1.) Based on our class discussions and your readings please explain the connection between the shaman and the oral poetsinger among the Central Asian Turkic peoples.
There is an important class of poets that deals with spiritual and intellectual poetry, which are referred to as shamans and bakshy. Shamans are usually seen in the chiefly mountains of Central Asia and also in the eastern and northern steppes. Generally, the shamans are among the Turkic and other Siberian people who are not affiliated to any major religions. On the other hand, the bakshy primarily belongs to the west. In addition, the bakshy are in countries that adhere to Mohammedanism like the Kazakhs and the Turkmens, they are also known as singers, poets, musicians, diviners, priests and doctors, the guardians of popular religious traditions, and the preservers of ancient legend (Chadwick Zhirmunsky, 1969, p. 234). The shamans are connected with the bakshy because the latter are the modern representatives of the earlier shamans of the west. In relation to this, the shaman like the bakshy also has the abilities of the singers and poets of Central Asian Turkic because these are included in their functions (Chadwick Zhirmunsky, 1969).
The function of the shaman to the Central Asian Turkic people is difficult to define but they surely serve the purpose that is related with poetssingers. The shaman is recognized as an intermediary between the tribesmen where he belongs to and the spirit world. He is the one responsible in offering the prayers of his tribe to the spirits. The manner by which the shaman gives expression to his responsibility as a spiritual representative directly connects him to the poetssingers of the Central Asian Turkic people because it entails the performance of music such as drum playing, singing, dancing, and also some mimesis. Moreover, the performance of the shaman also includes ventriloquial, voice-throwing feats, mimicking voices of animals, speech of dead relatives and friends, and scenic performances that is near genuine drama (Chadwick Zhirmunsky, 1969).
2.) What is the role of the poetwriter in contemporary Central Asian Turkic society What does the public expect of the poetwriter Please discuss also the position of the poetwriter in western societies.
The usual functions that are commonly associated with poetswriter are to entertain and in some cases, to compose poetry for social rituals. However, poets writers in Central Asia are also responsible for spiritual and intellectual poetry. These poets writers represent their official capacity of the communal soul of his tribe. In this sense, the poetwriter becomes a shaman, which is a chief executive spiritual force of the community. The shaman represents the spiritual aspirations and beliefs of the Turkic people. In this sense, the main purpose of the poetwriter is to articulate the spirituality of the tribe by means of giving expression to their spiritual feelings (Chadwick Zhirmunsky, 1969).
Poetswriters also act as revolutionary leaders wherein their spiritual and political guidance to the people are seen in the poems that they created. This is observable in the cultural life of the Kazakhs that is composed of two phenomena, namely the appearance of oral poetic works and the development of written literature as well as the establishment of national intelligentsia. In relation to this, the poetswriters of the Kazakhs are also responsible in expressing the political sentiment of the people. During the time the Kazakhs have to accept the leadership of foreign rulers, their oral poetry represented feeling of resignation, submission, and bitterness. In addition to this, on the later parts of the century, the Kazakhs native intelligentsia was developed, which also marked the emergence of national written literature (Winner, 1958). Furthermore, one of the most famous Kazakh poets, Bukhar Dyrau, also succeeded in making social poetry, which also included showing the patriotism of the Kazakhs as well as their perspectives and sentiments about foreign invasion. In line with this, the emergence of revolutionary poetry became observable that plays an influential role in enlightening and inspiring the people (Winner, 1958).
3.) Please comment on the goals and aspirations of the intellectuals, called jadids (reformers) after 1905. What is the significance of this year
Jadids are recognized as Muslims reformers within the Russian Empire during the late 19th century. The Jadids normally referred to themselves as Taraqqiparvarlar meaning progressives or just Yoshlar connoting to youth. The Jadids have many beliefs but their principal goal is to introduce usul ul-jadid or the new method in the schools of the empire. As a result, the term Jadidism is used in pertaining to the program of these Muslim reformers. In connection to this, among the notable changes that Jadids made are using textbooks which are printed in Cairo, Kazan, and Istanbul and also putting benches, desks, and blackboards in classrooms (Khan, 2003).
By 1905, the Russian Islam already have powerful religious establishment, which included thousands of mosques, clerics, and schools that utilize the jadid system of teaching. Jadidism paved the way for the development of a new Muslim literature, which is inspired by the challenges of the modern world as well as the commitment to religious and political reforms. The emergence of a diverse and sophisticated periodical press in all Muslim languages also produced a deep split among Muslim clerics, which is also one of the causes of the Russian Revolution (Bennigsen, 1959).
The goals and aspirations of the jadids, especially when it comes to the reforms that it implemented in the educational realm of the empire has paved the way for the learning development of more Muslims. By asserting that all Muslim languages should be used in periodical press and also in school textbooks together with the other reforms in facilities, the jadids was able to make more opportunity among the Muslims in the empire. Furthermore, the greater knowledge of these people also enabled them to further assert their right, especially when it comes to their religious beliefs and cultural norms.
There is an important class of poets that deals with spiritual and intellectual poetry, which are referred to as shamans and bakshy. Shamans are usually seen in the chiefly mountains of Central Asia and also in the eastern and northern steppes. Generally, the shamans are among the Turkic and other Siberian people who are not affiliated to any major religions. On the other hand, the bakshy primarily belongs to the west. In addition, the bakshy are in countries that adhere to Mohammedanism like the Kazakhs and the Turkmens, they are also known as singers, poets, musicians, diviners, priests and doctors, the guardians of popular religious traditions, and the preservers of ancient legend (Chadwick Zhirmunsky, 1969, p. 234). The shamans are connected with the bakshy because the latter are the modern representatives of the earlier shamans of the west. In relation to this, the shaman like the bakshy also has the abilities of the singers and poets of Central Asian Turkic because these are included in their functions (Chadwick Zhirmunsky, 1969).
The function of the shaman to the Central Asian Turkic people is difficult to define but they surely serve the purpose that is related with poetssingers. The shaman is recognized as an intermediary between the tribesmen where he belongs to and the spirit world. He is the one responsible in offering the prayers of his tribe to the spirits. The manner by which the shaman gives expression to his responsibility as a spiritual representative directly connects him to the poetssingers of the Central Asian Turkic people because it entails the performance of music such as drum playing, singing, dancing, and also some mimesis. Moreover, the performance of the shaman also includes ventriloquial, voice-throwing feats, mimicking voices of animals, speech of dead relatives and friends, and scenic performances that is near genuine drama (Chadwick Zhirmunsky, 1969).
2.) What is the role of the poetwriter in contemporary Central Asian Turkic society What does the public expect of the poetwriter Please discuss also the position of the poetwriter in western societies.
The usual functions that are commonly associated with poetswriter are to entertain and in some cases, to compose poetry for social rituals. However, poets writers in Central Asia are also responsible for spiritual and intellectual poetry. These poets writers represent their official capacity of the communal soul of his tribe. In this sense, the poetwriter becomes a shaman, which is a chief executive spiritual force of the community. The shaman represents the spiritual aspirations and beliefs of the Turkic people. In this sense, the main purpose of the poetwriter is to articulate the spirituality of the tribe by means of giving expression to their spiritual feelings (Chadwick Zhirmunsky, 1969).
Poetswriters also act as revolutionary leaders wherein their spiritual and political guidance to the people are seen in the poems that they created. This is observable in the cultural life of the Kazakhs that is composed of two phenomena, namely the appearance of oral poetic works and the development of written literature as well as the establishment of national intelligentsia. In relation to this, the poetswriters of the Kazakhs are also responsible in expressing the political sentiment of the people. During the time the Kazakhs have to accept the leadership of foreign rulers, their oral poetry represented feeling of resignation, submission, and bitterness. In addition to this, on the later parts of the century, the Kazakhs native intelligentsia was developed, which also marked the emergence of national written literature (Winner, 1958). Furthermore, one of the most famous Kazakh poets, Bukhar Dyrau, also succeeded in making social poetry, which also included showing the patriotism of the Kazakhs as well as their perspectives and sentiments about foreign invasion. In line with this, the emergence of revolutionary poetry became observable that plays an influential role in enlightening and inspiring the people (Winner, 1958).
3.) Please comment on the goals and aspirations of the intellectuals, called jadids (reformers) after 1905. What is the significance of this year
Jadids are recognized as Muslims reformers within the Russian Empire during the late 19th century. The Jadids normally referred to themselves as Taraqqiparvarlar meaning progressives or just Yoshlar connoting to youth. The Jadids have many beliefs but their principal goal is to introduce usul ul-jadid or the new method in the schools of the empire. As a result, the term Jadidism is used in pertaining to the program of these Muslim reformers. In connection to this, among the notable changes that Jadids made are using textbooks which are printed in Cairo, Kazan, and Istanbul and also putting benches, desks, and blackboards in classrooms (Khan, 2003).
By 1905, the Russian Islam already have powerful religious establishment, which included thousands of mosques, clerics, and schools that utilize the jadid system of teaching. Jadidism paved the way for the development of a new Muslim literature, which is inspired by the challenges of the modern world as well as the commitment to religious and political reforms. The emergence of a diverse and sophisticated periodical press in all Muslim languages also produced a deep split among Muslim clerics, which is also one of the causes of the Russian Revolution (Bennigsen, 1959).
The goals and aspirations of the jadids, especially when it comes to the reforms that it implemented in the educational realm of the empire has paved the way for the learning development of more Muslims. By asserting that all Muslim languages should be used in periodical press and also in school textbooks together with the other reforms in facilities, the jadids was able to make more opportunity among the Muslims in the empire. Furthermore, the greater knowledge of these people also enabled them to further assert their right, especially when it comes to their religious beliefs and cultural norms.
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