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All White: The White Camel and Symbolism of the White colour in Mongolian Beliefs

Yıl 2025, Cilt: 10 Sayı: 2, 116 - 130, 05.11.2025

Öz

The distinct significance of the white color for the Mongols has long been noted in the study of Mongol culture. The white color had multiple symbolisms, probably inherited from tradition and from contacts with other Asian peoples. The white camel is one of the "white" animals that were particularly revered, and in symbolic analysis it must be viewed from several aspects, as a sacrificial and as a mythological animal. In this paper, we have looked at the beliefs of the Mongols and the presence of the white color in their beliefs, traditions, and culture, revealing parallels with the peoples with whom they were in close or indirect contact. Due to its importance in the role of a cargo/transport animal on the Silk Road, the camel was particularly revered. In addition to this role, numerous supernatural properties were attributed to it, which are directly related to the appearance of this animal in white.

Kaynakça

  • Akerov, T. A. (2016). On the origin of the Naiman. Journal of Siberian Federal University. Humanities & Social Sciences, 9, 2071-2081.
  • Allsen, T. T. (2023). Imperial Ideology. In M. Biran & H. Kim (Eds.), The Cambridge History of the Mongol Empire, 2 Volumes, 444-459. Cambridge University Press.
  • Annan, B. M. (2019, February 15-16). Persistence and Renewal of Worship of the White Old Man in Western Mongolia [Paper presentation]. XIII Annual Mongolian Studies Conference, Clarewood University; Library of Congress.
  • Atwood, C. P. (2004). Encyclopedia of Mongolia and the Mongol Empire. New York, NY: Facts On File.
  • Atwood, C. P. (2021). The Rise of the Mongols: Five Chinese Sources. Hackett Publishing Company, Inc.
  • Babayeva, E. (2007). The Book of Dede Korkut. Atatürk Üniversitesi Sosyal Bilimler Enstitü Dergisi, 1, 135-148.
  • Baldick, J. (2000). Animal and shaman: Ancient religions of Central Asia. New York University Press.
  • Basilov, V. N. (1989). Bowed musical instruments. In V. N. Basilov (ed.), Nomads of Eurasia, 153–9. Seattle: University of Washington press.
  • Batchuluun, S. (2021). Iconography of the White Old Man — Tsagaan Ebugen’s Image in Mongolian Ethnic Art. Izvestiya Uralskogo federalnogo universiteta. Seriya 2: Gumanitarnye nauki, 23(4), 23–31.
  • Baumann, B. (2019). The White Old Man: Géluk-Mongolian Canopus Allegory and the Existence of God. Central Asiatic Journal, 62(1), 35-68.
  • Baumann, B. (2019a). Animal Signs: Theriomorphic Intercession Between Heaven and Imperial Mongolian History. In R. Kowner, G. Bar-Oz, M. Biran, M. Shahar & G. Shelach-Lavi (Eds.), Animals and Human Society in Asia: Historical, Cultural and Ethical Perspectives, 391-419. Springer Verlag.
  • Bese, L. (1988). On some Ethnic Names in 13th Century Inner-Asia. Acta Orientalia Academiae Scientiarum Hungaricae, 42(1), 17–42.
  • Birtalan, Á. (2020). Ritual Texts Dedicated to the White Old Man with Examples from the Classical Mongolian and Oirat (Clear Script) Textual Corpora. In V. A. Wallace (Ed.), Sources of Mongolian Buddhism, 269-91.
  • Bougdaeva, S. (2022). Jangar: the Heroic Epic of the Kalmyk Nomads. University of California Press.
  • Bradley, M. (2009). Color and meaning in ancient Rome. Cambridge University Press.
  • Bulas, R. M. (2009). The Celtic Cambrai Homily (7th Century) and Ancient Asian Chromatic Symbolism. In T. Gacek & J. Pstrusińska (Eds.), Proceedings of the Ninth Conference of the European Society for Central Asian Studies, 56-71. Cambridge Scholars Publishing.
  • Bulliet, R. W. (1975). The camel and the wheel. Cambridge, Mass.: Harvard University Press.
  • Christides, V. (1973). Once Again The "Narrations"of Nilus Sinaiticus. Byzantion, 43, 39–50.
  • Cleaves, F. W. (1982). The Secret History of the Mongols: for the first time done into English out of the original tongue and provided with an exegetical commentary, Vol. 1 (Translation). Cambridge, Mass.; London: Published for the Harvard-Yenching Institute by Harvard University Press (Original work published in the 13th century).
  • Dode, Z. (2018). The Golden Tent Paradigm: Between the Mongols and Islam. Revue des mondes musulmans et de la Méditerranée, (143), 133-148.
  • Esin, E. (1962). Eurasia Göçebelerinin Sanatının ve İslamiyetten Evvelki Türkistan Sanatının Türk Plastik ve Tersimi Sanatları Üzerindeki Bazı Tesirleri [Some Influences of the Art of Eurasian Nomads and the Art of Turkestan Before Islam on Turkish Plastic and Contour Arts]. Milletlerarası I. Türk Sanatları Kongresi Tebliğleri [Proceedings of the 1st International Congress of Turkish Arts], 152-173. Ankara: Türk Tarih Kurumu Basımevi (In Turkish).
  • Even, M. D. (1991). The shamanism of the Mongols. Mongolia today, 183-205. London, NY: Kegan Paul International; London: Central Asia Research Forum.
  • Futaki, H. (2005). Classification of texts related to the White Old Man. Quaestiones Mongolorum Disputatae, 1, 35-46.
  • Gacek, T. (2009). Black and white: color symbolism in Avesta. In T. Gacek & J. Pstrusińska (Eds.), Proceedings of the Ninth Conference of the European Society for Central Asian Studies, 131–141. Cambridge Scholars Publishing.
  • Galdanova, G. R., Gerasimova, K. M., Dashiev, D. B., & Мitypov, G. Ts. (1983). Lamaizm v Buryatii XVIII – nachala XX veka. Struktura i sotsi-al’naya rol’ kul’tovoy sistemy [Lamaism in Buryatia in the 18th – early 20th centuries. Structure and social role of the cult system]. Novosibirsk: Nauka. (In Russian)
  • Gorelik, M. V., & Kramarovskii, M. G. (1989). The Mongol-Tatar States of the Thirteenth and Fourteenth Centuries. In V. N. Basilov (Ed.), Nomads of Eurasia, 67-86. LA: Natural History Museum of Los Angeles County.
  • Grousset, R. (1970). The Empire of the steppes: A History of Central Asia. New Brunswick, New Jersey: Rutgers University Press.
  • Gyarmati, I. (1992). The Names of the Milky Way in the Turkic Languages. Acta Orientalia Academiae Scientiarum Hungaricae, 46(2/3), 225–233.
  • Heissig, W. (1980). The religions of Mongolia. University of California Press.
  • Hesse, K. (1987). On the History of Mongolian Shamanism in Anthropological Perspective. Anthropos, 82(4/6), 403–413.
  • Hummel, S. (1997). The White Old Man. The Tibet Journal, 22(4), 59–70.
  • Hunt, D., & Chenciner, R. (2006). Color symbolism in the folk literature and textile tradition of the Caucasus. Optics & Laser Technology, 38(4-6), 458-465.
  • Ierodiakonou, K. (2004). Empedocles and the Ancient Painters. In L. Cleland, K. Stears, & G. Davies (Eds.), Color in the ancient Mediterranean world (BAR International Series 1267), 91-95. Oxford: Hedges. Imamura, K., Amanzholova, A., & Salmurzauli, R. (2016). Ethno-terminology of camels by Kazakh language. Journal of Nagoya Gakuin University, 52(2), 65-81.
  • Imikhelova, S. S., Mongush, E.D. (2020). Archetypical image of the Old Man in Buryat literature of the 20th century. J. Sib. Fed. Univ. Humanit. Soc. Sci., 13(12), 1995–2011.
  • Kaplan, H., & Peker, S. (2023). The Image of Color and Number in Fairy Tales: The Case of Bolu Folk Tales. Journal of Education Culture and Society, 14(1), 597-618.
  • Khabtagaeva, B. (2001). Color Names and their suffixes: A Study on the History of Mongolian Word Formation. Acta Orientalia Academiae Scientiarum Hungaricae, 54(1), 85–165.
  • Khazbulatov, A., & Shaigozova, Z. (2020). Zoomorphic code of Kazakhstan culture: camel symbols (cultural and art history understanding). Pedagogy and Psychology, 44(3), 231-242.
  • Kuzmina, E. E. (2008). The prehistory of the Silk Road. University of Pennsylvania Press.
  • Lane, G. (2006). Daily life in the Mongol empire. Westport, Conn., Greenwood Press.
  • Lymer, K. (2000). Petroglyphs and Sacred Spaces at Terekty Aulie, Central Kazakstan. In J. Davis-Kimball, E. M. Murphy, L. Koryakova & L. T. Yablonksy (Eds.), Kurgans, Ritual Sites, and Settlements: Eurasian Bronze and Iron Age, 311-321. Oxford: BAR.
  • May, T. (2016). Color Symbolism in the Turko-Mongolian World. In S. Kim (Ed.), The Use of Color in History, Politics, and Art, 51-77. University of North Georgia Press.
  • May, T. (2018). The Mongol Empire. Edinburgh University Press.
  • MacKenzie, D. A. (1922). Color Symbolism. Folklore, 33(2), 136–169.
  • Molchanova, O. (2015). Toponyms with Mongolian Tribal Names in the Territory of Altai, Russian Federation. In S. Čuluun, É. Ravdan, H. Fүtaki, & A. Kamimүra (Eds.), Mongolyn gazryn zurag, gazryn nér sudlal [Монголын газрын зураг, газрын нэр судлал]. Ulan Bator: “Admon print”.
  • Paolillo, M. (2013). White Tatars: The Problem of the Origin of the Öngüt Conversion to Jingjiao and the Uighur Connection. In L. Tang & D. W. Winkler (Eds.), From the Oxus River to the Chinese Shores: Studies on East Syriac Christianity in China and Central Asia. orientalia - patristica - oecumenica 5, 237-254. LIT Verlag.
  • Polo, M., Cordier, H., & Yule, H. (1903). The Book of Ser Marco Polo, the Venetian, concerning the Kingdoms and Marvels of the East..., Vol. 2. London: John Murray (Original work published in the 13th century). Pozdneyev, A. M. (1978). Religion and ritual in society: Lamaist Buddhim in late 19th-century Mongolia (ed. J. R. Krueger). Bloomington: The Mongolia Society.
  • Rashid-ad-Din [Rašid ad-Din], F. (1247-1318/1952). Sbornik letopisej [Collection of Chronicles]. T. 1, 2. Moskva; Leningrad: Izdatelʹstvo Akademii nauk SSSR (Original work published in the 14th century); (In Russian).
  • Raz, G. (2012). Chinese Religion from the Han to the Six Dynasties. In R. L. Nadeau (Ed.), The Wiley‐Blackwell Companion to Chinese Religions, 51-73. Wiley-Blackwell.
  • Rāya, P., & Ganguli, K. M. (1893-1896). The Mahābhārata of Krishna-Dwaipayana Vyasa. Calcutta: Bhārata Press (Original work published 4th-2nd century BCE).
  • Russell, J. B. (1985). The Devil and Folklore. In R. Luehrs, G. R. Cox, R. J. Fundis & J. B. Russell (Eds.), Devils, Witches, Pagans and Vampires: Studies in the Magical World View (Dr. Caligari's Carnival of Shadows Halloween Festival Fort Hays State University), 16-27. Fort Hays Studies, 5. Hays, Kansas. Sahitzhanova, Z., Aripzhan, G., & Serimbetova, R. (2023). The Image System of the English and Kazakh Versions of the Epıc “Korugly”. Iasaui universitetіnіn habarshysy, №4 (130), 30–44.
  • Sala, R. (2023). Natural and Cultural History of the Camel. In X. Liu (Ed.), The World of the Ancient Silk Road (pp. 116-147). Routledge.
  • Sala, R. (2017). The domestication of camel in the literary, archaeological and petroglyph records. Journal of Arid Land Studies, 26(4), 205-211.
  • Sala, R., & Kartaeva, T. (2018). The image and cult of a camel in the life of the Kazakhs. Вестник КазНУ. Серия историческая, 90(3), 30-41.
  • Schiltberger, J. (1879). The bondage and travels of Johann Schiltberger, a native of Bavaria,in Europe, Asia, and Africa, 1396-1427 (translated, from the Heidelberg ms. edited in 1859 by K. F. Neumann, by J. Buchan Telfer; with notes by P. Bruun; and a preface, introduction, and notes by the translator and editor). London: Hakluyt Society. (Original work published in early 15th century)
  • Shenkar, M. (2014). Intangible spirits and graven images: The iconography of deities in the pre-Islamic Iranian world. Leiden; Boston: Brill.
  • Sodnompilova, M. M., & Nemanova, E. A. (2019). Worldview of Mongolic Peoples: Representations of the Beginnings of Human Life and Its Prospective Quality. Mongolian Studies, (3), 465-478. (In Russian)
  • Solovyeva, А. (2022). An Immured Soul: Contested Ritual Traditions and Demonological Narratives in Contemporary Mongolia. In Ü. Valk & M. Bowman (Eds.). Vernacular Knowledge and Beliefs: Contesting Authority, 361−384. Sheffield: Equinox Publishing.
  • Sridhara Babu, D. (1990). Hayagrīva: The Horse-Headed Deity in Indian Culture. Tirupati: Sri Venkateswara University; Oriental Research Institute.
  • Vernadsky, G. (1953). The Mongols and Russia. New Haven: Yale University Press.
  • Veselov, F. N. (2021). Omens of the apocalypse: The first Rus' encounter with the Mongols through the prism of the Medieval mind. In A.V. Maiorov & R. Hautala (Eds.), The Routledge Handbook of the Mongols and Central-Eastern Europe, 15-35. Routledge.
  • Vladimirtsov, B. (1934). Obshchestvennyi stroi mongolov. Mongol’skii kochevoi feodalizm [The social structure of the Mongols. Mongolian nomadic feudalism]. Leningrad, USSR Academy of Sciences. (In Russian)
  • Wharton, D. (2021). A Cultural History of Color in Antiquity. Bloomsbury Academic.
  • Wilkinson, R. H. (1999). Symbol and Magic in Egyptian Art. London: Thames and Hudson.
  • Wolohojian, S. (Ed.). (2008). Harvard Art Museum handbook. Cambridge, Mass.: Harvard Art Museum; Harvard University Press.

All White: The White Camel and Symbolism of the White colour in Mongolian Beliefs

Yıl 2025, Cilt: 10 Sayı: 2, 116 - 130, 05.11.2025

Öz

The distinct significance of the white color for the Mongols has long been noted in the study of Mongol culture. The white color had multiple symbolisms, probably inherited from tradition and from contacts with other Asian peoples. The white camel is one of the "white" animals that were particularly revered, and in symbolic analysis it must be viewed from several aspects, as a sacrificial and as a mythological animal. In this paper, we have looked at the beliefs of the Mongols and the presence of the white color in their beliefs, traditions, and culture, revealing parallels with the peoples with whom they were in close or indirect contact. Due to its importance in the role of a cargo/transport animal on the Silk Road, the camel was particularly revered. In addition to this role, numerous supernatural properties were attributed to it, which are directly related to the appearance of this animal in white.

Kaynakça

  • Akerov, T. A. (2016). On the origin of the Naiman. Journal of Siberian Federal University. Humanities & Social Sciences, 9, 2071-2081.
  • Allsen, T. T. (2023). Imperial Ideology. In M. Biran & H. Kim (Eds.), The Cambridge History of the Mongol Empire, 2 Volumes, 444-459. Cambridge University Press.
  • Annan, B. M. (2019, February 15-16). Persistence and Renewal of Worship of the White Old Man in Western Mongolia [Paper presentation]. XIII Annual Mongolian Studies Conference, Clarewood University; Library of Congress.
  • Atwood, C. P. (2004). Encyclopedia of Mongolia and the Mongol Empire. New York, NY: Facts On File.
  • Atwood, C. P. (2021). The Rise of the Mongols: Five Chinese Sources. Hackett Publishing Company, Inc.
  • Babayeva, E. (2007). The Book of Dede Korkut. Atatürk Üniversitesi Sosyal Bilimler Enstitü Dergisi, 1, 135-148.
  • Baldick, J. (2000). Animal and shaman: Ancient religions of Central Asia. New York University Press.
  • Basilov, V. N. (1989). Bowed musical instruments. In V. N. Basilov (ed.), Nomads of Eurasia, 153–9. Seattle: University of Washington press.
  • Batchuluun, S. (2021). Iconography of the White Old Man — Tsagaan Ebugen’s Image in Mongolian Ethnic Art. Izvestiya Uralskogo federalnogo universiteta. Seriya 2: Gumanitarnye nauki, 23(4), 23–31.
  • Baumann, B. (2019). The White Old Man: Géluk-Mongolian Canopus Allegory and the Existence of God. Central Asiatic Journal, 62(1), 35-68.
  • Baumann, B. (2019a). Animal Signs: Theriomorphic Intercession Between Heaven and Imperial Mongolian History. In R. Kowner, G. Bar-Oz, M. Biran, M. Shahar & G. Shelach-Lavi (Eds.), Animals and Human Society in Asia: Historical, Cultural and Ethical Perspectives, 391-419. Springer Verlag.
  • Bese, L. (1988). On some Ethnic Names in 13th Century Inner-Asia. Acta Orientalia Academiae Scientiarum Hungaricae, 42(1), 17–42.
  • Birtalan, Á. (2020). Ritual Texts Dedicated to the White Old Man with Examples from the Classical Mongolian and Oirat (Clear Script) Textual Corpora. In V. A. Wallace (Ed.), Sources of Mongolian Buddhism, 269-91.
  • Bougdaeva, S. (2022). Jangar: the Heroic Epic of the Kalmyk Nomads. University of California Press.
  • Bradley, M. (2009). Color and meaning in ancient Rome. Cambridge University Press.
  • Bulas, R. M. (2009). The Celtic Cambrai Homily (7th Century) and Ancient Asian Chromatic Symbolism. In T. Gacek & J. Pstrusińska (Eds.), Proceedings of the Ninth Conference of the European Society for Central Asian Studies, 56-71. Cambridge Scholars Publishing.
  • Bulliet, R. W. (1975). The camel and the wheel. Cambridge, Mass.: Harvard University Press.
  • Christides, V. (1973). Once Again The "Narrations"of Nilus Sinaiticus. Byzantion, 43, 39–50.
  • Cleaves, F. W. (1982). The Secret History of the Mongols: for the first time done into English out of the original tongue and provided with an exegetical commentary, Vol. 1 (Translation). Cambridge, Mass.; London: Published for the Harvard-Yenching Institute by Harvard University Press (Original work published in the 13th century).
  • Dode, Z. (2018). The Golden Tent Paradigm: Between the Mongols and Islam. Revue des mondes musulmans et de la Méditerranée, (143), 133-148.
  • Esin, E. (1962). Eurasia Göçebelerinin Sanatının ve İslamiyetten Evvelki Türkistan Sanatının Türk Plastik ve Tersimi Sanatları Üzerindeki Bazı Tesirleri [Some Influences of the Art of Eurasian Nomads and the Art of Turkestan Before Islam on Turkish Plastic and Contour Arts]. Milletlerarası I. Türk Sanatları Kongresi Tebliğleri [Proceedings of the 1st International Congress of Turkish Arts], 152-173. Ankara: Türk Tarih Kurumu Basımevi (In Turkish).
  • Even, M. D. (1991). The shamanism of the Mongols. Mongolia today, 183-205. London, NY: Kegan Paul International; London: Central Asia Research Forum.
  • Futaki, H. (2005). Classification of texts related to the White Old Man. Quaestiones Mongolorum Disputatae, 1, 35-46.
  • Gacek, T. (2009). Black and white: color symbolism in Avesta. In T. Gacek & J. Pstrusińska (Eds.), Proceedings of the Ninth Conference of the European Society for Central Asian Studies, 131–141. Cambridge Scholars Publishing.
  • Galdanova, G. R., Gerasimova, K. M., Dashiev, D. B., & Мitypov, G. Ts. (1983). Lamaizm v Buryatii XVIII – nachala XX veka. Struktura i sotsi-al’naya rol’ kul’tovoy sistemy [Lamaism in Buryatia in the 18th – early 20th centuries. Structure and social role of the cult system]. Novosibirsk: Nauka. (In Russian)
  • Gorelik, M. V., & Kramarovskii, M. G. (1989). The Mongol-Tatar States of the Thirteenth and Fourteenth Centuries. In V. N. Basilov (Ed.), Nomads of Eurasia, 67-86. LA: Natural History Museum of Los Angeles County.
  • Grousset, R. (1970). The Empire of the steppes: A History of Central Asia. New Brunswick, New Jersey: Rutgers University Press.
  • Gyarmati, I. (1992). The Names of the Milky Way in the Turkic Languages. Acta Orientalia Academiae Scientiarum Hungaricae, 46(2/3), 225–233.
  • Heissig, W. (1980). The religions of Mongolia. University of California Press.
  • Hesse, K. (1987). On the History of Mongolian Shamanism in Anthropological Perspective. Anthropos, 82(4/6), 403–413.
  • Hummel, S. (1997). The White Old Man. The Tibet Journal, 22(4), 59–70.
  • Hunt, D., & Chenciner, R. (2006). Color symbolism in the folk literature and textile tradition of the Caucasus. Optics & Laser Technology, 38(4-6), 458-465.
  • Ierodiakonou, K. (2004). Empedocles and the Ancient Painters. In L. Cleland, K. Stears, & G. Davies (Eds.), Color in the ancient Mediterranean world (BAR International Series 1267), 91-95. Oxford: Hedges. Imamura, K., Amanzholova, A., & Salmurzauli, R. (2016). Ethno-terminology of camels by Kazakh language. Journal of Nagoya Gakuin University, 52(2), 65-81.
  • Imikhelova, S. S., Mongush, E.D. (2020). Archetypical image of the Old Man in Buryat literature of the 20th century. J. Sib. Fed. Univ. Humanit. Soc. Sci., 13(12), 1995–2011.
  • Kaplan, H., & Peker, S. (2023). The Image of Color and Number in Fairy Tales: The Case of Bolu Folk Tales. Journal of Education Culture and Society, 14(1), 597-618.
  • Khabtagaeva, B. (2001). Color Names and their suffixes: A Study on the History of Mongolian Word Formation. Acta Orientalia Academiae Scientiarum Hungaricae, 54(1), 85–165.
  • Khazbulatov, A., & Shaigozova, Z. (2020). Zoomorphic code of Kazakhstan culture: camel symbols (cultural and art history understanding). Pedagogy and Psychology, 44(3), 231-242.
  • Kuzmina, E. E. (2008). The prehistory of the Silk Road. University of Pennsylvania Press.
  • Lane, G. (2006). Daily life in the Mongol empire. Westport, Conn., Greenwood Press.
  • Lymer, K. (2000). Petroglyphs and Sacred Spaces at Terekty Aulie, Central Kazakstan. In J. Davis-Kimball, E. M. Murphy, L. Koryakova & L. T. Yablonksy (Eds.), Kurgans, Ritual Sites, and Settlements: Eurasian Bronze and Iron Age, 311-321. Oxford: BAR.
  • May, T. (2016). Color Symbolism in the Turko-Mongolian World. In S. Kim (Ed.), The Use of Color in History, Politics, and Art, 51-77. University of North Georgia Press.
  • May, T. (2018). The Mongol Empire. Edinburgh University Press.
  • MacKenzie, D. A. (1922). Color Symbolism. Folklore, 33(2), 136–169.
  • Molchanova, O. (2015). Toponyms with Mongolian Tribal Names in the Territory of Altai, Russian Federation. In S. Čuluun, É. Ravdan, H. Fүtaki, & A. Kamimүra (Eds.), Mongolyn gazryn zurag, gazryn nér sudlal [Монголын газрын зураг, газрын нэр судлал]. Ulan Bator: “Admon print”.
  • Paolillo, M. (2013). White Tatars: The Problem of the Origin of the Öngüt Conversion to Jingjiao and the Uighur Connection. In L. Tang & D. W. Winkler (Eds.), From the Oxus River to the Chinese Shores: Studies on East Syriac Christianity in China and Central Asia. orientalia - patristica - oecumenica 5, 237-254. LIT Verlag.
  • Polo, M., Cordier, H., & Yule, H. (1903). The Book of Ser Marco Polo, the Venetian, concerning the Kingdoms and Marvels of the East..., Vol. 2. London: John Murray (Original work published in the 13th century). Pozdneyev, A. M. (1978). Religion and ritual in society: Lamaist Buddhim in late 19th-century Mongolia (ed. J. R. Krueger). Bloomington: The Mongolia Society.
  • Rashid-ad-Din [Rašid ad-Din], F. (1247-1318/1952). Sbornik letopisej [Collection of Chronicles]. T. 1, 2. Moskva; Leningrad: Izdatelʹstvo Akademii nauk SSSR (Original work published in the 14th century); (In Russian).
  • Raz, G. (2012). Chinese Religion from the Han to the Six Dynasties. In R. L. Nadeau (Ed.), The Wiley‐Blackwell Companion to Chinese Religions, 51-73. Wiley-Blackwell.
  • Rāya, P., & Ganguli, K. M. (1893-1896). The Mahābhārata of Krishna-Dwaipayana Vyasa. Calcutta: Bhārata Press (Original work published 4th-2nd century BCE).
  • Russell, J. B. (1985). The Devil and Folklore. In R. Luehrs, G. R. Cox, R. J. Fundis & J. B. Russell (Eds.), Devils, Witches, Pagans and Vampires: Studies in the Magical World View (Dr. Caligari's Carnival of Shadows Halloween Festival Fort Hays State University), 16-27. Fort Hays Studies, 5. Hays, Kansas. Sahitzhanova, Z., Aripzhan, G., & Serimbetova, R. (2023). The Image System of the English and Kazakh Versions of the Epıc “Korugly”. Iasaui universitetіnіn habarshysy, №4 (130), 30–44.
  • Sala, R. (2023). Natural and Cultural History of the Camel. In X. Liu (Ed.), The World of the Ancient Silk Road (pp. 116-147). Routledge.
  • Sala, R. (2017). The domestication of camel in the literary, archaeological and petroglyph records. Journal of Arid Land Studies, 26(4), 205-211.
  • Sala, R., & Kartaeva, T. (2018). The image and cult of a camel in the life of the Kazakhs. Вестник КазНУ. Серия историческая, 90(3), 30-41.
  • Schiltberger, J. (1879). The bondage and travels of Johann Schiltberger, a native of Bavaria,in Europe, Asia, and Africa, 1396-1427 (translated, from the Heidelberg ms. edited in 1859 by K. F. Neumann, by J. Buchan Telfer; with notes by P. Bruun; and a preface, introduction, and notes by the translator and editor). London: Hakluyt Society. (Original work published in early 15th century)
  • Shenkar, M. (2014). Intangible spirits and graven images: The iconography of deities in the pre-Islamic Iranian world. Leiden; Boston: Brill.
  • Sodnompilova, M. M., & Nemanova, E. A. (2019). Worldview of Mongolic Peoples: Representations of the Beginnings of Human Life and Its Prospective Quality. Mongolian Studies, (3), 465-478. (In Russian)
  • Solovyeva, А. (2022). An Immured Soul: Contested Ritual Traditions and Demonological Narratives in Contemporary Mongolia. In Ü. Valk & M. Bowman (Eds.). Vernacular Knowledge and Beliefs: Contesting Authority, 361−384. Sheffield: Equinox Publishing.
  • Sridhara Babu, D. (1990). Hayagrīva: The Horse-Headed Deity in Indian Culture. Tirupati: Sri Venkateswara University; Oriental Research Institute.
  • Vernadsky, G. (1953). The Mongols and Russia. New Haven: Yale University Press.
  • Veselov, F. N. (2021). Omens of the apocalypse: The first Rus' encounter with the Mongols through the prism of the Medieval mind. In A.V. Maiorov & R. Hautala (Eds.), The Routledge Handbook of the Mongols and Central-Eastern Europe, 15-35. Routledge.
  • Vladimirtsov, B. (1934). Obshchestvennyi stroi mongolov. Mongol’skii kochevoi feodalizm [The social structure of the Mongols. Mongolian nomadic feudalism]. Leningrad, USSR Academy of Sciences. (In Russian)
  • Wharton, D. (2021). A Cultural History of Color in Antiquity. Bloomsbury Academic.
  • Wilkinson, R. H. (1999). Symbol and Magic in Egyptian Art. London: Thames and Hudson.
  • Wolohojian, S. (Ed.). (2008). Harvard Art Museum handbook. Cambridge, Mass.: Harvard Art Museum; Harvard University Press.
Toplam 64 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Konular Ortaçağ Halk Kültürü
Bölüm Araştırma Makalesi
Yazarlar

Ljiljana Markovic 0000-0001-6412-9266

Natasa Rosandic Bu kişi benim 0009-0004-5701-2325

Yayımlanma Tarihi 5 Kasım 2025
Gönderilme Tarihi 7 Şubat 2025
Kabul Tarihi 4 Kasım 2025
Yayımlandığı Sayı Yıl 2025 Cilt: 10 Sayı: 2

Kaynak Göster

APA Markovic, L., & Rosandic, N. (2025). All White: The White Camel and Symbolism of the White colour in Mongolian Beliefs. Uluslararası Medeniyet Çalışmaları Dergisi, 10(2), 116-130. https://doi.org/10.58648/inciss.1635017