Historical Transoxiana (to North-East), together with Khorasan (South) and Khwarezm (North-West)

Transoxiana (also spelled Transoxiania) is the ancient name used for the portion of Central Asia corresponding approximately with modern-day Uzbekistan, Tajikistan, southern Kyrgystan and southwest Kazakhstan. Geographically, it is the region between the Amu Darya (Ancient Greek: Ώξος Ōxos) and Syr Darya rivers.^[1] When used in the present, it usually implies that one is talking about that region in the time prior to about the 8th century, although the term continued to remain in use among western historians for several centuries after. In the Persian epic Shahnameh, written by the poet Ferdowsi, Transoxiana is the homeland of the Iranian nomadic tribes and the Oxus river is the border between Iran and Turan.

The region was one of the satrapies of the Achaemenid dynasty of Persia under the name Sogdiana. Transoxiana, however, is Latin, and literally means "across the Oxus River", the Greek name for the Amu Darya, which describes the region perfectly from the viewpoint of the Greeks and Romans. The area was called prdry and Faraa-rood in Middle Persian,^[2] the latter means "that which is beyond the river". After invasion of Arabs they called it mā warā' an-nāhr which is a translation of the Mid. Persian name and has the same meaning, and is an alternative name for the country, and is also rendered Mawarannahr.

History[link]

The name Transoxiana stuck in Western consciousness because of the exploits of Alexander the Great, who extended Greek culture into the region with his conquests of the 4th century BC; Transoxiana was the most northeastern point of the Hellenistic culture, and in fact kept a hybrid Greek/Persian/Chinese/Buddhist culture, dubbed 'Serindian', until the Arabic invasion. During the Sassanid Empire, it was often called Sogdiana, a provincial name taken from the Achaemenid Empire, and used to distinguish it from nearby Bactria.

The Chinese explorer Zhang Qian, who visited the neighbouring countries of Bactria and Parthia along with Transoxiana in 126 BC, made the first known Chinese report on this region. Zhang Qian clearly identifies Parthia as an advanced urban civilization that farmed grain and grapes, made silver coins and leather goods.^[3]

In Sassanid times, the region became a major cultural and scientific center due to effective royal authority and the wealth derived from the Northern Silk Road. Many Persian nobles and landlords escaped to this region after the Muslim invasion. Following the Arab conquest, the area became known as Ma wara'un-Nahr (Arabic, "what is beyond the river").

Transoxiana's major cities and cultural centers are Samarkand and Bukhara. Both are in the southern portion of Transoxiana, (though still to the north of the Amu Darya itself, on the river Zeravshan), and the majority of the region was dry but fertile plains. Both cities remained centers of Persian culture and civilization after the Islamic conquest of Iran, and played a crucial role in the revival of Persian culture with establishment of the Samanid dynasty.

Part of this region was conquered by Qutayba ibn Muslim between 706 and 715 and loosely held by the Umayyads from 715 to 738. The conquest was consolidated by Nasr ibn Sayyar between 738 and 740, and continued under the control of the Umayyads until 750, when it was replaced by the Abbasids. The Tang Dynasty also controlled the eastern part of the region until about the same time, when a civil war occurred.

Genghis Khan invaded Transoxiana in 1219 during his conquest of Khwarezm. Before his death in 1227, he assigned the lands of Western Central Asia to his second son Chagatai, and this region became known as the Chagatai Khanate. In 1369, Timur, of the Barlas tribe, became the effective ruler while continuing the ceremonial authority of Chagatai Khan's dynasty, and made Samarkand the capital of his future empire. Transoxiana was known to be flourishing in the mid-14th century.^[4]

References and notes[link]

See also[link]

• Aniran
• Turan
• Samanid dynasty
• Khwarezmid Empire
• Timur
• Mount Imeon
• Khwarezm
• Greater Khorasan.

Isma'il ibn Ahmad (ابو ابراهیم اسماعیل بن احمد, Abu Ibrahim Ismail ibn Ahmad, d. November 907) also referred to as, "Amir Adil" (the Just Commander)^[2] was the Persian Samanid amir of Transoxiana (892-907) and Khorasan (900-907). His reign saw the emergence of the Samanids as a powerful force. He was the son of Ahmad ibn Asad and a descendant of Saman Khuda, the founder of the Samanid dynasty who renounced Zoroastrianism and embraced Islam.^[3] Ismail is considered the father of the Tajik nation.^{[citation needed]}

Background[link]

Gaining approval of the local population, Ismail was described as good natured devout Muslim, relying exclusively on Allah^[4] in accordance with the Islamic principle of tawheed. During his brother Nasr's reign, Isma'il was sent to take control of Bukhara, which had been devastated by looting on the part of forces from Khwarazm. The citizens of the city welcomed Isma'il, seeing him as someone who could bring stability.

Soon afterwards, a disagreement over where tax money should be distributed caused a falling out between Nasr and Isma'il. A struggle ensued, in which Isma'il proved victorious. Although he took effective control of the state, he did not formally overthrow his brother, instead remaining in Bukhara. He did so because Nasr had been the one whom the Caliph had given the formal investiture of Transoxiana to; in the caliph's eyes, Nasr was the only legitimimate ruler of the region. Furthermore, the Saffarids of Sistan had claims on Transoxiana; the overthrow of Nasr would have given the Saffarids a pretext for invading. Isma'il therefore continued to formally recognize Nasr as ruler until the latter's death in August 892, at which point he officially took power.

Reign and Missionary Efforts[link]

Isma'il was active to the north and east, steadily spreading Samanid influence as well as solidifying his control over other areas including Kirman, Sijistan and Kabul.^[5] Ismail was successful in establishing economic and commercial development and organized a powerful army.^[6] It was said that he made his capital Bukhara into one of Islam's most glorious cities,^[7] as Ismail attracted scholars, artists, and doctors of law into the region.^[8] The first translation of the Qu'ran into Persian was completed during Samanid rule. Sunni theology greatly cultivated during Ismail's reign, as numerous mosques and madrassas were built.^[9]

In 893, Ismail took the city of Talas, the capital of the Qarluq Turks. It was probably in that same year that he also brought an end to the Ustrushana dynasty. Ismail and other Samanid rulers propagated Islam amongst the inhabitants and as many as 30,000 tents of Turks came to profess Islam. During his reign he subjugated numerous regional states to the east, directly incorporating some within his boundaries and retaining the local rulers of others as vassals. Khwarazm to the north was partitioned; the southern part remained autonomous under its Afrigid rulers, while the northern part was governed by a Samanid official. Another campaign in 903 further secured the Samanid boundaries. These campaigns kept the heart of his state safe from Turkish raids, and allowed Muslim missionaries to expand their activities in the region.

Ismail defeats the Saffarids and Zaydids[link]

Statue of Amir Isma'il Samani in Dushanbe, Tajikistan

Even after his brother Nasr's death, Ismail's rule in Bukhara was not formally recognized by the caliph at that point. As a result, the Saffarid ruler 'Amr-i Laith himself asked the caliph for the investiture of Transoxiana. The caliph, Al-Mu'tadid however sent Ismail a letter urging him to fight Amr-i Laith and the Saffarids whom the caliph considered usurpers. According to the letter, the caliph stated that he prayed for Ismail who the caliph considered as the rightful ruler of Khorasan.^[10] The letter had a profound effect on Ismail, as he was determined to oppose the Saffarids.

The two sides fought in Balkh, northern Afghanistan during the spring of 900. During battle, Ismail was significantly outnumbered as he came out with 20,000 horsemen against Amr's 70,000 strong cavalry.^[11] Ismail's horsemen were ill-equipped with most having wooden stirrups while some had no shields or lances. Amr-i Laith's cavalry on the other hand, were fully equipped with weapons and armor. Despite fierce fighting, Amr was captured as some of his troops switched sides and joined Ismail.^[12] Isma'il wished to ransom him to the Saffarids, but they refused, so he sent 'Amr to the caliph, who blamed 'Amr's conduct^[13] in the matter and then invested Isma'il with Khurasan, Tabaristan, Ray, and Isfahan.

Isma'il decided to take advantage of the caliph's grant by sending an army to Tabaristan, which was then controlled by the Zaydids. The Samanid army defeated and killed the Zaydid ruler, but then Isma'il's general Muhammad ibn Harun revolted. In 901 Isma'il led an army into Tabaristan, forcing Muhammad to flee to Dailam. The Samanids therefore gained control of the region.

Although Isma'il continued to send gifts to the caliph, as was customary, he neither paid tribute or taxes. For all intents and purposes he was an independent ruler, although he never took any title higher than that of amir.

Death[link]

After a long sickness Isma'il died in 907 and was succeeded by his son Ahmad. Ismail gave enormous amounts of booty and riches to others, and kept nothing.^[14] Also Isma'il was ruler of cities like Bukhara, Samarkand and cities that are now in the territory of Tajikistan.

Legacy[link]

Image of Ismail on the Tajikistani somoni

According to a Bukharian historian writing in 943 stated that Ismail:

"was indeed worthy and right for padishahship. He was intelligent, just, compassionate person, one possessing reason and prescience...he conducted affairs with justice and good ethics. Whoever tyrannize people he would punish...In affairs of state he was always impartial."^[14]

The celebrated scholar Nizam al-Mulk, in his famous work, Siyasatnama, stated that Ismail:

"was extremely just, and his good qualities were many. He had pure faith in God (to Him be power and glory) and he was generous to the poor - to name only one of his notable virtues.^[15]

The Somoni currency of Tajikistan is named after Ismail. Also, the highest mountain in Tajikistan and in the former Soviet Union is named after Ismail. The mountain was formerly known as "Stalin Peak" and "Communism Peak" but was subsequently changed to the Ismoil Somoni Peak.

Also the greatest award of Tajikistan which is equal to $2000 USD is in his name.

See also[link]

• Ismoil Somoni Peak
• Tajiks
• Somoni
• Da'wah

References[link]

• R. N. Frye (1975). The Cambridge History of Iran, Volume Four: From the Arab Invasion to the Saljuqs. ISBN 978-0-521-20093-6

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The Turkomen also known as Oghuz Turks (a linguistic term designating the Western Turkic or Oghuz languages from the Oghur languages) were a historical Turkic tribal confederation in Central Asia during the early medieval Turkic expansion. The name Oghuz is just the Common Turkic  word for "tribe". They are referred to as "Western Turks" because they moved west from other Turkic peoples after the Göktürk empire collapsed, and because the majority of the areas in which they inhabit today (except Turkmenistan and the Turkmen Sahra) are west of the Caspian Sea, while those referred to as "Eastern Turks" live east of the Caspian Sea. The founders of the Ottoman Empire were also Oghuz Turks.

In the 9th century, the Oghuz Turks from the Aral steppes drove the Pecheneg Turks, of the Emba region and the Ural River, toward the west. In the 10th century they inhabited the steppe of the rivers Sari-su, Turgai, and Emba to the north of Lake Balkhash of modern day Kazakhstan.^[1] A clan of this nation, the Seljuks, embraced Islam and in the 11th century entered Persia, where they founded the Great Seljuk Empire. Similarly, in the 11th century a Tengriist Oghuz clan—referred to as Uzes or Torks in the Russian chronicles—overthrew Pecheneg supremacy in the Russian steppe. Harried by another Turkic horde, the Kipchaks—a branch of the Kimaks of the middle Irtysh or of the Ob—these Oghuz penetrated as far as the lower Danube, crossed it and invaded the Balkans, where they were either crushed^[2] or struck down by an outbreak of plague, causing the survivors either to flee or to join the Byzantine imperial forces as mercenaries (1065).^[3]

Asia in 600 AD

The Oghuz seem to have been related to the Pechenegs, some of whom were clean-shaven and others of whom had small 'goatee' beards. According to the book Attila and the Nomad Hordes, "Like the Kimaks they set up many carved wooden funerary statues surrounded by simple stone balbal monoliths."^[4] The authors of the book go on to note that "Those Uzes or Torks who settled along the Russian frontier were gradually Slavicized though they also played a leading role as cavalry in twelfth and early thirteenth century Russian armies where they were known as Black Hats.... Oghuz warriors served in almost all Islamic armies of the Middle East from the eleventh century onwards, in Byzantium from the ninth century, and even in Spain and Morocco."^[4] In later centuries, they adapted and applied their own traditions and institutions to the ends of the Islamic world and emerged as empire-builders with a constructive sense of statecraft.

Linguistically, the Oghuz are listed together with the old Kimaks of the middle Yenisei of the Ob, the old Kipchaks who later emigrated to southern Russia, and the modern Kirghiz in one particular Turkic group, distinguished from the rest by the mutation of the initial y sound to j (dj).

"The term 'Oghuz' was gradually supplanted among the Turks themselves by Türkmen, 'Turcoman', from the mid tenth century on, a process which was completed by the beginning of the thirteenth."^[5]

"The Ottoman dynasty, who gradually took over Anatolia after the fall of the Seljuks, toward the end of the thirteenth century, led an army that was also predominantly Oghuz."^[6]

Petroglyphs from Zavkhan Province, Mongolia, depicting Göktürks (6th-8th century).

Origins[link]

"In 178-177 BC, the Xiongnu shan-yü Mao-tun subdued a people called Hu-chieh, west of Wu-sun. The early pronunciation of this transliteration suggests that they were ancestors of Oghur/Oghuz."^[7] They were certainly related to the Chinese tribes of the east.

A head of Dede Korkut in Baku.

The original homeland of the Oghuz, like other Turks, was the Ural-Altay region of Central Asia, which has been the domain of Turkic peoples since antiquity. Although their mass-migrations from Central Asia occurred from the 9th century onwards, they were present in areas west of the Caspian Sea centuries prior, although smaller in numbers and perhaps living with other Turks.^{[citation needed]} For example, the Book of Dede Korkut, the historical epic of the Oghuz Turks, was written from the ninth and tenth centuries.^[8]

According to many historians, the usage of the word "Oghuz" is dated back to the advent of the Huns (220 BC). The title of "Oghuz" (Oguz Khan) was given to Mau-Tun,^[9][10] the founder of the Hun Empire, which is often considered the first Turkic political entity in Central Asia.

Also in the 2nd century BC, a Turkic tribe called O-kut or Wuqi 呼揭, 呼得, 乌揭, 乌护 who were described as a western enemy of the Huns (referred to in Chinese sources, Shiji, 110 and Suishu, 84) were mentioned in the area of the Irtysh River, in present-day Lake Zaysan. It must be noted that the Greek sources used the name Oufi (or Ouvvi) to describe the Oghuz Turks, a name they had also used to describe the Huns centuries earlier.^{[citation needed]}

A number of tribal groupings bearing the name Oghuz, often with a numeral representing the number of united tribes in the union, are noted.

Reverse side of Azerbaijani manat showing the old Turkic script.

The mention of the "six Oghuz tribal union" in the Turkic Orhun inscriptions (6th century) pertains to the unification of the six Turkic tribes which became known as the Oghuz. This was the first written reference to Oghuz, and was dated to the period of the Göktürk empire. The Oghuz community gradually grew larger, uniting more Turkic tribes prior and during the Göktürk establishment.^[11]

Prior to the Göktürk state, there are references to the Sekiz-Oghuz ("eight-Oghuz") and the Dokuz-Oghuz ("nine-Oghuz") union. The Oghuz Turks under Sekiz-Oghuz and the Dokuz-Oghuz state formations ruled different areas in the vicinity of the Altay mountains. During the establishment of the Göktürk state, Oghuz tribes inhabited the Altay mountain region and also lived in northeastern areas of the Altay mountains along the Tula River. They were also present as a community near the Barlik River in present-day northern Mongolia.

Their main homeland and domain in the ensuing centuries was the area of Transoxiana, in western Turkestan.

This land became known as the "Oghuz steppe," which is an area between the Caspian and Aral Seas. Ibn al-Athir, an Arab historian, declared that the Oghuz Turks had come to Transoxiana in the period of the caliph Al-Mahdi in the years between 775 and 785. In the period of the Abbasid caliph Al-Ma'mun (813–833), the name Oghuz starts to appear in the works of Islamic writers. By 780, the eastern parts of the Syr Darya were ruled by the Karluk Turks and the western region (Oghuz steppe) was ruled by the Oghuz Turks.

Turkic history[link]

According to other records, Togarmah is regarded as the ancestor of the Turkic peoples. For example, The French Benedictine monk and scholar Calmet (1672–1757) places Togarmah in Scythia and Turcomania (in the Eurasian Steppes and Central Asia).^[12] Also in his letters, King Joseph ben Aaron, the ruler of the Khazars, writes:

"You ask us also in your epistle: "Of what people, of what family, and of what tribe are you?" Know that we are descended from Noach's son Japhet, through his son Gomer trough his son Togarmah. I have found in the genealogical books of my ancestors that Togarmah had ten sons. These are their names:

the eldest was Ujur (Agiôr - Uyghur),

the second Tauris (Tirôsz - Tauri),

the third Avar (Avôr - Avar),

the fourth Uauz (Ugin - Oghuz),

the fifth Bizal (Bizel - Pecheneg),

the sixth Tarna,

the seventh Khazar (Khazar),

the eighth Janur (Zagur),

the ninth Bulgar (Balgôr - Bulgar),

the tenth Sawir (Szavvir/Szabir - Sabir)."^[13]

In Jewish sources too Togarmah is listed as the father of the Turkic peoples: The medieval Jewish scholar: Joseph ben Gorion lists in his Josippon the ten sons of Togarma as follows:

1. Kozar (the Khazars)
2. Pacinak (the Pechenegs)
3. Aliqanosz (the Alans)
4. Bulgar (the Bulgars)
5. Ragbiga (Ragbina, Ranbona)
6. Turqi (possibly the Kökturks)
7. Buz (the Oghuz)
8. Zabuk
9. Ungari (either the Hungarians or the Oghurs/Onogurs)
10. Tilmac (Tilmic/Tirôsz - Tauri)."

In the Chronicles of Jerahmeel, they are listed as:

1. Cuzar (the Khazars)
2. Pasinaq (the Pechenegs)
3. Alan (the Alans)
4. Bulgar (the Bulgars)
5. Kanbinah
6. Turq (possibly the Kökturks)
7. Buz (the Oghuz)
8. Zakhukh
9. Ugar (either the Hungarians or the Oghurs/Onogurs)
10. Tulmes (Tirôsz - Tauri)

Another medieval rabbinic work, the Book of Jasher, further corrupts these same names into:

1. Buzar (the Khazars)
2. Parzunac (the Pechenegs)
3. Balgar (the Bulgars)
4. Elicanum (the Alans)
5. Ragbib
6. Tarki (the Kökturks)
7. Bid (the Oghuz)
8. Zebuc
9. Ongal (Hungarians or Oghurs/Onogurs)
10. Tilmaz (Tirôsz - Tauri).

In Arabic records, Togorma's tribes are these:

1. Khazar (the Khazars)
2. Badsanag (the Pechenegs)
3. Asz-alân (the Alans)
4. Bulghar (the Bulgars)
5. Zabub
6. Fitrakh (Kotrakh?) (Ko-etrakh. Etrakh means turks [possibly Gokturks])
7. Nabir
8. Andsar (Ajhar)
9. Talmisz (Tirôsz - Tauri)
10. Adzîgher (Adzhigardak?).

The Arabic account however, also adds an 11th clan: Anszuh.

Yet another tradition of the sons of Togarmah appears in Pseudo-Philo, where their names are said to be "Abiud, Saphath, Asapli, and Zepthir". The Chronicles of Jerahmeel, in addition to giving the above names from Yosippon, elsewhere lists Togarmah's sons similarly as "Abihud, Shafat, and Yaftir".

Social units[link]

Turkmen woman at the entrance to a yurt in Turkestan; 1911 picture by Prokudin-Gorskii

The militarism that the Oghuz empires were very well known for was rooted in their centuries-long nomadic lifestyle. In general they were a herding society which possessed certain military advantages that sedentary societies did not have, particularly mobility. Alliances by marriage and kinship, and systems of "social distance" based on family relationships were the connective tissues of their society.

In Oghuz traditions, "society was simply the result of the growth of individual families". But such a society also grew by alliances and the expansion of different groups, normally through marriages. The shelter of the Oghuz tribes was a tent-like dwelling, erected on wooden poles and covered with skin, felt, or hand-woven textiles, which is called a yurt.

Their cuisine included yahni (stew), kebabs, Toyga çorbası (lit. "wedding soup;" a soup made from wheat flour and yogurt), Kımız (a traditional drink of the Turks, made from fermented horse milk), Pekmez (a syrup made of boiled grape juice) and helva made with wheat starch or rice flour, tutmac (noodle soup), yufka (flattened bread), katmer (layered pastry), chorek (ring-shaped buns), bread, clotted cream, cheese, milk and ayran (diluted yogurt beverage), as well as wine.

Social order was maintained by emphasizing "correctness in conduct as well as ritual and ceremony." Ceremonies brought together the scattered members of the society to celebrate birth, puberty, marriage, and death. Such ceremonies had the effect of minimizing social dangers and also of adjusting persons to each other under controlled emotional conditions.

Patrilineally related men and their families were regarded as a group with rights over a particular territory and were distinguished from neighbours on a territorial basis. Marriages were often arranged among territorial groups so that neighbouring groups could become related, but this was the only organizing principle that extended territorial unity. Each community of the Oghuz Turks was thought of as part of a larger society composed of distant as well as close relatives. This signified "tribal allegiance." Wealth and materialistic objects were not commonly emphasized in Oghuz society and most remained herders, and when settled they would be active in agriculture.

Status within the family was based on age, gender, relationships by blood, or marriageability. Males as well as females were active in society, yet men were the backbones of leadership and organization. According to the Book of Dede Korkut which demonstrates the culture of the Oghuz Turks, women were "expert horse riders, archers, and athletes." The elders were respected as repositories of both "secular and spiritual wisdom."

Homeland in Transoxiana[link]

Physical map of Central Asia from the Caucasus in the northwest, to Mongolia in the northeast.

In the 8th century, the Oghuz Turks made a new home and domain for themselves in the area between the Caspian and Aral seas, a region that is often referred to as Transoxiana, the western portion of Turkestan. They had moved westward from the Altay mountains passing through the Siberian steppes and settled in this region, and also penetrated into southern Russia and the Volga from their bases in west China.

In his accredited work titled Diwan Lughat al-Turk, Mahmud of Kashgar, a Turkic scholar of the 11th century, described the Karachuk Mountains which are located just east of the Aral Sea as the original homeland of the Oghuz Turks. The Karachuk mountains are now known as the Tengri Tagh (Tian Shan in Chinese) Mountains, and they are adjacent to Syr Darya.

The extension from the Karachuk Mountains towards the Caspian Sea (Transoxiana) was called the "Oghuz Steppe Lands" from where the Oghuz Turks established trading, religious and cultural contacts with the Abbasid Arab caliphate who ruled to the south. This is around the same time that they first converted to Islam and renounced their shamanist belief system. The Arab historians mentioned that the Oghuz Turks in their domain in Transoxiana were ruled by a number of kings and chieftains.

It was in this area that they later founded the Seljuk Empire, and it was from this area that they spread west into western Asia and eastern Europe during Turkic migrations from the 9th until the 12th century. The founders of the Ottoman Empire were also Oghuz Turks.

Oghuz and Yörüks[link]

Yörük shepherd in the Taurus Mountains.

The Yörük, also Yürüks or Yuruks are a Turkic people ultimately of Oghuz descent^{[citation needed]}, some of whom are still semi-nomadic, primarily inhabiting the mountains of Anatolia and partly Balkan peninsula.Their name derives from the Turkish verb from [Eastern Turkish dialekt (Çagatay dialekt]- yörü "yörümek", but Western Turkish dialekt (Garbi Türkçe) yürü- (yürümek in infinitive), which means "to walk", with the word Yörük or Yürük designating "those who walk, walkers".

The Yörük to this day appear as a distinct segment of the population of Macedonia and Thrace where they settled as early as the 14th century.^[14] While today the Yörük are increasingly settled, many of them still maintain their nomadic lifestyle, breeding goats and sheep in the Pindus (Epirus, Greece and southern Albania), the Šar Mountains (Republic of Macedonia), the Pirin and Rhodope Mountains (Bulgaria) and Dobrudja.^{[citation needed]} An earlier offshoot of the Yörüks, the Kailars or Kayılar Turks were amongst the first Turkish colonists in Europe,^[14] (Kailar or Kayılar being the Turkish name for the Greek town of Ptolemaida which took its current name in 1928^[15]) formerly inhabiting parts of the Greek regions of Thessaly and Macedonia. Settled Yörüks could be found until 1923, especially near and in the town of Kozani. The Yörüks are credited with the conversion to Islam in the 18th century, after a period of cohabitation, of a part of the native Meglen Vlachs of Greece^{[citation needed]} who in 1923 were expelled to Turkey under the terms of the population exchange between the two countries.

Oghuz Turk dynasties[link]

The Ak Koyunlu Confederation in 1478

• Seljuks
• White Sheep Turcomans
• Black Sheep Turcomans
• Afsharids
• Ottomans
• Qajars
• Artuqids

Traditional tribal organization[link]

The Great Seljuq Empire in 1092, upon the death of Malik Shah I^{[citation needed]}

Bozoklar (Brown Arrows)

• Kayı ^[16] (founders of the Ottoman dynasty and Ghaznavids Dynasty and Jandarids)

• Bayat (founders of the Qajar dynasty and Dulkadirids Fuzûlî )
• Alkaevli
• Karaevli
• Yazır
• Döger (founders of the Artuqid dynasty)
• Dodurga
• Yaparlı
• Afshar(founders of the Afsharid dynasty Nader Shah and Karamanid dynasty )
• Kızık
• Begdili (founders of the Khwarazmian dynasty )
• Kargın

Üçoklar (Three Arrows)

• Bayandur (founders of the Ak Koyunlu dynasty and Safavid dynasty )
• Pecheneg
• Çavuldur Tzachas^{[citation needed]}
• Chepni
• Salur (founders of the Kara Koyunlu dynasty and Kadi Burhan al-Din and Salgurlular State in Iraq Salar people )
• Eymür Karakalpaks
• Alayuntlu
• Yüreğir (founders of the Ramadanid dynasty)
• İgdir
• Büğdüz
• Yıva
• Kınık (founders of the Seljuk Empire ^[17]

Turcoman & Turkmen[link]

A Turkmen man of Central Asia in traditional clothes, around 1905–1915.

The terms "Turkmen" and "Turcoman" were often used as a designation for the Muslim-Oghuz Turks (Azerbaijanis, Turks of Turkey, Central Asian Turks) in periods of history although other Turkic factions described as Turks (Kumans, Khazars, Uyghurs, etc.), and the ethnic name that the modern Turkmens of Central Asia use to designate their nationality was formed later.

Although a term most commonly used for the Oghuz of Central Asia, the name "Turkmen" or "Turcoman" once applied to Azerbaijanis and the Turks of Turkey as well, distinguishing between other Turks and non-Muslim Turks. Some western books which were written prior to the modern age use the terms "Turcoman" for the descendants of the Oghuz Turks who were not from the Turkmen nationality of Central Asia, which is one of the branches of the Oghuz.

For example, many sources prior to the modern age claim that the largest component of the population of Azerbaijan is composed of "Turcoman tribes." The "Turkmen" reference in history books which is often used for Azerbaijanis and Turks of Turkey simply means "Muslim Turk" or "Muslim western Turk," which means Oghuz Turk.

In Turkey the word "Turkmen" refers to nomadic Turkish tribes (all Muslims), some of whom still continue this lifestyle.

According to the Encyclopædia Britannica the name Turkmen is a synonym of Oghuz, which includes all the Turkish (Turkic) population who live to the southwest of Central Asia:

• Turkey
• Azerbaijan
• Turkmenistan

in other countries:

• • Afghanistan
  • Pakistan
  • Iraq, Syria and other Arab countries
  • Greece, Cyprus, Bulgaria, Serbia, Moldova and the Republic of Macedonia

Turkish historian Yılmaz Öztuna presents almost the same definition of the name "Turkmen." He labels the Turkmen Oghuz or western Turkish populations as:

• Ottomans
• Azerbaijan
• Turkmen (Turkmenistan)

Literature[link]

Oghuz Turkish literature includes the famous Book of Dede Korkut which was UNESCO's 2000 literacy work of the year, as well as the Oguznama and Köroğlu epics which are part of the literary history of Azerbaijanis, Turks of Turkey and Turkmens. The modern and classical literature of Azerbaijan, Turkey and Central Asia are also considered Oghuz literature, since it was produced by their descendants.

The Book of Dede Korkut is an invaluable collection of epics and stories, bearing witness to the language, the way of life, religions, traditions and social norms of the Oghuz Turks in Azerbaijan, Turkey and Central Asia.

See also[link]

• Afshar
• Gokturks
• Kimek
• Oghuz languages
• Salar people
• Tokuz-Oguzes
• Oghuz Khan
• Mythology of the Turkic and Mongolian peoples
• Timeline of Turks (500-1300)

Notes[link]

References[link]

• Grousset, R., The Empire of the Steppes, 1991, Rutgers University Press
• Nicole, D., Attila and the Huns, 1990, Osprey Publishing
• Lewis, G., The Book of Dede Korkut, "Introduction", 1974, Penguin Books
• Minahan, James B. One Europe, Many Nations: A Historical Dictionary of European National Groups. Greenwood Press, 2000. page 692
• Aydın, Mehmet. Bayat-Bayat boyu ve Oğuzların tarihi. Hatiboğlu Yayınevi, 1984. web page

External links[link]

• The Book of Dede Korkut (pdf format) at the Uysal-Walker Archive of Turkish Oral Narrative
• Similarities between the epics of Dede Korkut and Alpamysh
• A page dedicated to Oguz Khan
• The Old Turkic Inscriptions.

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