#Mongolian shamanism

[shamandrummer]

The Many Lives of Mongolian Shamanism

The following is excerpted from Sky Shamans of Mongolia: Meetings with Remarkable Healers by Kevin Turner.

For thousands of years, Mongolia has been a nexus of Eurasian shamanisms that competed, mixed, and meshed across our planet's largest continent. Shamanism appears to have emerged with the very dawn of human consciousness, but archeologists can probably speak with confidence about only the past 30,000 to 70,000 years.

Archeological discoveries in Eurasia alone indicate that the practice of shamanism reaches back at least to 35,000 BCE, easily making shamanism the oldest spiritual practice known to mankind. Modern religious faiths such as Buddhism and Christianity are toddlers in comparison, and psychology is a mere newborn.

The word shaman originated from the Tungusic tribal language groups (from areas to the north and east of Mongolia), which are related to Mongolic languages. These are both part of the broader Altaic language group, which includes Turkic, Manchurian, and scores of other Inner Asian and Siberian languages, and may include Korean and Japanese at the easternmost reach. The modern term "shaman" has now been adopted by many as a catch-all word to describe those who by spiritual means seek direct access to information and healing power not ordinarily available.

The nomadic northern Siberian shamanic traditions tend to retain the highly individualistic aspects of shamanism; by contrast, a most interesting facet of Mongolian and Inner Asian shamanism is the amalgamation of the shamans' direct experiences of other realities with a religious belief system known as Tengerism (Heaven or Sky God-ism). Tengerism originated in Sumeria, one of humanity's earliest civilizations, and probably derived from the early experiences of the shamans, prophets, and mystics of pre-Mesopotamian eras.

The modern Mongolian term Tenger (or Tengri), meaning both "sky realms" and "sky spirits," almost certainly derives from the Sumerian word Dingir, also meaning both "sky realm(s)" and "deity(-ies)." The concept of divinity in Sumerian was closely associated with the heavens, evident from the shared cuneiform sign for both heaven and sky, and from the fact that its earliest form is a star shape. The name of every deity in Sumerian is prefixed by a star symbol.

Mircea Eliade proposed that Tengrism may be the closest thing we have found to a reconstructed proto-Indo-European religion. It is also evident that Tengrism's three-layered worldview is nearly identical to the tripartite world found in many kinds of shamanism, as well as the Vedic triloka ("three realms") world structure.

In Mongolian, one who travels the realms of the Tengers is called a Tengeri--"sky-dweller; sky-walker." I like to think that Luke Skywalker, the young warrior-shaman Jedi knight of the fictional Star Wars films, may have inherited his name from this tradition. Interestingly, the BBC reports that in censuses taken in 2001 regarding spiritual beliefs, hundreds of thousands of people selected "Jediism" as their faith of choice--such is the power of shamanism even in our modern myths and legends.

The earliest authenticated records of Mongolian shamanism go back to the beginnings of the Hunnu Dynasty, 209-93 CE (also known as the Xiongnu in Chinese records). Mongolian legend tells us that, during this time, a nine-year-old Hunnu boy united with a she-wolf, engendering the modern-day Mongolian people. The headdress of a shaman (circa 300–100 BCE) was found in one of the graves of Noin-Ula (Mongolian: Noyon uulyn bulsh) in northern Mongolia, and is strikingly similar to the Mongol Darkhad headdress of today. The fabric's colors, weaving methods, and embroidery are also similar to those found in fabric produced by Scythians in the Greek colonies on the Black Sea coast, leading scholars to draw links between these ancient cultures. (Scythian tribal areas were just west of Mongolian territories.)

According to historian and researcher Otgony Purev, shamans played an important role in diplomatic efforts and treaties with neighboring nations. The Hunnu emperors even constructed permanent shamanic shrines, and encouraged individual shamans to synthesize their diverse practices into a national religion. "Shamanist religion" then became part of the organizational basis of governmental and military activity.

Shamanism became the main source of education and ideology for the earliest pre-Mongol states. This continued for nearly 400 years, and ties to education remain influential in the Mongolian shamanic revival even today. With the disintegration of the Hunnu Dynasty, institutionalized shamanism returned to its more natural, individualistic and autonomous forms across a series of disparate Inner Asian kingdoms that spanned a millennium.

[irithnova]

Head empty

Just thinking of the stuffed sneks that Mongolian shamans wear

[yebreed]

Interacting With Souls and Ghosts in Shamanism: Shaman as Psychopomp

The duties of a shaman involve existence in the borderline states. They also imply crossing the boundaries of the worlds and interacting with the inhabitants of various layers of the universe: shaman both welcomes a new soul that has come into the human world, and accompanies the deceased to the Kingdom of the Dead.

[hilite-head]

RE/FUND Nature Offering Neonshaman Mountain Limpia Ritual and Performance 

RE/FUND Nature Offering Neonshaman Mountain Limpia Ritual and Performance 

[yesunova-xiv]

The Real Steppe: Udgans & Böös

On the Azim Steppe we encounter some udgans like Sadu Dotharl and Tumulun Mol. What is an udgan and why is there 'böö' in the title?

A 'böö' is a shaman, whereas an 'udgan' is a shamaness. Talking about shamanism on the Eurasian steppe is a big topic. So at the end, I'm going to recommend some extra reading for those who want to delve deeper.

Overview

When we talk about shamanism on the Eurasian steppe we tend to be talking about practitioners belonging to Tengrism, which is the religion practiced by many Mongolians but expands out of Mongolia's borders, such as into Siberia.

The main principles around Tengrism revolve around the sky gods, known as the Tengri, but also around animism and nature.

There is a whole perspective of the cosmos through Tengerism, which a person's 'ger' or 'yurt' can serve as a map, so where things are placed is important, and there are rituals that may be performed within them. With animism there are spirits in all things, so there is a connection everywhere. Milk is seen as holy water in their traditions and milk products are often used as offerings to spirits. Arkhi (vodka made from milk) and kumis (fermented milk) also get used. There is an interesting implication I will come to with some of the lore of the Azim Steppe here.

For the sake of this post, I want to focus on a few points that can be related to FFXIV. Those main focuses are:

Types of Shamanism

Milk & also it's relation to the Ugund

Souls, Afterlife and Reincarnation, with ties to the Dotharl

But this only touches the surface of a much bigger topic.

Types of Shamanism

Tengri Shamanism is split out into 3 types, though we do not really see them explored in Final Fantasy XIV and their udgans, but I think they can leave some room for speculative analysis.

The three types are: yellow, black and white.

Black Shamans:

They get the name from the direction they drew their power and they are supported by black deities and spirits and they also worship their ancestors. They intended to overcome evil by pitting might against might.

White Shamans:

They personified humanity and their practices related to deed and called upon peaceful masters from the white side and directing their worship in that direction. They have people commune with nature and earth spirits and pacifying any angry ones.

Yellow Shamans:

There were introduced in Mongolia by the spread of Tibetan Buddhism, it is closer to white shamanism but incorporates Buddhist beliefs and practices.

Reinterpreting for FFXIV:

Sadu's job/class is represented as Black Mage, though she is referred to as an Udgan. But in the world of Final Fantasy XIV, certain 'jobs' appear in different parts of the world under different names and practices. Like Warriors with their berserking and the Chaghan tribe and the Will of Karash. Or how Geomancers of the East are like conjurers of the West. So with Sadu she appears to be a black mage. And pitting might against might sounds like her thing and also true of black mages with the Void. Unlike Black Mages we do not see Sadu draw power from the Void. But I feel Sadu's magic would be more in tune with the concepts of Black Shamanism.

On the note of White Shamanism. There's the calling upon peaceful masters, communing with nature and earth, which sounds very White Mage/Conjurer like. Though I sincerely doubt there are any intended connections, but these may be the kind of connections I tend to think about when writing a character related to the steppe (as an RPer).

The Significance of Milk

In FFXIV we have reference to some of the milk-based drinks you will find in Mongolia. There is kumis, arkhi and steppe tea. Ever wondered why they put Ala Mhigan salt crystals in the crafted recipe for Steppe Tea? It's likely because it's based on 'Suutei Tsai', which is the name given to a savoury tea from Mongolia, which is very milky and savoury (hence the salt).

But in terms of religious practices, if you see arkhi served in a ger in Mongolia, you might see somebody dip their finger in and offer some arkhi vodka to the sky, the earth and to their forehead. This is an offering made to the spirits that may be done before they drink it. There's many ceremonies that involve milk as holy water, such as at weddings where they may drink kumis or milk from respective families to the bride and groom or during shamanistic rituals.

On the Azim Steppe there is also a tradition relating to milk and that's with the Ugund tribe. Their flavour text is below:

When members of this tribe die, their heads are removed from their bodies and placed in a jar of fermented goat milk. Once the liquid has been drunk by the head (in other words, evaporated), the head is then buried under an anthill so that the tiny workers can carry the spirit to the afterlife. The journey is thought to be a terrible one, the road filled with ghosts of the damned, so ensuring the spirit is drunk helps ease the journey.

At first glance it looks like the idea is that the spirit finds comfort in their journey to the afterlife by being intoxicated, but it does specify milk. Given it 'holy' nature, I expect this would provide a boon to the dead spirits of ugund in their journey.

The 3 Souls & 3 Worlds

I find the 3 souls concept of Tengrism interesting, though it can be more than 3 souls depending on beliefs, but in short, each of us have at least three souls within us, the suns, suld and ami.

The suld sits in our crown chakra whilst the suns and ami sit in our chest. The suns and ami have to be in balance with each other, else you may be susceptible to illness. A shaman is able to perform rituals that help rebalance them. It is also possible for suns and ami to become disembodied, but the suld is vital to life and you will die if you lose it. If the suns and ami are gone for a period of time then you will fall ill.

Suld - This resides in nature after death. This is vital to life, without it, you will die. This has a connection to father heaven and the tengger that live there. It's the most individualised and it is your nature spirit. It carries no past-life experiences but develops characteristics to distinguish you from other people, like your charisma and dignity.

Suns - Reincarnates after death. This contributes to the formation of your personality and carries the collective experiences of past lives. It's also comes from the lower world and in death will return there and may also return as a ghost. The suns has the strongest past-life memories. But significantly evil suns may end up extinguished forever. The suns can temporarily leave the body and sometimes wander as far as the lower world.

Ami - This is the body soul, which also reincarnates after death. It is called the 'breath' soul, if it exits the body it'll result in illness. It returns to the world tree in death and roosts in the tree branches between heaven and earth in the form of a bird. They tend to reincarnate through relatives and carry genetic or ancestral memory and these enter the body at birth.

As we reference three worlds here too: they are comprise of the upper, middle and lower worlds, which I referenced in my post on Morin Khuur with its symbolism. The upper world is represented by the heavens and the lower world can possess evil and malicious spirits and has more superstition and taboo surrounding it. The crossing over into the lower world is also represented as crossing a river.

There's a few nuggets of information I've represented above that may elicit some connections. So I will break them down.

The idea of the suns and ami souls reincarnating can maybe be related to the Dotharl, where only the udgan can tell a person's previous life, this remains consistent with the point that in Tengrism only shamans can see these souls. Could it be that the Dotharl follow the 'suns' soul and sense its past lives to know who it once belonged to and help them learn who they were and continue their life in a new body?

The talk of the Ugund journey to the afterlife being filled with the ghost of the damned could be referencing the suns of the lower world.

And one can draw a comparison to the lower world and life stream if you wanted, though there is not causal relationship here in Final Fantasy lore, but the similarity can make for comparison. But of course, something like this in Final Fantasy could have been inspired by something like the River Styx, as it's not an exclusively Tengri imagery used for passing into a lower world

Learn More:

This is a huge topic and this post scratches the surface, but I thought these were interesting aspects that have some references (some loose) in FFXIV's lore.

This is a pretty good online resource, the author is a Tenger Shaman and I also have a copy of their book, which covers much of what's on there as well as some of the rituals: http://buryatmongol.org/a-course-in-mongolian-shamanism/

And a video of a Tenger Shaman talking about his profession:

https://www.youtube.com/watch?v=DONJywWRjf4

[rinzdets]

fuck it it's fallout vipers but they're inspired by northeast asia shamanism time

[ninakaina]

i also think white people should stop talking about shinto forever. whenever a white person says the word shinto you know there's a miyazaki movie playing in their head.

[xphaiea]

Mongolian shaman photo by Giles Sabrie

[wardenofthecoast]

TES Summer Fest, Day 1: Breath

"Once, the All-Maker blessed a shaman of the Skaal, her breath like thunder cracking open the Sky. Herma-Mora tried to starve the Skaal with eternal winter, but the warmth of her breath brought spring. The demon tried to promise eternal Summer for her voice, but she knew the seasons were the will of the All-Maker, and she refused him."

I always think Skyrim should take from Mongolian/Siberian inspirations, and so I look at Mongolian religious dress and tried to copy the style of old east asian parchment.

[zuvluguu]

One time in the beginning of my spiritual journey inwards, a light appeared before me. I asked it the most basic question that came to mind. Who are you? It spelled Zuvluguu. I wrote those letters down onto a piece of paper. When I searched the letters, I found that it was, in fact, a word. The word comes from a more ancient dialect of Mongolian. (Coincidentally Mongolian Shamanism may be the birthplace of Shamanism itself. Shamanism was developed on the basis of the belief in totemism or animism (as far as we know) since 9000 B.C.) The word Zuvluguu translates to “teacher or guide”.

By the time that i was able to translate and correlate the significance of where the word came from I had already began my journey working with plant medicines. I traveled to Peru to work with Ayahuasca, the Native Americans with Peyote, and used what i learned to create my own spaces with Psilocybin and DMT and altered states of consciousness brought on by music, dance, and meditation. I became my own teacher. As I undertook this sacred journey of exploring the depths of my own consciousness, I embodied Zuvluguu and became it.

I look back to that time with great reverance and humble respect. I worked so hard to become who I am today. Now I do my best to pay that forward to every person that comes in or out of my life. Unfortunately, very few people that are close to me will ever hear this story or understand the significance of the word. Zuvluguu. But it is very special and magical to me.

[beehunni62]

Married Mongolian Women’s Hairstyle in the Yuan Dynasty

Mongolians have a long history of shaving and cutting their hair in specific styles to signal socioeconomic, marital, and ethnic status that spans thousands of years. The cutting and shaving of the hair was also regarded as an important symbol of change and transition. No Mongolian tradition exemplifies this better than the first haircut a child receives called Daah Urgeeh, khüükhdiin üs avakh (cutting the child’s hair), or örövlög ürgeekh (clipping the child’s crest) (Mongulai, 2018)

The custom is practiced for boys when they are at age 3 or 5, and for girls at age 2 or 4. This is due to the Mongols’ traditional belief in odd numbers as arga (method) [also known as action, ᠮᠣᠩᠭᠤᠯ, арга] and even numbers as bilig (wisdom) [ᠪᠢᠴᠢᠭ, билиг].

Mongulai, 2018.

The Mongolian concept of arga bilig (see above) represents the belief that opposite forces, in this case action [external] and wisdom [internal], need to co-exist in stability to achieve harmony. Although one may be tempted to call it the Mongolian version of Yin-Yang, arga bilig is a separate concept altogether with roots found not in Chinese philosophy nor Daoism, but Eurasian shamanism.

However, Mongolian men were not the only ones who shaved their hair. Mongolian women did as well.

Flemish Franciscan missionary and explorer, William of Rubruck [Willem van Ruysbroeck] (1220-1293) was among the earliest Westerners to make detailed records about the Mongol Empire, its court, and people. In one of his accounts he states the following:

But on the day following her marriage, (a woman) shaves the front half of her head, and puts on a tunic as wide as a nun's gown, but everyway larger and longer, open before, and tied on the right side. […] Furthermore, they have a head-dress which they call bocca [boqtaq/gugu hat] made of bark, or such other light material as they can find, and it is big and as much as two hands can span around, and is a cubit and more high, and square like the capital of a column. This bocca they cover with costly silk stuff, and it is hollow inside, and on top of the capital, or the square on it, they put a tuft of quills or light canes also a cubit or more in length. And this tuft they ornament at the top with peacock feathers, and round the edge (of the top) with feathers from the mallard's tail, and also with precious stones. The wealthy ladies wear such an ornament on their heads, and fasten it down tightly with an amess [J: a fur hood], for which there is an opening in the top for that purpose, and inside they stuff their hair, gathering it together on the back of the tops of their heads in a kind of knot, and putting it in the bocca, which they afterwards tie down tightly under the chin.

Ruysbroeck, 1900

TLDR: Mongolian women shaved the front half of their head and covered it with a boqta, the tall Mongolian headdress worn by noblewomen throughout the Mongol empire. Rubruck observed this hairstyle in noblewomen (boqta was reserved only for noblewomen). It’s not clear whether all women, regardless of status, shaved the front of their heads after marriage and whether it was limited to certain ethnic groups.

When I learned about that piece of information, I was simply going to leave it at that but, what actually motivated me to write this post is to show what I believe to be evidence of what Rubruck described. By sheer coincidence, I came across these Yuan Dynasty empress paintings:

Portrait of Empress Dowager Taji Khatun [ᠲᠠᠵᠢ ᠬᠠᠲᠤᠨ, Тажи xатан], also known as Empress Zhaoxian Yuansheng [昭獻元聖皇后] (1262 - 1322) from album of Portraits of Empresses. Artist Unknown. Ink and color on silk, Yuan Dynasty (1260-1368). National Palace Museum in Taipei, Taiwan [image source].

Portrait of Unnamed Imperial Consort from album Portraits of Empresses. Artist Unknown. Ink and color on silk. Yuan Dynasty (1260-1368). National Palace Mueum in Taiper, Taiwan [image source].

Portrait of unnamed wife of Gegeen Khan [ᠭᠡᠭᠡᠨ ᠬᠠᠭᠠᠨ, Гэгээн хаан], also known as Shidibala [ᠰᠢᠳᠡᠪᠠᠯᠠ, 碩德八剌] and Emperor Yingzong of Yuan [英宗皇帝] (1302-1323) from album Portraits of Empresses. Artist Unknown. Ink and color on silk. Yuan Dynasty (1260-1368), early 14th century. National Palace Museum in Taipei, Taiwan [image source].

To me, it’s evident that the hair of those women is shaved at the front. The transparent gauze strip allows us to clearly see their hairstyle. The other Yuan empress portraits have the front part of the head covered, making it impossible to discern which hairstyle they had. I wonder if the transparent gauze was a personal style choice or if it was part of the tradition such that, after shaving the hair, the women had to show that they were now married by showcasing the shaved part.

As shaving or cutting the hair was a practice linked by nomads with transitioning or changing from one state to another (going from being single to married, for example), it would not be a surprise if the women regrew it.

References:

Mongulai. (2018, April 19). Tradition of cutting the hair of the child for the first time.

Ruysbroeck, W. V. & Giovanni, D. P. D. C., Rockhill, W. W., ed. (1900) The journey of William of Rubruck to the eastern parts of the world, 1253-55, as narrated by himself, with two accounts of the earlier journey of John of Pian de Carpine. Hakluyt Society London. Retrieved from the University of Washington’s Silk Road texts.

[tengritexas]

whats up one love your stuff i dont see a ton of Country Bois in the witchcraft/pagan circles and i love that youre fuckin w the craziness also. who is tengri? i have never heard of him and i cant really find much info so i am asking someone who probably knows stuff so please info

Hey Eury!

So yeah Im still super into the topics (thou I dont post here often sorry guys) just been busy with life stuff

So Tengri,

Tengri literally means (the blue sky) "the eternal blue sky" is also a term used. Tengri is a Mongol/Turkish diety that has no face and cannot be personified. Tengri could almost be equated to those who say "the universe" in its place

Tengri is also described as dual natured.

Ex: Tengri is loving but has wrath

Tengri cares for all animals and plants yet allows them to pass away

Tengri is usually pretty mysterious as a result within my practice and therefore is usually approached via rituals or omens (occult symbols found in nature)

Unfortunately Tengri like many Pantheons has been partially lost to time and hasnt been translated much to languages like English. My suggestion for texts and local folks stories would be to find a translator, look into shaman religions like Tengrism, or pick up local languages such as mandrin, russian, turkish or mongolian (ideally)

Feel free to reach out aswell :> dms are open

Also yes, country boys can be pagan too 😎 wish there were more country esk people thou hahaha

[shamandrummer]

The Shamanic Practice of Soul Retrieval

Soul Retrieval is an ancient shamanic practice aimed at recovering fragmented parts of a person's soul that may have been lost due to trauma, emotional pain, or significant life events. The concept is rooted in the belief that when a person experiences trauma, parts of their soul can dissociate as a survival mechanism. This soul loss can result in feelings of emptiness, disconnection, or a lack of vitality. This post will delve into the history, process, and benefits of soul retrieval, offering a comprehensive understanding of this profound healing technique.

The Concept of Soul Loss

In shamanic belief systems, the soul is not seen as a single entity but rather a collection of spiritual energies that make up our essence. When we experience trauma, whether physical, emotional, or psychological, parts of our soul may flee as a protective mechanism. This fragmentation is often subconscious, but it can manifest in various ways, such as feelings of emptiness, dissociation, chronic depression, or a general sense of being incomplete.

Soul loss can occur due to various reasons, including:

Traumatic Experiences: Accidents, abuse, sudden loss of loved ones, or severe illness.

Emotional Pain: Heartbreak, betrayal, or significant disappointment.

Life Transitions: Major changes such as divorce, job loss, or moving to a new place.

Spiritual Intrusion: Negative energies or entities invading the soul's space.

The History and Origins of Soul Retrieval

Soul retrieval practices can be traced back thousands of years to indigenous cultures around the world. These practices are particularly prominent in Siberian, Mongolian, and South American shamanic traditions. Shamans, or shamanic practitioners, are considered intermediaries between the physical and spiritual worlds. They perform soul retrieval to recover the lost fragments and restore the individual's spiritual harmony.

Practitioners utilize various techniques to enter altered states of consciousness and journey into the spiritual realm. These techniques often include drumming, chanting, dancing, or the use of plant medicines. The goal is to locate and retrieve the lost soul fragments and reintegrate them into the person's being.

The Process of Soul Retrieval

The soul retrieval process typically begins with a thorough preparation phase. This involves:

Consultation: The practitioner meets with the person to understand their history, experiences, and symptoms of soul loss.

Setting Intention: The individual sets a clear intention for the retrieval, focusing on the specific aspects of their life they wish to heal.

The Journey

During the soul retrieval session, the practitioner enters a trance state, often facilitated by rhythmic drumming or other methods. In this altered state, the practitioner journeys to the spiritual realms to locate the lost soul fragments. This journey may involve:

Encountering Spirit Guides: Practitioners often work with spirit guides or animal totems who assist in the retrieval process.

Navigating Spiritual Landscapes: The journey can take the practitioner through various spiritual landscapes, such as forests, caves, or celestial realms.

Retrieval and Reintegration

Once the lost soul fragments are located, the practitioner gently retrieves them and brings them back to the physical world. The reintegration process involves:

Blowing the Fragments: The practitioner may blow the retrieved fragments into the person's body, typically into the heart or the crown of the head.

Energy Balancing: The practitioner works to balance the person's energy field, ensuring the reintegrated fragments harmonize with the existing soul parts.

Benefits of Soul Retrieval

Soul retrieval can facilitate profound emotional healing. By reintegrating lost soul fragments, individuals often experience a sense of completeness and inner peace. This can lead to the resolution of long-standing emotional issues, such as depression, anxiety, or grief.

Reconnecting with the lost parts of the soul can ignite a journey of spiritual growth and self-discovery. It can open pathways to deeper understanding, intuition, and connection with the divine or higher self.

Many people report significant improvements in their mental health following a soul retrieval. Symptoms of dissociation, PTSD, and other trauma-related conditions often diminish as the person becomes more grounded and present in their body and life.

Healing the fragmented soul can also have positive effects on personal relationships. As individuals become more whole and balanced, they are better able to connect with others in healthy and meaningful ways.

Integrating Soul Retrieval into Modern Healing Practices

Soul retrieval can be integrated with modern therapeutic practices, such as psychotherapy or counseling. Many holistic practitioners recognize the value of addressing the spiritual aspects of healing in conjunction with psychological and emotional therapies.

Individuals can also explore personal practices to support their soul's healing journey. Meditation, mindfulness, and other spiritual practices can help maintain the balance and integration achieved through soul retrieval.

For those interested in undergoing a soul retrieval, it is essential to seek a qualified and experienced practitioner. Recommendations from trusted sources, thorough research, and an initial consultation can help ensure a safe and effective healing experience.

Conclusion

Soul retrieval is a powerful and ancient healing practice that addresses the spiritual dimensions of trauma and emotional pain. By understanding and embracing this practice, individuals can embark on a transformative journey towards wholeness and inner harmony. Whether integrated into modern therapeutic approaches or pursued as a standalone practice, soul retrieval offers profound benefits for emotional, mental, and spiritual well-being.

As we continue to explore and integrate ancient wisdom into contemporary healing, soul retrieval stands as a testament to the enduring power of spiritual practices in nurturing the human soul. By reclaiming our lost fragments, we can move forward with greater resilience, purpose, and connection to our true selves.

[irithnova]

Tuva

Name: Aydyn Kuular

Tuva/the territory of what is now Tuva has been ruled by other major empires throughout his lifetime, ever since the Xiongnu era. (209BC - 93AD) After the Xiongnu, it was the Xianbei, the Rouran Khaganate, the Gokturks, the Tang Dynasty, the Uyghur Empire, the Mongol Empire, the Yuan dynasty, the Northern Yuan, the Khogtoid Khanate and Zunghar Khanate, then the Qing. However during the Qing, Tuva was administered by Mongolia.

Some facts

"Dubo" first appears in Chinese records.

Tuvans then were known as "Dubo" (later pronounced as Tuva but also in other forms they were called Toba/Tuba/Tyva/Dyva/Tofalar). They lived in isolated groups in grass tents, ate lily roots, fish, birds, and animals, and wore clothing made of sable and deerskin. Some of the wealthier individuals had horses, but herding was not common. When someone passed away, they would perform a "sky burial" by placing the deceased in trees.

Ruled by Turkic Empires, the Tang, the Uighur Empire, the Mongols

Reappearance of "Tuba" in the Secret History of the Mongols (The Mongols called Tuvans forest people/put them in the forest people category): 13th and 14th centuries

Conquered by the Khotoghoi Kalkha in the 16th and 17th centuries

Passed into the hands of the Zunghars (Mongolic people but not Chinggisid/Khalkha Mongols) in the 1660s (so Mongolia and Tuva would mald about the Zhungars/Oirats together)

Fall of the Zunghars to the Manchu Qing Dynasty in 1755

Tannu Uriyangkhai organised as an aimag (province) in the 18th century under Mongolian rule

Tuva's adoption of Buddhism in the 18th century

Tuva had 5,000 lamas in 30 monasteries and 1,000 shamans in the 1920s

I think that the Tuva we see today was born during the Tang Dynasty era, and the previous personification of "Tuva" or Tuva's ancestor fell during this time. This is because emperor Taizong of Tang sent troops to get rid of the ethnic minorities of Xue Yanto. Now, Xue Yanto used to be an ancient Khaganate in Northeast Asia who used to be the allies of the Gokturks. The Xue Yantuo was a member of the Tile tribe which belonged to the Turks until 583 when it broke into Western and Eastern branches. However they then allied with the Tang against the Eastern Turks. It was vast and it included (what is now) Tuva in it.

The Xue Yantuo and Tang were friendly for a bit, however it changed in 639 with emperor Taizong's actions, and this is when their relationship began to worsen. Ashina Duobi of the Eastern Turkic Khaganate was captured, and Emperor Taizong placed the surrendered Eastern Turks within the borders of the Tang without appointing a new Khan to manage them. However after Ashina's nephew conspired to rebel against the emperor, he then changed his mind and gave the title of Ashina Simo (Eastern Turkic aristoricrat) to the Tang Dynasty, appointing him as the new Eastern Turkic emperor.

Ashina Simo settled in Dinxiang (now Hohhot, Inner Mongolia) in 641. Yinan, who was the Khan of the Xue Yantuo, saw this as an opportunity to launch an attack on the Eastern Turks before the Tang could assist them. Ashina then asked for urgent assistance from the Tang, and they provided. Afterwards, funnily enough, Yinan sent an envoy to tell emperor Taizong that he was willing to live peacefully with the Eastern Turks (lol trying to save face much?). Emperor Taizong sent an envoy back to criticise Yinan but didn't take any further action against the Xue Yantuo.

Sensing that the relationship between Xue Yantuo and the Tang was turning sour, Yinan tried to amend relationships through tribute and intermarriage, however even then there was issues (Emperor Taizong making excuse after excuse to cancel or postpone Yinans marriage to Princess Xinxing, his daughter). Since then, relationship could not be repaired.

After Yinan died, the Xueyantuo descended into chaos. Two of his sons ruled the Xue Yantuo, Bazhuo ruled the West, and Ye Mang, the East. Bazhuo killed Yemang, and ascended fully to the throne, deciding to attack the Tang. He suspected that the Tang border would be unguarded at the Tang were invading Goguryeo, however Emperor Taizong predicted that this would happen. In 646, Emperor Taizong stationed more troops against Bazhuo's attacks. Bazhuo was defeated in the same year.

Bazhuo was a pretty bad leader, and instead of appointing his father's ministers to assist him, he replaced them with his own cronies, causing disarrest among the nobles and eventually causing a rebellion against him. Huihe, he was a vassal of the Xue Yantuo, was a main rebel against Bazhuo.

Seeing all of this chaos take place, emperor Taizong launched an attack on the Xue Yantuo, and the people of the Xue Yantuo panicked, including Bazhuo, who then fled to the Ashide tribe. Huihe, upon hearing this, killed Bazhuo and the remaining royal family members of the Xue Yantuo. After Huihe took most of Xue Yantuo's territory, most of the people of the Xue Yantuo surrendered to the Tang. However some still did try to hold on, and saw Yinan's nephew Tumozhi as the new Khan of the Xueyantuo. However of course, the Tang did not recognise this, and emperor Taizong sent troops to attack the Xue Yantuo, and Tumozhi surrendered. The Xueyantuo then collapsed. Now, the Tuvans paid tribute to the Tang, and they established a monarch-subject relationship. I don't think Tuva was born as soon as the Xueyantuo collapsed but he was young when he experienced the downfall. He's a similar age to Mongolia.

So, that was my long drawn out explanation of when I think the we see now Tuva was "born".

TL;DR, during the Zhenguan period of the Tang Dynasty (Emperor Taizong period) when the Xue Yantuo confederation was destroyed and when the the territory of Tuva/Tuva paid tribute to the Tang, was an approximate date of when Tuva was "born." I think he most likely emerged a century or so before this as of course he wasn't born as soon as the Xue Yantuo collapsed or something, but he was young when he witnessed it's downfall.

Random fact, but in the Tang Dynasty era book "Tongdian", the Tuvans were described as "skiing hunters", and during the Yuan, the Mongols called them the "forest people"/ put them under the "forest people" category.

Tuva, as I have said before, was conquered pretty easily throughout his lifetime. Skipping to the Mongol Empire era, it was conquered by the Mongols in 1207 by Jochi, Chinggis' eldest son. The Mongols then established suzerainty over them. It was ruled by Khalkha Mongols until the 17th century, when they then were ruled over by the Oirats Mongols and were a part of the Dzungarian state. So, for a long time, Tuva was ruled over by Mongols/Mongolic people. For this reason and because of the many cultural similarities between the two, he feels pretty relaxed around Mongolia. Furthermore, during the Qing, although Tuva was a part of China, it was administered by Outer Mongolia. Tuva used to be a part of Mongolia.

In 1911, Mongolia regained its independence back from the Qing. Some regions of Tuva like Tozhu, Salchak, and Khöwsgöl banners wanted to be part of Mongolia, while only the Tannu banner leader appealed to Russia. In 1914, what is now Tuva became part of Russia due to Russian settlers moving in.

However, in 1914, the Russian empire made Tuva its protectorate and allowed Russians to settle there. However even before then, Russians were already settling down in Tuva in the 19the century. In 1860, the Qing signed a treaty with Russia that Russians were allowed to live in Tuva, as long as it was in boats or tents, however by 1881 they were already living in permanent homes. This was the beginning of the Russian colonisation of Tuva, however 1885 was the year of official colonisation of Tuva when the Governor-General of Irkutsk gave permission to a merchant to farm at present-day Turan. From this, more settlements formed. There were around 2000 merchants and colonists by the first 1910's.

This greatly offended the Tuvans and there would be fights between them and the Russians from time to time.

The Qing weren't oblivious to this and were concerned at first, but eventually, internal problems with the Qing meant they didn't have enough time to focus of Russia creeping in on Tuva.

In the 20th century, Tuva was broke asf, their economy was in shambles and there was an increase of poverty in the region, thanks to Russia. The Qing established a rule that Han traders were not to trade in Tuva, and this rule was actually applied, unlike what happened in outer Mongolia. However, Han traders were then allowed into Tuva to compete against the monopoly the Russians had over there, and eventually, like what happened in outer Mongolia, the Chinese dominated commerce there. Many Tuvans found themselves indebted to Han merchants.

I don't think Tuva is some sort of peeping violet, yes, Tuva was ruled by many empires during his life but he is still a proud person who values freedom, and isn't one to completely just bow down. He is moreso someone who just wants to mind his own business, and if (begrudgingly) paying tribute means he'll be left alone for the most part, he'll take it.

Furthermore during the end of the Qing reign of Tuva, when the Wuchang uprising of October 10th 1911 led to a full scale revolution. Mongolia declared its independence from the Qing in early December, and during the second half of December, the Tuvans plundered many Han owned businesses, calling back before to when I mentioned how Tuvans would fight Russians who settled down in Tuva lol. Tuva definitely isn't one to go down without a fight and is quite fierce-willed despite his quiet exterior and history.

In 1921, pro-Soviet Russians took control during the Russian Civil War, and Tuva became a people's republic. By 1926, it had a population of around 58,117 Tuvans and 12,000 Russian settlers. Initially, Mongolian was the official language, and Tuva wanted union with Mongolia, but Mongolia, under pressure, recognised Tuvan independence in 1926.

Explaining Tuvan independence further, jumping back to when I said the Russians declared Tuva as its protectorate in 1914, the new communist Russian government of 1921 declared that this was invalid, so technically, Tuva was an independent state (under very heavy Russian influence/was essentially a puppet state.)

From 1930-31, Tuva underwent changes, including the introduction of a new Latin script for Tuvan. However, attempts at collectivization failed, and pro-Mongolian Tuvan politicians faced execution.

During World War II, Tuvans were conscripted into the Soviet Red Army, and in 1944, the Soviet Union annexed Tuva as an autonomous region within the Russian Soviet Federated Socialist Republic, .allowing Russians to enter Tuva to work in mines and factories. A Cyrillic script for Tuvan was introduced in 1943, and collectivization continued until 1954.

In 1961, Tuva became an Autonomous Soviet Socialist Republic within the RSFSR. The percentage of ethnic Tuvans increased over the years. After the Soviet Union's dissolution, Tuva became a constituent republic of the Russian Federation. In 1989, there were 198,448 ethnic Tuvans, making up 64 percent of the republic's population, and border transit points with Mongolia were opened, though issues like livestock theft and unauthorised pasturing persisted.

Because of Russian colonisation, the identity of the Tuvan people was hurt greatly. Before, they were able to freely live as nomads, hunt, practice shamanism, use their traditional medicines. But after Russian colonisation, forced assimilation, forced settlements, the Tuvan identity was scarred. Despite this, Tuvans resisted full Russification.

Russia kept Tuva closed off from the outside world for nearly 50 years. Even now, Tuva is remote and difficult to access, and is one of Russia's poorest regions. This is why Tuva comes off as closed off/aloof.

Tuva does feel a bit on edge when interacting with other nations who he doesn't feel close to, primarily because of the period of isolation he was put through under the Russians, and he can come off as a bit aloof. He's quite friendly really and he does want to make more friends, he just finds it hard to trust people. For this reason he's lucky he has a cute face to make up for the moody exterior.

He also talks to Yakutia/Sakha about whatever, their conversations are not usually that deep though.

Tuva is trying hard to reclaim his national identity, for example, after the fall of the soviet Union, ethnic Tuvans living in Tuva went up from two-thirds to three-quarters of the population. He's extremely keen on having the lowest amount of contact with Russia possible outside of what's necessary lol.

He probably blasts Huun-Huur Tu and Sainkho Namtchylak.

He and Mongolia, despite their familiarity with one another, do have a bit of a... Rivalry going on about where throat singing originated and who's better haha.

Anyways that's my Tuva. His name is Aydyn Kuular and overall personality wise he is:

Seemingly quiet/aloof

On the inside, quite fierce willed

Very much "I mind my own business, you mind yours."

Is actually quite warm once you get to know him but it's hard for people to get to that point

Avid music lover and is always composing something new!

Tries to reach out to others the best he can

Not a fan of Russia or China

Has his own little projects, doesn't tell a lot of people about them though

[meirimerens]

i rember the piece of anthropological theory that the words for "shamaness" in different languages across siberia almost all have the same root (related to the Mongolian Etügen, the earth-goddess) whereas the words for "shaman" differ vastly from language to language because of the hypothesis of women's practice of shamanism predating men's and i put my head in my hands.

[cucullas]

Myths in the Frontiers | Legends and stories of border regions

Borders are strange places a separation and contact for different countries, cultures, and people. Contraband, death, and wars, the frontiers are also habitated by shared myths, merchants, and visitors. Why wouldn't some visitors from other dimensions walk those borders too?

i. The Sonoran desert is far from inhabited. Home to many cultures since Precolumbian times and to rich fauna and flora the desert has been a place of contact between Mexico and the USA, trade, immigration and also supernatural histories regularly roam the desert. Sasquatch sightings might have been registered since the Spanish chronicles and are still common in both sides of the border, legends of ghosts abound: from La Llorona, the weeping woman looking for the children she murdered, to ghost border patrols and Chinese camps haunt the cool night. The desert's clear skies might be the reason why many ufo sightings are reported from Hermosillo, a mexican hotspot of ufos to the alien lights that supposedly were seen over Phoenix.

ii. A sacred lake from where the mythical ancestors of the Incas were born and where Uros culture built their artificial islands and developped their totora boats. The lake is still central to many indigenous cultures and to inhabitants. Close to the busy border city of Desaguadero there are many legends of the lake, from a mermaid who can kill or offer riches, to underwater cities or tunnels connectings with other worlds. A large lake with seagulls and waves, 280m deep and nestled between mountains it's bottom remain unexplored but treasures have been undercovered at times my archeologists showing the rich stories and histories of the lake.

iii. The German-French border witnessed centuries of rivalry and war but also the glory of Charlemagne's Emrpire. Where Germanic encounters Frenc Romand and Celtic tradition many stories developped. Lorelei was a mermaid turned cultural icon in the XIX century and the gold of the Nibelungs might be on it's bottom. The Rhine river was also said to have been a vast sea where vessels rooms or contain lost souls. This area is at the origins of a legend commonly know in the western world: it's near the Rhine were supposedly an underground lake contains new souls that a magical dwarf fishes with a golden net and a storks delivers to new parents.

Iv. A rare tripoint or order between three countries the Mongolian-Russian-Chinese border is full of legends. From secret soviets cities that indeed existed to the ghost of Chinese merchants haunting the mongolian mountains. The Altai mountain range, home to the Altai people of Turkic origin these peaks are said by russian stories to be place of contacts between the human and supernatural world. Modern cities and trains cross the mountains where petroglyphs tells stories about ancient herding traditions and shamans.