Rosta Szabolcs szerk.: Kun-kép - A magyarországi kunok hagyatéka (Kiskunfélegyháza, 2009)
Bartha Júlia: Jel-kép. A temető és a társadalom kapcsolata az iszlám temetkezési szokásokban
KUN-KÉ P" A MAGYARO R SZÁG 1 KUNOK HAGYATÉKA Irodalomjegyzék VAMBERY 1885 ANDREWS 1992 BARTHA 1996 BARTHA 1998 BARTHA 2006 KARAMAGARALI 1992 ŐRNEK 1971 SELMECZI 1992 TOPBAS, AHMET TORMA 1997 Türkiye'de etnik gruplar. Ankara Az anatóliai törökök temetkezési szokásai. Debrecen Keleti tanulmányok. Karcag Lále. Hagyományok a mai török társadalomban, az emberélet fordulóinak népszokásai Ahlat mezar taslar. Ankara Anadolu folklorunda ölüm. Ankara Néprajzi tanulmányok a jászokról és a kunokról Debrecen Afyonkarahisar mezar tasiari Ankara én. „...A tűznek mondom!" A baskír népi orvoslás mágikus elemeinek mai rendszere. Budapest A török faj ethnológiai és ethnographiai tekintetben. Budapest Júlia Bartha Symbols and signs. Relation between cemetery and society in the Islamic burial customs In this study I would like to present evidence for my hypothesis according to which marking of the graves in Islamic burial customs is not far from depicting humans. This suggestion is supported by examples from the practice of marking burials among peoples related to the Cumans: Kazakhs, Tatars, and Meskhetian Turks from Georgia, Turks from Turkey. I also seek an answer to the question, how Islamic customs allow specific ethnic features; how signs found in cemeteries reflect ideas of the other world and that of the social changes. My first example comes from Central Asia. Central Asian Turkish peoples started to take over Islam from the 10 t h century. Kazakhs were the last joining this religion only in the 18 t h century. And still then, several elements of Shamanism survived in their culture. Even today it happens that doctor and curing shaman are standing together at the hospital bed, as it was described in József Torma's study. Elements of the ancient religion strongly influence their ethos and ideas on death. The latter are characterised mainly by the thought that soul is immortal and soul of the ancestors departed to the other world defends the clan. In Kazakh cemeteries we can see different grave-signs. The simplest ones are irregular, round mounds. Some of them were surrounded by rectangular, iron, brick or adobe fence. Depending on the tribal traditions, a flag bound to a pole is stuck into the mound at the head. According to the beliefs, soul and wish get to the heaven with these ribbons. In the case of "valiant burial" (young man) this object could be represented by a horsetail or horse-mane. It is common in Turkish cultures, that horsetail or mane is related to magic force. Caucasian Kumyks believe that wishes are transferred to the heaven by horse-mane. Textile ribbons bounded to the pole represent the funeral Hag. The study deals also with symbols that, in a special way, show the former social rank, family status and age of the dead in the funeral culture. Based on symbols we can trace changes in the burial rites and social changes. 248
