TEZ II YAZITI

2021

The article discusses the insights gained from an Old Uyghur register that sheds light on the administrative structures of the Mongol Empire. The study provides a detailed description of the manuscript, including its surviving contents, and an English translation of the text. The article presents the historical context, suggesting that the manuscript was a register of a postal station. It also discusses the significance of the manuscript for understanding the history and functioning of the Mongolian imperial administration.

Heritage and Identity in the Turkic World, edited by Alva Robinson, Kaǧan Arık, Elmira Köchümkulova, and Jonathan North Washington, 2023

Ilse Laude-Cirtautas was a tireless advocate for the culture of the Turkic peoples of Central Asia, including thirteen centuries of literature. The earliest surviving examples of Turkic writing are found in a series of inscriptions situated in the Orkhon River Valley and surrounding areas of Mongolia and dating to the Second Türk Qaghanate (680 CE-743 CE). The present contribution to the memory of Ilse Opa presents a translation of one of these inscriptions, the funerary memorial of Kül Tegin (d. 731), brother of the Türk Bilgä Qaghan (ca. 717 CE-734 CE). It offers one of our most intimate glimpses into events at the center of the qaghanate, told in Bilgä Qaghan's own voice. I first read the Kül Tegin inscription while on a Watson Fellowship in Tuva in 2001-2002, an experience that set my course toward Central Asian studies. I began this translation under Ilse Opa's supervision in 2005. One of Ilse Opa's contributions to the study of Turkic literature concerned the formulae of oral traditions.1 The study of oral epic literature was broken open in the second quarter of the twentieth century by Milman Parry and his student Albert Lord , culminating in the latter's seminal work, The Singer of Tales.2 That work grew out of Parry's desire to prove, through comparison to a living oral epic tradition, that the author or authors of the Homeric corpus could have produced the Iliad and Odyssey in a preliterate society. Parry and Lord conducted their fieldwork in the South Slavic Balkans only because the presence of the Iron Curtain kept them from traveling further east. They were aware of the earlier anthropological studies of Wilhelm Radloff (1837-1918), Victor Zhirmunsky (1891-1971) and Shoqan Valikhan (1835-1865) that demonstrated a robust living tradition of oral epic storytelling among the Turkic groups living along the edges of the expanding Russian Empire, and they initially hoped to conduct their study there.3 My own undergraduate study of and subsequent fixation with Homeric epic made Turkic epic literature a natural choice for study, and in the early years of graduate school, I explored the stories of Kökötöy, Bok Murun and other Turkic heroes. Throughout, the 4 See, for example, the translations of Ross, "The Orkhon Inscriptions"; Tekin, A Grammar of Orkhon Turkic. 5 Golden, "'Eternal Stones'," especially pages 5-9 on the historical nature of Turkic inscriptions in general and pages 12-14 on the Orkhon inscriptions in particular.

알타이학보, 2010

This paper presents a study of a newly found Turkic runic inscription nearby Ak-Ölöng village, Yssykköl Province of Kyrgyzstan. The inscription carved on the rock is the 35th inscription of Early Medieval Turks discovered in the Tian Shan Region. The authors give a description of the monument and supply it with transliteration, transcription and translation What makes this inscription important is that it is closer to the inscriptions of the Yenisey region rather than the other inscriptions of the region both with regards to its palaeographical and contextual features. This is particularly prominent in the orthographical characteristics of the signs for G 1 , T 2 ve Ẅ. The parallel usage of teŋride(ki) yerde(ki) in the Yenisey Inscriptions also support this view. Due to its palaeographical features it can be said that this inscription belongs to the earlier period of Turkic runic writing than any other found in the Tian Shan region.

International SOCIAL SCIENCES STUDIES JOURNAL, 2019

Cengiz Han’ın ölümü ile birlikte onun kurmuş olduğu büyük imparatorluk oğulları arasında pay edilmiştir. Çağatay Han, Doğu ve Batı Türkistan’ın hemen hemen bütün bölgelerinde hakimiyet kurmuştur. Çağatay Hanlığı dini çeşitlilik bakımından kozmopolit bir yapıya sahiptir. Çagatay Han bu bölgelerde hakimiyetini sağlamlaştırmak maksadı ile istimâlet politikası gütmüştür. 1326 tarihinde Tarmaşirin Han Çağatay Hanlığı’nın hükümdarlığına geçmiş ve Müslümanlığı kabul ettikten sonra Alâeddin adını almıştır. Tarmaşirin’in İslamiyet’i kabul etmesi ile birlikte İslam ülkeleri ve Çağatay Hanlığı arasındaki ticari ve siyasi ilişkiler gelişme göstermiştir. Tarmaşirin’in İslam ülkeleri ile iyi ilişkiler içinde olması Moğol gelenek ve göreneklerine bağlı bazı kesimler tarafından hoş karşılanmamış ve Tarmaşirin’in amcaoğlu Bûzun’a bağlılıklarını bildirmişlerdir. Çağatay Hanlığı’nı yeniden canlandırmak isteyen gelenekçi Yedisu ve Cungarya’da bulunan Moğol beyleri Tarmaşirin’i tahttan indirerek onu öldürmüşlerdir. Tarmaşirin Han’ın öldürülmesi üzerine çıkan karışıklıklar ve istikrarsızlık hanlığın çöküşüne kadar gitmiştir. Siyasi bir birlikteliğin olmaması sonucu Çağatay ulusu ikiye ayrılmıştır. Birisi yerleşik ve halkın çoğunluğu Müslüman olan Maverâünnehir, diğeri ise Moğol gelenek ve göreneklerine bağlı, atlı-göçebe kültürünü devam ettiren Moğolistan olmuştur. With the death of Genghis Khan, the great empire he founded was shared among his sons. Chagatai Khan established dominance in almost all the regions of East and West Turkistan. Chagatai Khanate has a cosmopolitan structure in terms of religious diversity. Chagatai Khan pursued a policy of exploitation in order to consolidate his dominance in these regions. In 1326, Tarmashirin Khan became the ruler of Chagatai Khanate and took the name Alaeddin after converting to Islam. With Tarmashirin's adoption of Islam, trade and political relations between Islamic countries and Chagatai Khanate developed. The fact that Tarmashirin had good relations with Islamic countries was not welcomed by some sections of the Mongolian traditions and customs and they announced their allegiance to his uncle's son Buzun. The traditional Mongolian lords in Yedisu and Dzungaria who wanted to revive the Chagatai Khanate, dethroned Tarmashirin and killed him. The turmoil and instability following the killing of Tarmashirin Khan led all the way to the collapse of the khanate. As a result of the lack of political unity, the Chagatai nation was divided into two. One was the settled Transoxiana, the majority of which was Muslim, and the other was Mongolia, which maintained its equestrian-nomadic culture, adhering to Mongolian traditions and customs.

НҮҮДЭЛЧИД БА ХОТ СУУРИН, 2020

In 2005 Judith Kolbas published a remarkable interpretation of the Uyghur site Tsagaan Sumiĭn Balgas, Khotont sum, Arkhangaĭ aĭmag, situated in a valley on the northern slope of the Khangaĭ mountain range north of a small creek which finally enters north of Karabalgasun into the Orkhon River. The dating and its implication for urbanism in Mongolia are discussed.

Texts and contexts. Ongoing Researches on the Eastern Iranian World (Tenth-Fifteen C.), V. Allegranzi, V. Laviola (eds.), Roma: Istituto per l’Oriente C. A. Nallino, 2020

Bolor-un Gerel. Crystal-splendour. Essays presented in honour of Professor Kara Gyorgy’s 70th birthday. Volume 1. ed. By Birtlan Agnes and Rakos Attila. Eotvos Lorand University, Hungarian Academy of Sciences, Budapest 2005, p. 385-391, 2005

Layout and typesetting: Hüseyin Yavuz