Face Music - Worldview of the Khakas people

- Catalog (in stock)
- Back-Catalog
- Mail Order
- Online Order
- about Artists
- Sounds
- Workshops
- Instruments
- Projects
- History Face
- ten years 87-97
- Review Face

- Photos - Artists
- our friends
- Albis Face
- Albis - Photos
- Albis Work
- Links

- Home

- Contact

- Profil MySpace
- Profil YouTube
- Overton Network

P & C December 1998
- Face Music / Albi

- last update 03-2016

more information about Worldview of the Khakass people - text available in German

Worldview, ceremonies and rituals

The Khakas universe consists of three worlds: the upper world with Khudai or Khan Tigîr (“Ruler Sky“) and other spirits having supernatural powers; the underworld with Erlik, the ruler over the evil powers, and the middle world in which we live together with a wide range of spirits, of which the mountains spirits have the greatest impact on human life. People believed to be under the rule of supernatural powers, which they had to subordinate to and which they had to offer sacrifices to. This constitutes an animist worldview (animism – magical belief, religion - all human beings, animals and elements in nature have a soul – a ghost having differing meanings and differing characters). In the elements (fire, water, wind), the spirits have found their homes, furthermore in rocks, trees, mountains and at very particular sites. The belief in nature and to be in compliance therewith, these are two very important matters, which is also visible in texts. Animals live in societies parallel to the human one. Animals and human beings can enter each other’s world and even - temporarily or permanently - change shape.
After death people leave for the “other world“, returning to their relatives who reside in either the ancestral mountain or somewhere in the North. Spirits, who have not succeeded in setting over, will return as evil spirits.

The year is marked by spring, summer, and autumn ceremonies and rituals. The year (chyl pazy) begins in March, with the spring equinox, this constituting the beginning of spring. During the chyl pazy ceremonies the dark, cold season is bid farewell and the warm season met with prayers and coloured ribbons (chalama) that are tied to the sacred birch (pai khazyng) in prayers for a fruitful year. In June, the celebration of the first mare’s milk (tun pairam) is celebrated with riding, wrestling, archery and singing contests. In autumn nature is given thanks for a prosperous spring. Formerly also the return of migrating birds was celebrated in spring. As is known from text findings, migrating birds seemed to have been an important topic for nomads in Siberia and Central Asia. In multi-annual cycles, there were performed extraordinary sacrifice rituals for the spirits of the sky, the mountain or the water.

The spirit-owner of nature (eeler) and in particular the spirit-owner of the mountains (tagh eezî) are frequently addressed, in personal everyday prayers to show respect and maintain good relationships, and in community invocations and prayers to request the well-being of humans and animals. For misfortune, illness, and catastrophes a range of ritual specialists are invited who mediate between mankind and spirit world. They have helping spirits (töster), mostly in animal shape, whom they ask for help in order to influence the spirit world. Important ritual specialists are the shaman (kham), healer (imchî), and ritual cleaner (alaschy).

Ceremonial and ritual poetry is sung or recited with intoned speech or with overtone singing. Thanks, well-wishing and wish-praying poetry is used for many occasions in order communicate in sessions and by way of praising words with the helping spirits. Therein these were asked to appear and help in order to manipulate the powers. The Khakas people do not know any praise songs (maktal) such as other Turkic tribes or the Mongols, through which the people may praise other persons, their home country, mountains, and so on using well-wished texts.

Alghys is performed to protect newborn children, a newly-wed couple, the family, community, and animals. Local spirits were also called for help, for protection, for a successful harvest, when entering new land or before hunting. Today, these are also sung as lyric songs. Invocations to the main spirit owners of nature were used to invoke and pray to the spirit owners of sky, mountains, water and taiga. Shamans and healers attempt to get the attention of their helping spirits with invocations and prayers and ask them to help in a session. In order to attract spirits, the people used whispered words and prayers, but also in addition whistling, shouting, moaning, exclaiming, animal imitations, reciting texts or singing songs and, in addition, frequently in accompaniment of a frame drum.

- further information on shamanism Shamanism (Tengerism) in Mongolia
- further information on shamanism – Religion of the indigenous people of Siberia

back to Index Central Asia