Akademik Veri Yönetim Sistemi
MILLI FOLKLOR, sa.115, ss.133-140, 2017 (AHCI)
Kyrgyz people who live the nomadic life and earn their lives on animal husbandry have called their animals a torttuluk for ages. For the Kyrgyz people who live on the Mountains of Tian Shan, torttuluk consists of sheep-goat, cattle, camel and horse. These animals are a significant part of Kyrgyz people's life and culture. These animals have an important place for Kyrgyz people and they call these animals "rizki". Besides, they believe that these animals have guardian sages. These guardian sages are Colpon Ata for the sheep, Zengi Baba for the cattle, CIcan Ata for the goat, Kambar Ata for herd of horses and Oysul Ata for the camel. Kyrgyz people who would like to reproduce their animals ask for help from these sages and they pray to them. In every Kyrgyz family, there are animals which are considered the head or the lucky of the tort tuluk. These animals that they call Tol basi (the head of the generation) cannot be sold, sacrificed or given to other people. If these animals are sold or cut, it is believed that it is bad for abundance and happiness for the house. Thus tol bags' animals are more special than the others. In these circumstances, Kyrgyz people have brought some prohibitions and applications for the animals which they make use of their meat, milk, peltry, horns, bones, turf, and manure. Kyrgyz people do not only behave well to the animals they also treat well the things related to the animals thus they believe that they can protect themselves from the evil things. So, the aforementioned animals have become subjects of epics, proverbs, tales and legends as well as the elements of folk culture. The dowry and the milk price in Kyrgyz people have been paid. with tort tuluk animals and these animals have become the indispensable elements of people's transitional periods such as birth, marriage, death and suchlike ceremonial activities. In short, it is impossible to think a Kyrgyz without tort tuluk animals. In this study, the applications and prohibitions related to those animals of Kyrgyz people who lived the nomadic lifestyle earning their lives upon animal husbandry. In addition, the reflection of these applications upon the verbal culture will be discussed.