SavedAdd your journal

Journals / Antakiyat / 2018 / Cilt: 1 - Sayı: 2

Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai

“Mekân” Algısı: Altay Dağı’nın Gizli Tapınaklarında Gösteri, Sözlü Gelenek ve Doğaçlama

İlbey DÖLEK
Journal
Antakiyat
Pages
261–289
Publication Date
2018-12-30
DOI
—
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

These components stimulate three interrelated senses of “place” for participants: a topographical, indigenous “place of gatherings;” a numinous interactive spiritual place; and a situational “being-in-place” that serve to strengthen personhood and enable personal transitions in the face of difficult contemporary political and natural change.

📌 3 Key Takeaways

🎯
Objective & Hypothesis:This article suggests that during two Ak Jang (“White Way”) Sary Bür (“Yellow Leaves”) rituals in hidden open-air temples in Mountain Altai, kaleidoscopic relations are created through bodily movements, oral poetry, epic, and song.
📊
Key Findings & Data:This article suggests that during two Ak Jang (“White Way”) Sary Bür (“Yellow Leaves”) rituals in hidden open-air temples in Mountain Altai, kaleidoscopic relations are created through bodily movements, oral poetry, epic, and song.
💡
Conclusion & Impact:These components stimulate three interrelated senses of “place” for participants: a topographical, indigenous “place of gatherings;” a numinous interactive spiritual place; and a situational “being-in-place” that serve to strengthen personhood and enable personal transitions in the face of difficult contemporary political and natural change.
🔬Design:Research Article
📍Scope:Comprehensive Sample
⚙️Variables:Anahtar Kelimeler place · ritual · temple

Abstract

This article suggests that during two Ak Jang (“White Way”) Sary Bür (“Yellow Leaves”) rituals in hidden open-air temples in Mountain Altai, kaleidoscopic relations are created through bodily movements, oral poetry, epic, and song. These components stimulate three interrelated senses of “place” for participants: a topographical, indigenous “place of gatherings;” a numinous interactive spiritual place; and a situational “being-in-place” that serve to strengthen personhood and enable personal transitions in the face of difficult contemporary political and natural change.

Özet

This article suggests that during two Ak Jang (“White Way”) Sary Bür (“Yellow Leaves”) rituals in hidden open-air temples in Mountain Altai, kaleidoscopic relations are created through bodily movements, oral poetry, epic, and song. These components stimulate three interrelated senses of “place” for participants: a topographical, indigenous “place of gatherings;” a numinous interactive spiritual place; and a situational “being-in-place” that serve to strengthen personhood and enable personal transitions in the face of difficult contemporary political and natural change.

🔖

Cite This Article

DÖLEK, İ. (2018). Sensing “Place”: Performance, Oral Tradition and Improvisation in the Hidden Temples of Mountain Altai. Antakiyat, Cilt: 1 - Sayı: 2, 261–289. https://ajindex.com/articles/80705

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (3)

  1. Anokhin, A. V. (1994) [1924]. Materialy po shamanstvu u altaitsev (Materials on the Shamanism of the Altaians). 2. ed. Gorno-Altaisk: Ak Chechek. Baskakov, N. A. (2005) [1947]. Ed. Oirotsko-russkii slovar’ (Oirot-Russian Dictionary). Gorno Altaisk: Ak Chechek. Rpt. 2005. Borboshev, K. (2006). Personal interview. Kulady, Republic of Altai. August. Casey, E. S. (1996). How to Get from Space to Place. In Senses of Place. Ed. By Steven F. & Keith H. Basso. Santa Fe, NM: School of American Research Press. ss. 13-52. Chachiyakova, J. (2010). Personal interview. Yelo, Altai Republic. October. Chechaeva, V. T. (2010). Personal interviews. Kulady, Altai Republic, October. Danilin A. G. (1993) [1932]. Burkhanizm: iz istorii natsional’noosvoboditel’nogo dvizheniia v Gornom Altae. (Burkhanism: from the history of a national liberation movement in Gorny Alta). Gorno-Altaisk: Ak Chechek. Ekeev et al. 2004 N. V. Ekeev, N. M. Ekeeva, N. A. Maidurova, S. P. Tyuteneva, and E. E. Yamaeva, eds. Dvizhenie Ak Jang (Belaya Vera)––Burkhanizm na Altai: vzglyad cherez stoletie (The Ak Jang movement [White Belief]––Burkhanism in Altai: A Glance across a Century). Gorno-Altaisk: Gorno-Altaisk Publishing House. Éliade, M. (1971) [1949]. The Myth of the Eternal Return. Trans. by Willard R. Trask. Princeton, NJ:Princeton University Press. Erokhonova, O. E. (2002). Agaru, Agaru, Agaru (Sacred, Sacred, Sacred). Gorno-Altaisk: Republic Printing House. Erokhonova, O. E. (2010). Personal interview. Boochi, Karakol Valley, Ongudai, Altai Republic. October. Fang, C.Y. (1943) “Galdan” In Eminent Chinese of the Ch’ing Period (1644-1912). Ed. By Arthur W. Hummel. Vol
  2. Washington, D.C.: United States Government Printing Office. p. 265-68. Fang, C. Y. (1944) “Tsewang.” In Eminent Chinese of the Ch’ing Period (1644-1912). Ed. By Arthur W. Hummel. Vol
  3. Washington, D.C.: United States Government Printing Office. p. 757-59. Gell, A. (1999). The Art of Anthropology: Essays and Diagrams. London: The Athlone Press. Halemba, A. E. (2006). The Telengits of Southern Siberia: Landscape, Religion and Knowledge in Motion. London: Routledge. Heissig, W. (1980) [1970]. The Religions of Mongolia. Trans. by Geoffrey Samuel. London: Routledge. Jagchid, S. & Hyer P. (1979). Mongolia’s Culture and Society. Boulder, CO: Westview Press. Kleshev, V. A. (2004). Atributy i simboly altaiskogo burkhanizma (Attributes and Symbols of Altaian Burkhanism), In Ekeev et al. p. 265-68. Krader, L. (1956). A Nativistic Movement