Zur Konstruktion von sozialer Kohärenz: Kirvalıq-Verwandtschaft in Georgien
In: Die Welt des IslamsSearch for other papers by Elguja Dadunashvili in
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This article, which is based on fieldwork carried out 2007–2009 in various regions of Georgia, studies the Islamic circumcision ritual (Turkish sünnet, Azeri sünnǝt, Georgian ts‘inadatsveta) in the Caucasus and neighbouring regions. It specifically focusses on the tradition called Kirvalıq as practised by Azeri Turks in Georgia. This tradition establishes a relation between the boy and a kirva (“godfather”), who holds the boy during the ritual; the relation is understood as being a very close blood relation although the kirva and the boy are technically not related. In fact, the person chosen as kirva by the boy’s parents is often a member of another ethnic and/or religious group. This specific type of Kirvalıq is also found in Eastern Anatolia. We argue that the Kirvalıq serves the purpose of increasing the family’s network ties and thus contributes to the coherence of multiethnic and multireligious communities.
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Vgl. Ruthven (Ruthven, Malise 2000: Der Islam. Eine kurze Einführung. Stuttgart: Reclam, hier S. 110, 193–198), s.a. z.B. Šākūrzāda/Omidsalar (Šākūrzāda, Ebrāhīm/Mahmud Omidsalar 1992: „Circumcision“. In: EIr 5, pp. 596–600), und vgl. Kister (Kister, Meir Jacob 1994: „‘...and He Was Born Circumcised...’: Some Notes on Circumcision in Ḥadīth“. Oriens 34, S. 10–30) über die theologischen Debatten früher arabischer Quellen, u.a. zur Frage, ob der Prophet beschnitten geboren wurde (S. 12–18), in welchem Alter die Beschneidung durchgeführt werden soll (S. 25f.) und ob die Beschneidung für Konvertiten verbindlich ist (S. 26ff.).
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Schimmel (Schimmel, Annemarie 1990: Der Islam. Eine Einführung. Stuttgart: Reclam, hier S. 49).
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S. hierzu Badalkhan (Badalkhan, Sabir 2003: „Language Contact in Balochistan and Its Impact on Balochi Personal Names“. In: Carina Jahani und Agnes Korn (Hrg.): The Baloch and Their Neighbours: Ethnic and Linguistic Contact in Balochistan in Historical and Modern Times. Wiesbaden: Reichert, S. 297–311, hier S. 284). Der Erwachsenen-Name ist oft aus dem arabisch-persisch-islamischen Repertoire gewählt (z.B. Abdulmajid, Allahdost usw.), während man traditionelle Balochi-Wörter und ‑Namen als Kindernamen verwendet. Mädchen bekommen ihren Erwachsenen-Namen bei der Verlesung ihres Heiratsvertrages (nikāh), traditionell im Alter von ca. 14 Jahren.
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Jussen, Bernhard 1991: Patenschaft und Adoption im frühen Mittelalter. Künstliche Verwandtschaft als soziale Praxis. Göttingen: Vandenhoeck & Ruprecht (hier S. 131–152).
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Jussen, Bernhard 2008: „Verwandtschaftliche Ordnungen“. In: Enzyklopädie des Mittelalters I, S. 162–170 (hier S. 165).
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Kreyenbroek (Kreyenbroek, Philip 1996: „Religion and Religions in Kurdistan“. In: Philip Kreyenbroek/Christine Allison (Hrsg.): Kurdish Culture and Identity. London/New Jersey: Zed Books, SOAS, S. 85–110, hier S. 103, s. ibid. zu den Unterschieden im Detail), Edmonds (Edmonds, Cecil J. 1969: „The Beliefs and Practices of the Ahl-i Ḥaqq of Iraq“. In: Iran 7, S. 89–101, hier S. 99).
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So Benet (Benet, Sula 1971: „Why They Live To Be 100, or even Older, in Abkhasia“. In: The New York Times Magazine 26 December 1971, S. 3, 28–34, hier S. 32). Benet erwähnt keine weiteren Details des Kirvalıq bei den Abchasen, sondern nennt nur das Vorkommen von christlichen „Paten“, durch die muslimische Abchasen ihre Verwandtschaft erweitern. S. a. Fn. 27.
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Zur Konstruktion von sozialer Kohärenz: Kirvalıq-Verwandtschaft in Georgien
In: Die Welt des IslamsSearch for other papers by Elguja Dadunashvili in
Current site
Google Scholar
PubMed
Search for other papers by Agnes Korn in
Current site
Google Scholar
PubMed
This article, which is based on fieldwork carried out 2007–2009 in various regions of Georgia, studies the Islamic circumcision ritual (Turkish sünnet, Azeri sünnǝt, Georgian ts‘inadatsveta) in the Caucasus and neighbouring regions. It specifically focusses on the tradition called Kirvalıq as practised by Azeri Turks in Georgia. This tradition establishes a relation between the boy and a kirva (“godfather”), who holds the boy during the ritual; the relation is understood as being a very close blood relation although the kirva and the boy are technically not related. In fact, the person chosen as kirva by the boy’s parents is often a member of another ethnic and/or religious group. This specific type of Kirvalıq is also found in Eastern Anatolia. We argue that the Kirvalıq serves the purpose of increasing the family’s network ties and thus contributes to the coherence of multiethnic and multireligious communities.
| All Time | Past Year | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 553 | 101 | 2 |
| Full Text Views | 176 | 4 | 0 |
| PDF Views & Downloads | 30 | 6 | 0 |