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Omuraliev, Choyun. Tengirchilik
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- Ibid., p. 11.
- And as a supporting beam
- Ibid., 25.
- 1 - c . " B a u iw - K e ir r e , B y r y
- I.Kbipebis oroMy. 2. TlempoiAUfp, Myeyp CapKOA.
- Ibid., p . 49.
- Ibid., pp. 52-53.
- Kohn, Livia. Daoism and Chinese Culture. Cambridge, Massachusetts: Three Pine Press, 2001, p. 13.
- Oral communication, Seattle, October, 2006.
- Here OmUraliev is referring to the unwritten russification policy o f the former Soviet Union. Like in
- Russian language schools hoping that their children will find jobs such as government positions if they
- Russian. Many Kyrgyz, who came from the countryside to study in Bishkek, had low self-esteem because
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Omuraliev, Choyun. Tengirchilik (Tengrianity). Bishkek: “KRON” Firm, 1994, p. 9. 331
Op.cit. 332
Ibid., p. 24. 333
Ibid., p. 28. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 3 0 4 personal, spiritual, and social lives. According to Omuraliev, this ancient worldview of the ancestors of the nomadic Kyrgyz has a “universal appeal,” “for it is not a philosophy
of the past, but has the potential to solve modem and future [global] problems.” All the “modem slogans of democracy such as ‘Human Rights Stand Above All’ are not enough’” and they are just “empty declarations” states the author. In his view, Tengirchilik “is necessary [for the Kyrgyz] to find their own place in the world community.”336 The author connects the ancient Dao philosophy with the ancient Turkic worldview of Tengirchilik. The link between the two should not come as a surprise because for thousands of years the nomadic Turks and Chinese closely interacted with each other. One should give a lot of credit to the author for his rich knowledge of Kyrgyz oral literature and nomadic culture, which he experienced while growing up in the mountains. First of all, as many other Central Asian advocates of Tengirchilik, Omuraliev is against the commonly accepted term “shamanism” or “totemism” to describe the old Central Asian system of religious beliefs. These terms, originally coined by western scholars, are only partial aspects of the whole system of beliefs and practices of Central Asia. Or, in the author’s words, there were no separate concepts such as “totemism” or “animism” in the understanding of the ancient [Central Asian] nomads. They only saw the world and its dynamics in the correlation between the “Uchtuk” system and the above 334
Ibid., p. 11. 335
Op.cit. 336
Ibid., 13. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 305 mentioned concepts only constituted one side of that three dimensional world.337 This view is clearly reflected in the 8th century Kiiltegin Inscription, written in Old Turkic on a stele. It begins with the following lines: “When the Blue Sky (Kok) was created above and when the Brown Earth (Jer) was created under it, Human Being (Kishi) was created in between.” Even though this famous line has been a main subject of scholarly discussion since the Inscription was deciphered in 1898 by Thomson, and later translated by Wilhelm Radloff and others, it was not studied comparatively with other religious, philosophical or cosmological thoughts, e.g. the ancient Chinese philosophical thinking such as Daoism. In his research, Omuraliev puts this worldview in a context. Within this three- dimensional world, man occupies a special place as a mediator between Kok (Sky) and Earth notes the author, and for that very reason, argues the author, the ancestors of nomads [including the Kyrgyz] worshipped the spirit of the deceased as a protector and bringer of fortune or misfortune if they are not remembered and offered periodical offerings. The author cites some of the well-known verse lines in the epic Manas that are used as traditional epithet for the hero Manas: Alti'n menen Kiimushtun, Shiroosiinon biitkondoy, Ayi'ng menen Kiiniingdiin, Bir oziinon biitkondoy, Asman menen Jeringdin Tiroosiinon butkondoy... . As if He [Manas] is created From the mixture of Gold and Silver, And as a supporting beam 337
Ibid., p . 27. 338
Ibid., p . 2 7 . 339
Ibid., p . 28. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 3 0 6 Between Sky and Earth, And as if from the very [light] Of the Moon and the Sun . . . Omuraliev is correct in asserting that these lines are not just “hyperbolic descriptions or exaggerations,” characteristic of many heroic epics like Manas,340 but rather can be interpreted as the ancient cosmological view of the Turkic peoples. The Kazakh scholar Karamanull explains the nature of the religion of Tangri, which like other world religions (Biddhism, Christianity and Islam) fosters some key virtues. It is based on the belief of considering Sky as Father, and the Earth as Mother. If the goals of other religions are to save people from the tortures of the other world, the goal of the religion/worldview of Tengir is to lead a better life in this world.341 What is most interesting about the Omiiraliev’s argument is that he is convinced that the philosophy of Tengirchilik is closely related to ancient Chinese philosophies, mainly Daoism and Confucianism. The author does not know Chinese, but studied Daoism and the origins of Chinese characters through Russian scholarly works.342 He asserts that it was not only the nomadic Turks who worshipped Koko Tengir, Blue Sky/Heaven, but that their neighbors in the south, the Chinese, also considered the Blue Sky a deity. The Turkic word “Kok” or “Tangi” (Sky) is called Tian in Chinese and Ten in Japanese.343 340
341
Karamanull, pp.. 11-12. 342
His Russian is excellent. 343
Omuraliev, Ch., pp. 29-30. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 307 l-c . 1
2a-c. 1 - c . " B a u iw - K e ir r e , B y r y « cypenu 3. A jim a u , luajibie-KOJidoon, 4. Kbipetu3 ojOMy. 2-c. "Bauibi Hypra awjiaHraH, aarbi TynK© 6aMJiaHraH". 2a-c. "Yn KaTMap Manbi3bma MaKya 6ojicok raHa 6yi 3jiec cbipbin >Kan;ibipaT. I.Kbipebis oroMy. 2. TlempoiAUfp, Myeyp CapKOA. 3. Ka3aKcmaH, TaMecuibi Figure 18: Ancient symbols representing a three dimensional relationship between Sky, Man, and Earth; Source: Ch. Omuraliev, Tengirchilik, p.26 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 308 In Kyrgyz culture everything has its own way, which should be followed to keep the balance in the world. The three major Ways are the Way of Tengir (God), Way of Nature on Earth and Way of Man in between the two.344 As the author notes, Kyrgyz elderly often say: Ee balam, ar nersenin dzuniin jolu bar, “Oh, my son, everything has its own Way.” He gives many more examples of such expressions that are still being used in contemporary Kyrgyz society. The author provides a deep analysis of Kyrgyz oral tradition by comparing some aspects of it with ancient the Chinese philosophy of Daoism. The author primarily cites from the genre of Kyrgyz philosophical poetry composed by 18th and 19th century Kyrgyz oral poets, who sang about Nature (World). There is a range of philosophical poems describing the power of Nature in Kazakh and Kyrgyz oral poets’ repertoires. These poems are about Akkan Suu (Running/Flowing Water), Duntiyd (World), Shamal (Wind),
Islam, poets incorporated many religious views and ideas of Islam and thus renewed the older themes. Among these poems, the theme of Akkan Suu is most popular. Omuraliev cites exclusively from this genre of Kyrgyz poetry, particularly the version of Akkan Suu of a well-known Kyrgyz oral poet Jengijok (1860-1916), who is best known for his poems describing the dynamics of the world or life on the Earth by comparing them to “Running (Flowing) Water” {Akkan Suu). Ordinary Kyrgyz readers and even some scholars of Kyrgyz oral literature do not understand yet the origin of the poem or the poetic genre in general. Omuraliev, however, studies the poem very closely and connects it with the ancient wisdom of Daoism, founded by Lao Zi. He quotes Lao Zi, who said: 344
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 309 3 8-c. /. fla o uepodJiu . Xaicacux. i . KamKcmaH. 4. Eeunem. 5. Httdux Figure 19: The Dao hieroglyphs. Source: Ch. Omiiraliev, Tengirchilik, p. 58 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
31 0 ‘“Water does not differentiate between good and evil, it does kindness to everyone and everything, but does no h arm ... It even flows towards dirty places where no one goes . . . The human soul should be like water . . . Like water, the human being will be transformed into the state of Dao by reaching a life in which his kindness prevails over his evil.’” 345 Running water was one of the main allegories used to explain the essence and dynamics of life in Daoist view for “human beings must know the Law of Nature in order to live in harmony with Nature.”346 The allegory of the running water seems to reflect the main teaching of Daoism which is emphasizes the “non-action” (wu wei) or natural flow of things in life. This, however, should not be understood literally, but should be seen as a “paradoxical way of allowing the most effective and perfect action to occur.”347 Omuraliev cites a popular poetic verse line from Akkan Suu: Taza bolsong suuday bol baarin juup ketirgen, “If you want to be pure/clean, be like water, which washes away everything that is dirty.” The author also notes that Tengirchilik cannot be characterized by Daoism alone. Daoism allows us to understand one major component of the issue. To get a fuller picture of Tengirchilik, the author turns to another ancient Chinese philosophy, Confucianism. Omuraliev mentions main virtues of Confucianism which are necessary for human beings to achieve harmony with Tengir. Among the concepts of Confucianism the author finds the virtues of “Li,” “ritual formality or etiquette’ followed in all social 345
Ibid., pp. 52-53. 346
Ibid., p. 53. 347
Moeller Hans-Georg. Daoism Explained. From the Dream o f Butterfly to the Fishnet Allegory. Chicago and La Salle, Illonois: Open Court, 2004, p. VII. 348
Ibid., p. 71. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 311 situations.”349 Another virtue is “Shu,” which according to Omiiralievs equals siy in Kyrgyz which implies “respect” “mutuality” between seniors and juniors. In Livia Kohn’s explanation: “The senior partner always should treat the junior with care and 350 concern, while the junior owes the senior obedience and respect” The Kyrgyz have a popular saying which gives exactly the same idea: “Uluuga urmat, kichiiugo izat,’ “Respect for the elderly (seniors) and care for the young (juniors).” The words “urmat’ and “izat” come from Persian and Arabic. However, the Kazakh and Kyrgyz also use the verb “s'fyla-“ “to respect” which is one of the most important words in Kazakh and Kyrgyz vocabulary in educating the young. Moreover, Omuraliev claims, that the Yin and Yang philosophy, which is believed to be native to the Chinese, in fact belongs to the Turkic/Kyrgyz nomadic people. He studies the meaning and the structure of Kyrgyz traditional ornaments and many other sayings reflecting the binary opposition of things, Yin and Yang in the world.351 He gives the following Kyrgyz proverbs and sayings as reflections of Yin and Yang philosophy: “Uluk bolsong, kichik bol, Biyik bolsong, japiz bol.” If you are big (great), be small (modest), If you are high, be low. “Uluuga urmat, Kichiiugo izaat.” Reverence for the elderly, Respect for the young. “Karidan uyat kaytsa, Jashtan iyman kaytat.” 349
Kohn, Livia. Daoism and Chinese Culture. Cambridge, Massachusetts: Three Pine Press, 2001, p. 13. 350
Op.cit. 351
Tengirchilik, pp. 38-45. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. If the elderly lose their dignity, The youth looses morality. “Ashikkan azat, Toybogon tozot.” The impatient one becomes exhausted, The insatiable one becomes weary. “Bay soyuuga kozu tappay, Jardi'mn jalgi'z kozusun surapti'r.” Not finding a lamb to kill (eat), The rich man asked for the poor man’s only lamb. “Toonun eki orkochiinun birin kesse Birinin kiichii jok, Eki emcheginin birin kesse, Birinin stitii jok.” If you cut one hump off a camel, The second hump has no strength. If you cut off one of her teats, The other one gives no milk. “Totu kush bashin koriip kubanat, Butun koriip ardanat.” When the parrot sees her head, she is happy, When she sees her feet, she is ashamed. “Jalgi'z bolsong chogool bol, Kop jani'nan tiingiilsiin. Jard'f bolsong kooz bol, Bay mali'nan tiingiilsiin.” If you are an only child, be strong, So the many lose hope for their life, If you are poor, be beautiful, So the rich lose faith in their wealth [livestock]. “Jakas'f jok ton bolboyt, Jabuusu jok iiy bolboyt.” Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
There can be no coat without a collar, There can be no yurt without a [felt] cover. 313 “Jakshi'dan bashchi koysong, el tiizotoor, Jamandan bashchi koysong, el jiidotoor.” If you appoint a good person as a leader, The people will prosper, If you appoint a bad person as a leader, The people will diminish. “Engkeygenge engkeygin Atangdan kalgan kul emes, (Siy-principle) Kakayganga kakayg'in Paygambardin uulu emes.” (Namis-principle) Be modest to those who are modest to you, They are not your father’s slaves, (“principle of respect”) Be haughty to those who are haughty to you, They there are not the Prophet’s son. (“principle of honor”) “Ittin eesi bolso, Boriiniin Tengiri bar.” If a dog has a master, A wolf has Tengir. “Atkan ok tashtan kaytpayt, Elchi kandan tilin tartpayt.” A shot bullet does not return from the rock, The envoy does not hesitate to criticize the khan. “Joktun bir armani bar Bardin ming armani bar.”352 A poor man has one concern, A rich man has thousand concerns. Omuraliev presents rich information in his study of Tengirchilik and it is impossible to address all of it here. As he told me during our interview, his research is 352
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 314 still in its preliminary stages. If he wants his research findings on Tengirchilik and ancient Chinese philosophies to be taken seriously by scholars and readers in general, he needs to learn some Chinese and work in close collaboration with Chinese scholars. In sum, one finds striking similarities in the approach of the Yi and Kyrgyz intellectuals in studying their history and philosophy. Both groups of intellectuals claim that at the root of the Chinese civilization lies the ancient Yi or Kyrgyz/Turkic worldview. These local-nationalistic discourses appeared after the breakup of Communist ideological hegemony in China and post-Soviet Kyrgyzstan and the turn to the “ancient roots” seems to be one way in which local intellectuals react to such a breakup of hegemony. According to Stevan Harrell, one major difference in the ultimate goals of these native intellectuals in China, Eastern Europe, and in Kyrgyzstan is that “Kyrgyz have pride to restore because they have a nation to unite and Islamic fundamentalism to oppose; while the Romanians and the Hungarians etc. only have pride to restore and a nation to unite, and the Yi only have pride to restore, not a nation with official independence status.”353 In the case of Kyrgyzstan, existence of the Tengirchilik nationalistic discourse will bring some balance of religious or philosophical views during the critical period of socio-economic transformation after the collapse of the Communist ideology. 353
Oral communication, Seattle, October, 2006. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Tengirchilik Explained by Choyun Omuraliev 315
I met Choyun Omuraliev in the Autumn of 2003 and interviewed him on his ideas and research findings about Tengirchilik. After graduating from the Kyrgyz Philology Department of the Kyrgyz State University in Bishkek University in 1973, Omuraliev worked as a journalist for many years, mostly in Narin, northern Kyrgyzstan. He possesses rich knowledge of Kyrgyz oral literature and nomadic culture for he met with many elderly Kyrgyz men and gathered ethnographic materials from them. As has been mentioned, after the Soviet collapse, like many other intellectuals in the newly independent nation states of Central Asia, Omuraliev also experienced a major national awakening; he is now one of the most prominent advocates of Tengirchilik as a national ideology. Below I present excerpts from my interview with him: At that time, the Russification process was taking place.354 We saw and felt that our national heritage was disappearing. So, we thought, how can we preserve it? This was the main problem at that time. How can this very ancient heritage perish so simply? This internal cry pushed me to go deeper into the history and culture of our people. Therefore, I began gathering material. I learned about Asian languages and philosophies. I 354
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