Yabancı Varlıkların İstilasına Acıklı Bir Tepki Olarak Şeytani Mülkiyet: Başkurtlar Örneklemi

Öz

Bu makalede Başkurt epik edebiyatı ve günümüz kültürel uygulamalarında "yenlenep ayuryu"nun (cin yerleşmesi) temsillerini inceliyoruz. Başkurtların yaygın islami ve islam öncesi dinî ve kültürel inançlarında görünmez cinlerin insan bedenine nasıl nüfuz ettiğini açıklamaktayız. Cin yerleşmesinin insan bedeninde ve psikolojisinde çeşitli tıbbi semptomların yaşanmasına sebep olurken bazen de hiçbir hastalık belirtisi göstermediğini tespit ediyoruz. Kültürel kaynaklarda cinlerin yerleştiği bedenler vasıtasıyla konuşmasının veya hareket etmesinin nasıl açıklandığını ortaya koyuyoruz. Post-fenomenoloji yöntemine dayanarak içine yerleşilmiş kurbanlar ve sosyal çevrelerinden; kötü ruh yerleşmesi ve bununla ilgili yorumlarını açıklamak üzere yayılma ve bulaşma modellerinin uygulanabilirliğini tartışıyoruz. İçine girip yerleşme olayını, standart dışı bir mücadeleye istemsiz tepkinin acıklı biçimlerine neden olan dış varlığın bulaşması sonucu olarak kavramsallaştırıyoruz. Kişinin dünya hayatına girmesiyle birlikte bulaşıcı dış varlıklar, toplumun ve bölgenin tamamına yayılır, bu sırada sosyal çevre ile etkileşime girerken sürekli olarak mutasyona uğrayıp yeni biçimler alır. Bulgularımız sonucunda, yerleşme vakasının geleneksel rutinleri ihlal eden ve kurbanların dünya hayatını yıkan bu dış varlıkların istilası ve o anda hazır bulunmasından kaynaklandığı şeklinde ele alınması gerektiği önerilmektedir.

Anahtar Kelimeler

• Başkurtlar
• etnopsikoloji
• fenomenoloji
• yenlenep ayuryu (şeytani mülkiyet)
• manevi iyileşme

Demonic Possession as a Pathetic Response to the Alien Invasion: The Case of Bashkirs

Öz

In this article we examine jinn possession (yenlenep auyryu) representations in Bashkir epic literature and contemporary cultural practices. We show how widely held Islamic and pre-Islamic religious and cultural beliefs of Bashkirs describe the ways of invisible jinns’ penetration to human bodies and talk or act through them, sometimes making them experience medically relevant symptoms or without any sign of illness. Based on post-phenomenology method, we compare the applicability of the contagion and contamination models for explaining spirit possession and examine its interpretations by possessed victims and their social environment. We conceptualize possession as a consequence of infection with the alien that causes pathetic forms of involuntary response to a non-standard challenge. Once released into one’s lifeworld, the alien contaminants spread throughout community and region, constantly mutating and taking new forms as they interact with the social environment. Finally, our findings suggest treating possession to be caused by alien invasion, as a presence of external beings violating traditional routines and destroying the lifeworlds of the victims.

Anahtar Kelimeler

• Bashkirs
• ethnopsychology
• phenomenology
• yenlenep ayuryu (demonic possession)
• spiritual healing

Kaynakça

1. Aça, M. (2016). Tiva kahramanlik destani “Kañgivay-mergen”de kötülük sorunu [The problem of evil in epic of “Kañgivay mergen”] Türkiyat Mecmuası - Journal of Turkology, 26(2), 1-9. https://doi. org/10.18345/iuturkiyat.282618
2. Akbuzat (1987). In Bashkirskoe narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 135-176. Bashkirskoe knizhnoe izdatel’stvo.
3. Aldar i Zukhra [Aldar and Zukhra]. (1987). In Bashkirskoe narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 331-463. Bashkirskoe knizhnoe izdatel’stvo.
4. Alichniewicz, A. (2021). Monstrous body: Between alienness and ownness. Argument: Biannual Philosophical Journal, 11(2), 403-414. http://dx.doi.org/10.24917/20841043.11.2.4
5. Arslan, Y. (2017). Türkistan’dan Tunceli’ye kurban inancı. Milli Folklor, 115(9), 51-62. https://www. millifolklor.com/PdfViewer.aspx?Sayi=115&Sayfa=49
6. Arvas, A. (2014). Hakas şamanizmi (dünya görüşü) üzerine yapılan çalışmalar – II. Gazi Türkiyat, 15, 33-51. https://dergipark.org.tr/en/download/article-file/76864
7. Auxéméry, Y., & Lahutte, B. (2015). Guerres et catastrophes: L’expérience des psychiatres militaires en Afghanistan [Wars and disasters: The experience of military psychiatrists in Afghanistan]. Annales Medico-Psychologiques, 173(10), 863-867. https://doi.org/10.1016/j.amp.2015.10.012
8. Aydin, H. (2017). Dinî kaynaklar ve kültür bağlamında cinleri anlamak. Cumhuriyet İlahiyat Dergisi, 21(3), 1623-1670. https://doi.org/10.18505/cuid.328752

9. Bütüner, Ş. (2023). Türk masallarında büyücülerin veya şamanların karakteristik özellikleri. Korkut Ata Türkiyat Araştırmaları Dergisi, 11, 421-430. https://doi.org/10.51531/korkutataturkiyat.1271928
10. Çakin, M. B. (2019). Süleymân-nâme’de mitolojik bir unsur olarak dîvler. Turkish Studies-Language and Literature, 14(3), 1137-1158. https://doi.org/10.29228%2FTurkishStudies.22895
11. Çöloğlu, R. (2020). Başkurt türklerinin halk edebiyatinda münâcât. Uluslararası Türk Dünyası Araştırmaları Dergisi, 3(3), 43-54. https://dergipark.org.tr/tr/download/article-file/1079318
12. Dallos, E. (2019). Albasty: A female demon of Turkic peoples. Acta Ethnographica Hungarica, 64(2), 413-424. https://doi.org/10.1556/022.2019.64.2.11
13. Durbilmez, B. & Gümüş, Ş. (2022). Kırgızistan’da kara iyelerle ve devlerle ilgili inanışlar: Kırgız-Türk destanlarından örneklerle”, Milli Folklor, 17(133), 58-70. https://dergipark.org.tr/tr/download/ article-file/1400075
14. Durbilmez, B. (2013). Cams / Shamans, the folk healers living in Anatolia: Ocak folk healers. Karadeniz Uluslararası Sosyal Bilimler Dergisi, 1(19), 98-107. https://dergipark.org.tr/tr/pub/ kdeniz/issue/16856/175395
15. Düzgün, F., & Yeşildal, Ü. I. (2023). Türk ve Slav halk inançları bağlamında bir ritüel olarak “çocuğu satma” geleneği [The “Selling the child” tradition as a ritual in the context of Turkic and Slavic folk beliefs] folklor-edebiyat, 29(113), 15-30. https://doi.org/10.22559/ folklor.2363
16. Falque, E. (2022). Outside phenomenology? Open Theology, 8: 315-330. https://doi.org/10.1515/opth2022-0211
17. Griffero, T. (2021). Gestimmt sein. Deutsche Zeitschrift für Philosophie, 69(5), 691-719. http://dx.doi. org/10.1515/dzph-2021-0059
18. Hançerlioğlu, O. (2000). Dünya inançları. Remzi Kitabevi. 575 p.
19. Hasse, J. (2015). Was Raume mit uns machen – und wir mit ihnen: Kritische Phanomenologie des Raumes [What to do with us – and we with them: Critical phenomenology of the room]. Karl Alber. 440 p.
20. Heslop, L. (2022). From haunted houses to housed hauntings ghosts, oracles, and kinship ambivalence in a Sri Lankan merchant family. Current Anthropology, 63(4), 407-430. https://doi. org/10.1086/720617
21. Hisametdinova, F. G., & Şaripova, Z. J. (2014). Başkurt demonolojisi (şeytan bilimi) terimleri [Terms of Bashkir demonology] Türk Dünyası, 37, 33-40. https://tdkturkdunyasi.gov.tr/tam-metin-pdf/630/tur
22. Hisamitdinova, F. G. (2020). Başkurt mitolojisinde halk hekimleri [Башҡорт мифологияһында им-томсолар]. Gazi Türkiyat, 27, 1-13. [in Bashkir] https://dergipark.org.tr/tr/download/articlefile/2181071
23. Hoppál, M. (2007). Shamans and traditions, 1st ed. Akadémiai Kiadó. 188 pp.
24. Ibraev, Sh. (2012). Poetics and typology of Turkic epics. Saryarka. 336 p.
25. Idel i Yayik [Idel and Yayik] (2014). In Folk epics “Ural-Batyr” and “Idel and Yayik” related to the small homeland of the Bashkir tribes of Burzyan and Kipchak, Lake Shulgen (Yilkyykkkan) and the Shulgangantash cave. Edited by A. M. Suleimanov, 104-182. RCNT.
26. Inayet, A. (2009). Bugünkü Uygurlarda şamanlık ve bir şaman duası: Azâim koşıkı. Halkbilimi Dergisi, 2(3-4), 38-55. https://dergipark.org.tr/tr/pub/mahder/issue/36158/406460
27. Ingerslev, L. R. (2017). A broken self-possession: Responsive agency in habits. In Unconsciousness Between Phenomenology and Psychoanalysis. Contributions to Phenomenology, edited by D. Legrand & D. Trigg, vol 88, 223-236. Cham: Springer. https://doi.org/10.1007/978-3-319-55518- 8_13
28. Ingerslev, L. R. (2020) Inhibited intentionality: On possible self-understanding in cases of weak agency. Frontiers in Psychology, 11, 558709. https://doi.org/10.3389/fpsyg.2020.558709
29. Iyanaga, N. (2022). Healing by spiritual possession in Medieval Japan, with a translation of the Genja sahō. Religions, 13, 522. https://doi.org/10.3390/rel13060522
30. Kitafuna, K. B. (2022). A critical overview of mental health-related beliefs, services and systems in Uganda and recent activist and legal challenges. Community Mental Health Journal, 58(5), 829- 834. https://doi.org/10.1007/s10597-022-00947-5
31. Kongur-buga (1984). In Bashkirskoe Narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 208-227. Bashkirskoe knizhnoe izdatel’stvo
32. Lee, B. O., & Kirmayer, L. J. (2022). Spirit mediumship and mental health: therapeutic selftransformation among Dang-kis in Singapore. Culture, Medicine and Psychiatry, 47, 271-300. https://doi.org/10.1007/s11013-021-09765-y
33. Leontyev, D. A. (2019). Chelovek i zhiznennyi mir: Ot ontologii k fenomenologii [Man and lifeworld: From ontology to phenomenology] Cultural-Historical Psychology, 15(1), 25-34. https://doi. org/10.17759/chp.2019150103
34. Mameniškienė, R., Puteikis, K., & Carrizosa-Moog, J. (2022). Saints, demons, and faith – a review of the historical interaction between Christianity and epilepsy. Epilepsy and Behavior, 135, 108870. https://doi.org/10.1016/j.yebeh.2022.108870
35. Manichkin, N. A. (2021). Retsiproknost’ zhivykh i mertvykh: Zhertvoprinosheniia i oderzhimost’ v afrogennykh traditsiiakh [Reciprocity of the living and the dead: Sacrifices and possession in Afrogenic traditions] Ethnographic Review, 2, 161-178. https://doi.org/10.31857/ S086954150014813-4
36. Matveichev, O. A. (2020). Kara bogov: Epidemii v drevnei Gretsii” [Punishment of the gods: Epidemics in Ancient Greece]. Humanitarian Statements of TSPU Named After L.N. Tolstoy, 36(4), 32-44. https://doi.org/10.22405/2304-4772-2020-1-4-32-44
37. Maviş, N. (2023). Cinlerin Beşer peygambere iman etmelerinin kelâmî mahiyeti. Eskiyeni, 50, 657- 681. https://doi.org/10.37697/eskiyeni.1225923
38. Meletinsky, E. M. (2008). Epos i mify [Epic and myths]. In The Myths of Nations: Encyclopedia, edited by S. A. Tokarev 1121-1222. Encyklopediya. https://www.indostan.ru/biblioteka/ knigi/2730/3412_1_o.pdf
39. Musbahi, A., Khan, Z., Welsh, P., Ghouri, N., & Durrani, A. (2022). Understanding the stigma: A novel quantitative study comparing mental health attitudes and perceptions between young British Muslims and their non-Muslims peers. Journal of Mental Health, 31(1), 92-98. https://doi.org/10. 1080/09638237.2021.1952951
40. Mustafayeva, V. (2022). Kaşkay folklorunda demonik varlıklar. Türkiyat Mecmuası – Journal of Turkology, 32(2), 751-769. https://doi.org/10.26650/iuturkiyat.1097320
41. Nadrshina, F. (1998). Neskazochnaya proza bashkirskoy natsii [The Bashkir nation’s non-fairy prose]. [Doctoral Thesis, Institute of History, Language and Literature of the Ufa Scientific Center of Russian Academy of Sciences]. 22 p.
42. Nergiz, R. (2023). Kirgizistan’da bir memorat örneği “albasti” ve feminist bakiş açisi. Folklor Akademi Dergisi, 6(1), 403-410. https://doi.org/10.55666/folklor.1128203
43. Oparin, D. (2020). Possession and exorcism in the Muslim migrant context. Ethnicities, 4, 731-751. https://doi.org/10.1177/1468796820904202 Özcan, D. (2013). Başkurt Destanlarında Su Kültü. Rusya’da Şarkiyatçılığın Dünü, Bugünü, Yarını Sempozyumu, 221-226. Ufa, Russia: Başkurt Devlet Üniversitesi.
44. Panchenko, L. N. (2019). Filosofskoe “prochtenie” oppozitsii “Ya – Drugoi” v traditsionnoi kul’ture obskikh ugrov (gendernyi aspekt) [Philosophical “reading” of the opposition “Me – Other” in the traditional culture of the Ob Ugrians (gender aspect)]. Bulletin of Ugric Studies, 9, 545-556. https:// doi.org/10.30624/2220-4156-2019-9-3-545-556
45. Rivera, J. (2021). Phenomenology and the horizon of experience. Spiritual themes in Henry, Marion, and Lacoste. Routlege. 260 p. https://doi.org/10.4324/9781003251477
46. Ryzhakova, S. I. (2017). Oderzhimost’, sluzhenie, litsedeistvo: O granitsakh kul’tovogo i khudozhestvennogo v traditsiyakh kolam (daiva-nema) Yuzhnoi Kannady i kaliyattam (teiiam) Severnoi Keraly (Indiia) [Self-possession, religious service, theatre: On borders of ritualistic and artistic approaches in traditions of kolam (daiva-nema) in South Kannada and Kaliyattam (Teyam) in North Malabar, India] Antropologicheskii forum, 34, 213-246. http:// anthropologie.kunstkamera. ru/files/pdf/034/ryzhakova.pdf
47. Saki, F., & Ahmadi, A. (2022). Spirit possession, mental suffering, and treatment by theurgic flight anthropological study of a culture-bound syndrome among the Turkmens of Iran. Culture & Psychology, 28(4), 567-592. https://doi.org/10.1177/1354067X221074342
48. Sarfati, L. (2022). Legitimizing spiritual healing: The right to folk medicine in contemporary South Korea and Israel. Urbanities, 12(6), 39-45. https://www.anthrojournal-urbanities.com/wp-content/ uploads/2022/04/Vol.12-Suppl.6-April2022.pdf
49. Sayfulina F. S., Askerbekkyzy A. Z., & Faizullina G. Ch. (2020). Mythopoetics of ancient epics of Turkic peoples. Personality & Society, 20(1), 20-28.
50. Scherz, C., Mpanga, G., & Namirembe, S. (2022). Not you: Addiction, relapse, and release in Uganda.” Culture, Medicine & Psychiatry, 46(1), 101-114. https://doi.org/10.1007/s11013-021-09722-9
51. Sholokhova, S. A. (2014). Predislovie k stat’e Zhan-Lyuka Mariona “Nasyshchennoe yavlenie” [Preface to the “Saturated Phenomenon”, article by Jean-Luc Marion]. In (Post)Fenomenologiya: novaya fenomenologiya vo Frantsii i za ego predelami [(Post)Phenomenology: New Phenomenology in France and beyond] S. A. Sholokhova & A. V. Yampolskaya (Eds.) 58-62. Academic project.
52. Sirazetdinova, M. F. (2023). The Loss of grace (koto yuk) as a contamination by misfortune. Religiovedenie [Study of Religion], 4, 91-100. https://religio.amursu.ru/index.php/ru/newarchive/2-articles/1413-poterya-blagodati-oto-yu-kak-kontaminatsiya-neschastem
53. Summa, M. (2020). Über normalität und abweichung: Ein responsiver ansatz. Deutsche Zeitschrift für Philosophie, 68(1), 79-100. http://dx.doi.org/10.1515/dzph-2020-0005
54. Torma, Y., & Hisamitdinova F. G. (2008). Geleneksel Başkurt etiyolojisinde bazı hastalık cinleri. Türk Dünyası Dil ve Edebiyat Dergisi, 26, 89-92. https://tdkturkdunyasi.gov.tr/tam-metin-pdf/468/tur
55. Tranekær, S., Marcher, C. W., Frederiksen, H., & Hansen, D. L. (2019). Malignant but not maleficent: Acute leukaemia as a possible explanation of disease and death in vampire victims. Irish Journal of Medical Science, 189(2), 627-631. https://doi.org/10.1007/s11845-019-02124-2
56. Ural-Batyr (1984). In Bashkirskoe Narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 35-135. Bashkirskoe knizhnoe izdatel’stvo.
57. Waldenfels, B. (2011). Phenomenology of the alien: Basic concepts. Evanston: Northwestern University Press. 256 p. https://doi.org/10.2307/j.ctv47wfh3
58. Zarcone, T. (2013a). Shamanism in Turkey: Bards, masters of the jinns and healers. In Shamanism and Islam. Sufism, Healing Rituals and Spirits in the Muslim World, edited by T. Zarcone and A. Hobart, 169-202. Tauris.
59. Zarcone, T. (2013b). The Bektashi-Alevi ‘dance of the cranes’ in Turkey: A shamanic heritage? In Shamanism and Islam. Sufism, Healing Rituals and Spirits in the Muslim World, edited by T. Zarcone and A. Hobart, 203-216. Tauris.
60. Zayatulyak i Hyuhylyu [Zayatulyak and Hyuhylyu] (1984). In Bashkirskoe Narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 177-187. Bashkirskoe knizhnoe izdatel’stvo.
61. Zhanar, A., Zhanat, A., Rysgul, A., & Nurtas, A. (2015). The problems of the mythological personages in the ancient Turkic literature. Asian Social Science, 11(7), 341-348. https://doi.org/10.5539/ass. v11n7p341