Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto:
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Bulgarian |
| Veröffentlicht: |
Sofija
Izdatelstvo na BAN "Prof. Marin Drinov"
2015
Sofija Tangra TanNakRa IK 2015 |
| Ausgabe: | Părvo izdanie |
| Schriftenreihe: | Bălgarska večnost
kniga sto i trinadeseta |
| Schlagworte: | |
| Online-Zugang: | Abstract Inhaltsverzeichnis |
| Beschreibung: | Englische Zusammenfassung mit dem Titel: Ethnicultural parallels on the route of Bulgars in Balkan-Caucasian territories and Volga region Russische Zusammenfassung |
| Beschreibung: | 519 Seiten Illustrationen, Karten, Notenbeispiele |
| ISBN: | 9789543228249 9789543781331 |
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Datensatz im Suchindex
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| adam_text | Ruzha Neykova
ETHNOCULTURAL PARALLELS
ON THE ROUTE OF BULGARS IN BALKAN-CAUCASIAN
TERRITORIES AND VOLGA REGION
(Summary)
In this comparative study of the Balkans and the Caucasus space and the
Volga region I have tried to bring out the related parallel manifestations of spiritual
and material components in several areas of the traditional culture of the Chuvash,
Balkars, Karachays, Ossetians-Alans, Bulgars and other peoples. Given the difficult
task of the exposition, the variety of presented material and the diverse topics, I feel
obliged to summarize some observations with the conviction that the conclusion
of my work is far from being the ‘end of the road’, irrespective of whether I or
someone else will write it.
If we consider the main thematic focus and problem situations discussed in
the text, we will say that they go as deep as the ‘classical’ problem of the origin
and the ethnic and cultural nature of the Bulgars, which produced diverse and even
conflicting opinions. Common practice determines Bulgarian ancestors as Turkic
people. The ‘ancient’ Turkic-Bulgarian model (named here Turkika-Bulgarica),
for which there is no written and archaeological evidence, has been ‘developed’
widely in the scientific literature on the Volga and North Caucasus. It is based on
late medieval ideal of language as a primary criterion of origin and ethnic kinship.
Obedience to this indicator is still notable in some modem publications, and
virtually ignores the multicultural contents of traditions.
One major problem in historical and archaeological science, directly
affecting Bulgarian history, is the interpretation and setup of source material
(written and archaeological) to crafted or accepted concepts. A serious
consequence of Turkika-Bulgarica is the mechanical reflection on Old Bulgarian
religiosity called Tengrism, without specifying its nature, where and how it
appeared. 1 will state again, that in the Volga region, in the North Caucasus and
in the Balkans the term Tengrism is not known - neither from written sources nor
as a naming in traditional environments. It can be applied only provisionally and
as a disputed point - as a working scientific name to denote folk faith and rites
of Balkars, Karachays and unbaptized Chuvash, who honoured Teiri, Tora/Tura.
Tengrism is also seen as an old-Turkic legacy, without much thinking on the fact
that an equal sign cannot be put between East European and Asian functional and
semantic contents of names like tora, tura, teiri, etc., and that the Supreme God
504
of the same name in the East European territory has other characteristics. As the
Turkic ethno-cultural identity of the Bulgars has been scientifically ‘legalized’,
most surveys do not pose questions like: 1) whether and to what extent Tura/Teiri/
Tangra and its contents can be connected with Bulgarian early medieval political
formations, and as a Turkic component at that; 2) whether in the Volga and North
Caucasus regions the figure of this Supreme God appeared later to cover and
synthesize a previous layer of religiosity, in a familiar way. At this stage we have
no evidence that the Bulgars in these lands 1) had one Supreme god and 2)
that it was precisely Tura/Teiri/Tangra. Numerous studies of the burial rituals are
caught in the momentum of Turkika-Bulgarica and pronounce this same tradition of
the Chuvash people, for example, as an Ancient Turkic legacy from the Pre-Muslim
funeral rites of Volga Bulgars.
As a result of the outstanding issues in historiography, a serious conflict
emerges between the Indo-Iranian nature of the spiritual and rite system of
the Bulgars and the view of them as Turkic people - the latter would suggest
a fundamentally different type of spiritual and material culture. We identify a
clearly defined Indo-Iranian substrate in the traditional legacy of the Chuvash,
Balkars, and Karachays, and of Ossetians-Alans, of course, and it is particularly
in significant rite areas, known for their conservatism and resistance. The kinship
of Bulgarian and Indo-Iranian ethnocultural circle is contained in archaeological,
linguistic, ethnological, and anthropological material (including Early Bulgarian
necropolises). So-called Iranian thesis for Bulgars advocated both by earlier and
by contemporary Bulgarian scientists, although it precedes the ‘Turkic’ one, has yet
to be seriously justified and developed in interdisciplinary field of study. It would
be better if it overcomes the narrow tunnels of Turkika-Bulgarica and considers
the poly-component and synthesis-based nature of Bulgarian nationality and
being. Iranica-Bulgarica therefore also stands for ethnocultural syncretism. It is
recognized not by intact Aryan or Indo-Iranian ‘structures’, but rather among the
range of communities that interpret an ancient spiritual and material basis, inherited
in its own specific manifestations and content. One of the specific areas of Iranica-
Bulgarica is the cultural and historical connection Sarmatians - Alans - Bulgars
that has been long known, but interpreted in a wrong way in science.
In terms of traditional culture in the researched areas, an obvious connection
with Indo-Iranian one is contained in an earlier phasic level - of the two creative
principles (embodying the unity of the heavenly and the ), personified by
a pair of equal and mutually complementing Creator Gods. In the Chuvash culture
this is Tura-Kiremet (brothers or twins), in the Karachay-Balkars this is Teiri-Chopa
(father and son). Their presence in the late folk faith-rite practice is particularly
significant for the preservation of deep and persistent stereotypes/archetypes in
ritual thinking that implement ancient bipolar model, present in the two-season
calendar feasts as well. The same concept is well preserved among the Bulgarians
in the Balkans (and other Balkan people) - in diametrical semantic content and the
505
two-season calendar celebrations of various Christian (folklorized) saints, grouped
into common semantic mythological nuclei (so-called twin doubles and triples).
Emblematic source for such dyad acting as a multifaceted and integral unity, are the
Vedic Sanskrit texts and the Mitra-Varuna pair. This analogy should not be taken
as direct comparison of traditional cultures, but rather as an example of an
ancient mechanism that is inherited in religious thinking and through which
mythical models move and recreate forward to next levels. It is the environment
of that earlier context that underlie the advance of the supreme Chuvash Tura and
the Karachay-Balkar Teirito high heaven space. This process anyhow, did not take
place among the Bulgarians in the Balkans - the idea of a supreme God is abstract
and almost devoid of specifics.
At this stage, judging by folk materials, the bipolar model emerges as a
stable constant in the territories occupied by the Bulgars as well. To me, parallel
search and rationalization of data according to the tripartite theory of G. Dumézil
- about the three social classes with their respective religious ideas and practices
(aristocratic/priestly - warrior - economic) suggested in some publications - can be
successfully developed in terms of Bulgars.
We will find Indo-Iranian origins understood as initial/profound impetus
and an ethno-cultural model (identified in semantically and functionally related
events at various levels), which is borrowed by different nationalities and becomes
their own - clearly saved in some parameters of the funeral and memorial rites in
researched areas. Here I will again point out the anthropomorphic tombstones that
A. P. Smirnov saw in the course of their historical continuity with their roots in the
Indo-Iranian era; the sepulchers, built with the idea of a graded transition of the
deceased and non-inhumation as a symbol of reviving and extending life beyond-,
the seven-stage stratification of the universe, also known by RgV, and the perception
of the inverted/inverse order of afterlife as evidenced also in archaeological finds
in the Indo-Iranian and the East-European territories in the Old World era. 1 have
no right to bypass the colossal figure of the horse in its aspect, i.e. Indo-
Iranian and Indo-European perceptions of the movement of the soul to the Other
world on horseback and of its rider as Lord; the idea of the first man who found his
way to the beyond and elevated to be its master in the RgV, preserved in folk belief
in the images of psychopomp and masters of the cemetery.
The idea of the human body-universe is especially typical Indo-Iranian
substrate - its energy zones are saturated with astral, cosmogonic symbolism
through multiple metal/silver trims. In the context of the semantic unity silver, pearl
and shell (symbolizing water, the Moon, the womb...), which different sources
represent as ancient Indo-Iranian mythic realia the feminine, it is silver being
the emblematic female metal. It is inherited and is worn in later times as a sign of
status - ritual and social; it is present in everyday life, especially in female’s ritual
and festive attire and in the late folk culture.
506
Many circumstances and parameters in the traditional culture of the
examined regions place the Bulgars among the large family of Indo-Iranian
peoples - in the era of their early history as well. In the course of their transposition
between Asia and Europe, among Indo-Iranian, Indo-European, Turkic and Turkic-
speaking communities they emitted and absorbed ideas - this process underlies the
foundations of any viable and flexible culture. The historic review of some of the
North Caucasus and Volga peoples reveals complex and diverse processes that had
underlain their formation - in the form of contact with different ethnic and cultural
circles. This centuries-old process of exchange and syncretism (of ideas, attitudes,
constructions, mythological and religious notions...) turned to be an unwritten law
in the Eurasian and East European buffer territories. It leads us to the truth that
must be sought in the golden mean and that is too often double-faced. Due to age-
old spiritual and anthropological synthesis, to denote ‘pure’ Finno-Ugric, Chuvash,
Tatar and especially ‘Bulgarian’ population today is largely relative, and it is
plausible to assume it to be a form of self-consciousness.
Here are a few more examples of the syncretic nature of the studied traditional
legacies. Pentatonic music mode is one of the well-known Central Asian features,
typical of the vocal and instrumental folklore music of the Bashkir, Chuvash,
Tartar, and Mari peoples, and to a certain extent of the Udmurt, Moksha and Erzya
peoples. As widespread opinion has it, pentatonic mode was brought to the Volga
regions by the Bulgars (i.e. by the Turkic peoples). I will not specify whose this
Central Asian asset is because the most powerful music outbreak of plucked and
bowed string musical instruments, of enharmonic and pentatonic mode, even of the
school of palace orchestras and ‘scientific’ treatises on music, etc., are the lands of
modem China.
In the Volga region, ‘Central Asia’ (and even Southern Siberia) will be
recognized as well: 1) by some timbre techniques - in the specific voice/nasal
manner of singing, in the vibrating sound , which is found in some
Bulgarian musical performances on the Balkans, 2) by the thematic musical
transposition (musical third, fourth, fifth) so typical of the Chuvash people, but
also of Karakalpaks, Uzbeks, Turkmen and others. This technique - the exposure
of musical thematizm at various levels is, I would say, a dangerous trap - the
descending movement and transpositions (of musical motifs, semi-sentences,
formulas) we can hear as well on the Balkans and in the North Caucasus, where
different folk-music cultures exist.
And as I have claimed not a few times already, in any territory Bulgarian
beginning should be defined as a syncretic spirituality and culture passing
through various ethno-genetic and ethno-cultural levels. The absence of clear and
convincing sources to verily the spiritual sphere of the Bulgars in the pre-Christian
and pre-lslamic era detennines the search for the old Bulgarian religiosity to be
made in an extensive cultural and historical context, including comparative study
of traditional memory and faith-ritualism in the Balkan-Caucasus space and in the
Volga region, i.e. as preserved and recreated among the peoples with whom the
Bulgars shared, but also built up a common cultural and historical past during the
Early Middle Ages. Today we are all different from our ancestors - this fact is far
from eliminating the thread of inheritance and the support we find in them when
we look for ourselves in a more distant past. Its historical reconstruction requires
purposefully united, joint research work that reconciles the relationships between
written, archaeological, anthropological, linguistic, ethnological, ethnographic
and other data, related to Bulgarian presence in different territories. Insofar as
this venture is still in its beginning, in the area of the Old Bulgarian history and
religiosity we need no doubtful answers, but well-posed questions.
I leave this text open in the hope that my paths in the Eastern Triangle will
become the roads which people with more knowledge and composure will take...
508
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B^pxoBHHHT TewpH npn öanKapH h Kapanan. ^Ha^aTa Tenpn — Hona..... 165
CaKpaJTHH nOCTpOHKH H CBeTHJIHma................................. 179
riorpeöajiHO-noMeHHa c(f epa............................................191
TpoÖHH CBOpB^CeHHB .............................................. 193
OojiKJiopHH npeAcxaBH h oßpeAHOCT.................................231
KaBKa3KHHT Hona/Upnaii h öajiKaHCKHHT Kajiym............................271
My3HKajiHo4 ojTKjiopHO HacjieACTBO b CeBepeH KaBKa3 h rïoBOjmHeTO.......304
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504
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| geographic | Wolga-Gebiet (DE-588)4066888-5 gnd Kaukasus (DE-588)4030090-0 gnd |
| geographic_facet | Wolga-Gebiet Kaukasus |
| id | DE-604.BV043459741 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T07:26:22Z |
| institution | BVB |
| isbn | 9789543228249 9789543781331 |
| language | Bulgarian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-028876974 |
| oclc_num | 951595737 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 519 Seiten Illustrationen, Karten, Notenbeispiele |
| publishDate | 2015 |
| publishDateSearch | 2015 |
| publishDateSort | 2015 |
| publisher | Izdatelstvo na BAN "Prof. Marin Drinov" Tangra TanNakRa IK |
| record_format | marc |
| series | Bălgarska večnost |
| series2 | Bălgarska večnost |
| spelling | Nejkova, Ruža Verfasser (DE-588)1056139501 aut Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto Ruža Najkova Părvo izdanie Sofija Izdatelstvo na BAN "Prof. Marin Drinov" 2015 Sofija Tangra TanNakRa IK 2015 519 Seiten Illustrationen, Karten, Notenbeispiele txt rdacontent n rdamedia nc rdacarrier Bălgarska večnost kniga sto i trinadeseta Englische Zusammenfassung mit dem Titel: Ethnicultural parallels on the route of Bulgars in Balkan-Caucasian territories and Volga region Russische Zusammenfassung Text bulgarisch Kyrillische Schrift Geschichte gnd rswk-swf Tengrismus (DE-588)1027326218 gnd rswk-swf Parallelentwicklung (DE-588)4357328-9 gnd rswk-swf Migration (DE-588)4120730-0 gnd rswk-swf Urheimat (DE-588)4244151-1 gnd rswk-swf Bulgaren (DE-588)4088623-2 gnd rswk-swf Volkskultur (DE-588)4063849-2 gnd rswk-swf Wolga-Gebiet (DE-588)4066888-5 gnd rswk-swf Kaukasus (DE-588)4030090-0 gnd rswk-swf Kaukasus (DE-588)4030090-0 g Wolga-Gebiet (DE-588)4066888-5 g Bulgaren (DE-588)4088623-2 s Urheimat (DE-588)4244151-1 s Migration (DE-588)4120730-0 s Volkskultur (DE-588)4063849-2 s Parallelentwicklung (DE-588)4357328-9 s Tengrismus (DE-588)1027326218 s Geschichte z DE-604 Bălgarska večnost kniga sto i trinadeseta (DE-604)BV012764044 113 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028876974&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028876974&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis |
| spellingShingle | Nejkova, Ruža Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto Bălgarska večnost Tengrismus (DE-588)1027326218 gnd Parallelentwicklung (DE-588)4357328-9 gnd Migration (DE-588)4120730-0 gnd Urheimat (DE-588)4244151-1 gnd Bulgaren (DE-588)4088623-2 gnd Volkskultur (DE-588)4063849-2 gnd |
| subject_GND | (DE-588)1027326218 (DE-588)4357328-9 (DE-588)4120730-0 (DE-588)4244151-1 (DE-588)4088623-2 (DE-588)4063849-2 (DE-588)4066888-5 (DE-588)4030090-0 |
| title | Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto |
| title_auth | Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto |
| title_exact_search | Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto |
| title_full | Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto Ruža Najkova |
| title_fullStr | Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto Ruža Najkova |
| title_full_unstemmed | Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto Ruža Najkova |
| title_short | Etnokulturni paraleli po pătja na bălgarite v Balkano-Kavkazkoto prostranstvo i Povolžieto |
| title_sort | etnokulturni paraleli po patja na balgarite v balkano kavkazkoto prostranstvo i povolzieto |
| topic | Tengrismus (DE-588)1027326218 gnd Parallelentwicklung (DE-588)4357328-9 gnd Migration (DE-588)4120730-0 gnd Urheimat (DE-588)4244151-1 gnd Bulgaren (DE-588)4088623-2 gnd Volkskultur (DE-588)4063849-2 gnd |
| topic_facet | Tengrismus Parallelentwicklung Migration Urheimat Bulgaren Volkskultur Wolga-Gebiet Kaukasus |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028876974&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028876974&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV012764044 |
| work_keys_str_mv | AT nejkovaruza etnokulturniparalelipopatjanabalgaritevbalkanokavkazkotoprostranstvoipovolzieto |