts to verify the hypothesis, allowing to consider Bessermians as "direct descendants of the Kama Bulgars", the materials collected by the researchers of Bessermian language in the late 19th century, as well as in the 20th – early 21st centuries, were updated and subjected to the scientific-historical consideration, where the comparison of Bessermian dialect with Chuvash language, scientifically recognized as the only living language of Bulgar (or Oghur) group of the Turkish languages, was made. On the basis of the historiographical analysis the conclusion is made: despite the fact that at present Besermians are referred to small Finno-Ugrian groups, the question of their identification with the autochthonous Finno-Ugrian.
33
Sartkoja, K. "Ancient Turkish reading of the Brahmi text Kuis-Tolgoi (HT1)." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 136, no. 3 (2021): 105–32. http://dx.doi.org/10.32523/2616-7255-2021-136-3-105-132.
Full textAbstract:
The article considers published historical documents related to the language and history of the nomadic peoples of Central Asia from the eighth to the eleventh centuries and preserved to this day. Such as Old Turkic scripts (runic), ancient Sogdian, Manichean texts. In 1974, a pillar written in ancient Sanskrit in the Brahmi alphabet was first discovered in Central Mongolia. Until 2017, the text of the column was not deciphered, and the inscription had been ignored for 43 years. In 2017, German Sanskrit specialist Dieter Maue found the key to this text and published only transliteration (D. Maue,2017). Transliteration D. Maue was used by A. Vovin and L. Khurtsbatar presented the text as a document in the ancient Mongolian language. Unfortunately, their work was not crowned with success. The author of the article read the text in the ancient Turkic language using the Brahmi alphabet, reproduced and performed its historical and linguistic analysis. The text was written 1400 years ago.It provides information about historical events related to the First AncientTurkic Khaganate. There has been left reliable information about the fate and death of the leaders of the period when the First Ancient Jurassic Kaganate was divided into western and eastern. It considers two large rival groups on the Mongolian plateau, the Kipchaks and the main tribes of the Oguz group. At the same time, It informs about religion and paleoethnography.
34
Timokhin, Dmitry M., and Vladimir V. Tishin. "The marker qara in Turkic ethnonyms of the 12th century." Golden Horde Review 12, no. 1 (2024): 8–19. http://dx.doi.org/10.22378/2313-6197.2024-12-1.8-19.
Full textAbstract:
Research Objectives: This article is devoted to the study of some aspects of the problem of the origin of ethnonyms with color markers among the nomadic Turkic-speaking peoples. They are analysed only in regard to the two-component ethnonyms where the word denoting the name of the color is used as an attributive syntactically. In the academic literature, there are several views on the practice of using such markers and various explanations of their registry and semantics. The authors of the article proceed from the consideration that any explanations being imposed universally are premature and no generalizations can help to explain all the specific examples attested in the historical and ethnographic literature. They should be viewed for each chronological period and specific region since the practice of using color markers had its own characteristics, being, apparently, due to various factors. Thus, the marker should be identified directly with narrow specific source data. Written sources, however, contain almost no direct data to help in the problem. Research Materials: The authors of the article used a Persian-language source of the 12th century, “ ʻEkd al-ʻOlā leʼl-mawkef al-aʻlā” by Afẓal al-Dīn Kermānī. Results and Novelty of the Research: Information presented in the source mentioned a rare example to allow light to be shed on a specific case. There is a passage about a group of Ghūzz had to arrive in Kermān from Khurāsān. They also are named in the text as Qarā Ghūzz. The fact allows to confirm that, at least in the second half of the 12th century among the tribes of the Oghuzs, the color marker qara was used to denote a secondary community that broke away from the initial collective, the name of which is represented by the second element of a two-component ethnonym with a color marker.
35
Kayirken, T. "Historical geography of Altai in the epoch of Turkic Kaganate (VI-XIII centuries)." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 136, no. 3 (2021): 40–61. http://dx.doi.org/10.32523/2616-7255-2021-136-3-40-61.
Full textAbstract:
In the article the political, economic and cultural changes that took place in the Altai area in the epoch, in which the ancient Turks lived and founded the Kaganate (V-VIII centuries BC). For this, first of all, different ethnic groups (Gaoshae, Dinlin, Togyz Oguz, Basmyl) that inhabited Altai and its surroundings on the eve of the Turkic Era, their ethnic relations with the Blue Turks, migration, and political ties were considered. At the same time, attaching great importance to the legends and stories about the origins of the development and statehood of the Blue Turks, their first Turkic Kaganate, which created the Altai Mountains Central, and its division into two wings East-West, the relations of the West Turkic Kaganate and East Turkic Kaganate with the Tang empire were investigated. The geopolitical position of the Altai region in these historical processes is reflected. This is due to the fact that the Altai region plays a leading role in world historical processes. Three great empires that had an active influence on world history were first established in Altai and were widely spread from it. They are the empires of the Huns, the Blue Turks and the Genghis Khan. It is certainly no coincidence that all these empires could become the mainstay of Altai and influence the world. The article stresses the role and place of the Altai in the spiritual life of Turkic peoples, especially its paramount importance, by a careful examination of various situations characteristic only of the Turkic epoch. The first part deals with the role of Altai in a historical stage of Türks. For the first time it is analyzed as a unified historical and geographical region in the northeastern part of Eastern Turkestan (Xinjiang province of the PRC), where Bogd, Bayt and Altai mountains, Altai and Mountain Altai, as well as Sayan and Oypsei lowlands are located. This is the Altai area that we are constantly talking about. The article reveals the spiritual, economic and political role of the Altai Mountains in the formation of the state and their influence on the outside world and the prosperity of the Turks in the centre of this immense expanse. To that end great importance was attached to historical and geographical signs reflected in the legends about the origin of Türks, recorded in such historical sources of China as «The History of northern khanates», «The book of Chzhou», and «The book of Sui». All these data testify that ancient Türks inhabited in the subsequent half of V century BC from Northern foothills of Gaochan (Idikut) up to the Altai Mountains and its suburbs. So what were the earlier names and where did the Turks walk? To answer that question in the second part of the article we will briefly outline the history of several ethnic groups that formed the Türks. They are Dinlin, Gaoshe, Basmyl and Togyz Oguz, who since ancient times inhabited Altai and established their state one by one. Their entry onto the historical scene, interrelationship, migration, and cultural and economic development in chronological order are investigated in the article. The third section was devoted to the study of political events that took place in Altai during the time of the Turkic Kaganate. In the middle of VI century, the Turks grew out of the Telians that inhabited Altai. They were the Sueyantuo (xueyantuo), Dieleer (Dieleer), Shipan (Shipan), and Daqi (Daqi), inhabiting southwest of the Altai Mountains among 41 tribes stretching widely from Lake Baikal to the river Volga, in the south to the Jetkabyga (northern foothills of Tien Shan), which are mentioned in the «Book of Sui». In 546 other tribes of the Teli, who captured Oguzes, united and went on the offensive against Juzhans. The Tyumen Kagan started the subjugated Teli tribes, ruined them on the road, and took over 50 thousand rubles. From that moment their force increased. The article also emphasized that during the Türkic Kaganate Altai was a centre, and then a border of the Eastern and Western Türkic Kaganates, and the events that took place there affected each side. At the same time the major events that took place in Altai and influenced the political life of Western and Eastern Turkic Khaganates have been considered.
36
Khodjaeva`, Rano Umarovna. "The Role Of The Central Asians In The Socio-Political And Cultural Life Of Mamluk Egypt." American Journal of Social Science and Education Innovations 02, no. 10 (October 29, 2020): 227–36. http://dx.doi.org/10.37547/tajssei/volume02issue10-38.
Full textAbstract:
The article considers the strengthening of the Turkic factor in Egypt after the Mamluk Emirs, natives from the Khwarezm, Turkmen and Kipchak tribes, who came to power in the second half of the XIII century. The influence of the Turkic factor affected all aspects of life in Egypt. Under the leadership of the Turkic Emirs, the Egyptians defeated the crusaders who invaded Egypt in 1248. This defeat of the 7th crusade marked the beginning of the General collapse of the Crusades. Another crushing defeat of the Mamluks led by Sultan Kutuz caused the Mongols, stopping their victorious March through the Arab world. As a result of these brilliant victories, Egypt under the first Mamluk Sultans turned into a fairly strong state, which developed agriculture, irrigation, and foreign trade. The article also examines the factors contributing to the transformation of Egypt in the 13-14th centuries in the center of Muslim culture after the fall of the Abbasid Caliphate. Scientists from all over the Muslim world came to Egypt, educational institutions-madrassas were intensively built, and Muslim encyclopedias were created that absorbed the knowledge gained in various Sciences (geography, history, philology, astronomy, mathematics, etc.). Scholars from Khwarezm, the Golden Horde, Azerbaijan, and other Turkic-speaking regions along with Arab scholars taught hadith, logic, oratory, fiqh, and other Muslim Sciences in the famous madrassas of Egypt. In Mamluk Egypt, there was a great interest in the Turkic languages, especially the Oguz-Kipchak dialect. Arabic and Turkic philologists write special works on the vocabulary and grammar of the Turkic languages, and compile Arabic-Turkic dictionaries. In Egypt, a whole layer of artistic Turkic-language literature was created that has survived to the present day. The famous poet Saif Sarayi, who came from the lower reaches of the Syr Darya river in Mawaraunnahr was considered to be its founder. He wrote in Chigatai (old Uzbek) language and is recognized a poet who stands at the origins of Uzbek literature. In addition to his known the names of eight Turkish-speaking poets, most of whom have nisba “al-Khwarizmi”. Notable changes occurred in Arabic literature itself, especially after the decline of Palace Abbasid poetry. There is a convergence of literature with folk art, under the influence of which the poetic genres, such as “zazhal”, “mavval”, “muvashshah”, etc. emerge in the Egyptian poetry. In Mamluk Egypt, the genre of “adaba” is rapidly developing, aimed at bringing up and enlightening the good-natured Muslim in a popular scientific form. The works of “adaba” contained a large amount of poetic and folklore material from rivayats and hikayats, which makes it possible to have a more complete understanding of medieval Arabic literature in general. Unfortunately, the culture, including the fiction of the Mamluk period of Egypt, has been little studied, as well as the influence of the Turkic factor on the cultural and social life of the Egyptians. The Turkic influence is felt in the military and household vocabulary, the introduction of new rituals, court etiquette, changing the criteria for evaluating beauty, in food, clothing, etc. Natives of the Turkic regions, former slaves, historical figures such as the Sultan Shajarat ad-Durr, Mamluk sultans as Kutuz and Beybars became national heroes of the Egyptian people. Folk novels-Sirs were written about their deeds. And in modern times, their names are not forgotten. Prominent Egyptian writers have dedicated their historical novels to them, streets have been named after them, monuments have been erected to them, and series and TV shows dedicated to them are still shown on national television. This article for the first time examines some aspects of the influence of the Turkic factor on the cultural life of Mamluk Egypt and highlights some unknown pages of cultural relations between Egypt and Mawaraunnahr.
37
Samashev, Samat K. "Issues of Studying the Function of Signs Resembling Tamgas of the Kazakh Medieval Nomads." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 34 (December 15, 2020): 66–80. http://dx.doi.org/10.24852/pa2020.4.34.66.80.
Full textAbstract:
The article considers the functional purpose of signs resembling tamgas of the Kazakh medieval nomads. Today, scientists from Kazakhstan and foreign scientists are studying the system of tamga formation by people inhabiting Kazakh steppes since the ancient times. Year by year scientists reveal new movable and immovable monuments with images of tamgas belonging to the different periods of history. Among them the most distinguishing ones are the tamgas of the Middle Ages. During the Middle Ages complex ethno-political and socio-cultural processes took place there – Western Turkic, Turgesh, Karluk, Oguz and Kimak khanates as well as state formations of the naimans, karakhans, kereits, zhalayyrs and kipshaks were founded and disintegrated. It is known that the nomadic ethnic groups of the Middle Ages had independent tamgas, both tribal and derived from them, as well as family and personal, which showed their status in society, the right to property, etc. Tamgas were used to mark weapon, coins and items of household and clothing. Almost all objects were marked with tamgas, tamga practically was used a tool of management, i.e. it was a sign of statehood, ancestral affiliation, private property, and was also used as a memorial text, a talisman and, perhaps, "to give an individual a special status". Tamgas are said to be an ancient prototype of modern legal acts regulating public relations.
38
Мамедова, Ш. Н. "Folklore and mythological origin of “Korkyt Ata” and its transformation into “Kitabi-Dede Korkud”." Эпосоведение, no. 1(25) (October 25, 2022): 18–33. http://dx.doi.org/10.25587/w2613-7333-3808-t.
Full textAbstract:
Величественный памятник тюркских народов «Китаби-Деде Коркуд» более двухсот лет исследуется учеными с разных точек зрений. В казахских источниках «Деде Коркут» встречается не только в указанной форме, но и в виде «Хорхут», «Коркыт» или «Коркыт Ата». Истоками «Коркут Ата» являются мифологические предания, легенды, сказания о «Хорхуте», «Коркыт Ате», распространившиеся от Южной Сибири, Сырдарьи вплоть до восточных берегов Каспийского моря, когда кипчаки и огузы, разбросанные по Туркестану и постепенно отколовшиеся от кипчаков огузские племена, будучи неоднородными, стали перемещаться в строну Южного и Северного Кавказа и жили оседлой жизнью на обширных территориях. Огузы создали здесь своё государство, воины которого защищали его от набегов иноземных захватчиков. Для защиты страны, безусловно, необходим был признанный мудрый наставник, определяющий сущностные ориентиры жизни и деятельности этноса. Таковым был дальновидный мудрец Деде Коркуд. Именно его именем нарекли оригинальный и непревзойдённый памятник «Китаби-Деде Коркуд», дошедший до нас в двенадцати песнях, объединённых под единым структурно-композиционным и идейно-художественным воплощением. Памятник потому и называется «Книгой моего Деда Коркуда», что она как настоящая книга средневековой мудрости достаточно совершенна и отточенна как по форме (архитектонике), так и по содержанию. Несмотря на то, что между «Коркыт Ата» и «Китаби-Деде Коркуд» имеются естественные архетипические связи, тем не менее «Книга…» во многих отношениях отличается от сказания «Коркут Ата». Это касается не только ареала распространения, но и других ключевых моментов, нашедших место в тексте эпоса. На наш взгляд, несмотря на некоторую общность и сходство черт, «Коркут Ата» в жанрово-художественном отношении не воплотил все константы, релевантные для жанра эпоса, хотя отдельные элементы его там все же просматриваются. Основной целью данного исследования является изучение общих и отличительных особенностей Туркестанского «Коркут Ата» от Азербайджанского «Китаби-Деде Коркуд». Материалом исследования служат мифологические предания, легенды и сказания о «Коркут Ате» и песни «Китаби-Деде Коркуд» в азербайджанском осмыслении и трактовке. Предметом исследования являются не только образцы эпоса в казахском устном народном творчестве, сказительском искусстве, но и отдельные проблемы огузского эпоса «Китаби-Деде Коркуд». Теоретико-методологическую базу нашего исследования составляют как общие положения диалектики мифа, так и научно-теоретические взгляды известных азербайджанских, казахских, русских и других фольклористов, эпосоведов относительно проблем, связанных с научным осмыслением изучаемого материала. Научная новизна исследования работы состоит в том, что в ней делается попытка квалифицировать мифологические предания, легенды и сказания о «Коркут Ате» и огузский эпос «Китаби-Деде Коркуд» сравнительно-типологическом аспекте. В данном случае специально не останавливаемся над имеющимися дрезденским и ватиканским вариантами. Для нас необходимым является представить кипчакский ландшафт «Коркут Ата» в сравнении с огузским «Китаби-Деде Коркуд». В исследовании, где это необходимо, использованы подходы установления сравнительно-сопоставительных, мифолого-исторических, сюжетно-фабульных соответствий. The majestic monument of the Turkic peoples “Kitabi-Dede Korkud” has been studied by scholars from different points of view for more than two hundred years. In Kazakh sources, “Dede Korkut” is found not only in this form, but also in the form of “Khorkhut”, “Korkyt” or “Korkyt Ata”. The origins of “Korkyt Ata” are mythological legends, legends, tales about “Khorkhut”, “Korkyt Ata”, which spread from Southern Siberia, the Syr Darya up to the eastern shores of the Caspian Sea, when the Kipchaks and Oguzes, scattered across Turkestan and gradually split off from the Kipchaks, the Oguz tribes, being heterogeneous, began to move into the Southern and Northern Caucasus and lived a settled life in vast territories. The Oghuz created their own state there, whose soldiers protected it from the raids of foreign invaders. To protect the country, of course, a recognized wise mentor was needed, determining the essential guidelines of the life and activity of the ethnic group. Such was the visionary sage Dede Korkud. It was his name that the original and unsurpassed monument “Kitabi-Dede Korkud” was named, which has come down to us in twelve songs, united under a single structural-compositional and ideological-artistic embodiment. The monument is therefore called “The Book of my Grandfather Korkud” because it, like a real book of medieval wisdom, is quite perfect and refined both in form (architectonics) and in content. Despite the fact that there are natural archetypal connections between “Korkyt Ata” and “Kitabi-Dede Korkud”, nevertheless, “The Book ...” differs in many respects from the legend “Korkyt Ata”. This applies not only to the area of distribution, but also to other key points that have found a place in the text of the epic. In our opinion, despite some commonality and similarities, “Korkyt Ata” in genre-artistic terms did not embody all the constants relevant to the epic genre, although some elements of it are still visible there. The main purpose of this study is to study the common and distinctive features of the Turkestan “Korkyt Ata” from the Azerbaijani “Kitabi-Dede Korkud”. The material of the research is mythological legends, legends and tales about “Korkyt Ata” and the songs “Kitabi-Dede Korkud” in Azerbaijani interpretation and interpretation. The subject of the study is not only samples of the epic in Kazakh oral folk art, storytelling, but also some problems of the Oguz epic “Kitabi-Dede Korkud”. The theoretical and methodological basis of our research is made up of both general provisions of the dialectic of myth and scientific and theoretical views of famous Azerbaijani, Kazakh, Russian and other folklorists, epicologists, regarding the problems associated with the scientific understanding of the studied material. The scholarly novelty of the study in the paper consists in the fact that it attempts to qualify mythological legends, legends and tales about “Korkyt Ata” and the Oguz “Kitabi-Dede Korkud” in a comparative typological aspect. In this case, we do not specifically dwell on the available Dresden and Vatican versions. It is necessary for us to present the Kipchak landscape “Korkyt Ata” in comparison with the Oguz “Kitabi-Dede Korkud”. In the study, where necessary, approaches were used to establish comparative, mythological-historical, plot-plot correspondences.
39
Kushmanova, Laylo. "Modern Tendencies In The Ethnic Relations Of Kuramas." American Journal of Interdisciplinary Innovations and Research 02, no. 12 (December 11, 2020): 17–21. http://dx.doi.org/10.37547/tajiir/volume02issue12-03.
Full textAbstract:
The article highlights the issues, such as Kurama ethnicity ( or “ethnic group of Kuramas”), which is involved in the Uzbek nation, its ethnic composition, the identity sense of the Kuramas in terms of unity of the people, the attitude to the Uzbek national unity and transformational processes. Corresponding issues are presented as material for ongoing scientific analysis based on field materials and, where appropriate, scientific and popular literature data. The core meaning of the term “kurama” is explined by the fact that this ethnic group is of the polycomponent. To be specific, it is feasable to promote the idea that the genetic composition of Kuramas has a common root with Karluk, Kipchak and Oguz ethnicities, since the period of Turkish commonality. Subsequently, after the end of the Turkish commonality and the formation of independent Turkic fraternal nations, the ethnic union of the Uzbek, Turkmen, Kyrgyz and Kazakh peoples began in Central Asia. In particular, the main core of the Uzbek nation began with the Karluk branch, while the Uyghur ethnos grew in the same process with the Uzbek ethnic genesis, and the subsequent stages of development in the border areas were independent. However, the bond of historical ties between the two branches has not been ripped up. The article also analyses the issues of genetic memory of Kuramin residents of different villages along the streams of mountain and rivers. Thus, a survey conducted among the residents of Lashkarak Sai shows that the older generation practically began to forget the tribal origins of not only individual families, but also the entire group of residents of the compact community of the village. As for the inhabitants of Ertashsay, which originates from the Karakush peak, dividing the Tianshan mountain ranges into Chatkal and Kurama, they partly associate themselves with the traditional 92 Uzbek tribes. However, this information of Ertashsay residents is contraindicated for data on the genetic mixing of the Kuramis, consisting of Uzbek-Kazakh-Kyrgyz components. Our observations on the formation of the names of certain groups of Kuramins are interesting. Thus, the inhabitants of a number of villages, who have retained the memory of family ties in the past, are now known by various nicknames given to them from other villages. For example, Ezma top (chatty), Kal topi (bald), Zhanghirok topi (bells), Pulat topi (steelworkers), Toq topi (fed), etc. In addition, some groups of Kuraminians got their names from their place of residence: Kuramin residents Kurboz, Badrangi, Chelenovul, Ajir ovul, Samguron ovul, Guldirama soy, Kara kishlak, Soyogzi, etc. In general, in the ethno-cultural situation of the Kuramin people, there is a gradual tendency to smooth out the previously stable traditional forms of life, social relations and purely Kuramin rituals and customs, which merge with the general Uzbek ones, since the Kuramin people mostly identify themselves as Uzbeks.
40
Averianov, I. A. "CULTURAL INTERACTION BETWEEN SAFAVID IRAN AND OTTOMAN TURKEY IN 16TH CENTURY." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 136–48. http://dx.doi.org/10.31696/2618-7302-2020-4-136-148.
Full textAbstract:
Сoming to power of the Safavids Sufi dynasty in Iran (in the person of Shah Ismail I) in 1501 caused noticeable transformations in the political, social, cultural and religious life of the Near and Middle East. This dynasty used the semi-nomadic tribes of the Oguz Turks (‘Kyzylbash’) as its main support, which it managed to unite under the auspices of military Sufi order of Safaviyya. However, the culture of the Safavid state was dominated by a high style associated with the classical era of the Persian cultural area (‘Greater Iran’) of the 10th–15th centuries. The Iranian-Turkic synthesis that emerged in previous centuries received a new form with the adoption by the Safavids of Twelver Shiism as an official religious worldview. This put the neighboring Ottoman state in a difficult position, as it had to borrow cultural codes from ‘heretics’. Nevertheless, the Ottomans could not refuse cultural interaction with the Safavids, since they did not have any other cultural landmark in that era. This phenomenon led to a number of collisions in the biographies of certain cultural figures who had to choose between commonwealth with an ‘ideological enemy’ or rivalry, for the sake of which they often had to hide their personal convictions and lead a ‘double life’. The fates of many people, from the crown princes to ordinary nomads, were broken or acquired a tragic turn during the Ottoman-Safavid conflict of ‘spiritual paths’. However, many other poets, painters, Sufis sometimes managed to transform this external opposition into the symbolism of religious and cultural synthesis. In scholarly literature, many works explore certain aspects of the culture of the Ottoman Empire and the Safavid state separately, but there are almost no works considering the synthesis of cultures of these two largest Muslim states. Meanwhile, the author argues, that understanding the interaction and synthesis of the Ottoman and Safavid cultures in the 16th century is a key moment for the cultural history of the Islamic world. The article aims to outline the main points of this cultural synthesis, to trace their dependence on the ideology of the two states and to identify the personality traits of a ‘cultured person’ that contributed to the harmonization of the culture of two ideologically irreconcilable, but culturally complementary empires. A comparative study of this kind is supported by Ottoman sources. In the future, the author will continue this research, including the sources reflecting the perception of the Ottoman cultural heritage by the Safavids.
41
ALİMARDANOV, Elyor. "ЧИСЛО ГЛАСНЫХ В УЗБЕКСКОМ И ТУРКМАНСКИХ ДИАЛЕКТАХ ХОРЕЗМСКОЙ ДИАЛЕКТНОЙ ЗОНЫ." Turkology, February 15, 2024. http://dx.doi.org/10.59358/ayt.1376577.
Full textAbstract:
People who speak the Uzbek dialects of Oghuz and Kipchak, as well as Kazakh, Karakalpak, and Turkmen, live in the Khorezm dialectal zone, which is a component of the Turkic linguistic region and of the Uzbek language massif. The Oghuz group of Turkic languages, which historically include Uzbek and Turkmen, has both similarities and differences. Phonetics, particularly the vowel system, shows these similarities and contrasts. The Old Turkic language's phonological structure is known to have 8 vowel phonemes. Due to historical growth, impact from related and unrelated languages (metization and hybridization), and different vocalisms, these languages have different levels of retention of shared elements. Research has demonstrated the presence of Tajik components in these dialects as well as Uzbek elements in the Tajik language as a result of the close and ongoing contact between urban and city-type dialects of the Uzbek language and the Tajik language. The Oghuz dialects of Uzbek and Turkmen, who traditionally inhabited in the same region, have distinctive qualities that set them apart from other Uzbek and Turkmen language dialects and make them exclusive to this region. The back row, semi-labial, low-wide vowel ā ,for instance, started to be actively utilized in the Uzbek dialects of the dialectal zone under the influence of the Uzbek literary language ,like ālíj, āmmavíj. In the zone's Turkmen languages, this vowel ,therefore ,started to occur irregular. The article offers details on the typical indications of vowel sounds in Uzbek and Turkmen, two languages spoken in the region, according to the sign of quality.
42
Karamustafa, Ali Aydin. "The Hero of “the Noble Afshar People”: Reconsidering Nader Shah's Claims to Lineage and Legitimacy." Iranian Studies, February 2, 2022, 1–15. http://dx.doi.org/10.1017/irn.2021.10.
Full textAbstract:
Abstract This essay examines Nader Shah Afshar's attempts to legitimize his rule by dint of his Turkic background. Over the course of his rise to power and reign, Nader consistently argued that his Afshar and Turkman affiliations granted him the right to rule over Iranian territory as an equal to his Ottoman, Mughal, and Central Asian contemporaries. Aided by his chief secretary and court historian, Mīrzā Mahdī Astarābādī, Nader's assertions paralleled those found in popular narratives about the history of Oghuz Turks in Islamic lands. This element of Nader's political identity is often overlooked by historians because it did not outlive the brief Afsharid period, but it demonstrates how the Safavid collapse led to the circulation of dynamic new claims to Iranian and Islamic political power.