THE CONCEPT OF SOCIAL POLICY AMONG THE ANCIENT TURKS

Timur B. Davletov
Graduate School of Social Sciences, Hacettepe University, Ankara, Turkey
(PhD Program in Sociology)
aronxakas@yahoo.com

1. Introduction
By this paper author has tried to concentrate over research on the concept of social policy which was implemented in ancient Turkic period. The given period’s social policy is studied rather within the framework of social assistance than by dimentions of social security concept.
The theme related to the concept of social policy in ancient Turkic period has been chosen because of perception that this field should be researched from such a point of view. Through such investigation it is possible to know and recognize the ancient Turks’ practices in the field of social policy and consequently it is possible to discuss about some of original approaches of Turks of relevant period. At the same time by using of results and inferences of such a research we can find very suitable ground to compare past and present situations in social policy field of Turks, by which all Turkic groups are implied.
Within concept of social policy among the ancient Turks the author uses available sources like ancient Turkic inscriptions from the northern part of Mongolia which is also well-known as Orkhon River basin.
Together with that various Turkic epics, constituted verbal literature, are valuable sources for this paper. Especially, the Ienissei Kyrgyz, who have lived in region of Sayan and Altai mountains since indefinite past times, and their descendants the Khakas Turks’ tradition of heroic epics have been researched under a light of the topic. The reason of application to Khakas epic tradition is a fact that the Khakas people is one of autochtonous populations of the Altay-Sayan Mountains and the Khakas-Minusinsk Valley. At the same time Khakas-Altay-Sayan region is the ancient motherland of proto-Turks (Kafesoğlu 2005: 52) and men lived on this terrain in period of Afanasiev Culture (B.C. 2500-1700) were “proto type of Turkic race” which has been defined by some researchers as “Caucasian race of warriors with brachycephalic cranium” (Ögel 1962: 3-8, 128, 196; Kafesoğlu’nda 2005: 49, 218). This matter has influenced over our preference. Because thus while we research the concept of social policy it is very important from the point of view regarding opportunity to lighten given topic in relation to ancient Turks. Futhermore, it is very important point to use in this research samples of verbal literature of Khakas-Sayan-Altay region, in order to prepare suitable terrain for researchers who will do studies toward this destination in the future.
Meanwhile due to a hardness to follow historical periods in epics, which begin their introductions generally from creation of world, ancient Turkic period has been taken in more wider chronologic frames without limitation by perod of A.D. VI-VIII centuries. So ancient Turkic period covers the chronologic fragment from B.C. period till ethnographic period.

2. Terminological Framework of Theme
Before entrance into the theme of concept of social policy among the ancient Turks it is useful to give out the framework of some term used in present paper. Thus terms used here will be understandable much better. At the same time it helps us to avoid chaos in terminological dimension.
Social policy (ancient Roman socialis [society] + ancient Greek politikē [an art of management of state]) (Slovar inostrannykh slov 1964: 508, 604, 605).
According to the socialist definition approach, social policy is concept of political government which “constitutes and realizes by special measures destination toward development of social justice, promotion of welfare, democracy, culture of daily life of [social-economical] class, nation, community, social group, collective, and personalities” in society (Smirnov 1989: 191).
Social policy (sozialpolitik, politique sociale) is “activity of society and state toward improvement of social field, welfare, conditions of work, life etc.” (Osipov 1998: 249).
Poverty is a term covers deprivation or situation when basic human needs can not be met and this term is a little higher than minimal or insufficient level of income (An Urbanizing World 1996: 108).
It would be useful to evaluate the topic of deprivation under the light of developments in Russia, within of which Khakas Republic, which this year celebrated the 300th anniversary of annexation of Khakas State into Russian Imperia, is located. In addition to that while we concentrate over the theme about concept of social policy in ancient Turkic society and its influence on members or socio-economic strata of it, it would be very useful to study this theme within the framework of evaluation of relevant situation in present Russia. In Russia of 90’s there socio-economic strata or population segments were being determined in accordance to minimal level of livelihood. Thus those who lived under a level of minimal livelihood norm were accepted as those who live in conditions of poverty. The stratum with low income level lived in better livelihood conditions in comparison with those who had less than minimal livelihood standards, but this stratum’s level of income was less than level of minimal cumsumption basket. Together with that in Russia of mentioned period there were other strata like that with middle level of income, well level of income and stratum of the wealthy, which is not whithin our theme, so we not envisage them in present paper. At the same time we have to express that as a concequence of Russia’s economic default in 1998 within above-mentioned two strata there appeared some serious qualitative changes. Besides of that, the part of people with income level lower than minimal livelihood standard constitute 40% or more percent of total population of Russian Federation. In general people with low income level and poors have overpassed 70% within total population of Russia (Prozorovskaya 2004: 131-134).
In order to understand relevant matter in Russia much better it would be useful to apply to other source. For example, the result of sociological research with Russian citizens of age groups form 18 till 55 and who belonged to various socio-economic and education strata lived in more than 100 villages, districts, towns, big cities in totally 44 administrative units like republics, provinces and regions within Russia, conducted by Fond Obschestvennogo Mnenia (Foundation of Public Opinion) in Russia in September of 2006. But results of this research are far from to be comfortable because of according to them in Russia there are every fourth man contacted within questionary has stated that he/she has not “money even in order to buy bread” (Golovachev 2006: 6). Even in Moscow, to there everybody comes in order to find job and earn money from both other regions within Russia and outside of it, during research has been discovered that 10% of people (inhabitant of Moscow) contacted within questionary have from time to time serious financial problems regarding buying bread (Golovachev 2006: 6). According to the same research 28 percent of people have problems regarding buying clothes (Golovachev 2006: 6). By 2000 in Russia there 53,5 millions citizens live under the line of poverty (Golovachev 2006: 6).
When we can see the situation on social policy front in modern Russia it would be useful for us when we touch on relevant situation in ancient Turkic period. Of course it is undoubtedly that in period of ancient Turks to conduct modern sociological research and statistical calculations were much more harder. So present research is based principally on such sources like epics, tales as well as written historical sources, which survived untill nowadays. Together with that we can not easely reply in negative form to the question of reliability on these alternative sources in comparison with modern banks of relevant data.
Social security (soziale sicherung, securite sociale) is wholeness of activities and founds dealed with providing and submitting material aid and service toward members of society or certain part/s of society (Osipov 1998: 206).
In addition to that, there is term of social guarantee which expresses the wholeness of measures and juridical norms which bring to social rights of individual umbrella of guarantee at constitutional level (Osipov 1998: 50). So it would be especially very hard to talk about any constitutional right realted to guarantee of social rights in ancient societies. In spite of that we can talk about guarantee of social rights at least at level of declaration or practice of them in reality, if ancient Turkic inscription and text of relevant epics can be taken on reliance and confidence.
Myth is a source, contained samples of human behaviours at ethno-socio-cultural level, and which was “in ancient cultures the only explanation of reality in sembolic-pattern style” (Beydili 2005: 373-378). Mircea Eliade of Romania, who was one of the most famous researchers of Shamanism all around the world, have defined the myth as a base which forms and even determines behavioural stereotypes of people within traditional framework (Beydili 2005: 373-378). This functional definition of myth is very important for our research.
Myth (in ancient Greek mythos) is “epic which describe perceptions of ancient societies about creation of the universe, natural events, gods and legendary heroes” (Slovar inostrannykh slov 1964: 415). We can say that in this definition of myth there an aspect related to lighten epics or myths’ influence on individual behavioural stereotypes or expectation of behaviour have been omitted.
Mythology (in ancient Greek mythologia) (Slovar inostrannykh slov 1964: 415) word which consists of ancient Greek mythos (word, narration, epic) and logos (meaning, terminologycal doctrine), is a wholeness of narrations and epics reflected perceptions of peoples of ancient periods related to creation of universe, natural events, religious creatures and legendary personalities.
According to Prof. Dr. Bahaeddin Ögel, the mythology of Turks faces a function of mirror that lightens the Turkic social order, so different aspect of Turkic mythology is that it is not consists of “dead thoughts and perceptions”. Turkic mythology has been descripted by Prof.Ogel as “a way of life” and a bank of thoughts and data which give form and in various ways control it at the level of society (Ivgin 2005: 5-7).

3. The Concept of Social Policy Among the Ancient Turks
In case of using epics which stayed within verbal literature we can talk about both internal and external social policy concept among ancient Turks.
Within this framework of practices of social policy among ancient Turks besides of ancient Turkic inscriptions we can apply to for instance epic of Khakas Turks “Khuban[1] Arygh[2]” consists of appr. 16.000 lines. In this epic (alyptygh nymakh) there we can find out important sources in relation to research on concept of social policy among ancestors of Khakas Turks. The main heroine of this epic is Khuban Arygh [Huban Aryg], a brave heroic girl. This point is very important one in regard to reflections of situations related to intergender relationship in ancient Turkic period. At the same time it is important from the point of understanding above-mentioned reflections.
For example, after loss her father Khara[3] Khan, the first activity of Khuban Arygh, who has been introduced by her mother Khyian[4] Arygh to people as one who will rule country as new Khan, was following: Khuban Arygh right after she put on her father’s robe of Khan realized firstly social aid measures toward socio-economically the most vulnerable strata of society which she will rule. These practices are descripted in epic like following:
Khuban Arygh put on a robe of Khan after Khan,
Put on a robe of Ruler after Ruler.
[She] gave the best clothes to those
Who had nothing to wear.
[She] gave the best horses to thouse
Who had nothing to ride (Khuban Arygh 2006: 89).
I.e. here we can view first practices of Khuban Arygh, taken over Khan’s management from her the late father, in cosial policy field. Meanwhile it should be notice that these practices are much beyond minimal level of social aid, so we can see that newly appointed Khan attempts to conduct this aid in her best way. As a matter of fact, Khuban Arygh gives not only average horse to those, who have not any horse, but she tries to give them “the best horses” as well as “the best clothes” to those, who live very poor. It is important to notice that we may look at these vulnerable strata may as mistakes of social policy of Kuban Arygh’s forebear, but beyond of that, we stress that appearence of such strata within general population is inevitable results of socio-economic ctivities within society itself. But ruler/s of this society has to sometimes to arrange this situation in favor of most vulnerable strata of community by social policies, not by bloody forced social changes like revolutions.
At the same time above-mentioned attempt of newly appointed Khan opens us a fact that in ancient Turkic society there were at least socio-economically disadvantageous people. Together with that we can recognize by this epic state administration’s practices in filed of social policy. In reality, situations related to existence of such disadvantageous strata in ancient Turkic society could be hiden, avoided, but instead of that objective exposing of such hard topics within epics, which are constitute essence of Turkic mythology, promote credibility of and reliance on Turkic epics.
It would be useful to place here the first speech by Khuban Arygh after her’s first social policy application. Together with that it is very interesting point when main heoine of epic begins her rule with social aid and support acts instead of speech. The frst speech after first act of Khuban Arygh as Khan was like following:
Let’s leave nobody in starvation,
Consume the best food [and] meal.
Let’s leave nobody to live
Without clothes and wear
With poor clothes.
Put on the best clothes.
Let’s exploit nobody by anyone for money,
Do not give opportunity to anyone who want opress the people.
Grow alone colt till horse
Bring up orphaned child till brave warrior...
Live within health and order,
Within union, peace and cooperation.
Live within goodness and order with
Neighbor people in peace... (Khuban Arygh 2006: 89).
It would be notice from above given sample fragment of the epic that the state ruler is not limited to practice of social policy toward the most vulnerable strata within society but she gives some recommendations to people itself. These recommendations can be viewed as attempts which encourage the improvement a social solidarity among individuals formed society itself beyond attempts made by state or state administration. For example, in short fragment from epic it can be clearly noticed an attitude of country’s administration toward encouragement interpersonal peace, solidarity, inter-support, unity, welfare, non-exploitation, non-oppression between and over individuals in the society. As a result, by short fragment mentioned above, it can be emphasized that socil policy among the ancient Turks has been practiced not only at level of state-individual, but also it has been applied within dimension of individual-individual or society-individual relationship.
At the same time in text of mentioned above epic there can be found out words reflects and comfirms an attitude of ancient Turkic administrators toward the enlargement of welfare level of people ruled by them. In comparison with present days in ancient times at least at ground of thought and perception worldly and beyond lifes were not separated from each other by such concrete lines. It can be expressed tht within such environment passings from our world to beyond of it were more transparent at least according to epics and mythology in general. As a matter of fact, in epic of Khuban Arygh, there heroes can pass from world where people live to beyond worlds (Khuban Arygh 2006: 75-76). So souls of dead people known in Khakas language as sürün pass by boats through a wide river which “can not be passed within nine days by swimming”. But in order to pass mentioned river by boats souls of dead people wait in long queue where “men with money” move ahead speedy while “men without money” experience serious problems in advance ahead as long as “a year” (Khuban Arygh 2006: 77). This point is very important because of it does possible to emphasize at least on level of reflection in text of epic that in ancient Turkic period a priority was given to the wealthy even within religious dimension. From this point we can understand much better why rulers of ancient Turkic society have tried to advance welfare level of their people and encourage them to live in peace and accordance and supply to the most poor of them an aid with “the bests”. By more suitable words, it can be conveyed that the social policy in the ancient Turkic period has wholeness in both worldly and spiritual dimensions.
In other ancient Khakas (Kyrgyz) heroic epic of Altyn Chus (1987: 137) there Alyp Khan during an address to his people was saying the following:
... Never walk without horses,
Ride the best horses,
Stop wearing torn clothes,
Wear the best clothes.
In other ancient Khakas heroic epic of Altyn Arygh (1997: 493, 494) there near to the end of epic text government condected by Khannygh Khylys[5], who was elected as new ruler of Khanate by people, was descripted in suitable way to social policy focused management of society in ancient Turkic period like following:
[He] conduct rule over autochthonous people,
Men without horses have been given horses,
Men without clothes have been given clothes,
[He] growed alone colts till horses
Brought up orphaned children till brave warriors...
Together with that it should be expressed that above-mentioned thoughts and inferences are fitable with historical documents of Turkic culture.
As a matter of fact, the following words said by Bilge Khan and made eternal on the ancient Turkic inscriptions are very important: “I throned over miserable and disordered people who has no food, no cloth, and I gave [to my people] rebirth. I converted naked people into dressed one, and poor people into rich one” (Ergin 1973: 25). From these words it can be seen that in ancient Turkic period social policy has been applied by ruler toward his people. Thus we can express that Khan have worked for improvement welfare level of his people in both quantitative and qualitative senses.
On the short text of Kul Tegin, who was younger brother (cadet) of Bilge Khan of Kok Turk State, there are following words of Bilge Khan: “ka(g)an ol(u)r(u)p yok çı[g](a)n bod(u)n(u)g koop kuubr(a)td(ı)m : çıg(a)n bod(u)nug b(a)y kılt(ı)m : (a)z bod(u)nug ük(ü)ş kılt(ı)m : / When I sat on the throne as Khan I gathered poor people. I convert poor people into wealth people.I converted small numbered people into huge numbered one... ” (Kül-Tegin 2003: 119, 125).
In this connection the words have been said by Kul Tegin when his elder brother Bilge Khan became the Khan, are very interesting: “(e)ç(i)m k(a)ğ(a)n ol(u)r(u)p(a)n : türük bod(u)n(u)g yiçe itdi : igitti ç(ı)g(a)n(ı)g b(a)y kıltı : (a)z(ı)g ük(ü)ş kıltı : / When [my elder brother] became the Khan he reorganized the Turkic people. [He] converted poor men into wealthy ones. [He] increased a number of population” (Kül- Tegin 2003: 130, 151).
In ancient Turkic period even Khans has tried to gain respect and popularity among their people (Ögel 608-623; in Rakıcı [http://www.geocities.com/begunay/z10.htm#_ftn35] 11.06.07/09:00).
To reach these aims were possible only by interesting with and supporting the people in their problems of socio-economic character. As a matter of fact, Bilge Khan has said the following upon this topic: “: n(e)ŋ yıls(ı)g bod(u)nka ol(u)rmad(ı)m : içre (a)şs(ı)z : t(a)şra tons(u)z : y(a)b(ı)z y(a)bl(a)k bod(u)nta üze ol(u)rt(u)m : ... : türük bod(u)n üçün : tün ud(ı)m(a)d(ı)m künt(ü)z ol(u)rm(a) : ... : ölt(e)çi bod(u)n(u)g tirgürü igitt(i)m : y(a)l(a)ŋ bod(u)n(u)g tonl(u)g : çıg(a)n bod(u)n(u)g b(a)y kılt(ı)m : (a)z bod(u)n(u)g ük(ü)ş kıltım : (ı)gar (e)ll(i)gde [(ı)gar k(a)g(a)nl(ı)gda yig kılt(ı)m / I have not become the Khan of wealthy and economically strong people. I have ruled as Khan the people who was hungry, without clothes, poor and miserable. I have converted people without clothes into one with clothes, poor people into one with welfare, increased number of population, erected a state much stronger than one with powerful Khan ” (Kül-Tegin 2003: 132, 153).
The Turkic people who was also been known as budun in ancient Turkic period lived in some harmony with the Khan who ruled society and state. This is possible to find out serious historical evidences in regard to relevant theme thanks to Chinese sources where a Turkic Khan says the following: “my tribes live in welfare, this is enough for me” (Roux 2007: 138). These words of Khan, whether they reflect realities or do not, we have opportunity to accept that the ruler of that period describes directly term of social welfare. This situation related to people’s wealthy life is in an accord with the author’s opinion expounded above. Thus, within the context of comfortable and favorable journey, an obvious relationship between wealthy, i.e. bai life in this world and world beyond of our life can be observed even at a level of historical documents.
Within the framework of external social policy we can refer to one of ancient epics of Khakas Turks the Khuban Arygh. For example, in this epic the main heroine Khuban Arygh products the support policies toward her own poeple and at the same time when she rescue her people from captivity Khuban Aryg orders to bring only private properties and prohibits to touch the properties belonged to foreigners. That is, we can constate that while internal social support practices have been implemented by heroine, would-be external social policy toward foreigners based on property and even human rights during rescue her people from captivity, even in case when foreigners are people ruled by those who have occupied her motherland and captivated her people, have been practiced too. Because when enemy forces are beaten it is important for heroine Khuban Arygh (and it has reflected the ancient Turkic approach in this field) to not allow such destructive actions like pillage and robbery of properties belonged to people who even have been live in country of and ruled by enemy to Khuban Arygh government. And thank to such attitude Khuban Arygh has protected enemy’s people against any unjusty treatment in socio-economic sense. This point is maybe considered as a very important finding in context of social policy among ancient Turks.
It is possible to give an other example from Khuban Arygh epic, where main heroine has beaten her enemies Ai Mirgen and Kun Mirgen, and spoken to foreign people, whom she rescued from captivity caused by these two heroes and who become already “local” people due to a long time they live there, in following style:
Anywhere you, the local people, came from,
Return there back
Separate properties belonged to your own and bear them away (Khuban Arygh 2006: 103).
As can be understood from this fragment of epic Khuban Arygh in this part of heroic epic helps not to her own people but to the people, who have been detained in foreign for them country by enemy forces. But during this her help Khuban Arygh gives these people an advice-like order. According to that order rescued foreign people should determine their own properties, in that situation the cattle, and take away them only. At the same time the rescued people can not touch the properties not belonged to them. I.e., thus we can constate that social policy toward even foreign people who have been captivated and forced to live on terrain beloged to enemy forces, has been implemented under conditions of war. In what way this policy has been implemented? It has been implemented by paying a special attention within boundaries of possibility to the regime of property, so by that way it has been prevented unjust profits of one part while unjustly missing of another part in sense of property regime has been averted too by given approach. Of course in that case we can not speak about ideality of this approach in field of its implement, but at the same time we have to constate that a fact of itself statement is very important point too. Moreover such approach in social policy has a vital importance. In any case we can constate that in ancient Turkic epics there has been descripted an approach which is quite different from one that was widespread in ancient period of history under name of “spoil”.
Within the framework of above-mentioned approach based on relevant order issued by Khuban Arygh, the people, who has been rescued from captivity, determined and separated own properties and cattle in accordance with drawn by ruler boundaries, and in result of these actions the rescued people went to own motherland “by singing songs and playing melodies” and “giving their thanks to and praises in favor of” those heroes who rescued they from captivity. (Khuban Arygh 2006: 103).
In Khakas epic of Khuban Arygh there Khara Khan [Hara Han], a father of main heroine Khuban Arygh, has exposed his own life and gone to military expedition against those who have assaulted his motherland and captivated his “proud people” and “satiated and well-heeled cattle” and drived them by force to foreign territories. Khara Khan has gone to military expedition to “the best of strongest heroes Kok Molat[6] and Kogetey[7] Mirgen[8]”s country together with his daughter Khuban Arygh and heroic girl Kok Nindjil[9] (Khuban Arygh 2006: 65). His decision about that expedition Khara Khan substantiated in following way (Khuban Arygh 2006: 66) :
...I go to fight against the evils
Who have cursed,
I go to take revenge on those
Who have caused a revenge... (Khuban Arygh 2006: 67).
At the same time it should be noticed that Khara Khan was in know about dangers of this expedition undertaken by him in order to rescue his people and their propertis and cattle, and about that we can have a glance at his following words:
My precious children,
If our pure power is enough
We come back with rescued properties and cattle.
But if our pure power is imperfect
Then we die and departure [from this world].
If our big power is enough,
We rescue proud people and liberate them.
But if our big power is deficient
Then we die and pass away [from this world].
In spite of that put step can not be drawn back
[As well as] caught hand can not be released... (Khuban Arygh 2006: 69).
As a matter of fact father of Khuban Arygh Khara Khan has fallen as noble hero in battle appeared during this military expedition (Khuban Arygh 2006: 72). Khuban Arygh together with Kok Nindjil, after the victory in battle, in which Khara Khan has put his own life in order to rescue the people and their properties, and cattle, have fulfilled intention of the late Khan and rescued their people from captivity and together with thei properties and cattles sent them back to their motherland (Khuban Arygh 2006: 74). Tanks to that little but at the same time important example we can constate that within concept of social policy rulers, according to ancient Turkic tradition, protect their people and properties against enemies as well as conduct military expeditions in order to rescue the people and properties from captivity even if these actions need to put forward their own life
In given epic there has not been only concentrated on the people who are located in country of main heroine of epic. Together with that as it has been above mentioned, this practices were being reflected toward other peoples, and relevant clues can be found out within this epic too. Furthermore in this epic there such problems like deep sufferings and damages of human populations in socio-economic parameters, who are located on both sides of front, have been mentioned. For example, in country of brothers Kok Molat and Kogetey Mirgen, where war has been appeared as a consequence of their aggressive attack against country of Khara Khan and Khuban Arygh, there words reflected all sufferings of local and foreign peoples have been expressed, whereas omitting in this epic of a fact related to socio-economic losses and damages met by people lived on foreign enemy territory would be considered by modern men as logically more attractive and justified attitude. As a matter of fact in present-day world there in general such facts related to suffering of people lived on territory of enemy/ies unfortunately are not source for empathy and attentive interest, so vice versa approach is more exception than constancy. Thus he case of giving place to words reflected suffering of foreign people lived in territory of enemy forces should be considered as very interesting point. These sufferings have been reflected in this epic in following way:
...All of local anf foreign peoples lived in their homes
Have ceased to eat their meals and food,
Have cried and screamed.
Some among them have day by day cried out
About where are their children,
Where are their mothers...(Khuban Arygh 2006: 214).
In case of necessity to constact any correlation between intergender relationship and social welfare in society it should be expressed that in ancient Turkic society females and males were “totally equal each other” (Roux 2007: 138) and there has not been observed “any gender discrimintion” (Roux 2007: 138). Turkic women, who have experienced fairly broad freedoms, could perform almost all duties and deals performed by males in ancient Turkic period (Roux 2007: 138). In addition to that Turkic women could get on horses as well as participate in huntings, even war campaigns, conduct Shamanic riuals (Roux 2007: 138). Within societal dimensions Turkic women have efficient place in a system of intra-tribe/intra-clan relationship and they have had possibility to improve their career in a system of state government in the ancient Turkic period (Roux 2007: 138).
Khan Tonis, a main hero of other Khakas epic the Khan Tonis (2007: 289-290) after his killing Khuskhun[10] hero, who has attacked and captivated his people, during his appealing to local people lived in foreign territory with request to help him to find his own people, has address in the following way:
...Humans who have motherlands,
Return to your motherlands and live there,
Humans who have rivers,
Return to your coast and live theres,
Let’s nobody praise themselves
And nobody feel worry caused by handicappedness [disablement]...
Wear clothes with beautiful collars,
Get on horses with high breast,
I wish your land to be real land!
I wih your rivers to be real rivers!
I wish your meals to be real meal!
I wish your salt to be real salt!
I have never grown my capital by capital belonged to others,
I have never grown a number of my cattle and property by property and cattle belonged to others,
I have never been happy by destiny belonged to others!...
By this fragment from an epic we witness that Khan Tonis, the main hero of epic, has never lived his fate by capture of money, property, cattle and happiness belonged to other people. At the same time a speech with positive words of above mentioned main hero toward foreign and local people, in spite of fact that these peoples live in country of enemy hero Khuskhun, who has been defeated, is maybe small but very important reflection of social policy toward individuals and society as a whole lived in territory of beaten enemy. Without any doubt it is quite different dimension of social policy implemented by state government in foreign territory occupied by it in order to rescue own people and properties, which had been captivated before by enemy force. Even in case of omitting all above-mentioned assumptions it should be constated that the speech of main hero Khan Tonis toward individuals belonged to foreign people is very impressive approach and can be considered in that way.
Together with that we consider that other speech (within context of social policy) of Khan Tonis(2007: 295), but in that case toward his own people, who has been rescued from captiity, may attract special attention too:
My autochtonous tumen[11] albat[12] people with beautiful eyes,
Mirgen[13] males herded the cattle,
When you come back to sacred land of your mothers,
After shaking down dust of way,
Wash yourselves in sluicy rivers, become beautiful,
And take on a kip[14] with beautiful collar,
Get on horses with high breast,
On the top of high mount with pass
Plant a tree of white sileke[15],
Sacrifice a white sheep,
And lift up its vapour
Till white sky.
Gargle your mouths with
White mik of a white cow.
I wish black troubles dissappear
I wish darkened bosoms shine again,
Cut barren cows,
Arrange gaieties with plentifulness of mince,
Gather the best males,
Begin the most pleasant games,
Gather the best girls,
I wish frost-bitten souls warm up!
Due to present topic it would be useful to research more closer the wishes and advices of above-mentioned ruler toward his own people. It may be noticed that words spoken by Khan Tonis in above fragment of epic (as well as in other places of this epic and other epics together with ancient Turkic inscriptions) recall patterns which can be characterized as “paternalistic approach by ruler”. It is possible that such a phrase “devlet baba” (the state father) which is frequently used throughout the Anatolia nowadays has come into using since these ancient days.
At the same time it is possible to emphasize and observe by leaning on epics lived to see nowadays a social policy context in messages which have been given by rulers to the Turkic society.
Thus it would be very attractive to appeal to the following words of main hero of Khan Tonis epic (2007: 303) in which a message with social policy content may be observed in obvious way:
Bring up orphant colts till they become horse,,
Raise orphant children till they become brave men...
In this message Khan Tonis emphasizes a such requst before members of society as to pay attention to children without fathers and mothers and who are constituted the most vulnerable part within society in socio-economic sense, and take care over by raising them. On the other hand it is quite important to state that the main hero of given epic has not made any discrimination based on gender approach between children. In this case both girls and boys could be brave member of their society. At least various sources on the ancient Turks and Khakas epics are the best reference points in that destination.
Together with all above mentioned it should be stated that the framework of social security (protection) as a modern term of nowadays can be obviously observed in words of rulers in all given fragments here. Because such an approach by rulers of ancient times has under itself reason thanks to which encourgements, inspirations, and advices to support the most poor and vulnerable strata of society contribute without any doubt to creation and configuration a suitable terrain for societal pease, accordance, as well as for implementation such terms within society. So behaviour of members of society in accordance to advices of Khan (at least at a level of epics) without doubts seriously contributes to balancing the income distributing situation in society of ancient Turks in general as well as lowering or even prevention the social tension and social risk in society due to an existence of the most vulnerable social strata in sense of social and economic welfare. At the same time above mentioned approach of rulers contributes to maintenance the sens of social justice in society in general and its members in particular.

4. Instead of Conclusion
In order to prepare this paper the author has reviewed relevant literature in Turkish, ancient Turkic, Khakas, Russian and English. The fragments determinated within a framework of present topic have been analyzed in this study. It has been tried to give relevant examples in this paper and to reach some inferences.
As it can be understood from examples given in this paper social policy concept maybe has not been as far complex as it is nowadays at least in conceptual context but in spite of that fact it should be stressed that social policy practices were at fairly high level of development and it can be observed by various references in relevant fragments of epics and ancient Turkic inscription, and other historical documents, reflected measures of supportive and protective character towards the most vulnerable socio-economic strata within traditional community of Turks (the Khakas, Ienissei Kyrgyz, etc.). Together with that it presents another importance to observe and witness the harmony between manifestations of social policy concept descripted on ancient Turkic inscriptions and relevant fragments of epic in case of verbal literature heritage of Khakas Turks, reflected such concept of social policy in ancinet times.
In addition to that it should be confessed that s study the problem of social policy among ancient Turks as a whole requires much deeper investigation and analyse, so the present paper is only attempt to study above-mentioned topic in the framework of sociologic approach and, naturally and logically, should not be considered as all-inclusive research in given field of social sciences. So it would be quite appreciated if the present paper could determine and enlighten some aspects of given topic in context of sociological research.
Under a light of riched inferences during this study it available to constate that concept of social policy is not new one for Turks (in general and Khakases in partucular) because of similarity of series implementation and practices indicate in obvious way that this concept had been realized by Turkic ancestors as vital tradition which they have felt to declare in various epics and inscriptions in order to transmit it to the future and of course next Turkic generations. At the same time it may be constated in result of present limited study that maybe not at a level of juridical norm but nevertheless the concept of social policy at the level of traditional practice or form of regular perceptional implementation was a mean that has frequently been effectively and efficiently used by rulers within societal dimensions in considered by the author period of general Turkic ancientry.

5. Bibliography:
ALTYN CHUS (1987) (Narrator of epic: Semon P. Kadyshev, Recorded by: V.İ. Domozhakov; Transl. into Russian by: Vladimir Soloukhin). Khakas Book Publishing, Abakan;
ALTYN ARYGH (1997). (Narrator of epic: Semon P. Kadyshev, Recorded by: T.G. Tacheyeva), Bilig Publications, Ankara;
AN Urbanizing World: Global Report on Human Settlements (1996). Oxford University Press;
BEYDILI, Celal (2005) Türk Mitolojisi Ansiklopedik Sözlük. (Editor message by: Hayrettin Ivgin; Foreword by: Prof. Dr. Özkul Çobanoğlu) Yurt Kitap-Yayın Publishing House, Ankara;
ERGIN, Muharrem (1973) Orhun Abideleri. Boğaziçi Publishing No. 1., Istanbul;
GOLOVACHEV, Vitaliy (2006) Bulochka s Figoy. Hakas Çiri gazetesi, 29 September 2006, p.6;
KHAN TONIS. (Khan Tonis na tiomno-sivom kone). (2007). (Narrator of epic: Moisey R. Bayinov, Transl. into Russian by: Natalya M. Akhpaşeva), Novosibirsk Kitap Yayıncılığı, Novosibirsk;
KHUBAN ARYGH. Hakas Türklerinin Kadın Yiğitlik Destanı (2006) (Narrator of epic: Semon İ. Shulbayev, Recorded by: Alevtina K. Maytakova, Transl. from Khakas into Turkish, Introduction, Cover designed by: Timur B. Davletov), TÜRKSOY Publications, Ankara;
IVGIN, Hayrettin (2005) Editörün Notu. Türk Mitolojisi Ansiklopedik Sözlük. (Celal Beydili). Yurt Kitap-Yayın Publishing House, Ankara, pp.: 5-7;
KAFESOGLU, İbrahim (2005) Türk Milli Kültürü., 25. basım, Ötüken Publishing, Istanbul;
KÜL-TEGIN. Orhun-Yenisey Yazıtları. VI-VIII. YY. (2003) TÜRKSOY Publications, Ankara;
OSIPOV, G.V. (Redaktör) (1998) Sotsiologicheskiy entsiklopedicheskiy slovar. İNFA.M-NORMA Publishing, Moscow;
ÖGEL, Bahaeddin (1962) İslamiyetten Önce Türk Kültür Tarihi. Ankara;
ÖGEL, Bahaeddin (...) Türk Dünyası Araştırmaları Vakfı Yayınları, No:46, pp:608-623;
PROZOROVSKAYA, Kamilla A. (2004) Sotsiologiya. Neva Publlishing House, St.Petersburg;
RAKICI, Gökçen (...) Türk Devletlerinde Hükümdar.
[http://www.geocities.com/begunay/z10.htm#_ftn35] (erişim: 11.06.07/09:00);
ROUX, Jean-Paul (2007) Türklerin Tarihi – Pasifikten Akdenize 2000 Yıl. (Transl. by: Prof. Dr. Aykut Kazancıgil, Lale Arslan-Özcan), Kabalcı Publishing House, Istanbul;
SLOVAR INOSTRANNYKH SLOV (1964) (Ed.: F.N. Petrov). 6th Edition, Sovetskaya Ensiklopediya Publishing, Moscow;
SMIRNOV, G.L. (Ed.) (1989) Ocherk teoriyi sotsializma. Politizdat Publishing, Moscow;
[1] It would be noticeable that name of Khuban Huban is similar to that of Kumandin Turks lived presently in Altay Republic.
[2] “Pure”, “sacred”, “right”, and “prencess”.
[3] “Black”, “terrain”, “wise”, “terrible”
[4] In Khakas Khyian means “strong winter wind causes feeling cold upto bones”.
[5] Bloody sword
[6] Firm sky steel
[7] Sirius
[8] Sharpshooter
[9] Sky pearl
[10] Raven
[11] Ten thousands
[12] The people who has own government
[13] Sniper, sharpshooter
[14] Overcoat
[15] A castrated ram of one year old

Sociologist: Turkic Women's Role Dimished due to Monotheism

The main heroes in the Khakas epic stories were often women, which reflected their higher status in the society. Mr Timur B. Davletov, the Ankara-based sociologist, explains the diminishing of the women's influence among the Khakas as a result of the monotheist religions' impact.
Listen to exept from Khan Mirgen as told by late Anna Khurgijekova

kultur-multur.org: What is this epos about? Is it about the King the Hunter?

Timur B.Davletov: Yes, in Kyrgyz (ed: as in Khakas) language “Khan” is a king and “Mergen” is a hunter. As we know from literary sources, the name of the “Khakas” people originated from a pronounciation of the ethnonym "Kyrgyz" in ancient Chinese,” only without the letter “r.”

There are only 5114 lines in this epos. According to my research, the epos is 1500 years old and comes from the period of the Enisey Kyrgyz. However, some parts indicate that it may have even more distant roots.

The epos narrates the lives of three generations of heroes, which is traditional for such oral pieces of art. The narrator was Anna Khurgijekova, one of the most famous narrators - “khaidjy.” She was born in the year 1918 and left our world in 1990. Up until now the epos has not been translated into any language.

In “Khan the Hunter,” the heroes protect their people, reign over them and pursue a just
social policy. Being a sociologist, the epos interests me because I can study the socio-
cultural life of our predecessors.

For example, in Khakas tales there are many instances where the main protagonist is a woman heroin. This reflects the realities of ancient Turkic shamanism. In “Khan the Hunter” the main protagonist is not a woman, nevertheless we can see how women actively participate in the life of the society. This motif runs through the whole fabric of the hero’s tale. These women are mothers, brides, girlfriends of heroes, who do not necessarily get married. These women do have a say in matters.

I would like to make a small comparison here. Later, under the influence of monotheistic religions, the role of women drops to a secondary plane. The Khakas people, or course, have retained their ancient believes, yet the monotheistic influence has not gone without trace. The fact that women in these tales appear as active actors in society proves again the ancient roots of these narrations.

In this respect, “Khan the Hunter” is of special interest to scholars who are involved in the research of the socio-cultural history of ancient Turkic people.

kultur-multur.org: How much is the epic narrative culture alive in modern Khakas?

Timur Davlet: As the famous orientalist and turkologist Radlov (Vasilii Vasileivich) once said, “only the Kyrgyz have a rich epic heritage.” This is backed up by facts. According to the researchers, the Khakas have more than 200 eposes. The majority of them are not researched nor published.

kultur-multur.org: It turns out you have more eposes than the Kyrgyz do. The Kyrgyz have around 50 only.

Timur Davlet: The Khakas narrations are from 1,500 to 30,000 lines long. In other words, they have not gone through such a process where many narrations intertwine into one volumous art piece, like the “Manas” epos of the Kyrgyz people. “Manas” has around 500 thousand lines.

On top of that, the narrative tradition of the Khakas, unfortunately, was disrupted during the Soviet rule. We have lost this pearl of oral cultural tradition.

kultur-multur.org: Slava Kuchenov, from the Khakas musical group “Sabjilar,” talks about having had the epic narrations come to him in his dreams. Are there other similar cases of revitalization of the tradition?

Timur B.Davletov: There are such instances and they are quite welcome. The issue is, there is an oral culture and there is the written tradition. There is a difference between them. In oral traditions, the narrator learns lines directly from the lips of other narrators.

kultur-multur.org: To become a narrator, it is also important to have a higher dream, isn’t?

Timur B.Davletov: Yes, there is a spiritual side too. There is a conception among the Khakas that the khaidjy who have spirits, their oral performance, their virtuosity is perceived at a higher level (compared to those who have no spirits to support them).

Nowadays, traditions have changed. Today people learn not from mouth to mouth, they learn from writings, from texts. Researchers pertain that the actors of oral culture do not find it difficult to learn and remember a large amount of lines. For the modern man, who has gone through socialization in the cultural sphere surrounded by written tradition, it is difficult to learn and memorize several thousand lines from mouth to mouth. It is practically impossible for them, as it is impossible for a person from an oral tradition to learn even a small text in written form.

It is not a coincidence that in all the eposes there are repetitions, which for a modern western thinker might seem redundant. Yet, this was a special form for easing the memorization process of large amounts of lines in oral form.

But in practice, one does not stand in the way of the other. For example, for us, the Khakas narration is on the verge of extinction or almost lost. The revitalization of this art form comes through a written form, i.e. through the western thinking; this we have to consent to. If we concentrate our attention on the result, then the accepting the memorization of texts in written forms helps our goal of re-establishing our cultural heritage. In the last years of Soviet rule the narrations were written down and presented in books.

kultur-multur.org: As soon as the eposes were written down, they have begun to die out, haven’t they?

Timur B.Davletov: Yes, unfortunately this genre is dying out. Yet, the culture has a tendency to constantly change, it is never static. Change is inevitable. This has positive as well as negative consequences. Culture cannot be frozen up to keep it unchanged.

kultur-multur.org: How are these eposes relevant to modern times?

Timur B.Davletov: They are relevant first of all in the socio-economic background. Heroes tell us that it is necessary to take care of the poor and of the old. At the same time they do not glorify poverty. The heroes pertain that it is important to dress well and to have a good horse. In other words, there has to be equality in sufficiency rather than in poverty. This is the difference in conception of social politics of ancient Turkic people and, for example, of the Bolsheviks.

Interview by Janyl Jusubjan
Translation by Jambulat Chytyrbaev
Ankara-Prague, February 2009

A Source of Reportage at http://kultur-multur.org/index.php?option=com_content&task=view&id=195&Itemid=2

Presentation of a book "The Heroic Khakas Epic Poem Khan Mirgen"

EVENT- Symposium on Book: "Heroic Khakas Epic Poem Khan Mirgen," Ankara, Feb 26
Presentation of a book "The Heroic Khakas Epic Poem Khan Mirgen" at
Ankara University, Faculty of Language, History, and Geography,
Department of Modern Turkic Dialects and Literatures, February 26, 2009
Invitation
Dear colleagues,
Ankara-based International TURKSOY Organization, created by ministers
of culture of Turkic-speaking countries in 1993 in order to research,
protect and promotion of Turkic arts and culture jointly, together
with the Department of Modern Turkic Dialects and Literatures (DMTDL)
of Ankara University's Faculty of Language, History, and Geography are
honored to invite you to the presentation of a newly translated by
Timur B. Davletov from Khakas into Turkish and published by TURKSOY
book "The Heroic Khakas Epic Poem Khan Mirgen" (XL + 312 pages, ISBN
978-975-7213-28-4, Ankara, 2008, TURKSOY Publications # 31), which
will be held at Ankara University's Farabi Conference Hall on
Thursday, February 26, 2009.

Alongside with presentation there will be held a Seminar on the
following subject:
"Khakas Epic Tradition as a Part of Turkic Epics"
Speakers:
Mrs. F. Sema Barutcu Ozonder, Prof. Dr. (Head of DMTDL, Ankara University)
Mr. Duisen K. Kasseinov, Prof. (Director General of International
TURKSOY Organization)
Mr. Cemal Talug, Prof. Dr. (Rector of Ankara University)
Mrs. Naciye Yildiz, Prof. Dr. (Gazi University, Ankara)
Mrs. Gulsum Killi, PhD. (Ankara University)
Mr. Timur B. Davletov, M.A. (Permanent Representative of Ministry of
Culture of Khakas Republic [Russian Federation] to International
TURKSOY Organization)
In continuation of presentation there a personal painting exhibition
of famous Khakas painter Alexey Ulturgashev "The Shamanic Archaeo-Art"
will be opened and a cocktail will be held.
Day and Date: Thursday, 26 February
Beginning at: 02.00 P.M.
Place: Farabi Conference Hall, Faculty of Language, History, and
Geography, Ankara University, Sihhiye/ANKARA
Admission/Entrance: Free of charge
For more information: +90 (505) 462-03-92 (mobile) or +90 (312) 491-01-00 (pbx)
E-mail: aronxakas@yahoo.com
Briefly on the Khakas Epos "Khan Mirgen":
The "Khan Mirgen" epos [XL + 312 pages, ISBN 978-975-7213-28-4,
Ankara, 2008, TURKSOY Publications # 31] includes a Latin
transliteration of text of epic poem, a short Khakas-Turkish
vocabulary, an index of names of epic heroes together with an
indication their social relationship with each other, summaries in
Turkish and English languages as well as a socio-cultural, historical,
and content analysis of Khakas epic tradition in general and "Khan
Mirgen" epos in particular. An abov-ementioned translation work
performed by Timur B. Davletov from Khakas into Turkish in a such
sense is the first realized project related to Khakas "Khan Mirgen"
epos. Likewise another Khakas epos "Khuban Arygh" [15.587 lines
totally] published by TURKSOY in 2006, "Khan Mirgen" epos up to now
has not been translated from Khakas into any other language, excepting Turkish.
A notice about the Heroic Khakas Epic Poem "Khan Mirgen" was
distributed on January 16, 2009 at 12:15 A.M. through
Central-Eurasia-L - Announcement List for Central Eurasian Studies.

PUBL.- The Heroic Khakas Epic Poem Khan MirgenFriday, January 16, 2009 12:15 AM

PUBL.- The Heroic Khakas Epic Poem Khan Mirgen
Posted by: Timur Davletov
The Heroic Khakas Epic Poem Khan Mirgen
Is published by International Turksoy Organization
The heroic Khakas epic poem "Khan Mirgen" was published by
International Turksoy Organization, based in Ankara, Turkey, in
conjunction with Ministry of Culture of Khakas Republic within Russian
Federation. A translator of this epos from Khakas into Turkish is
Timur Davletov, a permanent representation of Ministry of Culture of
Khakas Republic to International Turksoy Organization.

The "Khan Mirgen" epos [XL + 312 pages, ISBN 978-975-7213-28-4,
Ankara, 2008, TURKSOY Publications # 31] includes a Latin
transliteration of text of epic poem, a short Khakas-Turkish
vocabulary, an index of names of epic heroes together with an
indication their social relationship with each other, summaries in
Turkish and English languages as well as a socio-cultural and
historical analysis of Khakas epic tradition in general and "Khan
Mirgen" epos in particular.

The Heroic Khakas Epic Poem "Khan Mirgen"

The heroic Khakas epic poem "Khan Mirgen," which consists of 5,114
lines, is at least 1,500 years old and is a part of the Khakas oral
tradition. This masterpiece of traditional verse was recorded in
written form by Galina G. Kuzhakova, chairperson of the Khakas Writers
Union, from the famous Khakas story teller Anna V. Kurbizhekova
(1913-1990) and was published in 1992 in Abakan, the capital of Khakas
Republic in the Russian Federation.

The epic describes the lives of three generations of heroes within a
social and cultural context, emphasizing such timeless common human
values as honesty, harmony with nature, devotion to and protection of
one's homeland, defense of the vulnerable, belief in justice, bravery,
virtue, consciousness, male-female equality, as well as preservation
of one's native culture and traditions at a societal level.

The conflict between the good and the evil is the main subject of the
epic. At the same time, it delivers an important message about
equilibrium between these two extremes. This means that the narrative
is devoid of any description related to the total elimination of evil
from "the sunny Middle world," where the main character and his close
friends live, or assertion that good prevails everywhere. If is it
true from a philosophical point of view that it is impossible to
picture good and evil without each other, we can say that this
equilibrium is also in harmony with nature. Furthermore, in this epic,
relatively good heroes use force against relatively evil ones, and it
means that good and evil are actually intertwined and mutually
interdependent.

This epic emphasizes the bravery of its heroes despite of their fear
and also includes such vivid elements of the rich cultural heritage of
Turkic peoples as sayings, proverbs, and idioms.

This epic story, which accentuates harmony between nature and culture,
also places considerable emphasis on effective intergender parity
within the social milieu and preserves information relevant to this
topic for future generations.

On Relationship of Shamanism With Other Religions In Southern Siberia: Case of Khakas Turks

Timur B. Davletov
aronxakas@yahoo.com

The Khakas people who is one of indigenous peoples of Southern Siberia has in a spiritual realm protected the dominance of Kam religion (Shamanism) as well other native peoples of mentioned region. Together with that on this territory there once existed various religions like Nestorianism (T. Davletov 2002a), Maniheism[1], Buddhism. Consequently the Saian-Altai Mountains, which are a cradle of Turks throughout the world, have always been a region of poly-confessional culture. The existence of diversity of religions has started since very ancient times. And regarding a question on how these different religions have coexisted, what is firstly we recall is Shamanism, an authentic religion of this region. And maybe it is true that a fundament, which provides relatively tolerant environment is above, mentioned religion?

In reality each religion (much more than belief) due to values it contains is at definite extent conservative. It is determined by such fact as inclination of religions to protect, keep on, and spread their constituent values. But in order to be able to meet these purposes within religions there has in the course of time appeared an institutionalization. Moreover, in general each religion has specific specialists who execute a lot of relevant functions such as protecting and propagandizing concrete religious system’s values, and calling other men to be fit to or agreeable with the framework of religion and even, in some situation or periods of history, these specialists is responsible for providing and spreading given religion towards masses through missionaries. These specialists are priests, imams, Kams (Shamans), etc. Of course, the mentioned here titles are only a minority out of majority of other titles, which are in religious hierarchy. Besides of that, duties and authorities of mentioned specialists are variable. But due to that main subject of this paper is Kam religion (Shamanism), priority is given to Khakas Turks’ Shamanism and its effects on and importance in their social life.

As was noted above each religion relatively and at the same time in inevitable form has conservativeness so partly to this fact is quite hard to state that coexistence of various religious systems in Southern Siberia was perfect. Furthermore such statement will mean to come off the reality. Together with that it is a fact that some other religions’ implementations may be less tolerable towards persons belonged to distinct faith. This situation is caused by men who realize abstract religious values to real life within the framework of their subjectivity, which contains in first of all personal worldview. As a result it is true that final executional station of implementation of whatever religion’s rules and values to concrete life is humankind in respect to whom we know that there is an ancient saying like errare humanum est. So due to that each religion may reach real implementation into social life only through human societies we may guess that reflections of every religion in real life are variable (less or more) in relation to time and place[2]. From this point of view we should accept that reflections of religions in real life bear both objectivity and subjectivity.

Together with that if we look at this topic through historical approach then it is possible to see that in respect to Russian history Kam religion was much more tolerable towards other religious specialists and temples. For instance even during the period of Turk-Mongol superiority (XIII century) there was not seen attempts to spread Shamanism over Russian Orthodox Church while the latter had executed planned program of termination of Shamanism when it come to Siberia after Russian invasion of 1600s. It should be taken on account that if Turk-Mongols have tried to spread Shamanism then today almost all of Russians would be Shamanists. I.e., if during Turk-Mongol hegemony period there were real policies towards spiritual assimilation of ruled Russian people then today in Russia there would be Shamanism as the most dominated form of religion. Furthermore during Ottoman Empire, Gagauz Turks who are Orthodox Christians and like Ottoman Turks themselves are Turko-phone people have not been forced to convert into Islam. And it is very important points in our view. Furthermore the same example of religious tolerance we may see in case of Khazar Turks during their Khanate period where there was the Supreme Court, which was consisted of 7 members, including 2 Judaists, 2 Muslims, 2 Christians, and 1 Shamanist (G. Martin 1976:25). Even some of researchers have named this period of Khazar Turks of inter-religious accord, tolerance, equality, liberty, and peace between above-mentioned religions like Christianity, Islam, Judaism, and Shamanism as “Pax Khazarica” (A.Tokarczyk).

Despite of that Russian Orthodox Church’s religious missioners who come to Siberian region with Russian invaders and have state support, have in cruel form tried to convert local native peoples to Christianity by using ‘whip and sugar’ (T. Davletov 2002b: 20-37). In spite to all attempts to hide these inhuman treatments towards native peoples of Siberia today men know a large part of these policies in Czarist period.

It is also possible to see that Shamans have no privileges beyond their profession in usual social life (excluding the time when Shamans were advisers to Khans) both in ancient times and modernity. Kams (Shamans) have not worked with salaries, i.e., they are not salaried like other religious specialists, but at the same time Kams have dedicated their life to Shamanism. Both in ancient times and in our days to be a Shaman is very hard duty, which requests at high extent self-sacrifices and self-denying and depriving.

Despite of importance of a Shaman figure in Shamanism it is wrong to state that Shamanism equals Shaman because Shaman does not cover all Shamanism. Kams (Shamans) in distinguished way from other religious specialists have not attended and headed to all Shamanic rituals. For instance, a man who leads tag tayii (mountain ritual during of which sacrifice mostly horse has been alive put forward to ghosts of sacred mountain through setting free) was not a Kam but one of most respected man (akh-saghal) from local tribe and that man led this Shamanic ritual as algyschy (ritual ruler). But tag tayii is one of the most important rituals in Khakas Shamanism.

In ancient times Kams have executed a lot of duties and functions. A Kam has performed following functions of haman, artist (singing, prayer reading, dancing, fashioning, etc), care man (or doctor), fortuneteller, teacher, weather forecaster, and many others. But if Kam has once lost reliance to him (and himself) it is not hard to guess what kind of fate has been waited him within settlements where were maximum several households and where people had relationship mostly in style of face to face. So it would be stated that a life of Shaman within a traditional society has in general directly proportional correlation with his performance. Otherwise a Shaman had to departure from given place of settlement. Moreover it not hard to guess to what obstacles may be met by such Shaman in traditional society where all interpersonal relations were in mode of face to face and all rumors have been spread very speedy.

At the other hand it is possible that men in traditional societies were not able to interrogate many things because they have born and grown within of that traditional environment. And it is true. Furthermore under such conditions it seems from the point of view of our days that a Shaman may well manipulated for example saying that “it is not tied to me and ghosts do not want today”, etc. But even this hypothesis is not cover all reality because of today when modern means of medicine are at the highest extent developed there are Shamans to whom men apply in order to get better. It has to be note that today’s men are individuals who is educated within European style of rational education so they are able to interrogate everything around them. But in spite of that men again apply to Shamans as a last method of recovering after all other ways of modern treatments. Why?

Moreover in front of all these developments of modern world Kams and Kam religion have not disappeared. Shamanism, one may say, has experienced its revival at our days and it process has been developed in spite of truth that Shamans and Shamanic communities are only minorities within countries where they live. Compulsory methods are not used by Shamanism too. Compulsory is generally an alien method to present religious life of humankind so any such attempts have met with angry, protests, and reactions from people. In stead of these methods today there are other ones mostly based on economic incentives like distributing second hand clothes, etc. in order to gathering men. Other kind of method is usage of normative advantages in order to rivalry with other religions. For example Russian Orthodox Church has applied such one since it has in juridical form supported by the state as in example of federal law “On Conscience and Religious Organizations in Russia” issued in September of 1997[3].

Of course, it does not mean that all things in Shamanism are fine and perfect. Because in Kam religion there you may meet a lot of charlatans who sell themselves as Shamans in order to benefit from that situation. Moreover it has get us to previously noted point that all religions are good as far as they are abstract and not applied by men with subjective criterions. But even some charlatans have been seen in Shamanism a many thousands years of existence of this religion is the most obvious evident of validity of Shamanism where men disparately from other religious systems have wait concrete correlations between causes and results.

And if we approach to process of implementation of religions within of which a church is belonged to state ideological apparatuses[4] developed (in case of Czarist Russia) in order to tie local populations of newly invaded territories to the state through compulsory practices, then we may see that a Russian Orthodox Church has intensively undertaken strong attempts to convert all people who lived on Khakas territory. I.e., the aim of this policy was to tie local men of newly invaded lands to new imperia both in physician and spiritual realms without respect to causes (political, socio-economical, etc.).

As a matter of fact above-mentioned intensive and cruel policies towards native peoples of Siberia and in particular to Khakas Turks Shamanism has been successful and in result of that Shamanism’s domination in spirituality realm of local people has almost been seized by Russian Orthodox Church. But it may be stated that total disappearance of Shamanism was impossible even during this period. Moreover endurance of Shamanism has further been examined during Soviet period through which it reached to present days when Shamanism has experienced a genuine revival process (T. Davletov 2002b: 20-37).

It would be useful to compare Shamanism with other religion of Russian lands as Russian Orthodox Church in field of endurance against pressure and repressive atmosphere, which was created during Soviet period. The latter has lost its dominance throughout former Russian Empire once Communistic repressive methods have been applied over it, but the former has its previous straight too. But it should also be noted that Shamanism was in minority and under pressure and intensive ideological repression much longer than the latter. Moreover in order to resist all negative impacts of both Russian Czarist and after Soviet Russian periods Shamanism has not used or leaned on any written sources, complex hierarchical and structural institutionalization, and demographic majority. And it maybe a characteristic unique side of Shamanism to resist well against all negative effects caused from outside. Of course a lot of Shamanic traditions and especially Shamans themselves have been physically terminated during these periods but in spite of that Shamanism did not disappear. The maximum in what way Shamanism has been affected was appearance of syncretism maybe. And by this way Shamanic people have continued experienced their traditional religion through mixing of various religious systems’ elements, including that of foreign ones, which come with compulsory methods. All this again shows how much Shamanism’s validity is high.

Furthermore thanks to this flexibility Shamanism has gained (transferred) a lot of useful sides from other religions. As an example for that it would be shown Maniheism religion and its impacts on religious in particular and in general on social-economic life of Kyrgyz Turks (the ancestors of Khakas[5]) who lived and experienced Kam religion. Above-mentioned religion has impacted in sense of entering of “burned stone” (coal) into life of Kyrgyz Turks who in first moments have used these coals as lambs within temples according to Maniheism. About this fact we may know from notes made by ancient traveler Abdulrreshid ibn Nurelbakuvi (of Baku) in XV century and mainly contained historical events related to the end of XIII century in the life of Kyrgyz Turks. Noting that Kyrgyz country located in `sixth climatic zone` Al-Bakuvi have informed the following: ``Country of Kyrgyz. They are Turks. The length of their country is far as about one month of journey. They have a Khan [a king]. <…> During worship they read prayers with monotonous language without stresses. Prayers’ destinations are towards the South. They have a stone, which they burn and use as a lamp.” And this statement made by this ancient traveler has been fixed and confirmed by archaeological materials (L. Kyzlasov 1993: 108, 129-130).

It may be stated that thanks to Maniheism, which has been brought into the Khanate of Yenissei Kyrgyz by Uygur Turks, there was started usage of coal firstly at religious acts and after within the course of time in daily life too. And it was really very important gain for that period.

Again within the framework of Maniheism it is known that Ienissei Kyrgyzes have worshiped to a variety of planets located in space (cosmos – Khan Tigir), and created names of seven days of a week in accordance with planets, and respected Saturn and Venus (Solban), while seen Mars as a sign of negativeness and ill omen (bad luck) (L. Kyzlasov 1993:108-9). All of these developments have contributed very important innovations and new knowledge to Kyrgyz Turks. Consequently, Khakas Turks, who are descendants of Kyrgyz, have received from the latter calendar “Muche” with a cycle consisted of 12 years with names of various animals (V. Butanaev 1998: 238-9). And it should be noted that all of these effects have strongly enriched the spiritual and material life of Ienissei Turks while these progresses have happened only thanks to flexibility of Kam religion, which almost has no dogmatic formalism.

Kam religion, which has thanks to its vital energy and survival ability existed since the ancient times until present was and is a melting field of almost all spiritual ways of Siberia and by this feature it has not disappeared and even enriched through absorbing some of their knowledge and values. Its tolerance and flexibility without formalism have played the most important roles in this success. So it may be stated that Shamanism is open and fit to be developed, which by itself is not contradicted to Shamanic philosophy.

It also may be emphasized that in spite of dispersion of all Turks throughout the world and difference between confessions (Islam, Christianity, Judaism, Buddhism, Shamanism, Burkhanism, etc.) accepted or entered by them in the course of time, all of Turks have still experienced a lot of Shamanic spiritual elements and traditional practices everywhere they live today. As an example for this statement it would be shown the Head of Year Bairam (Yil Basi, Chyl Pazy, Nevruz – Turkic and Persian New Year), which is celebrated on March 21-22 annually and presents vast similarity throughout the Turkic World in spite of large distances (both in place and time senses) (T. Davletov 2001: 42-51). Besides of that in Turkish Anatolia there is a large number of beliefs, which by some of researchers may be seen and estimated as primitive superstitions. These beliefs are sourced from pre-Islamic period of Turkic history. And in respect to this statement it is available to bring such examples as respectful belief in threshold’s ghost (Z. Gokalp 1990:157; T. Davletov 2001:42-51; Turk Dunyasi 1998:5-11). Another example is similarity of practice of “rag (in Turkish: chaput, in Khakas: chalama) binding”. In addition to that Christianized Turks as well Islamized Turks have protected their common belief Shamanism, which at the same time the belief of their ancestors, and in spite of their newly entered religions have continued to hold it alive. And according to some researchers maybe what is lied under such terms as “Turkic Islam” or “Turkized [or Turkified] Islam”, which in the sense of stiffness quite distinguished from same religious practices of Arab and Persian (S. Gomec 2002:64; E. Aydin 1996:193), is Kam religion. And it is possible that permission to live issued towards old spiritual traditions is caused by Shamanism roots themselves. All of above-mentioned examples are useful in order to argue that elements of Shamanism have a high ability to survive and resist against huge pressures.

Other thing what we may indicate about Shamanism is that it has for a long time been a dominant religion in Siberia (Southern Siberia in particular) The relationship with Nature, Universe, spirits of ancestors and possession ghosts was in different way from other religions based not on fear and prohibitions but on love and esteem. Maybe it was because according to Khakas Shamanism people have believed in eternity of life, which consists of dual cycles of birth and death like as sunrise and sunset, spring and autumn, etc (L. Anzhiganova). And it may be stressed that survival power of Shamanism arises from sentiments of love and esteem.

At the other hand in Southern Siberia there Shamanist people have not established any temple like churches, mosques, etc. Why they have not gone onto institutionalization way? A variety of views may be brought regarding this question. But what is known is that in spite of fact of close knowledge (acquaintance) about Buddhism, Christianity and even Islam as wall as about various temples of these religions, native peoples of Southern Siberia have not established any Shamanist temple whereas Shamanist people of that region have closely known temples of other religions. Moreover in Khakas Republic there were several Maniheist temples of VIII-XI centuries excavated by archaeologists and this situation in any case was recorded also in historical notes of Arabic traveler as Abu Dulaf (L. Kyzlasov 1993: 108-119). But together with that in Khakasia there was not found any temple established with Shamanic aims. Besides of that it may be noted that the Japanese Shintoism (Kami Way) has been affected by Buddhism. And it reflected in the field of temples constructions. The same was happened among Muslim Turks (mosques), Christian Turks (churches), Buddhist Turks (temples), Judaist Turks (synagogues), etc. But Shamanist Turks is an exception because they have not created any temple with worship aims. It is natural result that due to that situation architecture of these Shamanist Turks was lost and been weak. But when we approach towards this topic through Shamanic philosophy then this lost is not so deep because of this situation is not presenting any contradiction and inconsistency to essence of Shamanism according to which men should be free in field of their executions of religious needs such as worship time and place. Maybe it is explainable by saying that ancient Turks were nomads. Together with that archaeologist with conjunction with travel notes of Rashid ad-Din (Reshideddin) have proved that ancient Turks were not only semi-nomadic but at the same they had a civilization of villages and towns (L. Kyzlasov 1993: 108). It means that there has to be another explanation of above-mentioned question. In my view point the explanation is laid in Shamanism’s philosophy of liberty and naturalness. According to Shamanism it is available any place and time for meeting worship needs by men and it is not necessary to erect special temples with that aims (i.e., with aim of worship). Furthermore when a temple erected with aim to meet a need of worship has been destructed by nature created by God for whom given temple was established then there has appeared serious contradiction and inconsistency and it would be expressed by such phrase as “Why this temple created by men with aim only to be closer to God is broken by God created Nature?”. But in Shamanism philosophy, which may be seen as deeply primitive, there at least is no such contradiction in relation to temples or artificial buildings erected with worship aims.

In short, besides of many other explanations and causes for this topic it would be useful to refer to words of Tonyukuk[6] in order to understand that construction of special temples was restricted their liberty and high mobility[7]. I.e., it is partly possible to explain by strategic causes the above outlined situation regarding non-construction of temples.

One of the most important features of Shamanism, which distinguishes it from other religious systems, is that of Shamanism’s reconciliation with Nature. Together with that according to Khakas Shamanism a man is not a super and excellently completed king of Nature but he is only a ring besides of other creatures like flora and fauna, within a chain called the Nature delicate. According to Shamanism man and woman are equal and interdependent, but together with that women have a serious advantage because of first Shaman was a woman. Maybe the prevailing of female heroes in most of Khakas epics are caused by it. Moreover, according to one of the famous Turkish sociologists Ziya Gokalp “thus ancient Turks were both democratic and feministic” (Z. Gokalp 1990: 158-59). These features are also important ones, which distinguish Shamanism from other religious systems.

Other question is on why in Shamanism there is not any codification works for creating written source for it. Or you may ask why in Shamanism there is not any sacred book? It is possible to find many explanations too but according to my point of view it is possible that there were attempts to realize above-mentioned works. Moreover ancient Turks have own quite developed and original writing system and some researchers stated that the minimal period for appearance of any writing system may lasts up to three thousands years. Consequently, if operate by this term then the date of ancient Turkic runic writing system dated by VI-XII centuries may to go far beyond of era (A.D.). Then why these rich folkloric knowledge and intensive and deep philosophy have not been brought to codification? In my point of view a cause of this situation is hidden in the fact that Shamanism is not static but dynamic belief system because life is an action and in life there everything is changeable in dialectic way. Other cause is maybe that Shamanism was as far very deep and complicated philosophy as it was seemed impossible to transfer all this vast knowledge on to written sources. But in spite of absence of any written source of Shamanism, it has during many thousands years shown a great resemblance throughout the world and has been alive even at our days. At the other hand it is known well that when you record (write) a strong word then this one become eternal and gain in the sense of religions influence on society but together with that it is also fact that Kam religion in spite of absence of written sources, has a high adaptability to life’s development, i.e., in Kam religion there is such situation adds dynamism. As a results even this situation is not contradicted to Shamanism philosophy, because of it accept everything in open-ended dialectic way. If codification works on Kam religions were been realized maybe today this religion would be more widespread of the world, because through written sources of religion it is much easier to establish in influence own given society. In addition to that it is much harder spread religion without written sources. Maybe one of causes why any written source has not appeared is this style why any written source has not appeared is this style philosophy according to which Shamanism has no missionary souls and mechanisms. But both situations are not contradicted to Shamanism philosophy. Among Shamans there were a rivalry and each Shaman has used his own methods of treatment. In modern sense it may be called “individualism” whereas we may note that this situation is caused by Shamanic philosophy, which teach us to do not treat as “my truth is true and yours one is wrong”.

In addition to that in metaphysical world of Kam religion there is a high density of various possessive ghosts, toses (ghosts that assist to Shaman), spirits, positive and power under leadership of Ulgen and negative (evil) powers under that of Erlik Khan, ak (white) and kara (black) Shamans, etc. But what is important is that in spite of deep differences between above-mentioned beings there is not any priority and hierarchy among positive and negative powers. This situation is maybe, caused by traditional Shamanist relativism, which in modern world has been discovered only in XX century by A. Enstein. So in Khakas Shamanism in particular, there is no any superiority between metaphysical powers and people have worshiped not only to Gok Tengri (Khan Tigir – Upper world’s realm “God of Erlik”) located above us, but also Chir Ine (Mother Earth) on which we exist. And maybe as a consequence of that in ancient Turkic language concept of Motherland was (and presently in Siberian Turks still is) Yer (earth) and Su (Water) where Yer (Cher) is a mother which feed us and Su (Sugh) is mother’s vital blue veins.
Together with that forests have been percepted by traditional men as hairs of Earth Mother so children have been trained under this respectful perception of environment. In addition to that the density within metaphysical world of Kam religion probably may be understood through such traditional and modern sayings and concepts like “one intelligence is good but two are better”, “think tank”, “team work”, “board of directors”, “thoughts exchange”, “brain storm”, etc. It is possible that the reason of this situation was caused by perception (like to Japanese Kami way - Shintoism) that decision even taken on level of super metaphysic power, may be relatively more weak in comparison with one that accepted through contests process.

In general it is maybe, not so important all above-mentioned features but what is important is high level of vitality and survival ability of Shamanism of ancient Turks and modern Turks of Siberia.
Together with that as was noted above Shamanism has relatively a minimal level of formalism and has no missionary worldview. It is probably that the cause of relatively weak position of Shamanism in front of other religions was and is absence of missionary apparatuses. This situation may be interpreted like following; in spite of real universality of Shamanism it has no any universality hegemony idea and this point is deeply different from universal ideas of hegemony of other religious systems. Besides of that Shamanism has not been terminated and destroyed yet and we hope things like them will occur never in the future too.

Since the end of XX century Shamanism has revived and not only in Siberian region but also throughout the world. There are many explanations that would be applied in order to analyze this process. But one of them is probably such fact that there is no other religion, which at such extent like Shamanism is in accordance with ecology, the value and actuality of which has been increased in recent decades. Furthermore Khakas Shamanism has not been terminated in spite of all negative attempts taken by Czarist and Soviet regimes because of Shaman abilities are transferred between generations both by blood lineage and Shaman’s training. From this point we may forecast that Shamanism will be alive from now on for long time (L. Anzhiganova).
All that I would like to discuss here is to display that in spite of such realities as absence of missionary and invasion ideology, written sources and generally minority position of Shamanism at present time it has within itself a high ability in surviving.

And what I have attempted to contribute here is to show that Shamanism contains serious power to be alive ever in spite of all so-called “disadvantaged” positions mentioned earlier. This power is such power that allows it tolerating towards other religious even when it has hegemonic position within any given society, and surviving and ability to be not assimilated even under conditions of total pressure (including all methods) caused by other religion (s) or regime (as in case of Soviet system).

At final it would be useful to add that Shamanism thanks to its own non-formalist and non-regressive character is open to be developed. And these features of Shamanism have been proven in recent decades by following developments: all Shamans already improve themselves not only in metaphysical realms but also in scientific fields and these developments are very natural and not contradicted to its philosophy. Moreover these progresses have caused by life because Shamans at the present time have to not only be helpful to their patients but also be able to reply and convince them by using and knowing a variety of modern terms from medicine, philosophy, etc, fields (L. Anzhiganova). In addition to that modern men with classical rationalist European educational background are able to contest and question almost all of things, including traditional ones. There are many processes within of which Shamans have exchanged various thoughts and organized discusses regarding probable ways of development of Shamanism. Among Shamans there have developed a ariety of organizations like associations, clubs, leagues, etc. In Khakas republic there is Khakas Traditional Shamanism Center, which may be indicate as an example. Together with that there a number of international conferences on Shamanism have organized and many Russian and foreign researchers have attended there.

It is possible to guess that there is no other religious system, which is more open to science than Shamanism. Moreover, Shamanism is open to every kind of thought, criticism as far as it again shows that this religion is more dynamic and progressive (in the sense of ability to be developed) than static and formalist.
Within this framework all scientific researches conducted and executed towards Shamanism have to be seen and perceived as natural processes. During of these studies a lot of interesting data and results have appeared.
For example S.I. Vainstein and N.P. Moskalenko who are two of leading researchers on Tyvan Shamanism have found out that 47 out of 57 men applied to Kams with various causes have taken positive results. And this qualitative numbers mean approximately 86 percent of successful ends and this rate is relatively enough high one in serious form even for modern medicine. Furthermore, according to above-mentioned scientists these positive results have been taken not only in cases of patients with psychic and neurotic illnesses but also in cases of more complicated and serious sicknesses (L. Anzhiganova).

Footnotes:
[[1]] This religion created in IIIrd century in Mesopotamia region by Mani who then was killed, and had a stong position in Iran, but after in Uygur Turks period through Central Asia reached Southern Siberia in VIII-X centuries. See.: Kyzlasov, L.R. (Ed.) “Istoria Khakasii s drevneishikh vremen do 1917 goda” , Moscow, 1993, pp:108-113; Avcioglu, Dogan “Turklerin Tarihi”, Vol. III, Istanbul, 1980, p.:1127, in Aydin, Erdogan “Nasil Musulman Olduk?” [How We Become the Muslims?] Ankara, 1996, p.:177;[[2]] Maybe various subconfessions within religions are results of that situation in which traditional culture of each concrete community is influential too.[[3]] For more detailed ourline on this topic see: Davletov, Timour (2002) “The Past and the Present of Religious Life of Khakas Turks of Siberia in the Light of Interrelation of Religions” (in Turkish) a paper presented at International Congress of Spiritual Centers of Turkic World in Mersin, September 23-27;[[4]] see: Mutlu, Erol (1998) “Iletisim Sozlugu”, Ankara, pp.:92-93, 160-163;[[5]] “Khakas” ethnonym is a transcription of “Kyrgyz” in Chinese of Tang dynasty period.[[6]] Tonyukuk is a name of legendary ancient Turkic stateman known as Bilge Tonyukuk [Tonykok, i.e., a man whom overcoat is blue or originated from sky; and Bilge, i.e., a wiseman].[[7]] Tonyukuk who was a leader of Kok-Turk Khanate’s army and experienced and talented diplomat has replied to those who wanted to spread Buddhism in their state like as following : “Buddhism and Daosism teach to men about good and evil concepts which are obstacles for executing wars and conquests. Construction of temples will brake our ancient tradition as not to be tied with anything...” See: Potapov, L.P. “Altayski Shamanism”, Moscow, 1991, p.:17 in Anzhiganova, L.V. “Traditsionnoie mirovozrenie khakasov. Opyt rekonstruktsii” Abakan, 1997, p.:93;

Bibliography:
1. Anzhiganova, Larissa “Sakralnie osnovania etnicheskoi kultury khakasov” see: [http://www.gov.khakassia.ru/hist/index9.htm] for text of my translation of it from Russian into English see [http://www.turkleronline.com];
2. Anzhiganova, L.V. (1997) “Traditsionnoie mirovozrenie khakasov. Opyt rekonstruktsii” Abakan;
3. Avcioglu, Dogan (1980) “Turklerin Tarihi” [History of Turks], Vol. III, Istanbul, quoted in Aydin, Erdogan (1996) “Nasil Musulman Olduk?” [How We Become the Muslims?] Ankara;
4. Aydin, Erdogan (1996) “Nasil Musluman Olduk?” (How We Have Become Muslims?) Ankara;
5. Butanaev, Viktor (1998) “Etnicheskaia kultura khakasov”, Abakan;
6. Davletov, Timour (2001) “Hakas Turklerinde Cil Pazi Bairami” – Anayurttan Atayurda Turk Dunyasi quarterly, year:9, # 21,, pp.: 42-51;
7. Davletov, Timour (2002b) “Hakas Turklerinin Geleneksel Inanci Kamlik (Samanlik): Dunu ve Bugunu” Anayurttan Atayurda Turk Dunyasi quarterly, (ISBN:1300-4999), year:10, # 22, pp.:20-37;
8. Davletov, Timour (2002a) “The Past and the Present of Religious Life of Khakas Turks of Siberia in the Light of Interrelation of Religions” (in Turkish) a paper presented at International Congress of Spiritual Centers of Turkic World in Mersin, September 23-27;
9. Gokalp, Ziya (1990) “Turkculugun Esaslari” (Ed. by.: Prof. Dr. Mehmet Kaplan) Turkish Republic Culture Ministry’s Publications;
10. Gomec, Saadettin (2002) “Tarihte ve Gunumuzde Kirgiz Turkleri” (Kyrgyz Turks in History and Present) Ankara;
11. Kyzlasov, L.R. (Ed.) (1993) “Istoria Khakasii s drevneishikh vremen do 1917 goda” , Moscow;
12. Martin, Gilbert (1976) “Atlas of Jewish History” Dorset Press, p.25 (quoted in: Akay, Aydın Safa (Autum 1999) “Kaybolmakta Olan Bir Türk Halkı: Karayimler”, KÖK Sosyal ve Stratejik Araştırmalar Dergisi, Vol:I, # 2, pp.:203-213);
13. Mutlu, Erol (1998) “Iletisim Sozlugu”, Ankara;
14. Potapov, L.P. (1991) “Altayski Shamanism”, Moscow;
15. Tokarczyk, Andrzej “The Smallest Minority” p. 56 (quoted in: Akay, Aydın Safa (Autum 1999) “Kaybolmakta Olan Bir Türk Halkı: Karayimler”, KÖK Sosyal ve Stratejik Araştırmalar Dergisi, Vol:I, # 2, pp.:203-213);
16. Turk Dunyasi Anayurttan Atayurda quarterly, (ISBN:1300-4999), year:6, # 15, 1998, pp.:5-11;