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

Yıl 2025, Cilt: 31 Sayı: 122, 549 - 566, 01.05.2025

Miliausha Sirazetdinova , Margarita Suleymanova

https://doi.org/10.22559/folklor.4892

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

Etik Beyan

Contribution rates of authors to the article: First author %50, second author %50. Ethics committee approval: Ethics committee approval is not required for the study. Acknowledgment: We thank two anonymous reviewers for their helpful comments on previous versions of this article. Conflict of interest: The authors declared no conflict of interest.

Destekleyen Kurum

Financial support: The study was carried out as part of the scientific research program devoted to the study of the ethno-cultural diversity of Russian society and aimed at strengthening all-Russian identity in 2023-2025 (under supervision of V.A. Tishkov).

Teşekkür

Teşekkür: Önceki versiyonlar hakkındaki yararlı yorumları için iki anonim hakeme teşekkür ederiz.

Kaynakça

• 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
• Akbuzat (1987). In Bashkirskoe narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 135-176. Bashkirskoe knizhnoe izdatel’stvo.
• 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.
• 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
• 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
• 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
• 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
• Aydin, H. (2017). Dinî kaynaklar ve kültür bağlamında cinleri anlamak. Cumhuriyet İlahiyat Dergisi, 21(3), 1623-1670. https://doi.org/10.18505/cuid.328752
• 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
• 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
• 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
• 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
• 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
• 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
• 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
• Falque, E. (2022). Outside phenomenology? Open Theology, 8: 315-330. https://doi.org/10.1515/opth2022-0211
• Griffero, T. (2021). Gestimmt sein. Deutsche Zeitschrift für Philosophie, 69(5), 691-719. http://dx.doi. org/10.1515/dzph-2021-0059
• Hançerlioğlu, O. (2000). Dünya inançları. Remzi Kitabevi. 575 p.
• 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.
• 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
• 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
• 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
• Hoppál, M. (2007). Shamans and traditions, 1st ed. Akadémiai Kiadó. 188 pp.
• Ibraev, Sh. (2012). Poetics and typology of Turkic epics. Saryarka. 336 p.
• 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.
• 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
• 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
• 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
• 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
• 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
• Kongur-buga (1984). In Bashkirskoe Narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 208-227. Bashkirskoe knizhnoe izdatel’stvo
• 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
• 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
• 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
• 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
• 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
• Maviş, N. (2023). Cinlerin Beşer peygambere iman etmelerinin kelâmî mahiyeti. Eskiyeni, 50, 657- 681. https://doi.org/10.37697/eskiyeni.1225923
• 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
• 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
• Mustafayeva, V. (2022). Kaşkay folklorunda demonik varlıklar. Türkiyat Mecmuası – Journal of Turkology, 32(2), 751-769. https://doi.org/10.26650/iuturkiyat.1097320
• 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.
• 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
• 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.
• 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
• 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
• 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
• 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
• 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
• Sayfulina F. S., Askerbekkyzy A. Z., & Faizullina G. Ch. (2020). Mythopoetics of ancient epics of Turkic peoples. Personality & Society, 20(1), 20-28.
• 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
• 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.
• 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
• 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
• 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
• 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
• Ural-Batyr (1984). In Bashkirskoe Narodnoe Tvorchestvo, 1st ed., edited by Yu. Andriyanov, vol. 1 of 12, 35-135. Bashkirskoe knizhnoe izdatel’stvo.
• Waldenfels, B. (2011). Phenomenology of the alien: Basic concepts. Evanston: Northwestern University Press. 256 p. https://doi.org/10.2307/j.ctv47wfh3
• 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.
• 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.
• 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.
• 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