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“Mekân” Algısı: Altay Dağı’nın Gizli Tapınaklarında Gösteri, Sözlü Gelenek ve Doğaçlama

Year 2018, Volume: 1 Issue: 2, 261 - 289, 30.12.2018

Abstract

This article suggests that during two Ak Jang (“White Way”) Sary Bür (“Yellow Leaves”) rituals in hidden open-air temples in Mountain Altai, kaleidoscopic relations are created through bodily movements, oral poetry, epic, and song. These components stimulate three interrelated senses of “place” for participants: a topographical, indigenous “place of gatherings;” a numinous interactive spiritual place; and a situational “being-in-place” that serve to strengthen personhood and enable personal transitions in the face of difficult contemporary political and natural change.

References

  • Anokhin, A. V. (1994) [1924]. Materialy po shamanstvu u altaitsev (Materials on the Shamanism of the Altaians). 2. ed. Gorno-Altaisk: Ak Chechek.
  • Baskakov, N. A. (2005) [1947]. Ed. Oirotsko-russkii slovar’ (Oirot-Russian Dictionary). Gorno Altaisk: Ak Chechek. Rpt. 2005.
  • Borboshev, K. (2006). Personal interview. Kulady, Republic of Altai. August.
  • Casey, E. S. (1996). How to Get from Space to Place. In Senses of Place. Ed. By Steven F. & Keith H. Basso. Santa Fe, NM: School of American Research Press. ss. 13-52.
  • Chachiyakova, J. (2010). Personal interview. Yelo, Altai Republic. October.
  • Chechaeva, V. T. (2010). Personal interviews. Kulady, Altai Republic, October.
  • Danilin A. G. (1993) [1932]. Burkhanizm: iz istorii natsional’noosvoboditel’nogo dvizheniia v Gornom Altae. (Burkhanism: from the history of a national liberation movement in Gorny Alta). Gorno-Altaisk: Ak Chechek. Ekeev et al. 2004 N. V. Ekeev, N. M. Ekeeva, N. A. Maidurova, S. P. Tyuteneva, and E. E.
  • Yamaeva, eds. Dvizhenie Ak Jang (Belaya Vera)––Burkhanizm na Altai: vzglyad cherez stoletie (The Ak Jang movement [White Belief]––Burkhanism in Altai: A Glance across a Century). Gorno-Altaisk: Gorno-Altaisk Publishing House.
  • Éliade, M. (1971) [1949]. The Myth of the Eternal Return. Trans. by Willard R. Trask. Princeton, NJ:Princeton University Press.
  • Erokhonova, O. E. (2002). Agaru, Agaru, Agaru (Sacred, Sacred, Sacred). Gorno-Altaisk: Republic Printing House.
  • Erokhonova, O. E. (2010). Personal interview. Boochi, Karakol Valley, Ongudai, Altai Republic. October.
  • Fang, C.Y. (1943) “Galdan” In Eminent Chinese of the Ch’ing Period (1644-1912). Ed. By Arthur W. Hummel. Vol. 1. Washington, D.C.: United States Government Printing Office. p. 265-68.
  • Fang, C. Y. (1944) “Tsewang.” In Eminent Chinese of the Ch’ing Period (1644-1912). Ed. By Arthur W. Hummel. Vol. 2. Washington, D.C.: United States Government Printing Office. p. 757-59.
  • Gell, A. (1999). The Art of Anthropology: Essays and Diagrams. London: The Athlone Press.
  • Halemba, A. E. (2006). The Telengits of Southern Siberia: Landscape, Religion and Knowledge in Motion. London: Routledge.
  • Heissig, W. (1980) [1970]. The Religions of Mongolia. Trans. by Geoffrey Samuel. London: Routledge.
  • Jagchid, S. & Hyer P. (1979). Mongolia’s Culture and Society. Boulder, CO: Westview Press.
  • Kleshev, V. A. (2004). Atributy i simboly altaiskogo burkhanizma (Attributes and Symbols of Altaian Burkhanism), In Ekeev et al. p. 265-68.
  • Krader, L. (1956). A Nativistic Movement in Western Siberia. American Anthropologist, 58:282-92.
  • Lessing, F. D. (1982). Mongolian-English Dictionary. Bloomington, IN: The Mongolia Society.
  • Mandaeva, E. T. (2010). Personal interviews. Kulady, Altai Republic. October.
  • Marazzi, U. (1986). Trans. and ed. Maaday Qara: An Altay Epic Poem. Series Minor XXV. Naples: Instituto Universitario Orientale, Dipartimento di Studi Asiatici.
  • Morokhoeva, Z. P. (1994). Lichnost’ v kul’turakh Vostoka i Zapada (The Person in Eastern and Western Culture). Novosibirsk: Nauka.
  • Pegg, C. (2001). Mongolian Music, Dance & Oral Narrative: Performing Diverse Identities. Seattle: University of Washington Press. (CD included.)
  • Radlov, V. V. (1893). Slovar’ tyurskikh narechii (Dictionary of Turkic Languages). Sankt Petersburg: Imperatorskaya Akademiya Nauk.
  • Sagalaev, A. M. (1992). Altai v zerkale mifa (Altai through the Mirror of Myth). Novosibirsk: Nauka.
  • Shinzhina, Z. S. (2004). ed. Burkhanizm––Ak Jang: dokumenty i materialy (Burkhanism––Ak Jang: Documents and Materials). Gorno-Altaisk: Üch Sümer-Belukha.
  • Shodoev, N. A. & Kurchakov R. S. (2003). Altaiskii Bilik––Drevnie korni narodnoi mudrosti rossi (Altai Bilik––Ancient Roots of Folk Wisdom of Russia). Kazan’: Tsentr Innovatsionnykh Tekhnologii.
  • Shodoev, N. A. (2009). Osnovy Altaiskoi filosofii (The Foundations of Altaian Philosophy). Biisk: Biisk Printing House.
  • Strathern, M. (1988). The Gender of the Gift: Problems with Women and Problems with Society in Melanesia. Berkeley: University of California Press.
  • Turner, V. W. (1969) The Ritual Process: Structure and Anti-Structure. London: Routledge and Kegan Paul.
  • Tybykova, L. N. (2005). Altai Morphological Dictionary. Gorno-Altaisk: Gorno-Altaisk Publishing House.
  • Ukachina, K. E. & Yamaeva (1993). Altai Alkyshtar. Gorno-Altaisk: Ak Chechek.
  • Van Gennep, A. (1977). The Rites of Passage. Trans. by Gabrielle L. Caffee and Monika B. Vizedom. London: Routledge and Kegan Paul. Originally published as Les Rites de Passage. Paris-Nourry.
  • Verbitskii, V. I. (1993) [1893]. Altaiskiye inorodtsy. New ed. Gorno-Altaisk: Ak-Chechek.
  • Vinogradov, A. (2003). Ak Jang in the Context of Altai Religious Tradition, Unpubl. M.A. dissertation, University of Saskatchewan.
  • Yamaev, E. K. (2006). Personal interview. Kulady, Altai Republic. October.
  • Yamaeva, E. E. (2002). “Preface.” In Erokhonova:3-4.
  • Yamaeva, E. E. (2010a). Cults and Beliefs of Burkhanism in the Context of the Religious Heritage of the Uighur-Manichaeans, Scientific Bulletin of Gorno-Altaisk State University, 5:138-50.
  • Yamaeva, E. E. (2010b). Personal interviews. Gorno-Altaisk, Altai Republic. September- October.
  • Znamenski, A. A. (1999). Shamanism and Christianity: Native Encounters with Russian Orthodox Missions in Siberia and Alaska, 1820-1917. Westport, CT, and London: Greenwood Press.

Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai

Year 2018, Volume: 1 Issue: 2, 261 - 289, 30.12.2018

Abstract

This article suggests that during two Ak Jang (“White Way”) Sary Bür (“Yellow Leaves”) rituals in hidden open-air temples in Mountain Altai, kaleidoscopic relations are created through bodily movements, oral poetry, epic, and song. These components stimulate three interrelated senses of “place” for participants: a topographical, indigenous “place of gatherings;” a numinous interactive spiritual place; and a situational “being-in-place” that serve to strengthen personhood and enable personal transitions in the face of difficult contemporary political and natural change.

References

  • Anokhin, A. V. (1994) [1924]. Materialy po shamanstvu u altaitsev (Materials on the Shamanism of the Altaians). 2. ed. Gorno-Altaisk: Ak Chechek.
  • Baskakov, N. A. (2005) [1947]. Ed. Oirotsko-russkii slovar’ (Oirot-Russian Dictionary). Gorno Altaisk: Ak Chechek. Rpt. 2005.
  • Borboshev, K. (2006). Personal interview. Kulady, Republic of Altai. August.
  • Casey, E. S. (1996). How to Get from Space to Place. In Senses of Place. Ed. By Steven F. & Keith H. Basso. Santa Fe, NM: School of American Research Press. ss. 13-52.
  • Chachiyakova, J. (2010). Personal interview. Yelo, Altai Republic. October.
  • Chechaeva, V. T. (2010). Personal interviews. Kulady, Altai Republic, October.
  • Danilin A. G. (1993) [1932]. Burkhanizm: iz istorii natsional’noosvoboditel’nogo dvizheniia v Gornom Altae. (Burkhanism: from the history of a national liberation movement in Gorny Alta). Gorno-Altaisk: Ak Chechek. Ekeev et al. 2004 N. V. Ekeev, N. M. Ekeeva, N. A. Maidurova, S. P. Tyuteneva, and E. E.
  • Yamaeva, eds. Dvizhenie Ak Jang (Belaya Vera)––Burkhanizm na Altai: vzglyad cherez stoletie (The Ak Jang movement [White Belief]––Burkhanism in Altai: A Glance across a Century). Gorno-Altaisk: Gorno-Altaisk Publishing House.
  • Éliade, M. (1971) [1949]. The Myth of the Eternal Return. Trans. by Willard R. Trask. Princeton, NJ:Princeton University Press.
  • Erokhonova, O. E. (2002). Agaru, Agaru, Agaru (Sacred, Sacred, Sacred). Gorno-Altaisk: Republic Printing House.
  • Erokhonova, O. E. (2010). Personal interview. Boochi, Karakol Valley, Ongudai, Altai Republic. October.
  • Fang, C.Y. (1943) “Galdan” In Eminent Chinese of the Ch’ing Period (1644-1912). Ed. By Arthur W. Hummel. Vol. 1. Washington, D.C.: United States Government Printing Office. p. 265-68.
  • Fang, C. Y. (1944) “Tsewang.” In Eminent Chinese of the Ch’ing Period (1644-1912). Ed. By Arthur W. Hummel. Vol. 2. Washington, D.C.: United States Government Printing Office. p. 757-59.
  • Gell, A. (1999). The Art of Anthropology: Essays and Diagrams. London: The Athlone Press.
  • Halemba, A. E. (2006). The Telengits of Southern Siberia: Landscape, Religion and Knowledge in Motion. London: Routledge.
  • Heissig, W. (1980) [1970]. The Religions of Mongolia. Trans. by Geoffrey Samuel. London: Routledge.
  • Jagchid, S. & Hyer P. (1979). Mongolia’s Culture and Society. Boulder, CO: Westview Press.
  • Kleshev, V. A. (2004). Atributy i simboly altaiskogo burkhanizma (Attributes and Symbols of Altaian Burkhanism), In Ekeev et al. p. 265-68.
  • Krader, L. (1956). A Nativistic Movement in Western Siberia. American Anthropologist, 58:282-92.
  • Lessing, F. D. (1982). Mongolian-English Dictionary. Bloomington, IN: The Mongolia Society.
  • Mandaeva, E. T. (2010). Personal interviews. Kulady, Altai Republic. October.
  • Marazzi, U. (1986). Trans. and ed. Maaday Qara: An Altay Epic Poem. Series Minor XXV. Naples: Instituto Universitario Orientale, Dipartimento di Studi Asiatici.
  • Morokhoeva, Z. P. (1994). Lichnost’ v kul’turakh Vostoka i Zapada (The Person in Eastern and Western Culture). Novosibirsk: Nauka.
  • Pegg, C. (2001). Mongolian Music, Dance & Oral Narrative: Performing Diverse Identities. Seattle: University of Washington Press. (CD included.)
  • Radlov, V. V. (1893). Slovar’ tyurskikh narechii (Dictionary of Turkic Languages). Sankt Petersburg: Imperatorskaya Akademiya Nauk.
  • Sagalaev, A. M. (1992). Altai v zerkale mifa (Altai through the Mirror of Myth). Novosibirsk: Nauka.
  • Shinzhina, Z. S. (2004). ed. Burkhanizm––Ak Jang: dokumenty i materialy (Burkhanism––Ak Jang: Documents and Materials). Gorno-Altaisk: Üch Sümer-Belukha.
  • Shodoev, N. A. & Kurchakov R. S. (2003). Altaiskii Bilik––Drevnie korni narodnoi mudrosti rossi (Altai Bilik––Ancient Roots of Folk Wisdom of Russia). Kazan’: Tsentr Innovatsionnykh Tekhnologii.
  • Shodoev, N. A. (2009). Osnovy Altaiskoi filosofii (The Foundations of Altaian Philosophy). Biisk: Biisk Printing House.
  • Strathern, M. (1988). The Gender of the Gift: Problems with Women and Problems with Society in Melanesia. Berkeley: University of California Press.
  • Turner, V. W. (1969) The Ritual Process: Structure and Anti-Structure. London: Routledge and Kegan Paul.
  • Tybykova, L. N. (2005). Altai Morphological Dictionary. Gorno-Altaisk: Gorno-Altaisk Publishing House.
  • Ukachina, K. E. & Yamaeva (1993). Altai Alkyshtar. Gorno-Altaisk: Ak Chechek.
  • Van Gennep, A. (1977). The Rites of Passage. Trans. by Gabrielle L. Caffee and Monika B. Vizedom. London: Routledge and Kegan Paul. Originally published as Les Rites de Passage. Paris-Nourry.
  • Verbitskii, V. I. (1993) [1893]. Altaiskiye inorodtsy. New ed. Gorno-Altaisk: Ak-Chechek.
  • Vinogradov, A. (2003). Ak Jang in the Context of Altai Religious Tradition, Unpubl. M.A. dissertation, University of Saskatchewan.
  • Yamaev, E. K. (2006). Personal interview. Kulady, Altai Republic. October.
  • Yamaeva, E. E. (2002). “Preface.” In Erokhonova:3-4.
  • Yamaeva, E. E. (2010a). Cults and Beliefs of Burkhanism in the Context of the Religious Heritage of the Uighur-Manichaeans, Scientific Bulletin of Gorno-Altaisk State University, 5:138-50.
  • Yamaeva, E. E. (2010b). Personal interviews. Gorno-Altaisk, Altai Republic. September- October.
  • Znamenski, A. A. (1999). Shamanism and Christianity: Native Encounters with Russian Orthodox Missions in Siberia and Alaska, 1820-1917. Westport, CT, and London: Greenwood Press.
There are 41 citations in total.

Details

Primary Language English
Subjects Religious Studies
Journal Section Translation
Authors

İlbey Dölek 0000-0002-6287-4067

Publication Date December 30, 2018
Published in Issue Year 2018 Volume: 1 Issue: 2

Cite

APA Dölek, İ. (2018). Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai. Antakiyat, 1(2), 261-289.
AMA Dölek İ. Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai. Antakiyat. December 2018;1(2):261-289.
Chicago Dölek, İlbey. “Sensing ‘Place’: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai”. Antakiyat 1, no. 2 (December 2018): 261-89.
EndNote Dölek İ (December 1, 2018) Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai. Antakiyat 1 2 261–289.
IEEE İ. Dölek, “Sensing ‘Place’: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai”, Antakiyat, vol. 1, no. 2, pp. 261–289, 2018.
ISNAD Dölek, İlbey. “Sensing ‘Place’: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai”. Antakiyat 1/2 (December 2018), 261-289.
JAMA Dölek İ. Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai. Antakiyat. 2018;1:261–289.
MLA Dölek, İlbey. “Sensing ‘Place’: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai”. Antakiyat, vol. 1, no. 2, 2018, pp. 261-89.
Vancouver Dölek İ. Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai. Antakiyat. 2018;1(2):261-89.

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