H. Bathó Edit – Gecse Annabella – Horváth László – Kaposvári Gyöngyi szerk.: Tisicum - A Jász-Nagykun-Szolnok Megyei Múzeumok Évkönyve 16. (2007)

The Karcag Musem and the Nagykun Consciousness

IRODALOM ELEK György 2004. „... Tsak bujdosás volt életünk..." Karcag város és a Nagykunság a 17. században és a Rákóczi szabadságharc idején. Karcag ERIKSON, Erik 1968. Identity and Idcntity Diffussion. New York GABAIN, Annemaric von é. n. Die Sprache des Codex Cumanicus. In: Fundamenta I. 46—73. GRÖNBECH, Kaarc 1936. Codex Cumanicus. Koppenhága GYÁRFÁS István 1870—1885. A jász-kunok története. I—

IV. Kecskemét GYÖRFFY György 1990. A magyarság keleti elemei. Budapest GYÖRFFY István 1906. Alakítsunk Nagykun Múzeumot! In: Nagykunsági Hírlap november 17. HUSEBY-DARVAS, Éva Veronika 1985. Közösség és identitás Cserépfaluban. In: Ethnographia 493—507. JERNEY János 1829. Világosítás, Ásiában a Kaukaszus hegyén lakozó avarok és kunságiak nyelvének magyartalansága eránt a kaukaszusi népek rövid általnézésévcl. Szeged ZSOLT ÖRSI In this paper I am making an attempt to follow the changes of consciousness of a Hungárián ethnographical group, the Nagykun (Cumanian) and watch their directions of improvement. 1. The group of Turkish origin coming from the east originally had strong ethnical conscience, which was supported by the privilege charter issued on 9

th August, 1279. During this period strong sense of origin could be felt. 2. After they settled down and their old ways of life changed, a new way of thinking and a public sense started to emerge; one of its essential elements was to create a common Jazygian-Cumanian consciousness with the Jazygians — an old military supporting ethnic group — based on their common history and privileges. 3. Due to somé historical calamities, the Cumanians lost their privileges for a while, and later, in a heroic struggle, they managed to redeem themselves from feudal dependency. This was what is usually deseribed as "redemption". An inner break might have occurred in the community, which had already been differentiated, two KOSA László — FILEP Antal 1978. A magyar nép táji, történeti tagolódása. Budapest KUUN Géza 1880. Codex Cumanicus. Pest LIGETI Lajos 1986. A magyar nyelv török kapcsolatai a honfoglalás előtt és az Árpád-korban. Budapest MÁNDOKY Kongur István 1993. A kun nyelv magyarországi emlékei. Karcag NÉMETH Gyula 1921. Török jövevényszavaink középső rétege. Magyar Nyelvőr 6—22. SZABÓ László 1993. Társadalomnéprajz. Debrecen 1996. Társadalom, etnikum, identitás. Debrecen 1997. A munka néprajza. Debrecen SZENTESI TÓTH Kálmán 1940. Történelmi emlékek a Jászkunság és Karcag múltjából. Karcag SZILÁGYI Miklós 1996. A nagykun öntudat. Regio 1. sz. 44—63. TARDY Lajos 1979. Régi hírünk a világban. Budapest TÓTH Dezső 1941. A Hevesnagykunsági református egyházmegye múltja. Debrecen opposing social groups, the "redemptus" and the "irredemptus" came to existence. 4. History intervened again, and at the end of a transformation process that was forced from upwards the privileges were abrogated. This created a strong offensive and defensive alliance between the Jazyigians and the Cumanians. 5. As time passed, it created a clear and distinctive Jazygian-Cumanian consciousness where emphasis feli on the common pást and common cultural elements. During the years of "existing socialism", it was thrust intő the background for a while only to erupt again with renewed strength in the 1990's to enrich the power of the Hungárián people. These factors of consciousness that kept on changing throughout their history created the demand that led to the foundation of the István Györffy Nagykun Museum. So we have to collect the heritage of the pást, have to present it and we have to publicise the culture of our ancestors. This is exactly the task this museum has to perform: collecting, preserving and publicising. THE KARCAG MUSEM AND THE NAGYKUN CONSCIOUSNESS 154