[i]Aruaqtar[/i]: Specific Features of the Kazakh Cult of Ancestors

Q3 Arts and Humanities
Nurzhan Kulumzhanov, A. Zholdubaeva, Soltanmurat Abzhalov, Sairash Sapargaliyeva, Serik Almukhanov
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引用次数: 0

Abstract

The cult of ancestors (aruaqtar) occupies a critical place in the pre-Islamic Tengrian worldview of the Kazakhs. Despite obtaining some Muslim features in the process of Islamization, the cult of ancestors and faith in the aruaqtar remained fundamentally Tengrian. A cult of ancestors is based on the idea of an otherworldly reality. The souls of the dead can transit into it, still keeping connections with the real world. Aruaqtar are guardian spirits and the patrons of the family and clan. Their veneration is one of the essential principles of Kazakh culture, including the organization of tribal relations and the system of values of the nomads. The veneration of the aruaqtar gave rise to a complex semiotic system of the funeral and memorial rituals, reflected in material objects such as burials, mazars, and the stone sculptures of the ancient Turkic era (balbaltas). Myths and language reflect the specific features of the Kazakh aruaqtar cult. Their analysis shows the connection of the concept of aruaqtar with honor, dignity, and other high moral and ethical concepts. This link to morality determined the concept’s vitality in the Kazakh spiritual mentality and the preservation of many semiotic elements of the cult of ancestors in modern society.
[i] 阿鲁阿克塔尔[/i]:哈萨克祖先崇拜的具体特征
祖先崇拜(aruaqtar)在前伊斯兰腾格里亚时代哈萨克人的世界观中占有重要地位。尽管在伊斯兰化过程中获得了一些穆斯林特征,但对祖先的崇拜和对阿鲁阿克塔人的信仰从根本上仍然是腾格里亚人。对祖先的崇拜是建立在超凡脱俗的现实观念之上的。死者的灵魂可以进入其中,仍然与现实世界保持联系。阿鲁阿克塔是守护精灵,是家族和氏族的赞助人。他们的崇敬是哈萨克文化的基本原则之一,包括部落关系的组织和游牧民族的价值体系。对阿鲁阿克塔尔的崇敬产生了葬礼和纪念仪式的复杂符号系统,反映在古代突厥时代的墓葬、迷宫和石雕(balbaltas)等实物中。神话和语言反映了哈萨克阿鲁阿克塔崇拜的具体特征。他们的分析显示了阿鲁阿克塔的概念与荣誉、尊严和其他崇高的道德和伦理概念之间的联系。这种与道德的联系决定了这一概念在哈萨克精神心态中的生命力,以及在现代社会中对祖先崇拜的许多符号元素的保留。
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来源期刊
Mankind Quarterly
Mankind Quarterly Social Sciences-Anthropology
CiteScore
0.90
自引率
0.00%
发文量
25
期刊介绍: The Mankind Quarterly was founded as a quarterly journal of anthropology, in the broadest sense of "the science of man," in 1961. This was a time when the "study of man" had already diversified into physical anthropology, ethnography, quantitative cross-cultural research, archaeology and other subspecialties. Psychological and linguistic approaches were explored but the genetic study of population structure and population history was still in its infancy.
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