69-402: Aşık is Turkish for Ashik , a traditional musician and troubadour Aşık is a Turkish name. Notable people with the name include: Ashik An ashik ( Azerbaijani : aşıq , azb:آشؽق ; Turkish : âşık ; —all from Azerbaijani : aç ) or ashugh ( Armenian : աշուղ ; Georgian : აშუღი ) is traditionally a singer-poet and bard who accompanies his song—be it
138-571: A Tengriist Oghuz clan, also known as Uzes or Torks , overthrew Pecheneg supremacy in the frontier of the Russian steppes; those who settled along the frontier were gradually Slavicized ; the almost feudal Black Hat principality grew with its own military aristocracy. Others, harried by the Kipchak Turks, crossed the lower Danube and invaded the Balkans, where they were stopped by
207-488: A dastan (traditional epic story, also known as hikaye ) or a shorter original composition—with a long-necked lute (usually a bağlama or saz ) in Azerbaijani culture , including Turkish and South Azerbaijani and non-Turkic cultures of South Caucasus (primarily Armenian and Georgian ). In Azerbaijan , the modern ashik is a professional musician who usually serves an apprenticeship, masters playing
276-550: A nosegay, ) Tər buxaq altinə düz bənəvşəni... --- ( Pin it under your dainty chin..... ) kaplu kaplu bağalar kanatlanmiş uçmağa.. ---- The turturturtles have taken wings to fly ... İsmi sübhan virdin mi var? --- ( is The Father's name your mantra? ) Bahçelerde yurdun mu var? --- ( are those gardens your home? ) Bencileyin derdin mi var? --- ( is your plight just as mine? ) Garip garip ötme bülbül --- ( don't sing in sorrow nightingale ) Oghuz Turks The Oghuz Turks ( Middle Turkic : ٱغُز , romanized: Oγuz ) were
345-638: A plague and became mercenaries for the Byzantine imperial forces (1065). Oghuz warriors served in almost all Islamic armies of the Middle East from the 1000s onwards, and as far as Spain and Morocco. In the late 13th century after the fall of the Seljuks, the Ottoman dynasty gradually conquered Anatolia with an army also predominantly of Oghuz, besting other local Oghuz Turkish states . In legend,
414-721: A politician in discourse. ) Arif ola, eyham ilə söz qana --- ( Be quick to understand a hint, howe'er, ) Naməhrəmdən şərm eyleyə, utana --- ( Of strangers you should, as a rule, beware, ) Saat kimi meyli Haqq'a dolana --- ( And like a clock advance to what is fair. ) Doğru qəlbi, doğru yolu gərəkdi --- ( True heart and word of honour you must have. ) Ələsgər haqq sözün isbatın verə --- ( Ələsgər will prove his assertions, ) Əməlin mələklər yaza dəftərə --- ( Angels will record his deeds, ) Her yanı istese baxanda göre --- ( Your glance should be both resolute and pure, ) Teriqetde bu sevdalı gerekdi --- ( You must devote himself to righteous path. ) İlhan Başgöz [ tr ]
483-575: A prefixed numeral; this confusion is also reflected in Sharaf al-Zaman al-Marwazi , who listed 12 Oghuz tribes, who were ruled by a "Toquz Khaqan" and some of whom were Toquz-Oghuz, on the border of Transoxiana and Khwarazm. At most, the Oghuz were possibly led by a core group of Toquz Oghuz clans or tribes. Noting that the mid-8th-century Tariat inscriptions , in Uyghur khagan Bayanchur 's honor, mentioned
552-475: A short time and of their own free will. Muslim Turk dervishes , desiring to spread the religion among their brothers who had not yet entered the Islamic fold, moved among the nomadic Turks . They choose the folk language and its associate musical form as an appropriate medium for effective transmission of their message. Thus, ashik literature developed alongside mystical literature and was refined starting since
621-414: A single hekaye, each having three, five or more stanzas . As the art of ashik is based on oral tradition, the number of ashik stories can be as many as the ashiks themselves. Throughout the centuries of this tradition, many interesting stories and epics have thrived, and some have survived to our times. The main themes of the most ashik stories are worldly love or epics of wars and battles or both. In
690-757: A thrilling flame, disturbing me. Earth is dressed in furry, downy green , --- Whispers press the silence once serene, ....... Dostun en güzeli bahçesine bir hoyrat girmiş, --- ( The rough man entered the lover's garden ) Korudur hey benli dilber korudur --- ( It is woods now, my beautiful one, it is woods, ) Gülünü dererken dalını kırmış --- ( Gathering roses, he has broken their stems ) Kurudur hey benli dilber kurudur --- ( They are dry now, my beautiful one, they are dry ) Başina mən dönüm ala göz Pəri, --- ( O my dearest, my love, my beautiful green-eyed Pari ) Adətdir dərələr yaz bənəvşəni. --- ( Custom bids us pluck violets when spring days begin ) Ağ nazik əlinən dər dəstə bağla, --- ( With your tender white hand gather
759-651: A western Turkic people who spoke the Oghuz branch of the Turkic language family . In the 8th century, they formed a tribal confederation conventionally named the Oghuz Yabgu State in Central Asia. Today, much of the populations of Turkey , Azerbaijan and Turkmenistan are descendants of Oghuz Turks. Byzantine sources call them Uzes ( Οὖζοι , Ouzoi ). The term Oghuz was gradually supplanted by
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#1732801410396828-454: A wide range of both East Asian and West-Eurasian physical appearances and genetic origins, in part through long-term contact with neighboring peoples such as Iranian , Mongolic , Tocharian , Uralic and Yeniseian peoples , and others. In early times, they practiced a Tengrist religion, erecting many carved wooden funerary statues surrounded by simple stone balbal monoliths and holding elaborate hunting and banqueting rituals. During
897-671: Is a Common Turkic word for "tribe". By the 10th century, Islamic sources were calling them Muslim Turkmens , as opposed to those of Tengrist or Buddhist religion; and by the 12th century this term was adopted into Byzantine usage, as the Oghuzes were overwhelmingly Muslim. The name "Oghuz" fell out of use by 13th century. Linguistically, the Oghuz belong to the Common Turkic speaking group, characterized by sound correspondences such as Common Turkic /-ʃ/ versus Oghuric /-l/ and Common Turkic /-z/ versus Oghuric /-r/ . Within
966-557: Is an example: Hep sen mi ağladın hep sen mi yandın, --- ( Did you cry all the time, did you burn all the time? ) Ben de gülemedim yalan dünyada --- ( I couldn't smile too in untrue world ) Sen beni gönlümce mutlu mu sandın --- ( Did you think I was happy with my heart ) Ömrümü boş yere çalan dünyada. --- ( In the world which stole my life in vain" ) İşte gidiyorum çeşm-i siyahım --- ( That's it, I go my black eyed ) Önümüze dağlar sıralansa da --- ( Despite mountains ranked before us ) Sermayem derdimdir servetim ahım --- ( My capital
1035-1027: Is black soil" ) Durum dolanım başına, --- ( Let me encircle you with love, ) Qaşı, gözü qara, Ceyran! --- ( Your black eyes and eyebrows, Jeyran. ) Həsrətindən xəstə düşdüm, --- ( I have fallen into the flames of longing, ) Eylə dərdə çara, Ceyran! --- ( Help me to recover from this pain, Jeyran". ) ....... THE mournful and unhappy days, like winter, come and go. We should not be discouraged, they will end, they come and go. Our bitter griefs and sorrows do not tarry with us long; Like customers arrayed in line, they come, and then they go. ... incecikten bir kar yağar, --- ( With its tender flakes, snow flutters about, ) Tozar Elif, Elif deyi... --- ( Keeps falling, calling out "Elif… Elif…” ) Deli gönül abdal olmuş, --- ( This frenzied heart of mine wanders about ) Gezer Elif, Elif deyi... --- ( Like minstrels, calling out "Elif… Elif…” ) Ay həzarət, bir zamana gəlibdir, --- ( Oh brothers and sisters, what have we come to: ) Ala qarğa şux tərlanı bəyənməz --- ( The jay hates
1104-439: Is my sorrow, my wealth is my trouble ) Karardıkça bahtım karalansa da --- ( Withal my blacken fortune darkened" ) Dost dost diye nicesine sarıldım --- ( I expected for many people to be real friends ) Benim sâdık yârim kara topraktır --- ( My faithful beloved is black soil ) Beyhude dolandım boşa yoruldum --- ( I wandered around with no end, I got tired for nothing ) Benim sâdık yârim kara topraktır --- ( My faithful beloved
1173-542: Is the essential requirement for an ashik. This instrument, a variant of which is known as Bağlama , is a stringed musical instrument and belongs to the family of long-necked lutes. Often performances of ashiks are accompanied by an ensemble of balaban and qaval performers. During Eurovision Song Contest 2012 all three instruments were symbolically played as a cultural symbol of the host country, Azerbaijan . The most spread poetry genres are gerayly, qoshma and tajnis. The defining characteristic of ashik profession
1242-515: Is the ethical code of behaviour and attitude, which has been summarized by Aşiq Ələsgər in the following verses; Aşıq olub diyar-diyar gəzənin ----( To be a bard and wander far from home ) Əzəl başdan pürkəmalı gərəkdi --- ( You knowledge and thinking head must have. ) Oturub durmaqda ədəbin bilə --- ( How you are to behave, you too must know, ) Mə'rifət elmində dolu gərəkti --- ( Politeness, erudition you must have. ) Xalqa həqiqətdən mətləb qandıra --- ( He should be able to teach people
1311-465: The Oghuzname , Battalname , Danishmendname , Köroğlu epics which are part of the literary history of Azerbaijanis, Turks of Turkey and Turkmens. The modern and classical literature of Azerbaijan , Turkey and Turkmenistan are also considered Oghuz literature since it was produced by their descendants. The Book of Dede Korkut is a valuable collection of epics and stories, bearing witness to
1380-629: The New York Metropolitan Museum of Art displayed East Asian features. Over time, Oghuz Turks' physical appearance changed. Rashid al-Din Hamadani stated that "because of the climate their features gradually changed into those of Tajiks. Since they were not Tajiks, the Tajik peoples called them turkmān , i.e. Turk-like (Turk-mānand)" . Ḥāfiẓ Tanīsh Mīr Muḥammad Bukhārī also related that the "Oghuz Turkic face did not remain as it
1449-536: The Oghuz Turks . This nomadic tribe journeyed westwards through Central Asia from the 9th century onward and settled in present Turkey , Azerbaijan Republic and North-west areas of Iran . Naturally, their music was evolved in the course of the grand migration and ensuing feuds with the original inhabitants the acquired lands. An important component of this cultural evolution was that the Turks embraced Islam within
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#17328014103961518-802: The Oghuz Yabgu State were not the same tribal confederation as the Toquz Oghuz from whom emerged the founders of Uyghur Khaganate . Istakhri and Muhammad ibn Muhmad al-Tusi kept the Toquz Oghuz and Oghuz distinct and Ibn al-Faqih mentioned: "the infidel Turk-Oghuz, the Toquz-Oghuz, and the Qarluq" Even so, Golden notes the confusion in Latter Göktürks ' and Uyghurs ' inscriptions , where Oghuz apparently referred to Toquz Oghuz or another tribal grouping, who were also named Oghuz without
1587-778: The Pindus ( Epirus , Greece ), the Šar Mountains ( North Macedonia ), the Pirin and Rhodope Mountains ( Bulgaria ) and Dobrudja . An earlier offshoot of the Yörüks, the Kailars or Kayılar Turks were amongst the first Turkish colonists in Europe, ( Kailar or Kayılar being the Turkish name for the Greek town of Ptolemaida which took its current name in 1928) formerly inhabiting parts of
1656-523: The Shamanistic beliefs of ancient Turkic peoples . The ancient ashiks were called by various names such as bakshy /bakhshi/Baxşı, dede (dədə), and uzan or ozan. Among their various roles, they played a major part in perpetuation of oral tradition, promotion of communal value system and traditional culture of their people. These wandering bards or troubadours are part of current rural and folk culture of Azerbaijan , and Iranian Azerbaijan , Turkey ,
1725-462: The Turkmen Sahra (Iran) and Turkmenistan , where they are called bakshy . Thus, ashik, in traditional sense, may be defined as travelling bards who sang and played saz, an eight or ten string plucking instrument in the form of a long-necked lute. Judging based on the Turkic epic Dede Korkut , the roots of ashiks can be traced back to at least the 7th century, during the heroic age of
1794-520: The bağlama , and builds up a varied but individual repertoire of Turkic folk songs. The word ashiq ( Arabic : عاشق , meaning "in love" or "lovelorn") is the nominative form of a noun derived from the word ishq ( Arabic : عشق , "love"), which in turn may be related to the Avestan and Persian iš- ("to wish, desire, seek"). The term is synonymous with ozan [ tr ] in Turkish and Azerbaijani , which it superseded during
1863-622: The 2nd century BC, according to ancient Chinese sources, a steppe tribal confederation known as the Xiongnu and their allies, the Wusun (probably an Indo-European people ) defeated the neighboring Indo-European-speaking Yuezhi and drove them out of western China and into Central Asia. Various scholarly theories link the Xiongnu to Turkic peoples and/or the Huns . Bichurin claimed that
1932-737: The 700s, the Oghuz Turks made a new home and domain for themselves in the area between the Caspian and Aral seas and the northwest part of Transoxania, along the Syr Darya river. They had moved westward from the Altay mountains passing through the Siberian steppes and settled in this region, and also penetrated into southern Russia and the Volga from their bases in west China. In the 11th century,
2001-569: The Caspian and Aral Seas, during the period of the caliph Al-Mahdi (after 775 AD). By 780, the eastern parts of the Syr Darya were ruled by the Karluk Turks and to their west were the Oghuz. Transoxiana, their main homeland in subsequent centuries became known as the "Oghuz Steppe". During the period of the Abbasid caliph Al-Ma'mun (813–833), the name Oghuz starts to appear in
2070-475: The Common Turkic group, the Oghuz languages share these innovations: loss of Proto-Turkic gutturals in suffix anlaut, loss of /ɣ/ except after /a/ , /ɡ/ becoming either /j/ or lost, voicing of /t/ to /d/ and of /k/ to /ɡ/ , and */ð/ becomes /j/ . Their language belongs to the Oghuz group of the Turkic languages family. Kara-Khanid scholar Mahmud al-Kashgari wrote that of all
2139-459: The Greek regions of Thessaly and Macedonia . Settled Yörüks could be found until 1923, especially near and in the town of Kozani . Mahmud al-Kashgari listed 22 Oghuz tribes in Dīwān Lughāt al-Turk . Kashgari further wrote that "In origin they are 24 tribes, but the two Khalajiyya tribes are distinguished from them [the twenty-two] in certain respects and so are not counted among them. This
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2208-623: The Karachuk Mountains towards the Caspian Sea was called the "Oghuz Steppe Lands" from where the Oghuz Turks established trading, religious and cultural contacts with the Abbasid Arab caliphate who ruled to the south. This is around the same time that they first converted to Islam and renounced their Tengriism belief system. The Arab historians mentioned that the Oghuz Turks were ruled by a number of kings and chieftains. It
2277-642: The Nine-Oghuzes as "[his] people" and that he defeated the Eight-Oghuzes and their allies, the Nine Tatars , three times in 749.; according to Klyashtorny and Czeglédy, eight tribes of the Nine-Oghuzes revolted against the leading Uyghur tribe and renamed themselves Eight-Oghuzes. Ibn al-Athir , an Arab historian, claimed that the Oghuz Turks were settled mainly in Transoxiana , between
2346-535: The Oghuz Turks adopted Arabic script, replacing the Old Turkic alphabet . In his accredited 11th-century treatise titled Diwan Lughat al-Turk , Karakhanid scholar Mahmud of Kashgar mentioned five Oghuz cities named Sabran , Sitkün , Qarnaq , Suğnaq , and Qaraçuq (the last of which was also known to Kashgari as Farab, now Otrar ; situated near the Karachuk mountains to its east). The extension from
2415-546: The Oghuz inhabited the steppe of the rivers Sari-su , Turgai and Emba north of Lake Balkhash in modern-day Kazakhstan . They embraced Islam and adapted their traditions and institutions to the Islamic world, emerging as empire-builders with a constructive sense of statecraft. In the 11th century, the Seljuk Oghuz clan entered Persia , where they founded the Great Seljuk Empire . The same century,
2484-583: The Oghuzes were located outsides of the Ten Arrows' jurisdiction, west of the Altai Mountains , near lake Issyk-Kul , Talas river 's basin and seemingly around the Syr Darya basin, and near the Chumul, Karluks , Qays , Quns , Śari , etc. who were mentioned by al-Maṣudi and Sharaf al-Zaman al-Marwazi . According to Ahmad ibn Fadlan , the Oghuz were nomads, but also had cultivated crops, and
2553-539: The Turkic Uyghurs ; however, this is controversial and has few scholarly adherents. Yury Zuev (1960) links the Oghuz to the Western Turkic tribe 姑蘇 Gūsū < ( MC * kuo-suo ) in the 8th-century encyclopaedia Tongdian (or erroneously Shǐsū 始蘇 in the 11th century Zizhi Tongjian ). Zuev also noted a parallel between two passages: Based on those sources, Zuev proposes that in the 8th century
2622-784: The Turkic languages, that of the Oghuz was the simplest. He also observed that long separation had led to clear differences between the western Oghuz and Kipchak language and that of the eastern Turks. According to historians and linguists, the Proto-Turkic language originated in Central-East Asia, potentially in Altai-Sayan region , Mongolia or Tuva . Initially, Proto-Turkic speakers were potentially both hunter-gatherers and farmers, but later became nomadic pastoralists . Early and medieval Turkic groups exhibited
2691-527: The Turks, made from fermented horse milk), Pekmez (a syrup made of boiled grape juice) and helva made with wheat starch or rice flour, tutmac (noodle soup), yufka (flattened bread), katmer (layered pastry), chorek (ring-shaped buns), bread, clotted cream, cheese, yogurt, milk and ayran (diluted yogurt beverage), as well as wine. Social order was maintained by emphasizing "correctness in conduct as well as ritual and ceremony". Ceremonies brought together
2760-503: The art as the unified duo of saz and söz (word).This duo is conspicuously featured in a popular composition by Səməd Vurğun : Binələri çadır çadır --- ( The peaks rise up all around like tents ) Çox gəzmişəm özüm dağlar --- ( I have wandered often in these mountains ) İlhamını səndən alıb --- ( My saz and söz take inspiration ) Mənim saz ım, söz üm dağlar. --- ( From you, mountains. ) The following subsections provide more details about saz and söz. Mastering in playing saz
2829-573: The ashiks and Urmia the western center. In Tabriz ashiks most often performed with two other musicians, a balaban player and a qaval player; in Urmia the ashik was always a solo performer. After the Islamic revolution music was banned.{fact} Ten years later, ashik Rasool Ghorbani, who had been forced to make a living as a travelling salesman, aspired to return to the glorious days of fame and leisure. He started composing songs with religious and revolutionary themes. The government, realizing
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2898-522: The ashugh are known since the 16th century onward, acting as the successors to the medieval gusan art . By far the most notable of the ashugh of all was Sayat Nova (1712–95), who honed the art of troubadour musicianship to crowning refinement. During the Pahlavi era Ashiks frequently performed in coffee houses in all the major cities of east and west Azerbaijan in Iran. Tabriz was the eastern center for
2967-527: The connective tissues of their society. In Oghuz traditions, "society was simply the result of the growth of individual families". But such a society also grew by alliances and the expansion of different groups, normally through marriages. The shelter of the Oghuz tribes was a tent-like dwelling, erected on wooden poles and covered with skin, felt, or hand-woven textiles, which is called a yurt . Their cuisine included yahni (stew), kebabs , Toyga soup (meaning "wedding soup"), Kımız (a traditional drink of
3036-612: The eagle as never before. ) Başına bir hal gelirse canım, --- If something happens to you, Dağlara gel dağlara, --- Come to the mountains, Seni saklar vermez ele canım, --- She will embrace you as her own, Seni saklar vermez ele. --- Never hands you in to the strangers. ........ Khatai, he produced a large volume of lyric poetry in Azerbaijani language . Khatai's poetry is graceful and polished and his language closely approaches to folk idiom: Winter's shaken off, and spring arrives! --- Rosebuds waken, garden plot revives, Birds all trill in aching harmony ,--- Love's
3105-719: The economy was based on a semi-pastoralist lifestyle. Byzantine emperor Constantine VII Porphyrogennetos mentioned the Uzi and Mazari ( Hungarians ) as neighbours of the Pechenegs . By the time of the Orkhon inscriptions (8th century AD) "Oghuz" was being applied generically to all inhabitants of the Göktürk Khaganate. Within the khaganate, the Oghuz community gradually expanded, incorporating other tribes. A number of subsequent tribal confederations bore
3174-476: The family was based on age, gender, relationships by blood, or marriageability. Males, as well as females, were active in society, yet men were the backbones of leadership and organization. According to the Book of Dede Korkut , which demonstrates the culture of the Oghuz Turks, women were "expert horse riders, archers, and athletes". The elders were respected as repositories of both "secular and spiritual wisdom". In
3243-421: The fifteenth to sixteenth centuries. Other alternatives include saz şair (meaning "saz poet") and halk şair ("folk poet"). In Armenian , the term gusan , which referred to creative and performing artists in public theaters of Parthia and ancient as well as medieval Armenia , is often used as a synonym. The ashik tradition in Turkic cultures of Anatolia , Azerbaijan and Iran has its origin in
3312-539: The first usage of the word Oghuz appears to have been the title of Oğuz Kağan , whose biography shares similarities with the account, recorded by Han Chinese, of Xiongnu leader Modu Shanyu (or Mau-Tun), who founded the Xiongnu Empire . However, Oghuz Khan narratives were actually collected in Compendium of Chronicles by Ilkhanid scholar Rashid-al-Din in the early 14th century. Sima Qian recorded
3381-400: The following we present a brief list of the most famous hikayes: In order to stay in the profession and defend their reputation ashiks used to challenge each other by indulging in verbal duelings, which were held in public places. In its simplest form one ashik would recite a riddle by singing and the other had to respond by means of improvisation to the verses resembling riddles in form. Here
3450-531: The founder Osman 's genealogy traces to Oghuz Khagan , the legendary ancient ancestor of Turkic people , giving the Ottoman sultans primacy among Turkish monarchs. The dynasties of Khwarazmians , Qara Qoyunlu , Aq Qoyunlu , Ottomans , Afsharids and Qajars are also believed to descend from the Oghuz-Turkmen tribes of Begdili , Yiva, Bayandur , Kayi and Afshar respectively. The name Oghuz
3519-514: The inhabitants of Rûm are of confused ethnic origin. Among its notables there are few whose lineage does not go back to a convert to Islam." The militarism that the Oghuz empires were very well known for was rooted in their centuries-long nomadic lifestyle. In general, they were a herding society which possessed certain military advantages that sedentary societies did not have, particularly mobility. Alliances by marriage and kinship, and systems of "social distance" based on family relationships were
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#17328014103963588-569: The language, the way of life, religions, traditions, and social norms of the Oghuz Turks in Azerbaijan, Turkey, Iran (West Azerbaijan, Golestan) and parts of Central Asia including Turkmenistan. Yörüks are an Oghuz ethnic group, some of whom are still semi-nomadic, primarily inhabiting the mountains of Anatolia and partly Balkan peninsula. Their name derives from the verb from Chagatai language , yörü- "yörümek" (to walk), but Western Turkic yürü- (yürümek in infinitive), which means "to walk", with
3657-461: The name Wūjiē 烏揭 ( LHC : * ʔɔ-gɨat ) or Hūjiē 呼揭 ( LHC : * xɔ-gɨat ), of a people hostile to the Xiongnu and living immediately west of them, in the area of the Irtysh River , near Lake Zaysan . Golden suggests that these might be Chinese renditions of *Ogur ~ *Oguz , yet uncertainty remains. According to one theory, Hūjiē is just another transliteration of Yuezhi and may refer to
3726-624: The name Oghuz, often affixed to a numeral indicating the number of united tribes. These include references to the simple Oguz , Üch-Oghuz ("three Oghuz"), Altï Oghuz ("six Oghuz"), possibly the Otuz Oghuz ("thirty Oghuz"), Sekiz-Oghuz ("eight Oghuz"), and the Tokuz-Oghuz ("nine Oghuz"), who originally occupied different areas in the vicinity of the Altai Mountains. Golden (2011) states Transoxanian Oghuz Turks who founded
3795-526: The pen-name Khata'i and, in ashik tradition, is considered as an amateur ashik . Isma'il's praised playing Saz as a virtue in one of his renowned qauatrains ; Bu gün ələ almaz oldum mən sazım --- ( Today, I embraced my Saz ) Ərşə dirək-dirək çıxar mənim avazım --- ( My song is being echoed by heavens ) Dörd iş vardır hər qarındaşa lazım: --- ( Four things are required for the life: ) Bir elm, bir kəlam, bir nəfəs, bir saz. --- ( Conscience, speech, respiration, and Saz. ) According to Köprülü's studies,
3864-434: The propaganda potential of these songs, allowed their broadcast in national radio and sent Rasool to perform in some European cities. This facilitated the emergence of the ashik music as the symbol of Azeri cultural identity. In September 2009, Azerbaijan's ashik art was included into UNESCO list of Intangible Cultural Heritage . Ashik art combines poetic, musical and performance ability. Ashiks themselves describe
3933-745: The rebellious Igdir tribe who had revolted against him, Klyashtorny considers this as one piece of "direct evidence in favour of the existence of kindred relations between the Tokuz Oguzs of Mongolia, The Guzs of the Aral region, and modern Turkmens ", besides the facts that Kashgari mentioned the Igdir as the 14th of 22 Oghuz tribes; and that Igdirs constitute part of the Turkmen tribe Chowdur . The Shine Usu inscription, also in Bayanchur's honor, mentioned
4002-520: The scattered members of the society to celebrate birth, puberty, marriage, and death. Such ceremonies had the effect of minimizing social dangers and also of adjusting persons to each other under controlled emotional conditions. Patrilineally related men and their families were regarded as a group with rights over a particular territory and were distinguished from neighbours on a territorial basis. Marriages were often arranged among territorial groups so that neighbouring groups could become related, but this
4071-618: The status of ashugs as the guardians of national culture. The newfound unprecedented popularity and frequent concerts and performances in urban settings have resulted in rapid innovative developments aiming to enhance the urban-appealing aspects of ashik performances. A concise account of the ashik (called ashugh in Armenian ) music and its development in Armenia is given in Garland Encyclopedia of World Music . In Armenia,
4140-543: The term ashik was used instead of ozan in Azerbaijan and in areas of Anatolia after the 15th century. After the demise of Safavid dynasty in Iran, Turkish culture could not sustain its early development among the elites. Instead, there was a surge in the development of verse-folk stories, mainly intended for performance by ashiks in weddings. Following the collapse of the Soviet Union the governments of new republics in Caucasus region and Central Asia sought their identity in traditional cultures of their societies. This elevated
4209-400: The terms Turkmen and Turcoman ( Ottoman Turkish : تركمن , romanized : Türkmen or Türkmân ) by 13th century. The Oghuz confederation migrated westward from the Jeti-su area after a conflict with the Karluk allies of the Uyghurs . In the 9th century, the Oghuz from the Aral steppes drove Pechenegs westward from the Emba and Ural River region. In the 10th century,
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#17328014103964278-419: The time of Turkic Sufi Khoja Akhmet Yassawi in early twelfth century. The single most important event in the history of ashik music was the ascent to the throne of Shah Isma'il (1487–1524), the founder of the Safavid dynasty. He was a prominent ruler-poet and has, apart from his diwan compiled a mathnawi called Deh-name, consisting of some eulogies of Ali, the fourth Caliph of early Islam. He used
4347-522: The truth, ) Şeytanı öldürə, nəfsin yandıra --- ( To kill evil within himself, refrain from ill emotions, ) El içinde pak otura pak dura --- ( He should socialize virtuously ) Dalısınca xoş sedalı gərəkdi --- ( Then people will think highly of him ) Danışdığı sözün qiymətin bilə --- ( He should know the weight of his words, ) Kəlməsindən ləl'i-gövhər tokülə --- ( He should be brilliant in speech, ) Məcazi danışa, məcazi gülə --- ( He should speak figuratively, ) Tamam sözü müəmmalı gərəkdi --- ( And be
4416-450: The word Yörük or Yürük designating "those who walk, walkers". The Yörük to this day appear as a distinct segment of the population of Macedonia and Thrace where they settled as early as the 14th century. While today the Yörük are increasingly settled, many of them still maintain their nomadic lifestyle, breeding goats and sheep in the Taurus Mountains and further eastern parts of mediterranean regions (in southern Anatolia ), in
4485-399: The works of Islamic writers. The Book of Dede Korkut , a historical epic of the Oghuz, contains historical echoes of the 9th and 10th centuries but was likely written several centuries later. Al-Masudi described Yangikent 's Oghuz Turks as "distinguished from other Turks by their valour, their slanted eyes, and the smallness of their stature". Stone heads of Seljuq elites kept at
4554-498: Was after their migration into Transoxiana and Iran ". Khiva khan, Abu al-Ghazi Bahadur , in his Chagatai-language treatise Genealogy of the Turkmens , wrote that "their (Oghuz Turks) chin started to become narrow, their eyes started to become large, their faces started to become small, and their noses started to become big after five or six generations". Ottoman historian Mustafa Âlî commented in Künhüʾl-aḫbār that Anatolian Turks and Ottoman elites are ethnically mixed: "Most of
4623-401: Was in this area that they later founded the Seljuk Empire, and it was from this area that they spread west into western Asia and eastern Europe during Turkic migrations from the 9th until the 12th century. The founders of the Ottoman Empire were also Oghuz Turks. Oghuz Turkish literature includes the famous Book of Dede Korkut which was UNESCO 's 2000 literary work of the year, as well as
4692-443: Was the first to introduce the word hikaye into the academic literature to describe ashik stories. According to Başgöz, hikaye cannot properly be included in any of the folk narrative classification systems presently used by Western scholars. Though prose narrative is dominant in a hikaye, it also includes several folk songs. These songs, which represent the major part of Turkish folk music repertory, may number more than one hundred in
4761-403: Was the only organizing principle that extended territorial unity. Each community of the Oghuz Turks was thought of as part of a larger society composed of distant as well as close relatives. This signified "tribal allegiance". Wealth and materialistic objects were not commonly emphasized in Oghuz society and most remained herders, and when settled they would be active in agriculture. Status within
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