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