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Tengrism

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A cosmological diagram from an early 20th century shaman's drum.1

Tengrism (Old Turkic: Old Turkic letter I.svgOld Turkic letter R2.svgOld Turkic letter NG.svgOld Turkic letter T2.svg) is a Central Asian religion that incorporates elements of shamanism, animism, totemism and ancestor worship. It is still active today in some minorities. Tengriism was, in ancient times, the major belief of Turkic peoples (such as the Huns, Xiongnu and Bulgars), Hungarians and Mongols.2 It focuses around the sky deity Tengri (or Tangra, Tangri, Tanrı etc.)citation needed and reverence for the sky in general. Majority of Tengrists today live in Northern and Central Asia such as Khakassia and Tuva. "Khukh" and "Tengri" literally mean "blue" and "sky" in Mongolian and modern Mongolians still pray to "Munkh Khukh Tengri" ("Eternal Blue Sky"). Therefore Mongolia is sometimes poetically referred to by Mongolians as the "Land of Eternal Blue Sky" ("Munkh Khukh Tengriin Oron" in Mongolian).citation needed

In modern Turkey Tengriism is known as the Gök Tanrı ("Sky God") religion,3 Turkish "Gök" (sky) and "Tanrı" (God) corresponding to the Mongolian khukh (blue) and Tengri (sky), respectively.

Contents

Background

Spelling of Tengri in the Orkhon script (written from right to left).4

In Tengriism, the meaning of life is seen as living in harmony with the surrounding world. Tengriist believers view their existence as sustained by the eternal blue Sky, Tengri, the fertile Mother-Earth, spirit Eje, and a ruler who is regarded as the holy spirit of the Sky. Heaven, Earth, the spirits of nature and the ancestors provide every need and protect all humans. By living an upright and respectful life, a human being will keep his world in balance and maximize his personal power Wind Horse.

In Europe, Tengrism was the religion of the Huns and of the early Bulgars who brought it to the region. It is said that the Huns of the Northern Caucasus believed in two gods. One is called Tangri han, that is Tengri Khan, who is thought to be identical to the Persian Aspandiat, and for whom horses were sacrificed, and the other is called Kuar, whose victims are struck down by lightning.5

It is still actively practised in Kyrgyzstan, Kazakhstan, Sakha, Buryatia, Tuva, Mongolia and Turkey in parallel with Tibetan Buddhism and Burkhanism.6

A number of Kyrgyz politicians are actively pushing Tengrism, to fill the ideological void. Dastan Sarygulov, currently secretary of state and formerly chair of the Kyrgyz state gold mining company, has established Tengir Ordo (Army of Tengri) which is a civic group that seeks to promote the values and traditions of the Tengrism.7

There is a Tengrist society in Bishkek, which officially claims almost 500,000 followers and an international scientific center of Tengrist studies. Both institutions are run by Dastan Sarygulov, the main theorist of Tengrism in Kyrgyzstan and a member of the Parliament.

Publications committed to the subject of Tengrism are more and more frequently published in scientific journals of human sciences in Kyrgyzstan as well as in Kazakhstan. The partisans of this movement endeavor to influence the political circles, and have in fact succeeded in spreading their concepts into the governing bodies. Kazakhstan’s President Nursultan Nazarbayev and even more frequently former Kyrgyz president Askar Akayev have several times mentioned that Tengrism as the national and “natural” religion of the Turkic peoples.

Historical Tengri

Main article: Tengri
Further information: Shamanism in Central Asia, Shamanism in Mongolia, and Shamanism in Siberia

Historical Tengrism surrounded the cult of the sky god and chief deity Tengri and incorporated elements of shamanism, animism, totemism and ancestor worship. It was brought into Eastern Europe by the Huns and early Bulgars. It lost its importance when the Uighuric kagans proclaimed Manichaeism the state religion in the 8th century.8 Tengriism also played a large part in the religious denomination of the Gok-Turk Empire and the Great Mongol Empire. The name “Gok-Turk” translates as “Celestial Turk” which directly points out to the devotion to Tengriism. In the XIII century, Genghis Khan and several generations of his followers were also Tengrian believers until his fifth generation descendent Uzbeg Khan turned to Islam in the XIVth century. The original Great Mongol Khans, although they were followers of Tengri and believed to have received a heavenly mandate to rule the world from him, were nonetheless known for their tolerance towards other confessions9. This fact is well described a statement made by Möngke Khan, the fourth Great Khan of the Mongol empire: “We believe that there is only one God, by whom we live and by whom we die, and for whom we have an upright heart. But as God gives us the different fingers of the hand, so he gives to men diverse ways to approach Him.” (“Account of the Mongols. Diary of William Rubruck”, Religious debate in court. Documented by W. Rubruck in May 31, 1254.) In the context of the modern revival, the term is sometimes used in a much wider sense of the mythology of the Turkic and Mongolian peoples and Central Asian shamanism in general.

Tengrist movement in Central Asia

A revival of Tengrism has played a certain role in modern-day Turkic nationalism in Central Asia since the 1990s. In its early phase, it developed in Tatarstan, where a Tengrist periodical, Bizneng-Yul, appeared from 1997. The movement spread through other parts of Central Asia in the 2000s, to Kyrgyzstan and Kazakhstan in particular, and to a lesser extent also to Buriatia and Mongolia (Laruelle 2006).

Since the 1990s, it has also become usual in Russian language literature to use the term Тенгрианство (variously rendered tengrianism or tengrianity) in a much more general sense of "Mongolian shamanism, to the inclusion of all "esoteric traditions" native to Central Asia. Buryat scholar Irina S. Urbanaeva developed a theory of such "Tengrianist Esoteric Traditions of Central Asia" during the years following the collapse of the Soviet Union and the resulting revival of national sentiment in the former Soviet Republics of Central Asia.10

While the Tengrist movement has very few active adherents, its discourse of the rehabilitation of a "national religion" reaches a much larger audience, especially in intellectual circles. Presenting, as it does, Islam as being foreign to the Turkic peoples, adherents are mostly found among the nationalistic parties of Central Asia. Tengrism can thus be interpreted as the Turkic version of Russian neopaganism. Another related phenomenon is that of the revival of Zoroastrianism in Tajikistan (Laruelle 2006).

By 2006, there was a Tengrist society in Bishkek, and an "international scientific centre of Tengrist studies", run by Kyrgyz businessman and politician Dastan Sarygulov. Sarygulov has also established the civic group "Tengir Ordo" ("army of Tengri"), his ideology incorporating strong features of ethnocentrism and Pan-Turkism, but his ideas did not find large support. After the Kyrgyzstani presidential elections of 2005, Sarygulov received the position of state secretary, and he also set up a special working group dealing with ideological issues. 11 Another Kyrgyz proponent of Tengrism, Kubanychbek Tezekbaev, was put on trial for inciting religious and ethnic hatred in 2011 because of statements he made in an interview, where he described Kyrgyz mullahs as "former alcoholics and murderers".12

In the judgement of Laruelle (2006), Tengrism

" allows, in urbanized and deeply Russified circles, a hope for reconnecting with the past: nomadism, yurts, cattle breeding, the contact with nature, all those elements that form part of the Kyrgyz and Kazakh national imaginative world which people have tried to rehabilitate since the disappearance of the Soviet Union and its ideology. [...] One can, however, notice the risks of a radicalization of the Tengrist discourse into words tinged with anti-Semitism, anti-western views and xenophobia"

Nestorianism and Tengriism

Tengrism is often called as Nestorianism by Christian devices.13 Turkish Nestorian manuscripts, that have the same rune-like duct as the Old Turkic script, have been found especially in the oasis of Turfan and in the fortress of Miran.141516171819 When and by whom the Bible or any part thereof have been translated into Turkish for the first time, is completely in the dark.20 Most of these written records in the pre-Islamic era of Central Asia are written in the Old Turkic language.21 Nestorian Christianity also had followers among the Uighurs. In the Nestorian sites of Turfan, a fresco depicting the rites of Palm Sunday has been discovered.22

Principles of Tengrism

  • While it may seem as a very monotheistic monotheistic religion. According to this belief Tengri is one, the superior and the Creator of all things. Nevertheless, the unity of a promise in this regard is not reached.
  • Tengriciler, their religion, believe that the Library is there before religions.
  • Umay, Ülgen, gods and goddesses, such as Erlik Khan, Gok-Tengri can be considered as special angels.
  • Tengriciler, very loyal nature. Is a balance in nature, it is believed that the balance might see damage in case of changing people and other living things.
  • Tengriciler, believe that the souls of both animals and plants.
  • Tengriciler, believe that the souls of other substances in nature. (see Ground-Water Faith)
  • Some mountains, forests and streams impose sacred values​​.
  • Tengriciler, some of the planets, moons, stars, star clusters and other astronomical objects, glossing over the sacred.
  • Status in society is not superior to women, men Tengrism.

Some symbols related to Tengriism

Kazakh Flag

Holy mountains and lakes

Khan Tengri (Kazakhstan)

See also

Notes

  1. ^ The original drawing was made in 1909-1913, during the ethnograpical expeditions in South Siberia, in the Altai mountains. The head of those expeditions was Anokhin A.V. (Anokhin Andrei Viktorovich). The drawing was published in Anokhin A.V. Materialy po shamanstvy u altaitsev (Materials on the Shamanism of the Altai people). Leningrad, 1924, and reprinted as Sbornik Muzeia Antropologii i etnografii Akademii Nauk SSSR (Collection of the museum of Anthropology and Ethnography), vol.4, issue 2. [1] [2].
  2. ^ http://books.google.com/books?id=I-RTt0Q6AcYC&pg=PA151&dq=hungarians+tengrism&hl=tr&ei=5dfbTfyDNsSUswbrr43wDg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCsQ6AEwAA#v=onepage&q&f=false
  3. ^ http://books.google.com/books?id=CORMAAAAMAAJ&q=g%C3%B6k+tanr%C4%B1&dq=g%C3%B6k+tanr%C4%B1&hl=en&ei=RacDTe-QMsn84Aax45jYCg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCYQ6AEwAA
  4. ^ Tekin, Talat (1993). Irk bitig (the book of omens). Wiesbaden: Otto Harrassowitz. p. 8. ISBN 9783447034265. 
  5. ^ http://books.google.com/books?id=I-RTt0Q6AcYC&pg=PA151&dq=huns+tengrism&hl=tr&ei=orPfTfP0FI33sgakhKXjBQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCsQ6AEwAA#v=onepage&q=huns%20tengrism&f=false
  6. ^ Balkanlar'dan Uluğ Türkistan'a Türk halk inançları Cilt 1, Yaşar Kalafat, Berikan, 2007
  7. ^ http://www.jamestown.org/single/?no_cache=1&tx_ttnews%5Btt_news%5D=31177
  8. ^ Buddhist studies review, Volumes 6-8, 1989, p. 164.
  9. ^ Osman Turan, The Ideal of World Domination among the Medieval Turks , in Studia Islamica, No. 4 (1955), pp. 77-90
  10. ^ Irina S. Urbanaeva (Урбанаева И.С.), Шаманизм монгольского мира как выражение тенгрианской эзотерической традиции Центральной Азии ("Shamanism in the Mongolian World as an Expression of the Tengrianist Esoteric Traditions of Central Asia"), Центрально-азиатский шаманизм: философские, исторические, религиозные аспекты. Материалы международного симпозиума, 20-26 июня 1996 г., Ulan-Ude (1996); English language discussion in Andrei A. Znamenski, Shamanism in Siberia: Russian records of indigenous spirituality, Springer, 2003, ISBN 9781402017407, 350-352.
  11. ^ Erica Marat, Kyrgyz Government Unable to Produce New National Ideology, 22 February 2006, CACI Analyst, Central Asia-Caucasus Institute.
  12. ^ RFE/RL 31 January 2012.
  13. ^ A. S. Amanjolov, History of ancient Türkic Script, Almaty 2003, p.305
  14. ^ Georg Stadtmüller, Saeculum , Band 1, K. Alber Publishing, 1950, p.302
  15. ^ University of Bonn. Department of Linguistics and Cultural Studies of Central Asia, Issue 37, VGH Wissenschaftsverlag GmbH Publishing, 2008, p.107
  16. ^ Theodore Brieger, Bernhard Bess, Society for Church History, Journal of Ecclesiastical History, Volume 115, issues 1-3, W. Kohlhammer Publishing, 2004, p.101
  17. ^ Jens Wilkens, Wolfgang Voigt, Dieter George, Hartmut-Ortwin Feistel, German Oriental Society, List of Oriental Manuscripts in Germany, Volume 12, Franz Steiner Publishing, 2000, p.480
  18. ^ Volker Adam, Jens Peter Loud, Andrew White, Bibliography old Turkish Studies, Otto Harrassowitz Publishing, 2000, p.40
  19. ^ Ural-Altaic Yearbooks, Volumes 42-43, O. Harrassowitz Publishing, 1970, p.180
  20. ^ Materialia Turcica, Volumes 22-24, Brockmeyer Publishing Studies, 2001, p.127
  21. ^ Turfan research: Scripts and languages ​​in pre-Islamic Central Asia, Academy of Sciences of Berlin and Brandenburg, 2011
  22. ^ M. S. Asimov, The historical,social and economic setting, Motilal Banarsidass Publ., 1999, p.204
  23. ^ A Spell In Time: Bulgarian Myth and Folklore

References

  • Brent, Peter. The Mongol Empire: Genghis Khan: His Triumph and his Legacy. Book Club Associates, London. 1976.
  • Bruno J. Richtsfeld: Rezente ostmongolische Schöpfungs-, Ursprungs- und Weltkatastrophenerzählungen und ihre innerasiatischen Motiv- und Sujetparallelen; in: Münchner Beiträge zur Völkerkunde. Jahrbuch des Staatlichen Museums für Völkerkunde München 9 (2004), S. 225–274.

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