Litvanya Tatarları Tatar Türkçesini kaybedince İslam hakkında Arapça ya da Türkçe yazılan metinleri, bildikleri Slav dillerine, önce XVI. yüzyılda Eski Belarusçaya, sonra XVII–XX. yüzyıllar arasında Lehçeye tercüme etmişlerdir. Bu nedenle... more
Litvanya Tatarları Tatar Türkçesini kaybedince İslam hakkında Arapça ya da Türkçe yazılan metinleri, bildikleri Slav dillerine, önce XVI. yüzyılda Eski Belarusçaya, sonra XVII–XX. yüzyıllar arasında Lehçeye tercüme etmişlerdir. Bu nedenle Arap harfleriyle, fakat Belarus dilinde Kur‘an tefsirleri, dua çevirileri ve ilmihaller yazmışlar. Ulu kişilerin hayatlarını, kendi efsanelerini, hikâyelerini yine bu yolla kaleme almışlar. Bunlar, kendilerine has bir lehçe yaratmalarına vesile olmuştur.
Tatarların el yazmalarının türleri değişiktir. Edebiyat ve dil bakımından Belarusçaya ve sonra Lehçeye çevrilen çok değerli Kitab, Hamayil, Tefsir ve Tecvid gibi kitap türleri bulunmaktadır.
Litvanya Tatarlarına ait el yazmaları içinde Mevlid metni de yer almaktadır. Bu metin Kitab türündeki el yazmalarının içinde bulunmaktadır.
Litvanya Tatarlarına ait el yazmalarında bugüne kadar tespit edilen Mevlid metni, Varşova, Vilnius ve Belarus’ta yayımlanan kataloglara göre Kitab türündeki dört adet el yazmasında bulunmaktadır . İncelediğimiz Mevlid metni sadece İslav diliyle yazılan bölümlerden birisidir. Bu dört Kitab’ın yazılma (kopya edilme) tarihleri 1814, 1820, 1837 ve 1847 yılıdır. Bu nedenle yayın için ilk defa 1814 yılına ait Kitab’da yer alan Mevlid metnini seçtik. Bu R-13032 nolu Kitab, günümüzde Litvanya Uluslararası Müzesinde Seraya Şapşal koleksiyonunda bulunmaktadır.
Anahtar kelimeler: Litvanya Tatarları; El Yazması; Mevlid; metin eleştirisi
Tatarların el yazmalarının türleri değişiktir. Edebiyat ve dil bakımından Belarusçaya ve sonra Lehçeye çevrilen çok değerli Kitab, Hamayil, Tefsir ve Tecvid gibi kitap türleri bulunmaktadır.
Litvanya Tatarlarına ait el yazmaları içinde Mevlid metni de yer almaktadır. Bu metin Kitab türündeki el yazmalarının içinde bulunmaktadır.
Litvanya Tatarlarına ait el yazmalarında bugüne kadar tespit edilen Mevlid metni, Varşova, Vilnius ve Belarus’ta yayımlanan kataloglara göre Kitab türündeki dört adet el yazmasında bulunmaktadır . İncelediğimiz Mevlid metni sadece İslav diliyle yazılan bölümlerden birisidir. Bu dört Kitab’ın yazılma (kopya edilme) tarihleri 1814, 1820, 1837 ve 1847 yılıdır. Bu nedenle yayın için ilk defa 1814 yılına ait Kitab’da yer alan Mevlid metnini seçtik. Bu R-13032 nolu Kitab, günümüzde Litvanya Uluslararası Müzesinde Seraya Şapşal koleksiyonunda bulunmaktadır.
Anahtar kelimeler: Litvanya Tatarları; El Yazması; Mevlid; metin eleştirisi
Research Interests:
В статье представлены материалы о создании татарского музея в межвоенный период в Вильно, которые освещают историю музея и судьбу его коллекции. Утверждается, что 1920–1930-е гг. были самыми благопри- ятным временем в истории литовских... more
В статье представлены материалы о создании татарского музея в
межвоенный период в Вильно, которые освещают историю музея и судьбу
его коллекции. Утверждается, что 1920–1930-е гг. были самыми благопри-
ятным временем в истории литовских татар в плане свободного развития
их культурно-национальной и религиозной жизни. В это время были со-
зданы Культурно-просветительское объединение татар Польши, построена
мечеть в Каунасе, издавался «Татарский ежегодник» (Rocznik Tatarski).
Ключевые слова: литовские татары, музей татарской культуры,
периодические издания, Польша, Вильно.
межвоенный период в Вильно, которые освещают историю музея и судьбу
его коллекции. Утверждается, что 1920–1930-е гг. были самыми благопри-
ятным временем в истории литовских татар в плане свободного развития
их культурно-национальной и религиозной жизни. В это время были со-
зданы Культурно-просветительское объединение татар Польши, построена
мечеть в Каунасе, издавался «Татарский ежегодник» (Rocznik Tatarski).
Ключевые слова: литовские татары, музей татарской культуры,
периодические издания, Польша, Вильно.
Research Interests:
The paper is dedicated to a newly discovered manuscript of Lithuanian Tatars – the kitab rewritten in 1890. The copyist of this manuscript was the resident of the town Vidzy (Belarus), Alexander Radkevich. Kitab is one of the most... more
The paper is dedicated to a newly discovered manuscript of Lithuanian
Tatars – the kitab rewritten in 1890. The copyist of this
manuscript was the resident of the town Vidzy (Belarus), Alexander
Radkevich. Kitab is one of the most important genre varieties of
Lithuanian Tatars’ manuscripts. As evidenced in the catalogue published
in 2015, only 31 out of 263 manuscripts could be considered
kitabs in respect of genre features. Twenty kitabs are stored in state
collections whereas 11 are kept in private ones. The collections of
Lithuanian Tatars’ manuscripts can be found in state depositories
of Belarus, Lithuania, Poland, Germany, the Russian Federation
(Kazan, Saint Petersburg), Great Britain and Ukraine (Lviv) as well
as in private collections. The kitab described in this paper belongs
to a private collection. A digital copy thereof was given to the Department
of Manuscripts and Rare Books of the National Library
of the Republic of Tatarstan in 2018. This manuscript was bought
by a private collector from an anonymous individual in Yalta in the
1980s. Till now it has been the only one manuscript of Lithuanian
Tatars found in Crimea. The paper is focused primarily on the origin
of this manuscript, its graphic-orthographic system and content
features. In the future, the texts from this kitab that were put into
circulation will become a good comparative material.
Keywords: Lithuanian Tatars, manuscripts, Tatarstan, Crimea,
kitab, description
Tatars – the kitab rewritten in 1890. The copyist of this
manuscript was the resident of the town Vidzy (Belarus), Alexander
Radkevich. Kitab is one of the most important genre varieties of
Lithuanian Tatars’ manuscripts. As evidenced in the catalogue published
in 2015, only 31 out of 263 manuscripts could be considered
kitabs in respect of genre features. Twenty kitabs are stored in state
collections whereas 11 are kept in private ones. The collections of
Lithuanian Tatars’ manuscripts can be found in state depositories
of Belarus, Lithuania, Poland, Germany, the Russian Federation
(Kazan, Saint Petersburg), Great Britain and Ukraine (Lviv) as well
as in private collections. The kitab described in this paper belongs
to a private collection. A digital copy thereof was given to the Department
of Manuscripts and Rare Books of the National Library
of the Republic of Tatarstan in 2018. This manuscript was bought
by a private collector from an anonymous individual in Yalta in the
1980s. Till now it has been the only one manuscript of Lithuanian
Tatars found in Crimea. The paper is focused primarily on the origin
of this manuscript, its graphic-orthographic system and content
features. In the future, the texts from this kitab that were put into
circulation will become a good comparative material.
Keywords: Lithuanian Tatars, manuscripts, Tatarstan, Crimea,
kitab, description
Research Interests:
This paper is dedicated to the person of professor of Vilnius University Anton K. Antonovich whose efforts commenced a new phase of research into Lithuanian Tatars’ manuscripts. The 50th anniversary of the publication of Professor... more
This paper is dedicated to the person of professor of Vilnius University
Anton K. Antonovich whose efforts commenced a new phase
of research into Lithuanian Tatars’ manuscripts. The 50th anniversary
of the publication of Professor Antonovich’s monograph titled Belarusian
Texts Written in the Arabic Script and Their Graphic-Orthographic
System (1968) was celebrated in 2018. This great work became
a handbook for many subsequent generations of kitabists. The Manuscripts
Department of the Library of Vilnius University stores the
private archive (F. 150) of Professor Antonovich. The archive contains
electrographic copies, photocopies and microfilms of the manuscripts
that were the objects of the professor’s studies and papers and the
methodological material for teaching the Polish language. Besides the
previously mentioned content, the archive stores the correspondence
between the professor and scholars in Slavic and Oriental Studies,
ethnographers and historians from different countries.
The paper is a review of the correspondence between Professor
Antonovich and the following researchers: G. Garecki, A. Greimas,
C. Łapicz, J. Reychman, S. Dumin and N. Ulashik. The correspondence
provides extensive knowledge about the professor’s professional
practice from 1964 to 1974, that is before and after the defense
of his PhD thesis. Personal contacts as well as mutual assistance
and understanding between fellow researchers contributed to the
strengthening of academic cooperation and ties between scholarly
institutions
Keywords: Antonovich, archive, manuscripts, correspondence,
academic contacts
Anton K. Antonovich whose efforts commenced a new phase
of research into Lithuanian Tatars’ manuscripts. The 50th anniversary
of the publication of Professor Antonovich’s monograph titled Belarusian
Texts Written in the Arabic Script and Their Graphic-Orthographic
System (1968) was celebrated in 2018. This great work became
a handbook for many subsequent generations of kitabists. The Manuscripts
Department of the Library of Vilnius University stores the
private archive (F. 150) of Professor Antonovich. The archive contains
electrographic copies, photocopies and microfilms of the manuscripts
that were the objects of the professor’s studies and papers and the
methodological material for teaching the Polish language. Besides the
previously mentioned content, the archive stores the correspondence
between the professor and scholars in Slavic and Oriental Studies,
ethnographers and historians from different countries.
The paper is a review of the correspondence between Professor
Antonovich and the following researchers: G. Garecki, A. Greimas,
C. Łapicz, J. Reychman, S. Dumin and N. Ulashik. The correspondence
provides extensive knowledge about the professor’s professional
practice from 1964 to 1974, that is before and after the defense
of his PhD thesis. Personal contacts as well as mutual assistance
and understanding between fellow researchers contributed to the
strengthening of academic cooperation and ties between scholarly
institutions
Keywords: Antonovich, archive, manuscripts, correspondence,
academic contacts
Research Interests:
This paper discusses the history of research in the field of kitabistics from the moment of its inception till 1968. The term kitabistics derives from the word kitab (in Arabic kitab denotes a book) – one of the most important genre... more
This paper discusses the history of research in the field of kitabistics
from the moment of its inception till 1968. The term kitabistics
derives from the word kitab (in Arabic kitab denotes a book)
– one of the most important genre varieties found in Lithuanian
Tatars’ manuscripts. Consequently, kitabistics is the study of the
handwritten heritage of Lithuanian Tatars. The distinctive feature
of the manuscript monuments of Lithuanian Tatars is that the texts
in (Old) Belarusian and (Old) Polish were recorded in the Arabic
script. The paper focuses on the stages and main directions of
the development of kitabistics. Scholars have always paid attention
to not only the literary and educational value of studying the
manuscript heritage of Lithuanian Tatars, but also its historical
and philological significance. Since the very first mentions of these
manuscripts in the 19th century, the contents of kitabs have been
used as examples in academic papers, the first principles of their
transcription have been laid down and attempts have been made
to register and catalogue them. However, it was professor of Vilnius
University Anton K. Antonovich who managed to develop an
academically-based system of translating these texts and provided
new research directions in his monograph Belarusian Texts Written
in the Arabic Script and Their Graphic-Orthographic System
(1968). The publication of this monograph marks a new stage in the
development of kitabistics.
Keywords: kitabistics, Lithuanian Tatars, manuscripts, research,
directions
from the moment of its inception till 1968. The term kitabistics
derives from the word kitab (in Arabic kitab denotes a book)
– one of the most important genre varieties found in Lithuanian
Tatars’ manuscripts. Consequently, kitabistics is the study of the
handwritten heritage of Lithuanian Tatars. The distinctive feature
of the manuscript monuments of Lithuanian Tatars is that the texts
in (Old) Belarusian and (Old) Polish were recorded in the Arabic
script. The paper focuses on the stages and main directions of
the development of kitabistics. Scholars have always paid attention
to not only the literary and educational value of studying the
manuscript heritage of Lithuanian Tatars, but also its historical
and philological significance. Since the very first mentions of these
manuscripts in the 19th century, the contents of kitabs have been
used as examples in academic papers, the first principles of their
transcription have been laid down and attempts have been made
to register and catalogue them. However, it was professor of Vilnius
University Anton K. Antonovich who managed to develop an
academically-based system of translating these texts and provided
new research directions in his monograph Belarusian Texts Written
in the Arabic Script and Their Graphic-Orthographic System
(1968). The publication of this monograph marks a new stage in the
development of kitabistics.
Keywords: kitabistics, Lithuanian Tatars, manuscripts, research,
directions
Research Interests:
Rinkinį sudaro tarptautinės mokslinės konferencijos "Totoriai Lietuvos istorijoje ir kultūroje XIV-XXI a.: naujausi tyrimai", skirtos paminėti Lietuvos totorių istorijos ir kultūros metus, pranešimų santraukos. Leidinys skirtas visiems,... more
Rinkinį sudaro tarptautinės mokslinės konferencijos "Totoriai Lietuvos istorijoje ir kultūroje XIV-XXI a.: naujausi tyrimai", skirtos paminėti Lietuvos totorių istorijos ir kultūros metus, pranešimų santraukos. Leidinys skirtas visiems, kas domisi Lietuvos totorių istorija, kultūra, religija ir tradicijomis
Research Interests:
The article is dedicated to the documents, which were sent to the Ottoman Empire about the situation in the Grand Duchy of Lithuania after the third partition in 1795. As the source of the analysis were used several documents from the... more
The article is dedicated to the documents, which were sent to the Ottoman Empire about the situation in the Grand Duchy of Lithuania after the third partition in 1795. As the source of the analysis were used several documents from the State Archive of the Republic of Turkey. This is not the first article, where co-authors Galina Miškinienė and Abdulhakim Kilinch refer to the archival documents of certain value for the history of relations between the two countries. Valuable historical documents relating to Turkish-Polish-Lithuanian and Crimean-Polish relations are stored in the Library of Vilnius University, in the National Museum of Lithuania, in the Wroblewski Library of the Lithuanian Academy of Sciences, and in the State Archive of the Republic of Turkey.
In this article the transliterated texts of three documents from the State Archive of the Republic of Turkey, as well as the translation (with comments) of these texts into modern Turkish and Russian languages were published for the first time.
In this article the transliterated texts of three documents from the State Archive of the Republic of Turkey, as well as the translation (with comments) of these texts into modern Turkish and Russian languages were published for the first time.
Research Interests:
Семья всегда занимала и занимает одно из важнейших мест среди жизненных ценностей человека. Семейные темы являются обязательной составляющей этнолингвистических исследований. Представление о семье и семейных ценностях особым образом... more
Семья всегда занимала и занимает одно из важнейших мест среди жизненных ценностей человека. Семейные темы являются обязательной составляющей этнолингвистических исследований. Представление о семье и семейных ценностях особым образом преломляется в арабографичных славяноязычных рукописях литовских татар. Выходцы из Золотой Орды и Крымского ханства – это одни из первых мусульман, поселившихся на территории Великого княжества Литовского в XIV в. Три главных момента в жизни человека — рождение, свадьба, смерть — и сопутствующая им обрядовость у литовских татар иная, нежели у местного населения, обряды литовских татар в основном имеют общемусульманские (общетюркские) корни, однако в них также присутствуют следы остатков шаманизма и местного христианского влияния. В данной статье, опираясь на тексты из арабографичных славяноязычных (белорусско- и польскоязычных) рукописей литовских татар, попытаемся выявить целую сеть связей и отношений, на которые распространяется понятие семьи и семейных ценностей.
Family always was among the most important human values. Family subject became essential part of the ethnolinguistic researches. Child birth, wedding, death and funeral is the cycle of life, particularly tightly related to traditional culture. Description of family rituals and traditions highlights family relationships which is the basis of this paper. Kinship subject constantly found in stories about ethnic religiosity, rites of folk medicine, myths and legends. In her article I. A. Sedakova has noted that “any discussion on the topic of kinship has sufficiently relevant data for complex linguistic research” (Sedakova, 2009, p. 226).
The comprehension of family and its values are reflected in a completely different way in Lithuanian Tatar manuscripts written in Slavic languages and Arabic characters. Emigrants from Golden Horde and Crimean khanate were the one of the first muslims to settle in Grand Duchy of Lithuania in 14 century. Three most important events in human life: birth, wedding, death and accompanying rites used by Lithuanian Tatars are different from the ones used by local residents. In general Lithuanian Tatar rites have common Muslim roots, even though they have traces of shamanism and perceptible influence from Christianity. One can talk about religious syncretism when the various teachings of faith and cult rites are combined in the interplay of religions and their historical development.
In this article we will try to reveal the whole network of connections and relationships that contain the concepts of family and family values, based on texts written in Lithuanian Tatar manuscripts in Slavic languages (Ruthenian and Polish).
Family always was among the most important human values. Family subject became essential part of the ethnolinguistic researches. Child birth, wedding, death and funeral is the cycle of life, particularly tightly related to traditional culture. Description of family rituals and traditions highlights family relationships which is the basis of this paper. Kinship subject constantly found in stories about ethnic religiosity, rites of folk medicine, myths and legends. In her article I. A. Sedakova has noted that “any discussion on the topic of kinship has sufficiently relevant data for complex linguistic research” (Sedakova, 2009, p. 226).
The comprehension of family and its values are reflected in a completely different way in Lithuanian Tatar manuscripts written in Slavic languages and Arabic characters. Emigrants from Golden Horde and Crimean khanate were the one of the first muslims to settle in Grand Duchy of Lithuania in 14 century. Three most important events in human life: birth, wedding, death and accompanying rites used by Lithuanian Tatars are different from the ones used by local residents. In general Lithuanian Tatar rites have common Muslim roots, even though they have traces of shamanism and perceptible influence from Christianity. One can talk about religious syncretism when the various teachings of faith and cult rites are combined in the interplay of religions and their historical development.
In this article we will try to reveal the whole network of connections and relationships that contain the concepts of family and family values, based on texts written in Lithuanian Tatar manuscripts in Slavic languages (Ruthenian and Polish).
Research Interests:
Litvanya Tatarlarına ait edebi eserlerin ana türleri; Kitaplar, Yarı Kitaplar, Hamailler, Tefsirler, Tecvidler ve Dalavarlar olmak üzere, 16. yüzyılın ikinci yarısında Tatarların yerli Kıpçak dillerini kaybetmeleriyle birlikte oluşmaya... more
Litvanya Tatarlarına ait edebi eserlerin ana türleri; Kitaplar, Yarı Kitaplar, Hamailler, Tefsirler, Tecvidler ve Dalavarlar olmak üzere, 16. yüzyılın ikinci yarısında Tatarların yerli Kıpçak dillerini kaybetmeleriyle birlikte oluşmaya başlamıştır. Dini literatürün Litvanya Büyük Dükalığı'nın dillerine çevrilmesine katkıda bulunan ana dilin kaybedilmesiydi. İlk olarak Rusça'ya (Eski Belarusça) ve daha sonra Lehistan Krallığı (1596) ile birlikte yavaş yavaş Eski Lehçe diline geçildi.
Litvanya Tatarları’nın yazılarını inceleyen araştırmacılar, uzun zamandır el yazmalarının içeriğinin özelliklerine dikkat ettiler, ancak sistematik çalışmaları yalnızca 20. ve 21. yüzyılın başında başladı. El yazmalarının metinlerini ve bunları oluşturan olay örgüsünü inceleyen bilim adamları, kendilerine birincil kaynaklar hakkında sorular soruyorlar. El yazmasının derleyicilerinin kullandığı kaynaklar arasında Müslümanlara ait ve Müslüman olmayanlara ait arasında ayrım yapılmalıdır. Arapça eklemelerin ana kaynağı, bazı surelerin tamamen alıntılandığı veya sadece belirli parçalarının alıntılandığı Kuran'dı. Başka bir alıntı kaynağı da hadis – Hz. Muhammed'in sözleri ve hakkındaki eylemleriydi.
En popüler gayrimüslim kaynaklar arasında Tevrat, İncil ve Davut'un Zebur'u bulunur. Şüphesiz ana kaynak, Litvanya Tatarları tarafından Hıristiyanlar ve Yahudilerle polemiklerinde en sık kullanılan Simon Budny 1572 İncili'ydi.
Bu çalışmada, Tasavvuf ve Şiilik felsefesinden etkilenen Litvanya Tatarlarının el yazmalarından dini metinlere dikkat çekilmektedir. Bu tür metinlerin ortaya çıkışı, Litvanya Tatarları’nın Osmanlı İmparatorluğu Şii temsilcileriyle doğrudan temaslarıyla ilişkilendirilebilir. Bu tür temaslar Hac sırasında kutsal yerler olan – Mekke ve Medine’de gerçekleşmiştir.
The main types of literary creativity of the Lithuanian Tatars – kitabs, semi-kitabs, khamails, tefsirs, tejvids and dalavars began to form along with the loss of Tatar native Kipchak language in the second half of the 16th century. The loss of the native language contributed the translation of religious literature into the languages of the Grand Duchy of Lithuania, firstly, into ‘Ruthenian’ (Old Belarusian), and later, along with the union with the Kingdom of Poland (1596), gradually into the (old)Polish language.
Researchers of the writing system of the Lithuanian Tatars have paid attention to the peculiarities of the content of the manuscripts long ago, but their systematic study began only at the turn of the 20th and 21st centuries. Analysing the texts of manuscripts and their constituent plots, scientists wonder about their primary sources. The compilers of the manuscript used different sources and it is especially important to distinguish Muslim and non-Muslim ones. The main source of Arabic insertions was the Quran, certain suras were quoted wholly or only certain fragments of them were cited. Another source of quotation was hadith – legends about the sayings and deeds of the Prophet Muhammad.
The most popular non-Muslim sources were the Torah, the Bible, and the Psalms of David. The main source, no doubt, was the Bible of Simon Budny of 1572 [Biblia 1572], which was the most often brought into requisition by the Lithuanian Tatars, using it in their polemics with Christians and Jews.
In this work, we will investigate religious texts from the manuscripts of the Lithuanian Tatars, who were under the influence by the ideas of Sufism and Shiism. The appearance of such texts could be associated with direct contacts of the Lithuanian Tatars with representatives of Shiism from the Ottoman Empire. Such contacts were possible during the Hajj to the holy places – Mecca and Medina.
Litvanya Tatarları’nın yazılarını inceleyen araştırmacılar, uzun zamandır el yazmalarının içeriğinin özelliklerine dikkat ettiler, ancak sistematik çalışmaları yalnızca 20. ve 21. yüzyılın başında başladı. El yazmalarının metinlerini ve bunları oluşturan olay örgüsünü inceleyen bilim adamları, kendilerine birincil kaynaklar hakkında sorular soruyorlar. El yazmasının derleyicilerinin kullandığı kaynaklar arasında Müslümanlara ait ve Müslüman olmayanlara ait arasında ayrım yapılmalıdır. Arapça eklemelerin ana kaynağı, bazı surelerin tamamen alıntılandığı veya sadece belirli parçalarının alıntılandığı Kuran'dı. Başka bir alıntı kaynağı da hadis – Hz. Muhammed'in sözleri ve hakkındaki eylemleriydi.
En popüler gayrimüslim kaynaklar arasında Tevrat, İncil ve Davut'un Zebur'u bulunur. Şüphesiz ana kaynak, Litvanya Tatarları tarafından Hıristiyanlar ve Yahudilerle polemiklerinde en sık kullanılan Simon Budny 1572 İncili'ydi.
Bu çalışmada, Tasavvuf ve Şiilik felsefesinden etkilenen Litvanya Tatarlarının el yazmalarından dini metinlere dikkat çekilmektedir. Bu tür metinlerin ortaya çıkışı, Litvanya Tatarları’nın Osmanlı İmparatorluğu Şii temsilcileriyle doğrudan temaslarıyla ilişkilendirilebilir. Bu tür temaslar Hac sırasında kutsal yerler olan – Mekke ve Medine’de gerçekleşmiştir.
The main types of literary creativity of the Lithuanian Tatars – kitabs, semi-kitabs, khamails, tefsirs, tejvids and dalavars began to form along with the loss of Tatar native Kipchak language in the second half of the 16th century. The loss of the native language contributed the translation of religious literature into the languages of the Grand Duchy of Lithuania, firstly, into ‘Ruthenian’ (Old Belarusian), and later, along with the union with the Kingdom of Poland (1596), gradually into the (old)Polish language.
Researchers of the writing system of the Lithuanian Tatars have paid attention to the peculiarities of the content of the manuscripts long ago, but their systematic study began only at the turn of the 20th and 21st centuries. Analysing the texts of manuscripts and their constituent plots, scientists wonder about their primary sources. The compilers of the manuscript used different sources and it is especially important to distinguish Muslim and non-Muslim ones. The main source of Arabic insertions was the Quran, certain suras were quoted wholly or only certain fragments of them were cited. Another source of quotation was hadith – legends about the sayings and deeds of the Prophet Muhammad.
The most popular non-Muslim sources were the Torah, the Bible, and the Psalms of David. The main source, no doubt, was the Bible of Simon Budny of 1572 [Biblia 1572], which was the most often brought into requisition by the Lithuanian Tatars, using it in their polemics with Christians and Jews.
In this work, we will investigate religious texts from the manuscripts of the Lithuanian Tatars, who were under the influence by the ideas of Sufism and Shiism. The appearance of such texts could be associated with direct contacts of the Lithuanian Tatars with representatives of Shiism from the Ottoman Empire. Such contacts were possible during the Hajj to the holy places – Mecca and Medina.
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С самого зарождения исследований в области изучения рукописного наследия литовских татар, данные исследования учеными проводились по разным направлениям: писали о графико-орфографических особенностях рукописных кодексов, их содержании,... more
С самого зарождения исследований в области изучения рукописного наследия литовских татар, данные исследования учеными проводились по разным направлениям: писали о графико-орфографических особенностях рукописных кодексов, их содержании, проблемах транслитерации и транскрипции, о переводах на близкородственные и неблизкородственные языки, каталогизировали хранящиеся в государственных хранилищах и частных коллекциях рукописи, а также уделяли внимание текстологическому их изучению. Не обходили вниманием и вопрос установления источников, с которых могли быть сделаны переводы. Во многих случаях решение этого вопроса требовало комплексного изучения рассматриваемых текстов славистами и востоковедами.
В данной статье остановимся на тексте «О чем говорят буквы арабского алфавита», который довольно часто встречается в рукописях литовских татар.
В данной статье остановимся на тексте «О чем говорят буквы арабского алфавита», который довольно часто встречается в рукописях литовских татар.
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Those who want to learn Turkish in Lithuania can attend any of the Turkish Language courses in Vilnius, Kaunas or Klaipeda. However, those who want to have a deep knowledge and learn Turkish literature, history and culture besides the... more
Those who want to learn Turkish in Lithuania can attend any of the Turkish Language courses in Vilnius, Kaunas or Klaipeda. However, those who want to have a deep knowledge and learn Turkish literature, history and culture besides the Turkish Language can choose one of the two programs at the Faculty of Philology and the Faculty of Philosophy at Vilnius University. The first of these is the 'Lithuanian Philology and Foreign Languages (Turkish)' program, which was opened in 2001 at the Faculty of Philology at Vilnius University, and its 20th anniversary is celebrated this year. The program called 'Asian Studies - Turcology' within the body of the Institute of Oriental Sciences of the Faculty of Philosophy of Vilnius University has been accepting students since 2008. From the beginning of Turkish teaching activities in Lithuania until 2014, students are registered to the 'Lithuanian Philology and Foreign Languages (Turkish)' program every four years; On the other hand, the program called "Asian Studies - Turcology" was registered every two years. Since 2014, students are accepted to both programs every year. Apart from these two programs at Vilnius University, students are offered elective Turkish courses for four semesters. Therefore, apart from the students registered in these two programs, students who choose Turkish as an elective every academic year constitute several groups. For this reason, Vilnius University has a non-standard program in terms of teaching Turkish as a foreign language.
Courses and workbooks have a great role in learning the Turkish language effectively and well, regardless of whether the courses are optional, compulsory or included in whatever curriculum. Books or other publications with local elements, intangible and tangible cultural elements about Lithuania are the most influential among them. However, since such sources are not sufficient, books prepared for the purpose of teaching Turkish to foreigners are used in the lessons, especially those prepared by different institutions in Turkey. In this paper, ‘Hitit’, ‘Türkçe Konuşalım’, ‘İstanbul - Yabancılar İçin Türkçe’ ve ‘Yedi İklim Türkçe Öğretim Seti’ A1 books from Turkish teaching books for foreigners were selected as samples and the first four courses in these books were evaluated in terms of form, content and language use evaluated.
Courses and workbooks have a great role in learning the Turkish language effectively and well, regardless of whether the courses are optional, compulsory or included in whatever curriculum. Books or other publications with local elements, intangible and tangible cultural elements about Lithuania are the most influential among them. However, since such sources are not sufficient, books prepared for the purpose of teaching Turkish to foreigners are used in the lessons, especially those prepared by different institutions in Turkey. In this paper, ‘Hitit’, ‘Türkçe Konuşalım’, ‘İstanbul - Yabancılar İçin Türkçe’ ve ‘Yedi İklim Türkçe Öğretim Seti’ A1 books from Turkish teaching books for foreigners were selected as samples and the first four courses in these books were evaluated in terms of form, content and language use evaluated.
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(VİLİNUS UNIVERSTY) LİTVANYA TATARLARINA AİT EL YAZMALARINDAN TÜRKÇE-LEHÇE KILAVUZ, YIL : 1840 (GİRİŞ-İNCELEME-SÖZLÜK) (TURKU –LENKU KALBU ZODYNELIS IS LIETUVOS TOTORIU RANKRASCIO 1840) VİLİNUS 2008 , ss. 176, İNCELEYENLER: DR. HÜSEYİN DURGUT, PROF. DR. HENRYK JANKOWSKİ, DESTEKLEYEN KURULUŞLAR: L...more
At the turn of the 20th and the 21st centuries, more and more attention is being paid to the written heritage of Lithuanian Tatars. From 1997 to 2020 seven catalogues of Lithuanian Tatars manuscripts were published. These catalogues... more
At the turn of the 20th and the 21st centuries, more and more attention is being paid to the written heritage of Lithuanian Tatars. From 1997 to 2020 seven catalogues of Lithuanian Tatars manuscripts were published. These catalogues describe the Lithuanian Tatars manuscripts kept in state institutions, museums, archives, as well as in private collections of various countries. The largest collections of manuscripts are stored in Belarus and Lithuania. The emergence of such catalogues is an excellent basis for further comparative studies.
In 2020 the author of this article managed to get acquainted with a new collection of manuscripts stored in a private collection. Five manuscripts were reviewed and analyzed during this research. All of them perfectly represent the main genres of Lithuanian Tatars manuscripts heritage, such as kitabs, semi-kitabs, hamails, and tefsirs. The manuscripts are dated to the end of the 19th – the beginning of the 20th centuries. A detailed description of these manuscripts is presented in this article.
Keywords: Lithuanian Tatars, private collection of manuscripts, kitabs, manuscripts, description
In 2020 the author of this article managed to get acquainted with a new collection of manuscripts stored in a private collection. Five manuscripts were reviewed and analyzed during this research. All of them perfectly represent the main genres of Lithuanian Tatars manuscripts heritage, such as kitabs, semi-kitabs, hamails, and tefsirs. The manuscripts are dated to the end of the 19th – the beginning of the 20th centuries. A detailed description of these manuscripts is presented in this article.
Keywords: Lithuanian Tatars, private collection of manuscripts, kitabs, manuscripts, description
Research Interests:
The article is dedicated to the investigation and preservation of the Islamic written heritage in the Baltic region and the Republic of Tatarstan. Written cultural heritage is the part of the daily life of human society. This kind of... more
The article is dedicated to the investigation and preservation of the Islamic written heritage in the Baltic region and the Republic of Tatarstan. Written cultural heritage is the part of the daily life of human society. This kind of heritage exposes the nature of culture as a result of combination of material and spiritual activities of a human. The role of the written heritage (namely the manuscript book) in the cultural life of the peoples of the East could be named as the most important tool, which ensured the continuity of cultural values in the nation. The Slavic-speaking arabographic tradition of Lithuanian Tatars is closely connected with the “oriental book” of the Arabic-writing area. Manuscripts were very important for Lithuanian Tatars, who has been living surrounded by foreign languages and different confessions for more than 600 years. Manuscripts helped Lithuanian Tatars to preserve the canon of the Islamic religious and ethical system. They also served as the transfer of the ideological doctrines of Islam, because Lithuanian Tatars lost their native Turkic language till the beginning of the 17th century.
This article (without pretending to be complete investigation) introduces the main institutions of Lithuania, Poland and Tatarstan, where Islamic written heritage is being stored. Presented information clearly indicates the need of creation of a consolidated electronic catalogue of written sources and development of a program for the study, preservation and popularization of written heritage.
Keywords: Islamic written heritage, investigation, Lithuania, Poland, the Republic of Tatarstan, Lithuanian Tatars
This article (without pretending to be complete investigation) introduces the main institutions of Lithuania, Poland and Tatarstan, where Islamic written heritage is being stored. Presented information clearly indicates the need of creation of a consolidated electronic catalogue of written sources and development of a program for the study, preservation and popularization of written heritage.
Keywords: Islamic written heritage, investigation, Lithuania, Poland, the Republic of Tatarstan, Lithuanian Tatars
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An important source for researching the Polish-Ottoman contacts are the jarlyks of the Tatar khans, letters from the commandants of the Khotyn fortress and letters from the Turkish pasha, intended for the Polish authorities. A large... more
An important source for researching the Polish-Ottoman contacts are the jarlyks of the Tatar khans, letters from the commandants of the Khotyn fortress and letters from the Turkish pasha, intended for the Polish authorities. A large number of archival materials on this issue are being kept in the archives and state depositories of Poland, as well as in the archives and libraries of the Russian Federation. Vilnius (Vilna), when it was the part of Poland, was the exact place, where three large collections of oriental manuscripts were kept. Moreover, valuable historical documents concerning the Turkish-Polish-Lithuanian and Crimean-Polish relations were kept in the Library of Vilnius University.
This article is devoted to research in the field of historical ties between the Grand Duchy of Lithuania and the Ottoman Empire. Highlighting the issue, the authors of this article appealed to the documents stored in the State Archive of the Republic of Turkey. The transliterated text of the Petition (1761) of the great noblemen of Rzeczpospolita to the Highest Padishah, as well as the translation of the text to the modern Turkish and Russian with a commentary, are being published for the first time in this article.
Keywords: the Grand Duchy of Lithuania, the Ottoman Empire, relations, ties, archives, documents
This article is devoted to research in the field of historical ties between the Grand Duchy of Lithuania and the Ottoman Empire. Highlighting the issue, the authors of this article appealed to the documents stored in the State Archive of the Republic of Turkey. The transliterated text of the Petition (1761) of the great noblemen of Rzeczpospolita to the Highest Padishah, as well as the translation of the text to the modern Turkish and Russian with a commentary, are being published for the first time in this article.
Keywords: the Grand Duchy of Lithuania, the Ottoman Empire, relations, ties, archives, documents
Research Interests:
Lithuanian Tatars, by the will of fate, from the end of the 14th century settled down on the territory of the Grand Duchy of Lithuania. By the beginning of the 17th century, due to various political, economic and social reasons they lost... more
Lithuanian Tatars, by the will of fate, from the end of the 14th century settled down on the territory of the Grand Duchy of Lithuania. By the beginning of the 17th century, due to various political, economic and social reasons they lost their native Turkic language, while retaining their religion – Islam. Co-living for centuries side by side with Belarusians, Lithuanians and Polish, this nation, in the ethnic and cultural sense originally heterogeneous, did not retain its ethnic and linguistic independence. Obviously, integration of the immigrants to one ethno-confessional group was contributed by common religion – Islam, by common language – (old)Belorussian (from the 17th century – (old)Polish), as well as by common rights and duties.
Till the 20th century legal status of Tatars had changed several times – then towards the deterioration of the situation and infringement of their rights, then to the side of improvement and the recognition of their particular situation. The blossom of cultural and religious life, along with the journalistic creativity, among Lithuanian-Polish Tatars is usually associated with the first half of the 20th century, namely with the period between 1918 and 1939. The main periodical publications of the second quarter of the 20th century were monthly published “Życie Tatarskie” (T. I–VI, 1934–1939), “Przegląd Islamski” (1930–1937) and annually published “Rocznik Tatarski” (T. I–III, 1932, 1935, 1938). An overview of the printed publications of Lithuanian Tatars of the period between 1939 and 1996 is being found in the article of Selim Chazbijewicz Prasa tatarsko-muzułmańska w Polsce w latach 1939–1996 (1995).
In this article, we turn to the above-mentioned periodicals and trace how widely the women's issue and the life of Muslim Tatars in the interwar period are presented on the pages of the periodicals.
Keywords: Lithuanian-Polish Tatars, women’s issue, periodical publications, interwar period
Till the 20th century legal status of Tatars had changed several times – then towards the deterioration of the situation and infringement of their rights, then to the side of improvement and the recognition of their particular situation. The blossom of cultural and religious life, along with the journalistic creativity, among Lithuanian-Polish Tatars is usually associated with the first half of the 20th century, namely with the period between 1918 and 1939. The main periodical publications of the second quarter of the 20th century were monthly published “Życie Tatarskie” (T. I–VI, 1934–1939), “Przegląd Islamski” (1930–1937) and annually published “Rocznik Tatarski” (T. I–III, 1932, 1935, 1938). An overview of the printed publications of Lithuanian Tatars of the period between 1939 and 1996 is being found in the article of Selim Chazbijewicz Prasa tatarsko-muzułmańska w Polsce w latach 1939–1996 (1995).
In this article, we turn to the above-mentioned periodicals and trace how widely the women's issue and the life of Muslim Tatars in the interwar period are presented on the pages of the periodicals.
Keywords: Lithuanian-Polish Tatars, women’s issue, periodical publications, interwar period
Research Interests:
This article examines problems of the ascertainment of the texts’ sources from the written monuments of Lithuanian-Polish Tatars. The ascertainment of the source is one of the areas of the researches and one of the most complicated tasks... more
This article examines problems of the ascertainment of the texts’ sources from the written monuments of Lithuanian-Polish Tatars. The ascertainment of the source is one of the areas of the researches and one of the most complicated tasks in the field of kitabistics. The work with texts has a little bit simplified after the “Catalogue of Lithuanian Tatars’ Manuscripts written in Arabic Script” was published in 2005 in Vilnius. For the first time the content of the written monument was consequentially signed in this catalogue.
The sources, which used the compiler of the manuscript, should be divided to Muslim and non-Muslim ones. The main sources of the Arabic inserts were Koran, Hadiths, various Muslim books about the deeds of prophets, the collections of the prayers. References to the used sources could be in the texts of the manuscripts. The most popular non-Muslim sources were Tora, Bible and the Psalms of David. The main source, without any doubts, was the Bible of Shymon Budny of 1572. It was used in many texts of Lithuanian Tatars.
The article analyses the sources of the text “The stories about the creation of the world” and the legend “Miraj-nameh”.
Lithuanian-Polish Tatars, manuscripts, source, the creation of the world, Miraj-nameh.
The sources, which used the compiler of the manuscript, should be divided to Muslim and non-Muslim ones. The main sources of the Arabic inserts were Koran, Hadiths, various Muslim books about the deeds of prophets, the collections of the prayers. References to the used sources could be in the texts of the manuscripts. The most popular non-Muslim sources were Tora, Bible and the Psalms of David. The main source, without any doubts, was the Bible of Shymon Budny of 1572. It was used in many texts of Lithuanian Tatars.
The article analyses the sources of the text “The stories about the creation of the world” and the legend “Miraj-nameh”.
Lithuanian-Polish Tatars, manuscripts, source, the creation of the world, Miraj-nameh.
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This article examines the features of the wedding rite and festive speeches during the Lithuanian Tatars' wedding ceremony (Nikah). The wedding ceremony is one of the most unpretentious rites, which has changed insignificantly since its... more
This article examines the features of the wedding rite and festive speeches during the Lithuanian Tatars' wedding ceremony (Nikah). The wedding ceremony is one of the most unpretentious rites, which has changed insignificantly since its origin. In the tradition of the Lithuanian Tatars, the most interesting moment of the wedding ceremony is a solemn speech (sermon) pronounced by the imam. The wedding ceremony is quite fully described in S. Kryczyński's monograph "The Lithuanian Tatars" in the part entitled "Customs and Rituals". Eventually, this celebration has become more and more like the wedding traditions of local residents. One of the excellent examples of how local traditions of the Christian environment have penetrated the ritual of the Lithuanian Tartars is the sermon before the wedding ceremony and the laying of the wedding crown on the bride's head. The sermons are found in Kitabs and Hamails of the Lithua-nian Tatars. This article presents the transliterated text of the "Sermons before the Wedding" from the Hamail, stored in the Manuscript and Rare Books Department of Kazan (Volga region) Federal University. Only the written sources and live traditions can provide a more complete and comprehensive picture of the Lithuanian Tatars' rites.
Research Interests:
Culture After collapse of the Soviet Union, teaching of Turkish language began as an elective course at Vilnius University in the academic year of 1991-1992. With the help of Embassy of the Republic of Turkey lecturers from Turkey to... more
Culture After collapse of the Soviet Union, teaching of Turkish language began as an elective course at Vilnius University in the academic year of 1991-1992.
With the help of Embassy of the Republic of Turkey lecturers from Turkey to Vilnius University arrived for the first time in 1993.
In 1997, Vilnius University Turkish Language Center was officially opened. Vilnius University Turkish Language Center is an institution that trains students who study Turkish at Faculty of Philology and Center of Oriental Sciences.
Lithuanian Philology and Foreign Language (Turkish) program has been taught at the Vilnius University Faculty of Philology since 2001. Half of the courses in this program are conducted in Turkish and other half in Lithuanian. In addition to the Turkish language lectures of this department, starting from the first semester, courses as “Turkish and History”, “Introduction to Turcology”, “Introduction to Islam”, “Turkish Language Syntax”, “Turkish Literature of 19th Century”, “Turkish Literature of 21st Century”, “History of Turkish Language”, “Present Situation of Turkish Language” and “Translation from Turkish to Lithuanian and from Lithuanian to Turkish” are taught as well. From time to time various changes can be made in this program.
In the Department of Turcology Studies, which was opened in the 2007-2008 academic year by Vilnius University Oriental Sciences Center, besides the Turkish language courses, “Ottoman Turkish”, “Introduction to Turcology”, “Introduction to Islam”, “Turkish Culture”, “Turkish Literature”, “Turkish Ethnology”, “Turkish History and Historiography”, “Central Asian Culture”, “Turkish Political History of 21st Century”, “Turkish
Keywords: Vilnius University, Turkish language, Textbooks, Examination
With the help of Embassy of the Republic of Turkey lecturers from Turkey to Vilnius University arrived for the first time in 1993.
In 1997, Vilnius University Turkish Language Center was officially opened. Vilnius University Turkish Language Center is an institution that trains students who study Turkish at Faculty of Philology and Center of Oriental Sciences.
Lithuanian Philology and Foreign Language (Turkish) program has been taught at the Vilnius University Faculty of Philology since 2001. Half of the courses in this program are conducted in Turkish and other half in Lithuanian. In addition to the Turkish language lectures of this department, starting from the first semester, courses as “Turkish and History”, “Introduction to Turcology”, “Introduction to Islam”, “Turkish Language Syntax”, “Turkish Literature of 19th Century”, “Turkish Literature of 21st Century”, “History of Turkish Language”, “Present Situation of Turkish Language” and “Translation from Turkish to Lithuanian and from Lithuanian to Turkish” are taught as well. From time to time various changes can be made in this program.
In the Department of Turcology Studies, which was opened in the 2007-2008 academic year by Vilnius University Oriental Sciences Center, besides the Turkish language courses, “Ottoman Turkish”, “Introduction to Turcology”, “Introduction to Islam”, “Turkish Culture”, “Turkish Literature”, “Turkish Ethnology”, “Turkish History and Historiography”, “Central Asian Culture”, “Turkish Political History of 21st Century”, “Turkish
Keywords: Vilnius University, Turkish language, Textbooks, Examination
Research Interests:
In 2001 in Department of Philology at Vilnius University started new program "Lithuanian Philology and foreign (Turkish) language". In this program students were supposed to be provided not only with good language skills, but also with a... more
In 2001 in Department of Philology at Vilnius University started new program "Lithuanian Philology and foreign (Turkish) language". In this program students were supposed to be provided not only with good language skills, but also with a wider and comprehensive knowledge about Turkish culture, history and religion. Moreover, starting from the 3rd year students must to complete course of Turkish literature, beginning with period of Tanzimat and finishing with contemporary literature tendencies. Mehmet Akif Ersoy – poet, idealist, in all his work he wanted to show the truth to the Turkish society. Mehmet Akif lived during the beginning of Ottoman Empire collapse and rise of the Republic. In order to understand better the reason and importance of this transition period, students must to get to know the personality and piece of work of this poet. Orhan Veli together with Melih Cevdet and Oktay Rifat established “Garip” (Weird) movement, which has changed the old structure and language of Turkish poetry. Since then spoken – street – language has been used. Thanks to O. Veli changes happened in novels, essays, articles and translations. One of the most important names in modern period literature is Attila Ilhan. Indeed, through his works students have great opportunity to have a look at features of classical and contemporary poetry, which are nicely presented in the most significant Attila Ilhan's poetry collections "Wall" and "Boulevard of Fog".
In this presentation, by choosing three most important names in Turkish literature, we are going to reveal their importance to not only Turkish history, literature and culture, but to show as well how their works are presented to students, who decide to choose Turkish as a second non-native language. To reveal peculiarities of their works we use analogical tendencies in native literature, in this case Lithuanian.
In this presentation, by choosing three most important names in Turkish literature, we are going to reveal their importance to not only Turkish history, literature and culture, but to show as well how their works are presented to students, who decide to choose Turkish as a second non-native language. To reveal peculiarities of their works we use analogical tendencies in native literature, in this case Lithuanian.
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Lithuanian Tatars while living close to their Christian neighbors maintained their religion – Islam, main customs and traditions as well as culture, however in the beginning of 17th century they lost their own language. To maintain the... more
Lithuanian Tatars while living close to their Christian neighbors maintained their religion – Islam, main customs and traditions as well as culture, however in the beginning of 17th century they lost their own language. To maintain the basics of their religion in 16th century they started to interpret and explain their main religious dogmas, translating it to the old Belarusian (later Polish). That’s how the Lithuanian Tatars Slavic (old Belarusian and Polish) writing in Arabic symbols was born. Significant value for maintenance of customs and traditions had organization of celebration the holidays which are associated with time and different periods of it, perception and appreciation, separation between holidays and daily life, selection of beginning and end of cycles of nature and farming.
Festivals such like Navruz and Sabantuy, long time disappeared from the Lithuanian Tatars calendar, but revived in beginning of 21st century and during these festivals now people can get to know the heritage of Lithuanian Tatar cuisine, Tatar sports, colorful culture and folklore.
Revival of these festivals will be discussed in this paper.
Festivals such like Navruz and Sabantuy, long time disappeared from the Lithuanian Tatars calendar, but revived in beginning of 21st century and during these festivals now people can get to know the heritage of Lithuanian Tatar cuisine, Tatar sports, colorful culture and folklore.
Revival of these festivals will be discussed in this paper.
Research Interests:
Данная статья посвящена традиционной обрядовости литовских татар в свете ногайской культуры. Опираясь на письменные источники, а именно на тексты арабографичных славяноязычных рукописей литовских татар, и живую традицию, рассматривается... more
Данная статья посвящена традиционной обрядовости литовских татар в свете ногайской культуры. Опираясь на письменные источники, а именно на тексты арабографичных славяноязычных рукописей литовских татар, и живую традицию, рассматривается один из компонентов родильного обряда – имянаречение. Наряду со свадебным и погребальным обрядами, имянаречение остается наиболее распространенным, хорошо сохранившимся и менее всего претерпевшим изменения обрядом. Несмотря на общетюркские и общемусульманские корни родильного обряда у литовских татар и ногайцев, со временем обычай начинает розниться между собой. Утрачиваются некоторые старые элементы и появляются новые.
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XIV. yüzyılın sonlarından itibaren Litvanya topraklarına yerleşmiş olan Tatarlar, Türk dünyasının en batısında yer alan ilgi çekici bir Türk topluluğudur. Günümüzde Litvanya, Polonya ve Belarusya topraklarında yaşayan bu topluluk için... more
XIV. yüzyılın sonlarından itibaren Litvanya topraklarına yerleşmiş olan Tatarlar, Türk dünyasının en batısında yer alan ilgi çekici bir Türk topluluğudur. Günümüzde Litvanya, Polonya ve Belarusya topraklarında yaşayan bu topluluk için yaygın olarak kullanılan ifadelerden birisi Litvanya Tatarları ifadesidir. Litvanya Tatarları, XVI. yüzyıldan itibaren çeşitli sebeplerle ana dillerini kaybetmişler fakat dinî inançlarını ve kimliklerini günümüze kadar korumuşlardır. Ana dillerini kaybettikten sonra Litvanya ve civarındaki topraklarda kimliklerini ve dinlerini devam ettirmeye çalışan Tatarlar, özellikle dinî ihtiyaçlarını karşılayabilmek için İslamiyet'le ilgili eserlerin çevirilerine ihtiyaç duymaya başlamışlardır. Böylece İslamî metinlerin Slav dillerine tercümesinden oluşan bir Litvanya Tatarları el yazmaları geleneği ortaya çıkmıştır. Kur’an tefsirleri, dua, tecvit ve ilmihal kitapları gibi dinî nitelikli eserler önceleri Belarusçaya sonraları ise Leh diline tercüme edilmişlerdir. Tercümede kullanılan alfabe de Arap alfabesidir. Litvanya Tatarlarına ait el yazmaları genellikle Kitab, Tefsir, Hamail ve Tecvid gibi türlerden oluşmaktadır. Bu yazmalar içinde özellikle Kitab ve Hamail türündeki el yazmaları Türk dilini de doğrudan ilgilendirmektedir. Çünkü bu el yazmalarının içinde Türk diliyle yazılmış bazı metinler yer almaktadır. Bu Türkçe metinler içerisinde en önemlisi, Eski Anadolu Türkçesi dönemine ait bir miraçname metnidir ve bu metin üzerinde bazı çalışmalar yapılmıştır. Kitab türündeki el yazmalarının içinde miraçname metninden başka Türkçe dua ve şiir parçaları da bulunmaktadır.
Bu çalışmada, Abraham Karitski Kitabı’nın 326 ve 327. sayfalarında yer alan ve içkinin günahlarından bahseden bir şiir parçası incelenecektir. Eski Anadolu Türkçesi dil özelliklerini gösteren bu şiir, satır altı tercüme yöntemiyle Belarusçaya tercüme edilmiştir. Çalışmada, metnin transkripsiyonu, anlamlandırılması ve Belarusça tercümeyle karşılaştırması yapılacaktır.
Bu çalışmada, Abraham Karitski Kitabı’nın 326 ve 327. sayfalarında yer alan ve içkinin günahlarından bahseden bir şiir parçası incelenecektir. Eski Anadolu Türkçesi dil özelliklerini gösteren bu şiir, satır altı tercüme yöntemiyle Belarusçaya tercüme edilmiştir. Çalışmada, metnin transkripsiyonu, anlamlandırılması ve Belarusça tercümeyle karşılaştırması yapılacaktır.
Research Interests:
Lithuanian Tatars (Kipchak Turks), also known as Lipka Tatars, are the first Muslim group to come to Eastern Europe. Tatars who had been settled into the Grand Duchy of Lithuania in 14th century has mixed with local people for the... more
Lithuanian Tatars (Kipchak Turks), also known as Lipka Tatars, are the first Muslim group to
come to Eastern Europe. Tatars who had been settled into the Grand Duchy of Lithuania in 14th
century has mixed with local people for the centuries, experienced historical changes together with
them and integrated into their culture. However, Tatars here have achieved to preserve their
authenticities, albeit it was partially, and most importantly their religion (Islam). Tatars who had came
from Kipchak steppes and Crimea were also bearing a culture that was unique to them. This culture
under the influence of Western Europe civilization changed the view and gained new characteristics.
Lithuanian Tatars’ characteristics in their cultural heritage need to seek in Slavic texts with arabic
script, original religious architecture, meaningful folklore, and in their interesting customs and
traditions. Tatars who accepted Grand Duchy of Lithuania as their new homeland stood by their
(Lithuania and Poland’s) side in wars to which Poland-Lithuania went. For example, Lithuanian Tatars
participated in the famous Battle of Grunwald (1410) and they impressed with their war tactics. Due
to historical reasons, those of Golden Horde origin fragmentized regionally at the beginning of 20th
century. In the present day, Lithuanian Tatars are living in these three countries: Belarus, Lithuania,
Poland. Lithuanian Tatars have various ethnic origins. Most of refugees and captives who came from
Golden Horde in 14th century were Kipchak Turks. Since there was no common literary language,
kipchak dialects were being spoken with. Turkish dialects spoken by Tatars who had settled into
Grand Duchy of Lithuania began almost immediately to be forgetten. Historical sources belonging to
16th century point out that Lithuanian Tatars forsook immediately Turkish, their mother language. For
instance, there is a phrase in Belarusian language in Ivan Lutskevich’s manuscript / Kitab of Ivan
Lutskevich below: “If you do not know Tatarian language, then speak Belarusian language.” To the
extent/as far as it is understood, this phrase was belonging to a period when language assimilation
process hadn’t yet been completed among Tatars, but there were people who did not know their
mother language and who were speaking Belarusian language. When Lithuanian Tatars lost Tatarian
Turkish, they needed to translate texts written in Arabic or Turkish on Islam into Slavic languages they
knew? firstly, into Old Belarusian Language in 16th century, next into Polish Language between
17th-20th centuries and explanations in slavic languages. For this reason, they wrote Quran tasfeers
(Quranic commentaries), prayer translations and catechisms, with Arabic letters but in Belarusian
language. They wrote their legends, stories and the great persons’ lives by still this way. These
conduced them to create an accent that is unique to them. When Lithuanian Tatars’ cultural characteristics are considered, original architecture about which gets it talked, including in mosque
building, attracts the attention. Mosques probably began to be constructed immediately after the
first Tatarian migrations. In the paper, we will dwell on history, culture and language of Kipchak Turks
who have been living for approximately 620 years in Lithuanian territories.
come to Eastern Europe. Tatars who had been settled into the Grand Duchy of Lithuania in 14th
century has mixed with local people for the centuries, experienced historical changes together with
them and integrated into their culture. However, Tatars here have achieved to preserve their
authenticities, albeit it was partially, and most importantly their religion (Islam). Tatars who had came
from Kipchak steppes and Crimea were also bearing a culture that was unique to them. This culture
under the influence of Western Europe civilization changed the view and gained new characteristics.
Lithuanian Tatars’ characteristics in their cultural heritage need to seek in Slavic texts with arabic
script, original religious architecture, meaningful folklore, and in their interesting customs and
traditions. Tatars who accepted Grand Duchy of Lithuania as their new homeland stood by their
(Lithuania and Poland’s) side in wars to which Poland-Lithuania went. For example, Lithuanian Tatars
participated in the famous Battle of Grunwald (1410) and they impressed with their war tactics. Due
to historical reasons, those of Golden Horde origin fragmentized regionally at the beginning of 20th
century. In the present day, Lithuanian Tatars are living in these three countries: Belarus, Lithuania,
Poland. Lithuanian Tatars have various ethnic origins. Most of refugees and captives who came from
Golden Horde in 14th century were Kipchak Turks. Since there was no common literary language,
kipchak dialects were being spoken with. Turkish dialects spoken by Tatars who had settled into
Grand Duchy of Lithuania began almost immediately to be forgetten. Historical sources belonging to
16th century point out that Lithuanian Tatars forsook immediately Turkish, their mother language. For
instance, there is a phrase in Belarusian language in Ivan Lutskevich’s manuscript / Kitab of Ivan
Lutskevich below: “If you do not know Tatarian language, then speak Belarusian language.” To the
extent/as far as it is understood, this phrase was belonging to a period when language assimilation
process hadn’t yet been completed among Tatars, but there were people who did not know their
mother language and who were speaking Belarusian language. When Lithuanian Tatars lost Tatarian
Turkish, they needed to translate texts written in Arabic or Turkish on Islam into Slavic languages they
knew? firstly, into Old Belarusian Language in 16th century, next into Polish Language between
17th-20th centuries and explanations in slavic languages. For this reason, they wrote Quran tasfeers
(Quranic commentaries), prayer translations and catechisms, with Arabic letters but in Belarusian
language. They wrote their legends, stories and the great persons’ lives by still this way. These
conduced them to create an accent that is unique to them. When Lithuanian Tatars’ cultural characteristics are considered, original architecture about which gets it talked, including in mosque
building, attracts the attention. Mosques probably began to be constructed immediately after the
first Tatarian migrations. In the paper, we will dwell on history, culture and language of Kipchak Turks
who have been living for approximately 620 years in Lithuanian territories.
Research Interests:
The interwar period in the first half of the 20th century was a period of national revival of Tatars, immigrants from the Golden Horde, the Crimea and the Nogai tribes, whose ancestors were living on the territory of the former Grand... more
The interwar period in the first half of the 20th century was a period of national revival of Tatars, immigrants
from the Golden Horde, the Crimea and the Nogai tribes, whose ancestors were living on the territory of the
former Grand Duchy of Lithuania since the end of the 14th century. Due to the different political, economic and
social reasons, Lithuanian Tatars lost their native Turkic language (before the beginning of the 17th century), but
they preserved their religion Islam. Tatars, who had arrived from the steppes of the Kipchaks and Crimea,
brought distinctive culture. Under the influence of Western European civilization, this culture changed and
acquired new features. Features of the cultural heritage of the Lithuanian Tatars should be sought in the Tatars
manuscripts, written in Arabic script, but in Slavic languages, in original religious architecture, in colourful
folklore, and in original traditions and customs.
The blossom of the cultural and religious life of Lithuanian Tatars is usually associated with the first half of the
20th century, namely with the period from 1918 to 1939. The conference (held on the 15th of March, 1923) of the
ambassadors of the Great Britain, Italy and Japan, under the presidency of a member of the French government,
consolidated Vilnius and the adjacent part of Lithuania to Poland. Previously unified Lithuanian Tatar
community turn up on the different sides of the borders.
The main potential of Lithuanian Tatars intellectuals, military and administrative workers of the former
Russian empire, as well as the main area of Lithuanian Tatars residence appeared on the territory of Poland.
That is why the process of the cultural and religious life of Lithuanian Tatars revival started right here. In 1925
the muftiate was established. In 1926 the Cultural and Educational Union of Tatars of Poland was created.
National military formations revived, congresses were held. Due to the efforts of Tatars intellectuals, such as Leon and Olgerd Krychinsky, the “Tatar Yearbooks” (Rocznik Tatarski) began to appear in Vilnius. This
publication has not lost its significance till our days. The first volume was published in 1932; the second volume
was published in 1935 in Zamość; and the third one – in 1938 in Warsaw. To the main periodicals of the second
quarter of the 20th century also include the monthly editions of “Tatar Life” (Życie Tatarskie, t. I–VI, 1934–
1939) and the “Islamic Review” (Przegląd Islamski, 1930–1937).
This article examines the features and significance of the periodical press, which Lithuanian Tatars created in
such a short period of time from 1930 to 1939, for the spiritual and cultural development of them. On the pages
of the published journals, the Tatars appealed both to their glorious historical past and to the present. The
authors of the articles wrote about the culture, ethnography, religion of the Tatars, the great attention was paid
to contacts with the historical homeland – Idel-Ural and the Crimea, as well as the entire Turkic world.
from the Golden Horde, the Crimea and the Nogai tribes, whose ancestors were living on the territory of the
former Grand Duchy of Lithuania since the end of the 14th century. Due to the different political, economic and
social reasons, Lithuanian Tatars lost their native Turkic language (before the beginning of the 17th century), but
they preserved their religion Islam. Tatars, who had arrived from the steppes of the Kipchaks and Crimea,
brought distinctive culture. Under the influence of Western European civilization, this culture changed and
acquired new features. Features of the cultural heritage of the Lithuanian Tatars should be sought in the Tatars
manuscripts, written in Arabic script, but in Slavic languages, in original religious architecture, in colourful
folklore, and in original traditions and customs.
The blossom of the cultural and religious life of Lithuanian Tatars is usually associated with the first half of the
20th century, namely with the period from 1918 to 1939. The conference (held on the 15th of March, 1923) of the
ambassadors of the Great Britain, Italy and Japan, under the presidency of a member of the French government,
consolidated Vilnius and the adjacent part of Lithuania to Poland. Previously unified Lithuanian Tatar
community turn up on the different sides of the borders.
The main potential of Lithuanian Tatars intellectuals, military and administrative workers of the former
Russian empire, as well as the main area of Lithuanian Tatars residence appeared on the territory of Poland.
That is why the process of the cultural and religious life of Lithuanian Tatars revival started right here. In 1925
the muftiate was established. In 1926 the Cultural and Educational Union of Tatars of Poland was created.
National military formations revived, congresses were held. Due to the efforts of Tatars intellectuals, such as Leon and Olgerd Krychinsky, the “Tatar Yearbooks” (Rocznik Tatarski) began to appear in Vilnius. This
publication has not lost its significance till our days. The first volume was published in 1932; the second volume
was published in 1935 in Zamość; and the third one – in 1938 in Warsaw. To the main periodicals of the second
quarter of the 20th century also include the monthly editions of “Tatar Life” (Życie Tatarskie, t. I–VI, 1934–
1939) and the “Islamic Review” (Przegląd Islamski, 1930–1937).
This article examines the features and significance of the periodical press, which Lithuanian Tatars created in
such a short period of time from 1930 to 1939, for the spiritual and cultural development of them. On the pages
of the published journals, the Tatars appealed both to their glorious historical past and to the present. The
authors of the articles wrote about the culture, ethnography, religion of the Tatars, the great attention was paid
to contacts with the historical homeland – Idel-Ural and the Crimea, as well as the entire Turkic world.
Research Interests:
Professor Szapszal Hadzy Seraja Han (1873-1961), a world reknowned orientalist spent more than one third of his life in Vilnius and Trakai. His input into Turkological development is widely known in Vilnius. Tadeus Kovalskis (1925) and... more
Professor Szapszal Hadzy Seraja Han (1873-1961), a world reknowned orientalist
spent more than one third of his life in Vilnius and Trakai. His input into Turkological
development is widely known in Vilnius. Tadeus Kovalskis (1925) and Seraja Szapszal
(1928) had started Karaim language, history and culture studies in Vilnius and Trakai.
In 1930-1939 Shapshal taught the Turkish language at the School of Political Sciences
which was affi liated with the East European Research Institute (Szkoła Nauk Politycznych
przy Instytucie Naukowo-Badawczym Europy Wschodnej). A students’ textbook was specifi
cally developed for this purpose: “Turkish reading book and Turkish-Lithuanian dictio nary.
Work is dedicated to audience of East European High school research institute” (Wypisy
tureckie i słownik turecko-polski. Opracowane do użytku słuchaczy Wyższej Szkoły Instytutu
Naukowo-Badawczego Europy Wschodniej w Wilnie. Wilno, 1932). Turkish was taught
by Musa Kiasim, a teacher who had come from Istanbul. Some students of Vilnius University
studied at the school on a three year syllabus. Under the auspices of Shapshal the
Student Turkologists’ Society was established. Starting from 1934 Shapshal, alongside other
members of this society, organized scholarly trips to Turkey and to the Balkans. Despite
the fact that the Department of Oriental Studies affi liated with the East European Research
Institute had not been established, importantly two staff members of the Institute were Orientalists:
those were Shapshal and Kowalski.
spent more than one third of his life in Vilnius and Trakai. His input into Turkological
development is widely known in Vilnius. Tadeus Kovalskis (1925) and Seraja Szapszal
(1928) had started Karaim language, history and culture studies in Vilnius and Trakai.
In 1930-1939 Shapshal taught the Turkish language at the School of Political Sciences
which was affi liated with the East European Research Institute (Szkoła Nauk Politycznych
przy Instytucie Naukowo-Badawczym Europy Wschodnej). A students’ textbook was specifi
cally developed for this purpose: “Turkish reading book and Turkish-Lithuanian dictio nary.
Work is dedicated to audience of East European High school research institute” (Wypisy
tureckie i słownik turecko-polski. Opracowane do użytku słuchaczy Wyższej Szkoły Instytutu
Naukowo-Badawczego Europy Wschodniej w Wilnie. Wilno, 1932). Turkish was taught
by Musa Kiasim, a teacher who had come from Istanbul. Some students of Vilnius University
studied at the school on a three year syllabus. Under the auspices of Shapshal the
Student Turkologists’ Society was established. Starting from 1934 Shapshal, alongside other
members of this society, organized scholarly trips to Turkey and to the Balkans. Despite
the fact that the Department of Oriental Studies affi liated with the East European Research
Institute had not been established, importantly two staff members of the Institute were Orientalists:
those were Shapshal and Kowalski.
Research Interests:
Tanpınar’ın hikâyelerinde kadınlar, hem hikâyenin işleyişinde hem de hikâyelerin erkek kahramanlarının hayatı/dünyayı okuma, anlama, adlandırma ve böylece kimliklerinin oluşum sürecinde önemli bir yere sahiptir. Bir kısmı özellikle... more
Tanpınar’ın hikâyelerinde kadınlar, hem hikâyenin işleyişinde hem de hikâyelerin erkek kahramanlarının hayatı/dünyayı okuma, anlama, adlandırma ve böylece kimliklerinin oluşum sürecinde önemli bir yere sahiptir. Bir kısmı özellikle çocukluk yıllarındaki belli belirsiz hatıralardan gelen Tanpınar’ın kadınları, Yakup Kadri, Peyami Safa vb. yazarlarda gördüğümüz yozlaşmış kadın kahramanlarının aksine, çok daha üst seviyede ve erkekler için önemli imkânların kapılarını aralayan yaşatıcı bir rol oynarlar. Yaşantıları, dünya görüşleri, ilgileri vb. açılardan erkeklerin dünyasında önemli bir rol oynayan bu kadınların Tanpınar’ın düşüncesinde iki temel özelliği vardır.
Research Interests:
Наиболее многочисленные коллекции рукописей литовских татар находятся в хранилищах Литвы и Беларуси, а также встречаются в рукописных фондах различных библиотек мира. Рукописи литовских татар хранятся в Отделе рукописей и редкой книги... more
Наиболее многочисленные коллекции рукописей литовских татар находятся в хранилищах Литвы и Беларуси, а также встречаются в рукописных фондах различных библиотек мира. Рукописи литовских татар хранятся в Отделе рукописей и редкой книги научной библиотеки Казанского (Приволжского) федерального университета и Национальной библиотеки Республики Татарстан. Рукописи литовских татар на территорию Казани попадают разными путями в первой четверти XX в. Не является исключением и вновь приобретенная рукопись от жительницы Казани.
В данной статье будут оговорены палеографические и содержательные особенности хамаила, его культурологическое значении в контексте материального и нематериального наследия литовских татар.
В данной статье будут оговорены палеографические и содержательные особенности хамаила, его культурологическое значении в контексте материального и нематериального наследия литовских татар.
Research Interests:
This article investigates the text from Adam Radecki Chamail (1888) on happy and unhappy days. The manuscripts of Lithuanian Tatars according to their content are divided into Qur’ans, tafsirs (which contain the text of the Qur’an... more
This article investigates the text from Adam Radecki Chamail (1888) on happy and unhappy days. The manuscripts of Lithuanian Tatars according to their content are divided into Qur’ans, tafsirs (which contain the text of the Qur’an with an interlinear Polish translation), kitabs (books), chamails (prayer books; there are plenty of folk art, advices on various daily life issues as well as spells in chamails), and tajwids (Qur’an reading rules). The texts about happy and unhappy days are being found only in chamails. The Chamail of Adam Radecki is named after the scribe and is being stored at the Manuscript and Rare Prints Department of the National Library of the Republic of Tatarstan. The national library acquired this manuscript from the resident of Kazan Firdau Kushajeva in 2015. Firdau Kushajeva received the chamail form her uncle. The chamail was rewritten in Belarus (Svislach) and is a part of the Lithuanian Tatar manuscripts’ heritage. It was described for the first time in 2016 by Galina Miškinienė in the journal Безнеӊ мирас.
The text, which is being analyzed in the catalogues of Lithuanian Tatars manuscripts, could be assigned to the so-called texts of astrological, calendary and spell-bearing nature. It could be relatively named as Favorable and Unfavorable Days. This text has never been an object of a detailed investigation except for a couple of articles dedicated to one manuscript, namely to the chamail of Aleksandr Aleksandrovich (late 19th century) from the collection of Warsaw. This article presents a detailed description of the text about happy and unhappy days. The researcher uses all so far known and available texts of the same content for the analysis of this text.
Keywords: Lithuanian Tatars, chamail, Kazan, text, happy and unhappy days
The text, which is being analyzed in the catalogues of Lithuanian Tatars manuscripts, could be assigned to the so-called texts of astrological, calendary and spell-bearing nature. It could be relatively named as Favorable and Unfavorable Days. This text has never been an object of a detailed investigation except for a couple of articles dedicated to one manuscript, namely to the chamail of Aleksandr Aleksandrovich (late 19th century) from the collection of Warsaw. This article presents a detailed description of the text about happy and unhappy days. The researcher uses all so far known and available texts of the same content for the analysis of this text.
Keywords: Lithuanian Tatars, chamail, Kazan, text, happy and unhappy days
Research Interests:
The subject of this article is a manuscript belonging to the Lithuanian-Polish-Belarussian Tatars, the chamaił (a Tatar prayer book), currently in the custody of a Lithuanian state institution. Its watermarks indicate that it was created... more
The subject of this article is a manuscript belonging to the Lithuanian-Polish-Belarussian Tatars, the chamaił (a Tatar prayer book), currently in the custody of a Lithuanian state institution. Its watermarks indicate that it was created in 1896. Modern scholars have very limited access to manuscripts kept in private hands. For this reason they have been the least researched so far. This may be the case of the writings of the Lithuanian-Polish-Belarussian Tatars. For this reason the subject of this article may be regarded as part of a private collection, too. The author of the article performs a textual and philological analysis of the said manuscript, describes its content and graphical and orthographical characteristics.
Research Interests:
Research Interests:
The history of the Lithuanian Tatar graveyards (Lithuanian Tatars call their graveyard mizar or zirec) is closely related with the history of mosques in the Grand Duchy of Lithuania (further – GDL). However, if the history of mosques in... more
The history of the Lithuanian Tatar graveyards (Lithuanian Tatars call their graveyard mizar or zirec) is closely related with the history of mosques in the Grand Duchy of Lithuania (further – GDL). However, if the history of mosques in the GDL is pretty well represented in historiography, thus the history of mizars in Belorussia, Lithuania and Poland have never been considered in detail. All works at this research area could be divided into two parts: the first one, scientific publications, which were mostly listening mosques, Muslim congregations, mizars were mentioned occasionally, but their history was not considered in detail, the second one, the regional history materials, published in magazines and newspapers, which, in their turn, sufficiently widely considered the history of specific mosques and mizars.
There are those Muslim graveyards on the territory of Lithuania: in Raižiai (Alytus district) – 14, in the Forty Tatars Village (Vilnius district) – 4, in Nemėžis (Vilnius district) – 1, Švenčionys – 1, in Milkūnai village (Švenčionys district) – 1, in Salakas village (Zarasai district) – 1, in Vilnius (Liepkalnis and destroyed Lukiškės graveyard) – 2, in Vinkšnupiai (Vilkaviškis district) – 1, Kena (Vilnius district) – 1 (does not exist anymore), Kozaklarai and Kazbėjai (Vilnius district) – 2 (do not exist anymore), Kaunas – 1 (does not exist anymore) and etc.
This article investigates the culture of Lithuanian Tatar graveyards on the example of Muslim graveyard in Salakas village (Zarasai district, Lithuania).
There are those Muslim graveyards on the territory of Lithuania: in Raižiai (Alytus district) – 14, in the Forty Tatars Village (Vilnius district) – 4, in Nemėžis (Vilnius district) – 1, Švenčionys – 1, in Milkūnai village (Švenčionys district) – 1, in Salakas village (Zarasai district) – 1, in Vilnius (Liepkalnis and destroyed Lukiškės graveyard) – 2, in Vinkšnupiai (Vilkaviškis district) – 1, Kena (Vilnius district) – 1 (does not exist anymore), Kozaklarai and Kazbėjai (Vilnius district) – 2 (do not exist anymore), Kaunas – 1 (does not exist anymore) and etc.
This article investigates the culture of Lithuanian Tatar graveyards on the example of Muslim graveyard in Salakas village (Zarasai district, Lithuania).
Research Interests:
Political relations between the Grand Duchy of Lithuania (further – GDL) and the Golden Horde, later with Crimean Khanate, are being investigated well enough. Priorities of the GDL’s foreign policy were addressed, on the one side, to the... more
Political relations between the Grand Duchy of Lithuania (further – GDL) and the Golden Horde, later with Crimean Khanate, are being investigated well enough. Priorities of the GDL’s foreign policy were addressed, on the one side, to the Central Europe, on the other side – to the East Europe. The relationship between Ottoman Empire and the Polish–Lithuanian Commonwealth are being presented much more detail and broadly in the historiography, but too isolated from the political history of the GDL.
Three important manuscript collections were preserved in Vilnius in the interwar period. One of these collections, which contained documents of the uttermost importance, which witnessed political and diplomatic relations between the Crimea, the Ottoman Empire and the Polish-Lithuanian Commonwealth, was preserved in the Manuscript Department of the Library of Vilnius University. Another collection of Oriental manuscripts, which belonged to the muftiate, was for the most part lost in 1944. The third collection, which consisted of the Karaim museum fund and library, was presented to the state in 1941 by Seraya Shapshal.
Oriental sources – yarlyks of the khans and letters of Turkish border pashas, which are stored at the Manuscripts Department of the Library of Vilnius University, were presented in the article “Oriental Materials in the Manuscripts Department of the Library of Vilnius University: Yarlyks of the Khans and Letters of Turkish Border Pashas“, written by G. Miškinienė and A. Kılınç in 2014. Article analyses and discusses the condition of the documents, as well as their palaeographic qualities, content and possibility of preservation. The jarlyk of Kaplan Giray written on the 4th of March 1734 to Jan Branicki, the voivode of Krakow, is presented in the above mentioned article.
This paper presents five documents from the Manuscripts Department of the Library of Vilnius University, funds F 3 and F 5. All five documents according to their structure and content could be assigned to the letters. Letters were written from Khotyn or to Khotyn and addressed to Jan Branicki, the voivode of Krakow. There were not only sultans, viziers of the Ottoman Empire, commandants and treasurers of Khotyn and Bender between correspondents of J. K. Branicki. Crimean khans were correspondents of J. K. Branicki as well.
The main purpose of this article is to continue the list of published documents, presenting the transliteration of the texts, the translation to English language and the comments. In this way, coauthors G. Miškinienė and A. Kılınç, continuing the publication of documents, wants to draw attention to the rather interesting sources, which sheds light on the relations of Ottoman Empire and the Polish-Lithuanian Commonwealth.
Three important manuscript collections were preserved in Vilnius in the interwar period. One of these collections, which contained documents of the uttermost importance, which witnessed political and diplomatic relations between the Crimea, the Ottoman Empire and the Polish-Lithuanian Commonwealth, was preserved in the Manuscript Department of the Library of Vilnius University. Another collection of Oriental manuscripts, which belonged to the muftiate, was for the most part lost in 1944. The third collection, which consisted of the Karaim museum fund and library, was presented to the state in 1941 by Seraya Shapshal.
Oriental sources – yarlyks of the khans and letters of Turkish border pashas, which are stored at the Manuscripts Department of the Library of Vilnius University, were presented in the article “Oriental Materials in the Manuscripts Department of the Library of Vilnius University: Yarlyks of the Khans and Letters of Turkish Border Pashas“, written by G. Miškinienė and A. Kılınç in 2014. Article analyses and discusses the condition of the documents, as well as their palaeographic qualities, content and possibility of preservation. The jarlyk of Kaplan Giray written on the 4th of March 1734 to Jan Branicki, the voivode of Krakow, is presented in the above mentioned article.
This paper presents five documents from the Manuscripts Department of the Library of Vilnius University, funds F 3 and F 5. All five documents according to their structure and content could be assigned to the letters. Letters were written from Khotyn or to Khotyn and addressed to Jan Branicki, the voivode of Krakow. There were not only sultans, viziers of the Ottoman Empire, commandants and treasurers of Khotyn and Bender between correspondents of J. K. Branicki. Crimean khans were correspondents of J. K. Branicki as well.
The main purpose of this article is to continue the list of published documents, presenting the transliteration of the texts, the translation to English language and the comments. In this way, coauthors G. Miškinienė and A. Kılınç, continuing the publication of documents, wants to draw attention to the rather interesting sources, which sheds light on the relations of Ottoman Empire and the Polish-Lithuanian Commonwealth.
Preliminary Summary Catalogue of Lithuanian Tatar Manuscripts Written in the Arabic Script: University of Warsaw Collection Since 2007, Summary Catalogue of Lithuanian Tatar manuscripts has been compiled in Lithuania. In recent years more... more
Preliminary Summary Catalogue of Lithuanian Tatar Manuscripts Written in the Arabic Script: University of Warsaw Collection
Since 2007, Summary Catalogue of Lithuanian Tatar manuscripts has been compiled in Lithuania. In recent years more and more new manuscripts are being discovered, that is why aforementioned work could be named Material for Summary Catalogue. It is significantly important to record and describe as many as it is possible Lithuanian Tatar manuscripts, which are being stored in various collections of different countries. First of all, while preparing Material for Summary Catalogue, the information about manuscripts and documents, which were described in Lithuanian Tatar Catalogue of Manuscripts Written in Arabic Script (Miskiniene, Namaviciute, Pokrovskaja. Vilnius, 2005), was revised, because at the moment of preparing the catalogue of 2005, authors were not able to access the originals of all documents and they were using copies of some manuscripts. Second task was the descriptionof new manuscripts and inclusion of them into the Catalogue.
The author of this article during the academic business trip from the 26th of November till the 2nd of December, 2007, was working in the funds of the Library of Institute of Oriental studies of Warsaw University. During that period four manuscripts were overviewed and analysed. This article presents detailed description of this collection.
Since 2007, Summary Catalogue of Lithuanian Tatar manuscripts has been compiled in Lithuania. In recent years more and more new manuscripts are being discovered, that is why aforementioned work could be named Material for Summary Catalogue. It is significantly important to record and describe as many as it is possible Lithuanian Tatar manuscripts, which are being stored in various collections of different countries. First of all, while preparing Material for Summary Catalogue, the information about manuscripts and documents, which were described in Lithuanian Tatar Catalogue of Manuscripts Written in Arabic Script (Miskiniene, Namaviciute, Pokrovskaja. Vilnius, 2005), was revised, because at the moment of preparing the catalogue of 2005, authors were not able to access the originals of all documents and they were using copies of some manuscripts. Second task was the descriptionof new manuscripts and inclusion of them into the Catalogue.
The author of this article during the academic business trip from the 26th of November till the 2nd of December, 2007, was working in the funds of the Library of Institute of Oriental studies of Warsaw University. During that period four manuscripts were overviewed and analysed. This article presents detailed description of this collection.
Research Interests:
Graduate from Vilnius University A. Muchlinski is considered as the first researcher, who has revealed and announced to the world about the written language of Lithuanian Tatars in Arabic characters. In 1558, A. Muchlinski published... more
Graduate from Vilnius University A. Muchlinski is considered as the first researcher, who has revealed and announced to the world about the written language of Lithuanian Tatars in Arabic characters. In 1558, A. Muchlinski published tractate “Risale-i Tatar-i Leh” written by unknown in the press Lithuanian Tatar and dedicated to sultan Suleiman the Magnificent. Polish translation of this tractate appeared in “Teka Wilenska” journal in 1858.
A. Muchlinski collection of Arabic manuscripts is stored in the library of East languages department at Saint Petersburg University. Within 18 protected manuscripts units are 4 of them that are ascribed to Lithuanian Tatar traditions. Those are 2 Tefsirs, Hamail and semi-Kitab.
Since 2007 in Lithuania have been working with Consolidated Catalogue of Lithuanian Tatar manuscripts. It is very important to record and describe all the science known Lithuanian Tatar manuscripts that are stored in various collections of different countries. Creation of such catalogue would be a great foundation for further comparative studies.
Detailed summary of Lithuanian Tatar manuscripts from A. Muchlinski collection is introduced in this article.
A. Muchlinski collection of Arabic manuscripts is stored in the library of East languages department at Saint Petersburg University. Within 18 protected manuscripts units are 4 of them that are ascribed to Lithuanian Tatar traditions. Those are 2 Tefsirs, Hamail and semi-Kitab.
Since 2007 in Lithuania have been working with Consolidated Catalogue of Lithuanian Tatar manuscripts. It is very important to record and describe all the science known Lithuanian Tatar manuscripts that are stored in various collections of different countries. Creation of such catalogue would be a great foundation for further comparative studies.
Detailed summary of Lithuanian Tatar manuscripts from A. Muchlinski collection is introduced in this article.
ÖZET Makalede, Arap harfleriyle Slav dillerinde yazılmış Litvanya Tatarlarına ait metinlerin tercüme sorunları ele alınmaktadır. Litvanya Tatarlarına ait el yazmaları geleneği XVI. yüzyılda başlayıp XX. yüzyıla kadar sürmüştür. Arap ve... more
ÖZET Makalede, Arap harfleriyle Slav dillerinde yazılmış Litvanya Tatarlarına ait metinlerin tercüme sorunları ele alınmaktadır. Litvanya Tatarlarına ait el yazmaları geleneği XVI. yüzyılda başlayıp XX. yüzyıla kadar sürmüştür. Arap ve Türk dillerine ait metinlerin çevirisinde özellikle dinî terminolojide birtakım zorluklarla karşılaşılmıştır. Terimlerin çoğu sadece doğrudan kopyalanmamış, aynı zamanda Slav dillerinin (Beyaz Rusça ve Lehçe) fonetik ve morfolojik sistemlerine de uyarlanmıştır. Arap harfleriyle Slav dillerinde yazılmış olan Litvanya Tatarlarına ait metinlerin bir taraftan Rusça, Beyaz Rusça ve Lehçe gibi akraba dillere, diğer taraftan Litvanca ve İngilizce gibi diğer dillere çevirisi, bu metinlerin anlaşılmasına ve lengüistik analizinin yapılmasına imkân sağlayacaktır. Slav dilinde yazılan bu metinlerin diğer dillere çevirisi, aynı zamanda metinlerde olan 'kara lekeler'in (bilinmeyen yerlerin) anlaşılmasına yardımcı olmaktadır. Böylece hazırlanan metinler okuyuculara metinlerin yapısını ve içindekileri daha net bir şeklinde göstermektedir. Akraba bir dile yapılan metin çevirisi, yüzyıllar boyunca metinde olan değişiklikleri açıkça gösterebilmektedir. Akraba olmayan bir dile yapılan metnin çevirisi ise pragmatik hedefin gerçekleştirilmesinde bir adım sayılmaktadır. Çünkü böylece tercüme edilen metin, benzer metinlerin de dikkate alınmasıyla, lengüistik analize hazır olmaktadır.
On the basis of the materials preserved in the private archive of A. Antonovich, the author studies the cultural relations between the Tatars of Lithuania and those in their historical homeland, the Volga-Urals; and how these relations... more
On the basis of the materials preserved in the private archive of A. Antonovich, the author studies the cultural relations between the Tatars of Lithuania and those in their historical homeland, the Volga-Urals; and how these relations impacted on book
culture among the Lithuanian Tatars. Each book has its own history, its author, compiler, translator, the producer of a given manuscript copy, and the person who discovered the book. To this latter category belongs A.K. Antonovich, professor of Vilnius University, who brought to light that the Manuscript Collection of the Scientific Library of Kazan State University hosts manuscripts produced by Lithuanian Tatars. Antonovich’s own archive, now located in the Manuscript section of Vilnius University, contains his correspondence with scholars of Slavic studies, Orientalists, ethnographers, and historians from various countries, including from Kazan (A. Khalidov, M. Mamedaliev, R. Muzafarov, E. Nadzhip and Sh. Mukhamed’iarov). This correspondence is a very useful source for reconstructing Antonovich’s professional activities in the years between 1964 and 1974 that is from shortly before he defended his doctoral dissertation. Personal ties, mutual understanding and support between colleagues led to scientific cooperation and to the strengthening of cultural relations between the two regions. In the 19th century Kazan became an important scientific center, and among the students and teachers at Kazan University there were people from Lithuania; also, the local printing houses published works in the Lithuanian language.
culture among the Lithuanian Tatars. Each book has its own history, its author, compiler, translator, the producer of a given manuscript copy, and the person who discovered the book. To this latter category belongs A.K. Antonovich, professor of Vilnius University, who brought to light that the Manuscript Collection of the Scientific Library of Kazan State University hosts manuscripts produced by Lithuanian Tatars. Antonovich’s own archive, now located in the Manuscript section of Vilnius University, contains his correspondence with scholars of Slavic studies, Orientalists, ethnographers, and historians from various countries, including from Kazan (A. Khalidov, M. Mamedaliev, R. Muzafarov, E. Nadzhip and Sh. Mukhamed’iarov). This correspondence is a very useful source for reconstructing Antonovich’s professional activities in the years between 1964 and 1974 that is from shortly before he defended his doctoral dissertation. Personal ties, mutual understanding and support between colleagues led to scientific cooperation and to the strengthening of cultural relations between the two regions. In the 19th century Kazan became an important scientific center, and among the students and teachers at Kazan University there were people from Lithuania; also, the local printing houses published works in the Lithuanian language.
On 1-30 September 2007 and 15-24 July 2014, within the framework of the traineeship, the author of the article worked in the funds of the Manuscript Department of Kazan University Library and the National Library of the Republic of... more
On 1-30 September 2007 and 15-24 July 2014, within the framework of the traineeship, the author of the article worked in the funds of the Manuscript Department of Kazan University Library and the National Library of the Republic of Tatarstan. Four manuscript books were reviewed and analysed in the traineeship period. This article offers a detailed description of the said collection.
The article studies the distinctive features of traditional rites of the Lithuanian Tatars in the second half of the 20 th century, which contributed to the preservation of the ethnic identity of this unique group of Tatars, who have... more
The article studies the distinctive features of traditional rites of the Lithuanian Tatars in the second half of the 20 th century, which contributed to the preservation of the ethnic identity of this unique group of Tatars, who have lived in Eastern Europe for over 600 years 1. Absorbing innovations and undergoing changes, ceremonial traditions, such as naming, marriage (nikah), and burial rites, have survived until today and have preserved their Islamic roots.
Ziemie, stanowiące niegdyś część Wielkiego Księstwa Litewskiego, od sześciu stuleci zamieszkuje grupa etniczna pochodzenia wschodniego, tradycyjnie nazywana „Tatarami”. Osiadłszy na terenie Wielkiego Księstwa Litewskiego na przełomie... more
Ziemie, stanowiące niegdyś część Wielkiego Księstwa Litewskiego, od sześciu stuleci
zamieszkuje grupa etniczna pochodzenia wschodniego, tradycyjnie nazywana „Tatarami”.
Osiadłszy na terenie Wielkiego Księstwa Litewskiego na przełomie XIV-XV wieku, w ciągu
kolejnych dwóch stuleci zasymilowała się z miejscową ludnością wspólnie przeżywając
wszystkie zachodzące w kraju przemiany. Języki turkijskie, którymi posługiwali się Tatarzy
Wielkiego Księstwa Litewskiego stosunkowo szybko zaczęły wychodzić z użycia.
Na podstawie różnego rodzaju świadectw należy przypuszczać, że większość Tatarów
litewskich już pod koniec XVI wieku nie używała języka ojczystego. Przejmując język
miejscowej ludności, Tatarzy zintegrowali się z nią na poziomie kultury, zachowali jednak
po części swoją tożsamość, a przede wszystkim religię – islam – której istnienie pozwala
mówić o nich jako o szczególnym etniczno-wyznaniowym tworze. Tatarzy, przybywając
ze stepów kipczackich i Krymu, przynieśli ze sobą własną kulturę, która pod wpływem
sąsiedniej zachodniej cywilizacji ewoluowała i nabyła nowe cechy. Osobliwości dziedzictwa
kulturowego Tatarów litewskich należy szukać badając zabytki literackie powstałe w języku
słowiańskim a zapisane alfabetem arabskim, architekturę religijną, barwny folklor, oryginalne
tradycje i obyczaje. Jak wygląda obecnie kulturalne dziedzictwo Tatarów? Próba
prześledzenia zmian zachodzących w środowisku tatarskim, a tym samym odpowiedź na tak
postawione pytanie będzie przedmiotem artykułu.
zamieszkuje grupa etniczna pochodzenia wschodniego, tradycyjnie nazywana „Tatarami”.
Osiadłszy na terenie Wielkiego Księstwa Litewskiego na przełomie XIV-XV wieku, w ciągu
kolejnych dwóch stuleci zasymilowała się z miejscową ludnością wspólnie przeżywając
wszystkie zachodzące w kraju przemiany. Języki turkijskie, którymi posługiwali się Tatarzy
Wielkiego Księstwa Litewskiego stosunkowo szybko zaczęły wychodzić z użycia.
Na podstawie różnego rodzaju świadectw należy przypuszczać, że większość Tatarów
litewskich już pod koniec XVI wieku nie używała języka ojczystego. Przejmując język
miejscowej ludności, Tatarzy zintegrowali się z nią na poziomie kultury, zachowali jednak
po części swoją tożsamość, a przede wszystkim religię – islam – której istnienie pozwala
mówić o nich jako o szczególnym etniczno-wyznaniowym tworze. Tatarzy, przybywając
ze stepów kipczackich i Krymu, przynieśli ze sobą własną kulturę, która pod wpływem
sąsiedniej zachodniej cywilizacji ewoluowała i nabyła nowe cechy. Osobliwości dziedzictwa
kulturowego Tatarów litewskich należy szukać badając zabytki literackie powstałe w języku
słowiańskim a zapisane alfabetem arabskim, architekturę religijną, barwny folklor, oryginalne
tradycje i obyczaje. Jak wygląda obecnie kulturalne dziedzictwo Tatarów? Próba
prześledzenia zmian zachodzących w środowisku tatarskim, a tym samym odpowiedź na tak
postawione pytanie będzie przedmiotem artykułu.
Lithuanian Tartar manuscripts constitute polyphonic heritage, apart from texts written in Ruthenian and Polish languages we will find there also texts in Arabic and Turkish. We should mention a number of works, assigned to the texts,... more
Lithuanian Tartar manuscripts constitute polyphonic heritage, apart from texts written in Ruthenian and Polish languages we will find there also texts in Arabic and Turkish. We should mention a number of works, assigned to the texts, written in Slavic languages, and their analysis. However we still have lack of works, which would explore manuscripts in complex, taking into account their Eastern layers. We should mention some works of this type: J. Stankevič and M. Tauerava, H. Jankowski and Cz. Lapicz.
Only one manuscript called “Belorussian-Turkish conversations” was appreciated by Slavonic studies and Orientalists. Two separate researches were conducted based on this manuscript.
In my report I would like to review all remaining and known Turkish texts in the collection of Lithuanian Tartar manuscripts.
Only one manuscript called “Belorussian-Turkish conversations” was appreciated by Slavonic studies and Orientalists. Two separate researches were conducted based on this manuscript.
In my report I would like to review all remaining and known Turkish texts in the collection of Lithuanian Tartar manuscripts.
The three main components essential for the ethnic group definition, these are
history, culture and ethnic self
consciousness, are considered in the article in relation
to a small ethnic community frequently labeled as «Lithuanian Tatars».
history, culture and ethnic self
consciousness, are considered in the article in relation
to a small ethnic community frequently labeled as «Lithuanian Tatars».
Since 2007, The Composite Catalogue of manuscripts of Lithuanian Tatars is being compiled in Lithuania. It is very important to register and describe all the known manuscript books of Lithuanian Tatars held in libraries of various... more
Since 2007, The Composite Catalogue of manuscripts of Lithuanian Tatars is being compiled in Lithuania. It is very important to register and describe all the known manuscript books of Lithuanian Tatars held in libraries of various countries. The compilation of this kind of catalogue would serve as an excellent basis for further comparative studies.
On 10-19 December 2011 the author of the current paper performed a scholarly practice at the Manuscript Department of the Lviv V. Stefanik Scientific Library of the Ukrainian Academy of Sciences, and the Lviv Museum of History of Religion. During the practice 10 manuscript books were examined and analysed, among them a manuscript of Lithuanian Tatars written in Arabic characters and transcribed into the Slavic languages (signature Бав. 327). A detailed description of this manuscript is presented in the current paper
Nuo 2007 metų Lietuvoje dirbama prie Lietuvos totorių rankraščių Suvestinio katalogo.
Labai svarbu užfiksuoti ir aprašyti visas mokslui žinomas Lietuvos totorių rankraštines knygas,
kurios yra saugomos įvairių šalių kolekcijose. Tokio katalogo sudarymas būtų puikus
pagrindas tolimesniems lyginamosioms studijoms.
2011 m. gruodžio 10–19 d. mokslinės stažuotės metu straipsnio autorė dirbo Ukrainos
MA Lvovo mokslinės V. Stefaniko bibliotekos Rankraščių skyriaus ir Lvovo religijos istorijos
muziejaus fonduose. Darbo metu buvo peržiūrėta ir išanalizuota 10 rankraštinių knygų, tame
tarpe vienas Lietuvos totorių arabiškais rašmenimis tačiau slavų kalbomis perrašytas rankraštis
(signatūra Бав. 327). Šio rankraščio detalus aprašas ir pristatomas šiame straipsnyje.
On 10-19 December 2011 the author of the current paper performed a scholarly practice at the Manuscript Department of the Lviv V. Stefanik Scientific Library of the Ukrainian Academy of Sciences, and the Lviv Museum of History of Religion. During the practice 10 manuscript books were examined and analysed, among them a manuscript of Lithuanian Tatars written in Arabic characters and transcribed into the Slavic languages (signature Бав. 327). A detailed description of this manuscript is presented in the current paper
Nuo 2007 metų Lietuvoje dirbama prie Lietuvos totorių rankraščių Suvestinio katalogo.
Labai svarbu užfiksuoti ir aprašyti visas mokslui žinomas Lietuvos totorių rankraštines knygas,
kurios yra saugomos įvairių šalių kolekcijose. Tokio katalogo sudarymas būtų puikus
pagrindas tolimesniems lyginamosioms studijoms.
2011 m. gruodžio 10–19 d. mokslinės stažuotės metu straipsnio autorė dirbo Ukrainos
MA Lvovo mokslinės V. Stefaniko bibliotekos Rankraščių skyriaus ir Lvovo religijos istorijos
muziejaus fonduose. Darbo metu buvo peržiūrėta ir išanalizuota 10 rankraštinių knygų, tame
tarpe vienas Lietuvos totorių arabiškais rašmenimis tačiau slavų kalbomis perrašytas rankraštis
(signatūra Бав. 327). Šio rankraščio detalus aprašas ir pristatomas šiame straipsnyje.
Three important manuscript collections were preserved in Vilnius in the interwar period. One of these collections, which contained documents of the uttermost importance, which witnessed political and diplomatic relations between the... more
Three important manuscript collections were preserved in Vilnius in the interwar period. One
of these collections, which contained documents of the uttermost importance, which witnessed
political and diplomatic relations between the Crimea, the Ottoman Empire and the Polish-
Lithuanian Commonwealth, was preserved in the Manuscript Department of Vilnius University
(further VU) Library. Another collection of Oriental manuscripts, which belonged to the muftiate,
was for the most part lost in 1944. The third collection, which consisted of the Karaim museum
fund and library, was presented to the state in 1941 by Seraya Shapshal. In his letter to the Institute of Oriental Studies of the USSR Academy of Sciences, S. Shapshal mentioned all three collections
and their scientific value. S. Shapshal encouraged to compile a catalogue of the aforementioned
manuscripts and print jarlyks of Crimean khans and letters of Turkish pashas. However, no such
attempt was made.
This article analyses the Oriental material stored in the Manuscript Department of the VU
Library: jarlyks of khans and letters of border pashas. The condition of the documents, as well as
their palaeographic qualities, content and possibility of preservation are discussed. Jarlyks of khans
and letters of border pashas are stored in the Manuscript Department of the VU Library, fund No.
F 5-A25-4506 – F 5-A25-4526, 12 items in total. Two documents (Nos. F 5-A25-4508 and F 5-A25-
4519) cannot be fully attributed neither to jarlyks nor to pashas’ letters. One of them has a list of lost
goods, while the other contains a tax register.
After comparing the original documents of jarlyks and letters of border pashas stored in the
VU Manuscript Department collection with copies preserved in the Wroblewski Library of the
Lithuanian Academy of Sciences and S. Shapshal fund No. F 143–909, it has been discovered that
four documents found among copies cannot be obtained among the original documents.
Additionally, the jarlyk of Kaplan Giray, written on the 4th of March 1734 to Jan Branicki, the
castellan of Krakow, is presented in this article. The jarlyk’s text has been transliterated and translated
into modern Turkish and Russian. The authors plan to publish the remaining documents, alongside
with the translation and commentary in Russian / Lithuanian in the nearest future.
of these collections, which contained documents of the uttermost importance, which witnessed
political and diplomatic relations between the Crimea, the Ottoman Empire and the Polish-
Lithuanian Commonwealth, was preserved in the Manuscript Department of Vilnius University
(further VU) Library. Another collection of Oriental manuscripts, which belonged to the muftiate,
was for the most part lost in 1944. The third collection, which consisted of the Karaim museum
fund and library, was presented to the state in 1941 by Seraya Shapshal. In his letter to the Institute of Oriental Studies of the USSR Academy of Sciences, S. Shapshal mentioned all three collections
and their scientific value. S. Shapshal encouraged to compile a catalogue of the aforementioned
manuscripts and print jarlyks of Crimean khans and letters of Turkish pashas. However, no such
attempt was made.
This article analyses the Oriental material stored in the Manuscript Department of the VU
Library: jarlyks of khans and letters of border pashas. The condition of the documents, as well as
their palaeographic qualities, content and possibility of preservation are discussed. Jarlyks of khans
and letters of border pashas are stored in the Manuscript Department of the VU Library, fund No.
F 5-A25-4506 – F 5-A25-4526, 12 items in total. Two documents (Nos. F 5-A25-4508 and F 5-A25-
4519) cannot be fully attributed neither to jarlyks nor to pashas’ letters. One of them has a list of lost
goods, while the other contains a tax register.
After comparing the original documents of jarlyks and letters of border pashas stored in the
VU Manuscript Department collection with copies preserved in the Wroblewski Library of the
Lithuanian Academy of Sciences and S. Shapshal fund No. F 143–909, it has been discovered that
four documents found among copies cannot be obtained among the original documents.
Additionally, the jarlyk of Kaplan Giray, written on the 4th of March 1734 to Jan Branicki, the
castellan of Krakow, is presented in this article. The jarlyk’s text has been transliterated and translated
into modern Turkish and Russian. The authors plan to publish the remaining documents, alongside
with the translation and commentary in Russian / Lithuanian in the nearest future.
Straipsnyje analizuojami negausiai išlikę Lietuvos totorių padavimai. Dauguma jų – tai XIX amžiuje užfiksuotų padavimų santraukos. Tik vienas kitas užrašytas padavimas apskritai išliko ir turėjo keletą paplitusių variantų. Totoriai,... more
Straipsnyje analizuojami negausiai išlikę Lietuvos totorių padavimai. Dauguma jų – tai XIX amžiuje
užfiksuotų padavimų santraukos. Tik vienas kitas užrašytas padavimas apskritai išliko ir turėjo keletą
paplitusių variantų. Totoriai, Vytauto Didžiojo laikais pradėję kraustytis į Lietuvos Didžiosios Kunigaikštystės
žemes, su savimi atsivežė savitą tradiciją, kurioje buvo persipynę ikiislaminiai papročiai ir
islamo dogmatika. Minėtoji sintezė nenustojo keisti savo formų, galiausiai buvo papildyta elementais,
perimtais iš totorių kaimynais tapusių lietuvių, lenkų bei kitų LDK tautų. Kelių visai skirtingų kultūrų
samplaika suteikė LDK totorių tikėjimui, papročiams, buičiai, o kartu ir folklorui savitą atspalvį. Lietuvos
totorių folkloriniam palikimui skirtų darbų nėra daug. Straipsnyje aptariama Lietuvos totorių
liaudies kūryba, perduodama iš lūpų į lūpas.
užfiksuotų padavimų santraukos. Tik vienas kitas užrašytas padavimas apskritai išliko ir turėjo keletą
paplitusių variantų. Totoriai, Vytauto Didžiojo laikais pradėję kraustytis į Lietuvos Didžiosios Kunigaikštystės
žemes, su savimi atsivežė savitą tradiciją, kurioje buvo persipynę ikiislaminiai papročiai ir
islamo dogmatika. Minėtoji sintezė nenustojo keisti savo formų, galiausiai buvo papildyta elementais,
perimtais iš totorių kaimynais tapusių lietuvių, lenkų bei kitų LDK tautų. Kelių visai skirtingų kultūrų
samplaika suteikė LDK totorių tikėjimui, papročiams, buičiai, o kartu ir folklorui savitą atspalvį. Lietuvos
totorių folkloriniam palikimui skirtų darbų nėra daug. Straipsnyje aptariama Lietuvos totorių
liaudies kūryba, perduodama iš lūpų į lūpas.
Tautosakos tyrėjos Linos Leparskienės ir fotomenininko Arūno Baltėno knygoje Vieti-niai. Nepaprasta kelionė į Trakų kraštą per kruopščiai atrinktus tekstus ir nuotraukas atskleistas turtingas kultūrinis, religinis, istorinis ir tiesiog... more
Tautosakos tyrėjos Linos Leparskienės ir fotomenininko Arūno Baltėno knygoje Vieti-niai. Nepaprasta kelionė į Trakų kraštą per kruopščiai atrinktus tekstus ir nuotraukas atskleistas turtingas kultūrinis, religinis, istorinis ir tiesiog kasdienis Trakų rajono pulsuojantis gyvenimas ir jo gyventojai, pačių autorių apibūdinimu – vietiniai. Autoriai, siekdami kuo plačiau pristatyti krašto religinį turinį, peržengė Trakų dekanato teritori-ją, apsilankydami ir rinkdami medžiagą Vilniaus rajone – Grigiškėse, Dėdeliškėse, sukūrė savą Trakų krašto žemėlapį (p.7), kuriame nėra „griežtų ribų, tik kelias, jungian-tis labai skirtingus ir drauge labai panašius žmonių likimus“ (p. 9). Autoriai tekstais ir nuotraukomis siekia atkreipti dėmesį į Lietuvoje dar nepakankamai pažįstamą Vilnijos žemę, į joje gyvenančius žmones, tebesančius šalies istorijos ir etninės kultūros suvokimo paraštėse. Kultūrų įvairovė ir daugiakalbystė – Trakų krašto vizitinė kortelė. Knygą, be Įvado apie knygą ir Trakų kraštą, sudaro dar 12 skyrių. „Kelionė“ prasideda Trakuose ir baigiasi Keturiasdešimt Totorių kaime. Iš viso aplankyta 37-ios vietovės, kuriose viena kitą užkloja kelios kultūros. Trakų kraštas – lietuvių, lenkų, gudų, rusų kalbų vartojimo arealas. Knygos he-rojai– baltarusiai, karaimai, lenkai, lietuviai, rusai, totoriai, kai kurių respondentų prisiminimuose – žydai (p. 33–34, 67) – skirtingomis kalbomis pasakoja apie savo kultūrą, istoriją, mitinį santykį su laiku ir erdve. Kiekvieną pasakojimą tarsi teatro etiu-dą papildo nuotraukos, atskleidžiančios kuklią žmonių buitį ir nuostabų juos supantį kraštovaizdį.
https://www.journals.vu.lt/slavistica-vilnensis/article/view/16836/15965
https://www.journals.vu.lt/slavistica-vilnensis/article/view/16836/15965