Pub Date : 2022-06-29DOI: 10.22378/2313-6197.2022-10-2.391-413
A. Malikov, K. Torlanbayeva
Research objective: to analyze the cultural identity of Shaybani khan and his policy of reconstructing Samarkand and to identify the origins of cultural traditions in architectural construction in Samarkand at the beginning of the 16th century. Research materials: The sources mainly used in this study are historical works of Central Asian, Persian and Turkic authors of the sixteenth century: Muhammad Salikh, Fadhlallah ibn Ruzbikhan Isfahani, Shaybani Khan, Hafiz Tanysh Bukhari, and archive materials of L. Mankovskaya and M. Masson from the Central State Archive of the Republic of Uzbekistan. The publications of Russian, Soviet and post-Soviet specialists on the history of the Central Asia – V. Bartold, A. Semenov, R. Mukminova, B. Akhmedov, R. Djalilova, A. Bodrogligeti, R. McChesney, Y. Karasoy, M. Subtelny, T. Sultanov, K. Baypakov, E. Smagulov, D. DeWeese, F. Schwartz, B. Babajanov, A. Muminov, B. Norik and others are also analyzed in detail. Results and scientific novelty: Shaybani Khan, who possessed certain knowledge in the field of Islamic theology, law, Turkic, and Persian poetry, continued the cultural traditions of the Syrdarya regions of Ulus Juchi and Khorezm, which he adapted to the conditions of the Timurid society of Maverannakhr. Unlike the representatives of the Timurid dynasty, he was defiantly dealing with theological issues and supported the importance of the Turkic language as a means of propagating his power in Maverannakhr and Khorasan. In the memorial constructions in Samarkand, Shaybani Khan founded the Sufa, a family necropolis distinguished by its simplicity in comparison with the luxurious mausoleum of the Timurids. He combined certain traditions of the memorial architecture of Dashti Kipchak and funerary structures – dahmas of the higher clergy of Bukhara and Samarkand. The construction of the Shaybani Khan Madrasah in the historical center of Samarkand near the madrasah founded by a representative of the Chingisid dynasty and Timur’s eldest wife, Sarai-mulk Khanum, was not only symbolic in its importance, but also served as the legal and theological center of his state. There is no information in the sources about Shaybani-Khan’s reconstruction of the largest Islamic shrines of Samarkand. At the same time, Shaybani Khan continued the Timurid traditions of building garden and park complexes in Samarkand and erected civilian structures in the form of a water bridge.
{"title":"Some Features of the Cultural Identity of Shaybani Khan and the Monumental Construction in Samarkand at the Beginning of the Sixteenth Century","authors":"A. Malikov, K. Torlanbayeva","doi":"10.22378/2313-6197.2022-10-2.391-413","DOIUrl":"https://doi.org/10.22378/2313-6197.2022-10-2.391-413","url":null,"abstract":"Research objective: to analyze the cultural identity of Shaybani khan and his policy of reconstructing Samarkand and to identify the origins of cultural traditions in architectural construction in Samarkand at the beginning of the 16th century. Research materials: The sources mainly used in this study are historical works of Central Asian, Persian and Turkic authors of the sixteenth century: Muhammad Salikh, Fadhlallah ibn Ruzbikhan Isfahani, Shaybani Khan, Hafiz Tanysh Bukhari, and archive materials of L. Mankovskaya and M. Masson from the Central State Archive of the Republic of Uzbekistan. The publications of Russian, Soviet and post-Soviet specialists on the history of the Central Asia – V. Bartold, A. Semenov, R. Mukminova, B. Akhmedov, R. Djalilova, A. Bodrogligeti, R. McChesney, Y. Karasoy, M. Subtelny, T. Sultanov, K. Baypakov, E. Smagulov, D. DeWeese, F. Schwartz, B. Babajanov, A. Muminov, B. Norik and others are also analyzed in detail. Results and scientific novelty: Shaybani Khan, who possessed certain knowledge in the field of Islamic theology, law, Turkic, and Persian poetry, continued the cultural traditions of the Syrdarya regions of Ulus Juchi and Khorezm, which he adapted to the conditions of the Timurid society of Maverannakhr. Unlike the representatives of the Timurid dynasty, he was defiantly dealing with theological issues and supported the importance of the Turkic language as a means of propagating his power in Maverannakhr and Khorasan. In the memorial constructions in Samarkand, Shaybani Khan founded the Sufa, a family necropolis distinguished by its simplicity in comparison with the luxurious mausoleum of the Timurids. He combined certain traditions of the memorial architecture of Dashti Kipchak and funerary structures – dahmas of the higher clergy of Bukhara and Samarkand. The construction of the Shaybani Khan Madrasah in the historical center of Samarkand near the madrasah founded by a representative of the Chingisid dynasty and Timur’s eldest wife, Sarai-mulk Khanum, was not only symbolic in its importance, but also served as the legal and theological center of his state. There is no information in the sources about Shaybani-Khan’s reconstruction of the largest Islamic shrines of Samarkand. At the same time, Shaybani Khan continued the Timurid traditions of building garden and park complexes in Samarkand and erected civilian structures in the form of a water bridge.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89585295","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-29DOI: 10.22378/2313-6197.2022-10-2.379-390
S. Tataurov
Objective: The article deals with the question of the time of the spread of Islam in the Tomsk region of the Ob basin. It not only analyzes the early date of the penetration of Islam (the thirteenth century), but also the events related to the integration of Western Siberia into the Russian state. Moscow’s policies toward the aboriginal population was flexible and considered the complexity of the ethnic picture of the annexed lands. After a relatively short time, the population of the region was split into two worlds – Christian (Orthodox) and Islamic. Research materials: The archaeological complexes of this period demonstrate this process and, considering the scarcity of the written sources, allow us to clarify the time and place of the population’s initiation into new religions. However, it is necessary to take into account all the nuances, and all the materials available for analysis, in order not to create a false idea of historical processes, and to succumb to the desire to push the spread of Islam in this region to a more distant past. Determination of the confessional affiliation of the deceased cannot be limited to two features, and it is necessary to consider both the global canons of Islam and its Siberian regional peculiarities. My report is based on the materials of the excavations of the Tojanov Gorodok burial ground of the famous national archaeologist M.P. Gryaznov in 1924. Results and novelty of the research: Based on the analysis of the available materials the following conclusion is made: this site cannot be considered “one of the earliest Islamic sites in the Lower Tom basin”. It is a burial site of the pre-Muslim period. The circumstances related to the spread of Islam are as follows: although it is possible that Islam penetrated the region as early as the thirteenth century, the formation of Muslim communities occurred in the seventeenth century, after Western Siberia became part of the Russian state.
{"title":"Islam in the Tomsk Region of the Ob Basin from the Thirteenth to the Eighteenth Century: from Hypotheses to Reality","authors":"S. Tataurov","doi":"10.22378/2313-6197.2022-10-2.379-390","DOIUrl":"https://doi.org/10.22378/2313-6197.2022-10-2.379-390","url":null,"abstract":"Objective: The article deals with the question of the time of the spread of Islam in the Tomsk region of the Ob basin. It not only analyzes the early date of the penetration of Islam (the thirteenth century), but also the events related to the integration of Western Siberia into the Russian state. Moscow’s policies toward the aboriginal population was flexible and considered the complexity of the ethnic picture of the annexed lands. After a relatively short time, the population of the region was split into two worlds – Christian (Orthodox) and Islamic. Research materials: The archaeological complexes of this period demonstrate this process and, considering the scarcity of the written sources, allow us to clarify the time and place of the population’s initiation into new religions. However, it is necessary to take into account all the nuances, and all the materials available for analysis, in order not to create a false idea of historical processes, and to succumb to the desire to push the spread of Islam in this region to a more distant past. Determination of the confessional affiliation of the deceased cannot be limited to two features, and it is necessary to consider both the global canons of Islam and its Siberian regional peculiarities. My report is based on the materials of the excavations of the Tojanov Gorodok burial ground of the famous national archaeologist M.P. Gryaznov in 1924. Results and novelty of the research: Based on the analysis of the available materials the following conclusion is made: this site cannot be considered “one of the earliest Islamic sites in the Lower Tom basin”. It is a burial site of the pre-Muslim period. The circumstances related to the spread of Islam are as follows: although it is possible that Islam penetrated the region as early as the thirteenth century, the formation of Muslim communities occurred in the seventeenth century, after Western Siberia became part of the Russian state.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"64 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90585874","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-29DOI: 10.22378/2313-6197.2022-10-1.89-101
D. Lyapin
Research objectives: The author investigates the evolution of the image of Tamerlane (Temir-Aksak) in the Russian chronicles of the fifteenth and sixteenth centuries to understand the specifics of his depiction in different chronicle texts. The author considers it important to analyze the dependence of the image of Tamerlane on the political situation in Russia. Research materials: Three important Russian chronicles of the fifteenth and sixteenth centuries: the Moscow chronicle dating from the end of fifteenth century, the Typographical chronicle, and the Nikon chronicle. In addition, sources of oral origin are investigated – particularly legends. Results and novelty of the research: In the original version (the Moscow collection of the late fifteenth century) of the Tale of Temir Aksak, his image had religious significance and was important for demonstrating the religious idea of God’s intercession on behalf of the Orthodox people. In this text, Tamerlane was presented as a very proud and vicious king who wanted to destroy Orthodoxy. Tamerlane was at war with the religion of the Russians, threatening the Russian Orthodox faith. In the second version of the Tale, found in the Typographic Chronicle, the formidable conqueror is presented as an insidious robber who decided to attack the sacred borders of the Moscow principality. The realization of this idea required an appeal to a Biblical theme. As a result, the plot was based on the story of the invasion of Israel by the Assyrian emperor, Sennacherib. At the same time, the editor of the second version refused to recognize Tamerlane as an authentic emperor. The third version of the Tale, found in the Nikon Chronicle, reflected a new perspective on the events of 1395. To strengthen the motive of divine intercession for Moscow, the author turned Temir Aksak into a real tsar, a formidable conqueror, and a very proud ruler. He decided to conquer the possessions of the Moscow prince though nobody, even the best commander, ought to be permitted to invade the domains of the pious sovereign. For the first time ever, this article shows the evolution of Temir Aksak’s image. The author demonstrates the relationship between its editing and the political situation in Russia. In the sixteenth century, when the Nikon Chronicle was compiled, it was important that Tamerlane was a strong king and a famous commander. But after the decision of the prince Vasily I of Moscow to bring the icon of the Mother of God there, we see God putting the conqueror to flight. Moscow’s prince is the exclusive ruler chosen by God.
{"title":"Image of Tamerlane in the Tale of Temir Aksak","authors":"D. Lyapin","doi":"10.22378/2313-6197.2022-10-1.89-101","DOIUrl":"https://doi.org/10.22378/2313-6197.2022-10-1.89-101","url":null,"abstract":"Research objectives: The author investigates the evolution of the image of Tamerlane (Temir-Aksak) in the Russian chronicles of the fifteenth and sixteenth centuries to understand the specifics of his depiction in different chronicle texts. The author considers it important to analyze the dependence of the image of Tamerlane on the political situation in Russia. Research materials: Three important Russian chronicles of the fifteenth and sixteenth centuries: the Moscow chronicle dating from the end of fifteenth century, the Typographical chronicle, and the Nikon chronicle. In addition, sources of oral origin are investigated – particularly legends. Results and novelty of the research: In the original version (the Moscow collection of the late fifteenth century) of the Tale of Temir Aksak, his image had religious significance and was important for demonstrating the religious idea of God’s intercession on behalf of the Orthodox people. In this text, Tamerlane was presented as a very proud and vicious king who wanted to destroy Orthodoxy. Tamerlane was at war with the religion of the Russians, threatening the Russian Orthodox faith. In the second version of the Tale, found in the Typographic Chronicle, the formidable conqueror is presented as an insidious robber who decided to attack the sacred borders of the Moscow principality. The realization of this idea required an appeal to a Biblical theme. As a result, the plot was based on the story of the invasion of Israel by the Assyrian emperor, Sennacherib. At the same time, the editor of the second version refused to recognize Tamerlane as an authentic emperor. The third version of the Tale, found in the Nikon Chronicle, reflected a new perspective on the events of 1395. To strengthen the motive of divine intercession for Moscow, the author turned Temir Aksak into a real tsar, a formidable conqueror, and a very proud ruler. He decided to conquer the possessions of the Moscow prince though nobody, even the best commander, ought to be permitted to invade the domains of the pious sovereign. For the first time ever, this article shows the evolution of Temir Aksak’s image. The author demonstrates the relationship between its editing and the political situation in Russia. In the sixteenth century, when the Nikon Chronicle was compiled, it was important that Tamerlane was a strong king and a famous commander. But after the decision of the prince Vasily I of Moscow to bring the icon of the Mother of God there, we see God putting the conqueror to flight. Moscow’s prince is the exclusive ruler chosen by God.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"3 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84014461","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-29DOI: 10.22378/2313-6197.2022-10-1.47-65
Kanat Z Uskenbay
Objective: The purpose of the article is an attempt to determine the approximate boundaries of Baraq Khan’s nomads’ territories, to summarize information from various written sources and modern literature, and to determine how the name of this famous ruler should actually be written. Research materials: To achieve this goal, we used medieval Muslim written sources. Among these sources, we have identified four groups based on language. The first group is written in Arabic. It is represented by one source – the work of al-Aini “Iqd al-juman”. The second group is more plentiful: here we drew on the data of Samarkandi’s “Matla ‘as-sa’dain”, Hafiz-i Abru’s “Zubdat at-tavarih”, Mirkhond’s “Rauzat al-safa”, and also Ibn Ruzbihan’s “Mihaman name-yi Bukhara”. The third group includes works in the Turkic language, among them Ötemish Haji’s “Kara Tavarih”, Qyrymi’s “Umdet al-Akhbar”, and Qadyrgali’s “Jami at-tavarih”. Another group of sources is written in Russian; these are the data of the chronicles and materials of the Ambassadorial Department of the Russian state. In addition to these sources, we used numismatic data and that from the letter of the Golden Horde Khan, Ulugh-Muhammad, to the Turkish Sultan Murad I. Results and novelty of the research: According to al-Aini, the lands of Baraq Khan bordered on the lands of Amir Temir. The materials of the Ambassadorial Department drew a direct continuity between the ulus of Baraq Khan and the khanate of the Qazaqs. Persian chroniclers called Baraq Khan the ruler of the Uzbek Ulus whose territory was contingent with the Qazaq Ulus that arose later. Ötemish Haji and Qyrymi call Baraq Khan’s property the “Qazaq summer pasture”. The same lands were called Uzbekiya in the work of Qadyrgali. Coins of Baraq Khan do not clarify his main possessions but nevertheless indirectly refer to the fact that the main territory of his nomads was the steppes east of the Volga. All this information has led to several important conclusions. The main conclusion is that the Baraq Khan’s ulus was located in the eastern part of the Jochid Ulus, mainly in the left-bank area of the Volga region, on the Ural and Emba rivers, and in the northern Aral and Syr Darya regions. Baraq Khan did not pursue the goal of annexing these lands to his possessions. Geographically, the lands of his ulus were contingent with the lands of the future Qazaq Khanate, founded by his son, Zhanibek. Russian and Nogai contemporaries of the Qazaqs perceived them precisely as the heirs of Baraq Khan and his grandfather Urus Khan. That last fact testifies to the continuity of not only the dynasty, but also the territories. In conclusion, the etymology of the name Baraq, which is a common Turkic anthroponym, is considered while attempts to establish Arabic roots for it are ruled out as erroneous.
{"title":"Baraq Khan’s Ulus: Some Issues of Localization of his Pastures in Light of Written Sources","authors":"Kanat Z Uskenbay","doi":"10.22378/2313-6197.2022-10-1.47-65","DOIUrl":"https://doi.org/10.22378/2313-6197.2022-10-1.47-65","url":null,"abstract":"Objective: The purpose of the article is an attempt to determine the approximate boundaries of Baraq Khan’s nomads’ territories, to summarize information from various written sources and modern literature, and to determine how the name of this famous ruler should actually be written. Research materials: To achieve this goal, we used medieval Muslim written sources. Among these sources, we have identified four groups based on language. The first group is written in Arabic. It is represented by one source – the work of al-Aini “Iqd al-juman”. The second group is more plentiful: here we drew on the data of Samarkandi’s “Matla ‘as-sa’dain”, Hafiz-i Abru’s “Zubdat at-tavarih”, Mirkhond’s “Rauzat al-safa”, and also Ibn Ruzbihan’s “Mihaman name-yi Bukhara”. The third group includes works in the Turkic language, among them Ötemish Haji’s “Kara Tavarih”, Qyrymi’s “Umdet al-Akhbar”, and Qadyrgali’s “Jami at-tavarih”. Another group of sources is written in Russian; these are the data of the chronicles and materials of the Ambassadorial Department of the Russian state. In addition to these sources, we used numismatic data and that from the letter of the Golden Horde Khan, Ulugh-Muhammad, to the Turkish Sultan Murad I. Results and novelty of the research: According to al-Aini, the lands of Baraq Khan bordered on the lands of Amir Temir. The materials of the Ambassadorial Department drew a direct continuity between the ulus of Baraq Khan and the khanate of the Qazaqs. Persian chroniclers called Baraq Khan the ruler of the Uzbek Ulus whose territory was contingent with the Qazaq Ulus that arose later. Ötemish Haji and Qyrymi call Baraq Khan’s property the “Qazaq summer pasture”. The same lands were called Uzbekiya in the work of Qadyrgali. Coins of Baraq Khan do not clarify his main possessions but nevertheless indirectly refer to the fact that the main territory of his nomads was the steppes east of the Volga. All this information has led to several important conclusions. The main conclusion is that the Baraq Khan’s ulus was located in the eastern part of the Jochid Ulus, mainly in the left-bank area of the Volga region, on the Ural and Emba rivers, and in the northern Aral and Syr Darya regions. Baraq Khan did not pursue the goal of annexing these lands to his possessions. Geographically, the lands of his ulus were contingent with the lands of the future Qazaq Khanate, founded by his son, Zhanibek. Russian and Nogai contemporaries of the Qazaqs perceived them precisely as the heirs of Baraq Khan and his grandfather Urus Khan. That last fact testifies to the continuity of not only the dynasty, but also the territories. In conclusion, the etymology of the name Baraq, which is a common Turkic anthroponym, is considered while attempts to establish Arabic roots for it are ruled out as erroneous.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"82 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73122048","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-29DOI: 10.22378/2313-6197.2022-10-1.154-183
Maksum M. Akchurin, Oleg O. Vladimirov
Research objectives: To study the role of the Tatar nobility in the management of a historical region, Gornaya storona, on the right bank of the Volga in the Kazan Khanate and later in the Sviyazhsky district. Research materials: The study is based on new published sources, first and foremost being the text of the charter granted to the princes Temey and Ishey. This is the only known charter of the Sviyazhsky district. Results and novelty of the research: The author compared Temey’s charter with the charters granted to the Tatar princes of Meshchera (the so-called Mordovian princes) and reached the conclusion that the Sviyazh princes retained their former administrative functions of the beks of the Horde. At the same time, the princes and the district administration were given separate powers to manage certain groups of the population. The Russian administration ruled the so-called Chuvash volosts, while the Tatar aristocracy ruled the so-called Tatar hundreds. The full text of the charter contains certain information about Temey’s father, Prince Kochak. The author was able to identify the names of the last rulers of the Bekbulatov hundred and the features of the internal administrative division of the Sviyazhsky district. The hundreds of Prince Ishey and Prince Temey were once a single administrative region, that is, the Baryshev volost. The author found information about the participation of the inhabitants of the so-called Tatar hundreds in the Yenaleevsky uprising of 1615–1616 and identified the names of the uprising’s local leaders who came from the ruling princely families. Also, the author carried out a genetic analysis of the Y-chromosome of the descendants of princes Ishey and Temey in the male line, known from official documents. The results of the study confirmed (with a high degree of probability) the reliability of the evidence in the charter that Ishey and Temey were cousins.
{"title":"About the Place of the Tatar Aristocracy in the Structure of Government of the Mountain Side (Sviyazhsk Uyezd) from the second half of the sixteenth to the early seventeenth century","authors":"Maksum M. Akchurin, Oleg O. Vladimirov","doi":"10.22378/2313-6197.2022-10-1.154-183","DOIUrl":"https://doi.org/10.22378/2313-6197.2022-10-1.154-183","url":null,"abstract":"Research objectives: To study the role of the Tatar nobility in the management of a historical region, Gornaya storona, on the right bank of the Volga in the Kazan Khanate and later in the Sviyazhsky district. Research materials: The study is based on new published sources, first and foremost being the text of the charter granted to the princes Temey and Ishey. This is the only known charter of the Sviyazhsky district. Results and novelty of the research: The author compared Temey’s charter with the charters granted to the Tatar princes of Meshchera (the so-called Mordovian princes) and reached the conclusion that the Sviyazh princes retained their former administrative functions of the beks of the Horde. At the same time, the princes and the district administration were given separate powers to manage certain groups of the population. The Russian administration ruled the so-called Chuvash volosts, while the Tatar aristocracy ruled the so-called Tatar hundreds. The full text of the charter contains certain information about Temey’s father, Prince Kochak. The author was able to identify the names of the last rulers of the Bekbulatov hundred and the features of the internal administrative division of the Sviyazhsky district. The hundreds of Prince Ishey and Prince Temey were once a single administrative region, that is, the Baryshev volost. The author found information about the participation of the inhabitants of the so-called Tatar hundreds in the Yenaleevsky uprising of 1615–1616 and identified the names of the uprising’s local leaders who came from the ruling princely families. Also, the author carried out a genetic analysis of the Y-chromosome of the descendants of princes Ishey and Temey in the male line, known from official documents. The results of the study confirmed (with a high degree of probability) the reliability of the evidence in the charter that Ishey and Temey were cousins.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"12 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84595108","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-29DOI: 10.22378/2313-6197.2022-10-1.8-31
R. Pochekaev
Research objectives: The goal of the article is a comparative analysis of information recorded by John of Plano Carpini on Mongolian and Mongol Empire law, along with other sources on the Mongolian law and legal traditions aimed at determining the objectivity of diplomat’s materials and observing the evolution of traditional law of the Mongols. Research materials: Verification is carried out on the basis of the work “The Story of the Mongols Whom We Call the Tartars” by John of Plano Carpini, making comparisons with the corpus of other historical sources, including travelers’ notes and historical chronicles by authors of the medieval and modern eras, as well as materials of ethnographic research on the legal traditions of nomadic peoples of Eurasia. The novelty of the study: The presented article is the first attempt to compare the information of John of Plano Carpini on the customary and imperial law of the Mongols with other sources on Mongolian law to observe certain legal traditions of the Mongols and the evolution of law among the Eurasian nomads. Research results: The author has found that the majority of information from John of Plano Carpini on Mongolian law in the middle of thirteenth century can be characterized as objective as it is confirmed by the data from independent sources dating from the thirteenth to nineteenth centuries. These include testimonies of other foreign travelers who visited Mongolia in different epochs, medieval historical chronicles, studies resulting from ethnographic research, etc. Besides that, the value of the information of the diplomat is emphasized within the context of comparative legal research on the history of the state and law of the Mongol Empire and Chinggisid states.
研究目的:本文的目的是对普莱诺·卡尔皮尼的约翰所记录的蒙古和蒙古帝国法律信息，以及其他关于蒙古法律和法律传统的资料进行比较分析，旨在确定外交家资料的客观性，观察蒙古传统法律的演变。研究资料:以普莱诺·卡尔皮尼的约翰(John of Plano Carpini)的著作《我们称之为鞑靼人的蒙古人的故事》为基础进行验证，并与其他历史资料的语料库进行比较，包括中世纪和现代作者的游记和历史编年史，以及欧亚大陆游牧民族法律传统的民族志研究资料。本研究的新颖之处:本文首次尝试将普莱诺·卡尔皮尼的约翰关于蒙古人习惯法和帝国法的资料与其他关于蒙古法律的资料进行比较，以观察蒙古人的某些法律传统和欧亚游牧民族之间的法律演变。研究结果:笔者发现，卡皮尼的约翰关于13世纪中叶蒙古法律的大部分资料都是客观的，因为它们得到了13 - 19世纪独立资料来源的证实。其中包括在不同时期访问蒙古的其他外国旅行者的证词，中世纪历史编年史，民族志研究结果等。此外，在对蒙古帝国和成吉思汗国家历史和法律进行比较法学研究的背景下，强调外交家资料的价值。
{"title":"The Law of the Mongols as Seen by John of Plano Carpini: Historical Legal Verification","authors":"R. Pochekaev","doi":"10.22378/2313-6197.2022-10-1.8-31","DOIUrl":"https://doi.org/10.22378/2313-6197.2022-10-1.8-31","url":null,"abstract":"Research objectives: The goal of the article is a comparative analysis of information recorded by John of Plano Carpini on Mongolian and Mongol Empire law, along with other sources on the Mongolian law and legal traditions aimed at determining the objectivity of diplomat’s materials and observing the evolution of traditional law of the Mongols. Research materials: Verification is carried out on the basis of the work “The Story of the Mongols Whom We Call the Tartars” by John of Plano Carpini, making comparisons with the corpus of other historical sources, including travelers’ notes and historical chronicles by authors of the medieval and modern eras, as well as materials of ethnographic research on the legal traditions of nomadic peoples of Eurasia. The novelty of the study: The presented article is the first attempt to compare the information of John of Plano Carpini on the customary and imperial law of the Mongols with other sources on Mongolian law to observe certain legal traditions of the Mongols and the evolution of law among the Eurasian nomads. Research results: The author has found that the majority of information from John of Plano Carpini on Mongolian law in the middle of thirteenth century can be characterized as objective as it is confirmed by the data from independent sources dating from the thirteenth to nineteenth centuries. These include testimonies of other foreign travelers who visited Mongolia in different epochs, medieval historical chronicles, studies resulting from ethnographic research, etc. Besides that, the value of the information of the diplomat is emphasized within the context of comparative legal research on the history of the state and law of the Mongol Empire and Chinggisid states.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"10 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74948771","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-29DOI: 10.22378/2313-6197.2021-9-4.878-902
E. Zilivinskaya
Research objectives: To study a group of mosques of Crimean Khanate’s period, namely, buildings with a flat beamed ceiling. To highlight various options for planning buildings and to search for their analogies. Research materials: Buildings of Crimean mosques from the sixteenth to eighteenth centuries, preserved to this day and known from archival materials. All Crimean mosques can be divided into two groups: domed buildings and buildings with flat beamed ceilings and a four-pitched roof. The second grouping is considered in this work. Research results: The consideration of a group of mosques with a flat rafter overlap allows us to divide them into two subgroups: basilicas and halls. The basilica constructions are rectangular buildings divided into naves by rows of columns or abutments supporting the beams. Buildings whose ceiling beams rest directly on the external walls can be attributed to hall mosques. Hall mosques, in turn, can be divided into square and rectangular in plan. Basilica mosques have been known in Crimea since the Golden Horde period. They have numerous analogies in the territory of Asia Minor where similar buildings appeared already in the twelfth century. In the Seljuk Sultanate of Rum, a model of the official Seljuk mosque appeared on their basis. In the Ottoman period, the mosques of Asia Minor became mainly domed. In Crimea, along with the perception of the new fashion, the old Seljuk traditions were preserved. Rectangular hall constructions are simplified versions of basilicas, while square ones comprise the domed mosques. Novelty of the research: For the first time ever, an analysis of the complex of mosque buildings with flat beamed ceilings is carried out and various layout options are highlighted. In addition, a comparison is made with similar mosques both in Crimea of the Mongol period and Asia Minor of the Seljuk period.
{"title":"Mosques with Flat Beam Ceiling of the Crimean Khanate Period","authors":"E. Zilivinskaya","doi":"10.22378/2313-6197.2021-9-4.878-902","DOIUrl":"https://doi.org/10.22378/2313-6197.2021-9-4.878-902","url":null,"abstract":"Research objectives: To study a group of mosques of Crimean Khanate’s period, namely, buildings with a flat beamed ceiling. To highlight various options for planning buildings and to search for their analogies. Research materials: Buildings of Crimean mosques from the sixteenth to eighteenth centuries, preserved to this day and known from archival materials. All Crimean mosques can be divided into two groups: domed buildings and buildings with flat beamed ceilings and a four-pitched roof. The second grouping is considered in this work. Research results: The consideration of a group of mosques with a flat rafter overlap allows us to divide them into two subgroups: basilicas and halls. The basilica constructions are rectangular buildings divided into naves by rows of columns or abutments supporting the beams. Buildings whose ceiling beams rest directly on the external walls can be attributed to hall mosques. Hall mosques, in turn, can be divided into square and rectangular in plan. Basilica mosques have been known in Crimea since the Golden Horde period. They have numerous analogies in the territory of Asia Minor where similar buildings appeared already in the twelfth century. In the Seljuk Sultanate of Rum, a model of the official Seljuk mosque appeared on their basis. In the Ottoman period, the mosques of Asia Minor became mainly domed. In Crimea, along with the perception of the new fashion, the old Seljuk traditions were preserved. Rectangular hall constructions are simplified versions of basilicas, while square ones comprise the domed mosques. Novelty of the research: For the first time ever, an analysis of the complex of mosque buildings with flat beamed ceilings is carried out and various layout options are highlighted. In addition, a comparison is made with similar mosques both in Crimea of the Mongol period and Asia Minor of the Seljuk period.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"5 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84890962","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-29DOI: 10.22378/2313-6197.2021-9-4.832-856
D. Maslyuzhenko, G. Samigulov
Research objectives: The reconstruction of the features of Islamization of the Ugrian population in Western Siberia from the sixteenth to early eighteenth centuries and some controversial points in the research of this process. Research materials: The present study was based on the analysis of published sources: chronicles, memoirs, and archaeological as well as historiographical data. Results and novelty of the research: The penetration of world religions, including Islam, into the taiga and tundra zone of Western Siberia in the late Middle Ages and Early Modern period is a relevant though insufficiently studied line of research. It is directly related to the issues of including these territories into the Russian state. However, in most cases the limited written and archaeological sources, characterizing the process of adoption of Islam by the local population, have led to the discussion adopting the same stereotyped plotlines. Most often, research has looked to characterize various possible factors possibly influencing the process of Islamization led by the representatives of Sufi tariqas, acting in the territory of the Shibanids within the ulus of Jochi, the Tyumen and Siberian Khanate in particular. A significant strengthening of the Muslims’ influence and their activity’s expansion is only revealed in the case of the last one. This process is automatically related to the Ugrian principalities connected with the Khanate, most often not in critical terms. At the same time, the analysis of chronicles mostly shows very limited possibilities of Islamic preaching outside the territory of various groups of Siberian Tatars. In such cases, preaching influenced either the representatives of the Ugrian elite alone, or reflected the domestic partnership of the Ugrians with Tatars. Under these conditions, the emergence of new approaches, which O.N. Naumenko and E.A. Naumenko claim in their works, force us to carefully analyze the proposed methods, sources, and results of the study of Islam among the West Siberian Ugrians. The work done in this regard shows that during the period under consideration, the adoption of Islam among the representatives of any groups of the Ob Ugrians would have been isolated incidents. As a rule, such episodes were connected with the elite of this society that was in close cooperation with the aristocracies of the Siberian Khanate. Dwelling in an interconnected way with the Turkic-Tatar population played a great role in this as well. Moreover, after the entry of Western Siberia into the Russian state, the number of such cases did not increase. On the contrary, sources define the Ostyaks and the Voguls as pagans. It is in this context that Orthodox preaching began among them.
{"title":"On the Question of Islamization of Ugrian Population in Western Siberia from the sixteenth to early eighteenth centuries and Some Aspects of Study of This Process","authors":"D. Maslyuzhenko, G. Samigulov","doi":"10.22378/2313-6197.2021-9-4.832-856","DOIUrl":"https://doi.org/10.22378/2313-6197.2021-9-4.832-856","url":null,"abstract":"Research objectives: The reconstruction of the features of Islamization of the Ugrian population in Western Siberia from the sixteenth to early eighteenth centuries and some controversial points in the research of this process. Research materials: The present study was based on the analysis of published sources: chronicles, memoirs, and archaeological as well as historiographical data. Results and novelty of the research: The penetration of world religions, including Islam, into the taiga and tundra zone of Western Siberia in the late Middle Ages and Early Modern period is a relevant though insufficiently studied line of research. It is directly related to the issues of including these territories into the Russian state. However, in most cases the limited written and archaeological sources, characterizing the process of adoption of Islam by the local population, have led to the discussion adopting the same stereotyped plotlines. Most often, research has looked to characterize various possible factors possibly influencing the process of Islamization led by the representatives of Sufi tariqas, acting in the territory of the Shibanids within the ulus of Jochi, the Tyumen and Siberian Khanate in particular. A significant strengthening of the Muslims’ influence and their activity’s expansion is only revealed in the case of the last one. This process is automatically related to the Ugrian principalities connected with the Khanate, most often not in critical terms. At the same time, the analysis of chronicles mostly shows very limited possibilities of Islamic preaching outside the territory of various groups of Siberian Tatars. In such cases, preaching influenced either the representatives of the Ugrian elite alone, or reflected the domestic partnership of the Ugrians with Tatars. Under these conditions, the emergence of new approaches, which O.N. Naumenko and E.A. Naumenko claim in their works, force us to carefully analyze the proposed methods, sources, and results of the study of Islam among the West Siberian Ugrians. The work done in this regard shows that during the period under consideration, the adoption of Islam among the representatives of any groups of the Ob Ugrians would have been isolated incidents. As a rule, such episodes were connected with the elite of this society that was in close cooperation with the aristocracies of the Siberian Khanate. Dwelling in an interconnected way with the Turkic-Tatar population played a great role in this as well. Moreover, after the entry of Western Siberia into the Russian state, the number of such cases did not increase. On the contrary, sources define the Ostyaks and the Voguls as pagans. It is in this context that Orthodox preaching began among them.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"38 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74941387","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-29DOI: 10.22378/2313-6197.2021-9-4.791-806
M. Moiseev
Objective: To study the monuments of diplomatic correspondence from the sixteenth century as a source of political thought in the successor states of the Golden Horde. Research materials: The messages of Crimean khans, sultans, representatives of ruling groups, Nogai beks and mirzas preserved in translated copies in the ambassadorial books of the Muscovite state. Novelty of the research: For the first time ever, the diplomatic documents of the Crimean khanate and the Nogai Horde are involved in the reconstruction of their period’s corpus of political ideas. Considering the question of the authorship of messages, we proceed with the concept of S.M. Kashtanov about “technical authorship”, in which the authorship is understood as the collective work of rulers, courtiers, bureaucrats, and technical workers on the creation of a letter. Research results: The application of the concept of “corporate authorship” has made it possible to show that diplomatic messages were always a product of some convention possible within the elite that were involved in the development of foreign policy. Translators played an important role in shaping the political language. The messages of the khans, sultans, beks, and mirzas of the successor states of the Golden Horde contain some ideas that can help us to outline the political ideology. Central to it is the thesis of the exclusive right to power of the Chinggisids who could get power only with the general consent of the “political people”. “Evil” and “good” were the most important concepts of thought in the successor states. “Evil” was understood as any change in the established order, and “good” as its preservation. Thus, conservatism and the desire to fix the rituals of power and management practices that had developed earlier in the era of the Golden Horde were the most important concepts for political life in the successor states. This attitude led to the preservation of earlier concepts and terminological language, something which was reflected in the practice of diplomacy when the elusive reality of former power influenced ambassadorial ceremony and the form of messages.
{"title":"Diplomatic Materials of the sixteenth century as a Source of Political Thought in the Successor States of the Golden Horde (To the Formulation of a Research Problem)","authors":"M. Moiseev","doi":"10.22378/2313-6197.2021-9-4.791-806","DOIUrl":"https://doi.org/10.22378/2313-6197.2021-9-4.791-806","url":null,"abstract":"Objective: To study the monuments of diplomatic correspondence from the sixteenth century as a source of political thought in the successor states of the Golden Horde. Research materials: The messages of Crimean khans, sultans, representatives of ruling groups, Nogai beks and mirzas preserved in translated copies in the ambassadorial books of the Muscovite state. Novelty of the research: For the first time ever, the diplomatic documents of the Crimean khanate and the Nogai Horde are involved in the reconstruction of their period’s corpus of political ideas. Considering the question of the authorship of messages, we proceed with the concept of S.M. Kashtanov about “technical authorship”, in which the authorship is understood as the collective work of rulers, courtiers, bureaucrats, and technical workers on the creation of a letter. Research results: The application of the concept of “corporate authorship” has made it possible to show that diplomatic messages were always a product of some convention possible within the elite that were involved in the development of foreign policy. Translators played an important role in shaping the political language. The messages of the khans, sultans, beks, and mirzas of the successor states of the Golden Horde contain some ideas that can help us to outline the political ideology. Central to it is the thesis of the exclusive right to power of the Chinggisids who could get power only with the general consent of the “political people”. “Evil” and “good” were the most important concepts of thought in the successor states. “Evil” was understood as any change in the established order, and “good” as its preservation. Thus, conservatism and the desire to fix the rituals of power and management practices that had developed earlier in the era of the Golden Horde were the most important concepts for political life in the successor states. This attitude led to the preservation of earlier concepts and terminological language, something which was reflected in the practice of diplomacy when the elusive reality of former power influenced ambassadorial ceremony and the form of messages.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"44 4 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76237751","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-29DOI: 10.22378/2313-6197.2021-9-4.733-748
L. V. Vorotyntsev
Research objective: To both study the mechanisms of the formation of the historiographical myth about the so-called “Horde captivity” of the Ryazan Prince Oleg Ingvarevich Krasny and to reconstruct the political history of the Ryazan Principality in the 1240–50s. Research materials: The collection of Russian chronicle sources, the “Tale of the Destruction of Ryazan by Batu”, the “Armenian History” by Kirakos Gandzaketsi, the anonymous Georgian “Chronograph” of the fourteenth century, “History of World Conqueror” by Juvaini, “Compendium of Chronicles” by Rashid al-Din, as well as the “History of the Mongols” by John of Plano Carpini, and the “Itinerarium” by William of Rubruck. Results and novelty of the research: Based on a comprehensive study of narrative sources, the author reconstructs the political contacts of the ruling elites of the Ryazan Principality with the authorities of the Mongol Empire and the Jochid Ulus in 1242–1252. In particular, the author substantiates the thesis that Oleg Krasny received a yarliq to rule as a result of his trip to Töregene Khatun’s headquarters in 1242–1243. Also, a number of additional arguments are made to confirm the mythological nature of the thesis established in the scholarly literature about the long-term “Horde (Mongolian) captivity” of the Ryazan prince, Oleg Ingvarevich Krasny. In addition, the thesis about the existence of an anti-Horde union of Russian princes Daniil Romanovich of Halych, Andrey Yaroslavovich of Vladimir, and Yaroslav Yaroslavovich of Tver’ at the turn of the 1240–50s is argumentatively refuted along with the participation in this union of Oleg Ingvarevich of Ryazan, which allegedly caused his two-year (1250–1252) imprisonment in Batu’s headquarters.
{"title":"The “Horde Captivity” of the Ryazan Prince Oleg Ingvarevich Krasny (1238–1258): From Historiographical Myth to Historical Realities","authors":"L. V. Vorotyntsev","doi":"10.22378/2313-6197.2021-9-4.733-748","DOIUrl":"https://doi.org/10.22378/2313-6197.2021-9-4.733-748","url":null,"abstract":"Research objective: To both study the mechanisms of the formation of the historiographical myth about the so-called “Horde captivity” of the Ryazan Prince Oleg Ingvarevich Krasny and to reconstruct the political history of the Ryazan Principality in the 1240–50s. Research materials: The collection of Russian chronicle sources, the “Tale of the Destruction of Ryazan by Batu”, the “Armenian History” by Kirakos Gandzaketsi, the anonymous Georgian “Chronograph” of the fourteenth century, “History of World Conqueror” by Juvaini, “Compendium of Chronicles” by Rashid al-Din, as well as the “History of the Mongols” by John of Plano Carpini, and the “Itinerarium” by William of Rubruck. Results and novelty of the research: Based on a comprehensive study of narrative sources, the author reconstructs the political contacts of the ruling elites of the Ryazan Principality with the authorities of the Mongol Empire and the Jochid Ulus in 1242–1252. In particular, the author substantiates the thesis that Oleg Krasny received a yarliq to rule as a result of his trip to Töregene Khatun’s headquarters in 1242–1243. Also, a number of additional arguments are made to confirm the mythological nature of the thesis established in the scholarly literature about the long-term “Horde (Mongolian) captivity” of the Ryazan prince, Oleg Ingvarevich Krasny. In addition, the thesis about the existence of an anti-Horde union of Russian princes Daniil Romanovich of Halych, Andrey Yaroslavovich of Vladimir, and Yaroslav Yaroslavovich of Tver’ at the turn of the 1240–50s is argumentatively refuted along with the participation in this union of Oleg Ingvarevich of Ryazan, which allegedly caused his two-year (1250–1252) imprisonment in Batu’s headquarters.","PeriodicalId":41481,"journal":{"name":"Zolotoordynskoe Obozrenie-Golden Horde Review","volume":"7 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84670976","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：