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Thread: Rare Photos Of Kazakhstan's Last Shaman And Their Rituals

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    Default Rare Photos Of Kazakhstan's Last Shaman And Their Rituals

    Rare Photos Of Kazakhstan's Last Shaman And Their Rituals

    Source: https://sobadsogood.com/2017/08/23/r...-rituals-nsfw/

    Taken by photographer Denis Vejas, these photos give us a peak into the world of Kazakhstan's shaman culture.

    Here, shaman are known as Sufi dervishes. The role is something of a hybrid, created when Kazakhstan's shaman began to convert to a mystical branch of Islam known as Sufism. The Sufi dervishes combined the mystical religion with traditional nomadic culture to create a blend of Sufism totally unique to the region.

    Today, meeting a Sufi dervish is extremely rare. In this series, Vejas introduces us to one of the last Sufi dervishes in Kazakhstan. Her name is Bifatima Dualetova and he spent a winter living with her to capture the series.

    Traditional Kazakh culture might seem shocking to Westerners, but in this part of world, it's treated with great respect.




    Taking vows of poverty, Bifatima lives at the foot of the Scared Hill in Ungurtas where she solemnly leads followers in cleansing rituals. The ritual involves slaughtering a sheep above the subjects head and later rinsing the blood in a freezing creek.

    According to Bifatima, the ritual mimics being born– we arrive covered in blood and are then cleansed with water.

    What was it like to live with Bifatima and watch pilgrims undergo the ritual?

    "Of course, seeing all of this is definitely a trip—but it's also a trip being with all of these radically different people, living a metaphysically rural life on what's essentially a commune," Vejas says of the winter with Bifatima. "Some just come for a few days; others, seeing Bifatima as a guru, will stay for years."

    Staying with Bifatima, I felt lost in her supposed miracles.




    "Making this series was truly spellbinding. Traditional Kazakh culture might seem shocking to Westerners, but in this part of world, it's treated with great respect," he continues.

    "Staying with Bifatima, I felt lost in her supposed miracles. I was almost forced to turn my mind off to comprehend everything that was happening around me."




































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    Dervish culture as a mixture of shamanism/sufism maintained in Anatolia too.

    Khoja Ahmed Yassawi is basically the founder of Sufi/Dervish orders in Turkic countries:

    https://en.wikipedia.org/wiki/Khoja_Akhmet_Yassawi

    But the rituals in the OP look like distintc to that region.
    Last edited by Pennywise; 09-01-2017 at 09:26 PM.

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    They are not spiritualists or dervishes,they are attention whores.

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    Sufi orders (tariqat) cover a wide range of theological positions. They're a bit like Catholic monk orders. Except there's no pope or anything to keep them in line, so when it comes to what they believe, the Sufi brotherhoods are all over the place.

    Central Asia is only Islamic because all the various nomadic Scythian and Mongol tribes of that region have always been so insanely adept at fighting and killing that Islam couldn't just walk all over them as a tactic of spreading itself.

    Instead, it was their branch of gentle but shamanistic Sufi mystics who sold the Central Asians on Islam, as the Sufis seemed to resemble the traditional sky-god-woshipping shamans of Central Asia.

    Probably their most important defining feature is mysticism - a belief that knowledge of God is achieved through ritual and meditation of various kinds (the 'whirling dervishes', who are Mevlana Sufis, are practising a form of meditation). That kind of mysticism borrows heavily from Buddhist and Eastern Christian traditions, as well as Central Asian shamanism (Sufism first took hold on the eastern fringes of the Islamic world).

    However, Sufism is more complicated than most people realise. The Mevlevi brotherhood (the ones with the dancing dervishes) really are pacifistic. But the Naqshbandi brotherhood has always been heavily involved in the armed Jihad, especially in the Caucasus and Central Asia. The Naqshbandis were in fact the driving force behind the Chechen insurrections, and this is also why the Soviets went out of their way to eradicate Sufism in the Caucasus.

    And Sufis aren't necessarily liberal or open-minded, either. The Qadiriyya is one of the biggest Sufi brotherhoods in the world, and they're usually hardline conservatives. The Qadiriyya are actually a major supporter of the Muslim Brotherhood in Egypt.

    Western Naqshbandis are fucking weird. Some are still pretty conservative, but most really have nothing to do with the original Naqshbandis anymore. Most Western Naqshbandis really went overboard on the hippy pantheism thing. A lot of them don't even want to call themselves Muslims.

    Meanwhile, eastern Naqshbandis are like Sufi ISIS.

    Regardless, there are still traditional shamans or healers in Kazakhstan called Baksy and some of the pre-Islamic shamanist rituals are still widely practiced. For instance, a lot of people would burn grass to scare away evil spirits when moving into a new place.
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    Quote Originally Posted by sean View Post
    Sufi orders (tariqat) cover a wide range of theological positions. They're a bit like Catholic monk orders. Except there's no pope or anything to keep them in line, so when it comes to what they believe, the Sufi brotherhoods are all over the place.

    Central Asia is only Islamic because all the various nomadic Scythian and Mongol tribes of that region have always been so insanely adept at fighting and killing that Islam couldn't just walk all over them as a tactic of spreading itself.

    Instead, it was their branch of gentle but shamanistic Sufi mystics who sold the Central Asians on Islam, as the Sufis seemed to resemble the traditional sky-god-woshipping shamans of Central Asia.

    Probably their most important defining feature is mysticism - a belief that knowledge of God is achieved through ritual and meditation of various kinds (the 'whirling dervishes', who are Mevlana Sufis, are practising a form of meditation). That kind of mysticism borrows heavily from Buddhist and Eastern Christian traditions, as well as Central Asian shamanism (Sufism first took hold on the eastern fringes of the Islamic world).

    However, Sufism is more complicated than most people realise. The Mevlevi brotherhood (the ones with the dancing dervishes) really are pacifistic. But the Naqshbandi brotherhood has always been heavily involved in the armed Jihad, especially in the Caucasus and Central Asia. The Naqshbandis were in fact the driving force behind the Chechen insurrections, and this is also why the Soviets went out of their way to eradicate Sufism in the Caucasus.

    And Sufis aren't necessarily liberal or open-minded, either. The Qadiriyya is one of the biggest Sufi brotherhoods in the world, and they're usually hardline conservatives. The Qadiriyya are actually a major supporter of the Muslim Brotherhood in Egypt.

    Western Naqshbandis are fucking weird. Some are still pretty conservative, but most really have nothing to do with the original Naqshbandis anymore. Most Western Naqshbandis really went overboard on the hippy pantheism thing. A lot of them don't even want to call themselves Muslims.

    Meanwhile, eastern Naqshbandis are like Sufi ISIS.

    Regardless, there are still traditional shamans or healers in Kazakhstan called Baksy and some of the pre-Islamic shamanist rituals are still widely practiced. For instance, a lot of people would burn grass to scare away evil spirits when moving into a new place.
    The usual image we have of Sufism in the West is largely false. Sufism is often an object of fascination in the West because it’s seen as the “spiritual Islam”, so a pacifist and tolerant Islam, the perfect antidote to the socio-political Islam ruled by the Shariah. But Sufism is integral part of Islam and if it shows an interest for mysticism, which most Muslims don’t have, it doesn’t reject the socio-political and legal aspects of Islam. For ex., Ibn ‘Arabi, who is seen as “the model of Islamic tolerance”, advocated a strict implementation of the Islamic commandments destined for the humiliation of non-Muslims. (M. Asín Palacios, L’Islam christianisé. Étude sur le soufisme à travers les oeuvres d’Ibn Arabî de Murcie, trad. fr. B. Dubaut, Trédaniel, 1982, p. 73.)

    By the way, among the recognized exegetes of the Quran, there are eight Sufis and among these eight Sufis, there are three who mention only the “spiritual jihad”. They are the only exegetes, among tens of exegetes, to say so. All others mention the military jihad and say it’s also offensive as it begins when there’s fitna (polytheism, miscreance). The three Sufis mentioning only the spiritual jihad are Muhyi-d-dîn Ibn 'Arabi (1165-1240), Najm al-Dîn Kubrâ (1165-1240) and abu Mohammed Ruzbehan-i Bakli (1128-1209). It is interesting to note that these three Sufis were greatly influenced by the Christian monasticism of the Desert Fathers and they have often been considered with suspicion by Muslims through time, so that they got a better fame in the West than among Muslims... And there's a paradox because although Sufism is legitimate in Islam, there's a tradition of extreme suspicion towards Sufism/mysticism in general, that is still significant in the Muslim world. An example of that is the killing of the Sufi Al-Hallaj, who could be called an “unorthodox Sufi”.

    Now let’s see the five other Sufi exegetes. The tafsirs are available on altafsir.com.

    -In his exegesis “Al-hidayah ila bulugh al-nihayah”, Abu Talib al-Makki (996-1045) mentions only the military jihad. Fitna (main justification for offensive jihad), is enough to begin the jihad. He says that jihad is a duty until all enter into Islam. There can’t be peace unless people convert to Islam or when Muslims are in a state of weakness.

    -In his exegesis “Lata’f al-isharat”, Abd-al-Karim Al-Qushayri (986-1072) mentions both the spiritual and military jihad. He says non-Muslims must be exterminated in order to deliver the Muslims from the wrong they do. He says that jihad is a duty until all enter into Islam. There can’t be peace unless people convert to Islam or when Muslims are in a state of weakness.

    -In his exegesis “Tafsir Al-Jilani”, Abd al Qadir Al-Jilani (1077-1166) mentions both spiritual and military jihad. He says fitna is enough to start war. For the spirituality, he says that Muslims must fight the non-Muslims as they are the animal powers of the soul. He says that jihad is a duty until all enter into Islam. There can’t be peace unless people convert to Islam or when Muslims are in a state of weakness.

    -In his exegesis Ruh al-bayan fi-tafsir al-Qu’ran, Isma’il Haqqi (1653-1725) mentions both spiritual and military jihad. He says fitna is enough to start war. He says that jihad is a duty until all enter into Islam. There can’t be peace unless people convert to Islam or when Muslims are in a state of weakness.

    -In his exegesis “Al-Bahr al-madid fi tafsir al-Qur’an”, al-majidIbn-’Ajiba (1747-1809) mentions both spiritual and military jihad. He says fitna is enough to start war. He says that jihad is a duty until all enter into Islam. There can’t be peace unless people convert to Islam or when Muslims are in a state of weakness.

    In his book “Kitab al-Wagiz fi fiqh madhab al-imam al-Safi’I”, the Sufi and ulema al-Ghazali, a fundamental reference for Muslims, evokes the jihad. Here’s the translation of exerpts into English that I found, by Michael Schub and quoted by Andrew Bostom in his book The Legacy of Jihad (Amherst NY, Prometheus Books, 2005). For example, the page 199 shows:

    “[O]ne must go on jihad (i.e., warlike razzias or raids) at least once a year…one may use a catapult against them [non-Muslims] when they are in a fortress, even if among them are women and children. One may set fire to them and/or drown them…If a person of the ahl al-kitab [People of the Book – Jews and Christians, typically] is enslaved, his marriage is [automatically] revoked…One may cut down their trees…One must destroy their useless books. Jihadists may take as booty whatever they decide…they may steal as much food as they need…

    [On the dhimmis subjected by jihad]

    [T]he dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya [poll tax on non-Muslims]…on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e., the mandible]… They are not permitted to ostentatiously display their wine or church bells…their houses may not be higher than the Muslim’s, no matter how low that is. The dhimmi may not ride an elegant horse or mule; he may ride a donkey only if the saddle [-work] is of wood. He may not walk on the good part of the road. They [the dhimmis] have to wear [an identifying] patch [on their clothing], even women, and even in the [public] baths… [dhimmis] must hold their tongue….”

    So, it’s important to realise that there’s a historical permanence of hatred and violence in Sufism and that we’re being greatly misled concerning its reality.
    Last edited by Laly; 07-08-2021 at 08:30 AM.

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    Quote Originally Posted by Calcifer View Post
    Rare Photos Of Kazakhstan's Last Shaman And Their Rituals

    Source: https://web.archive.org/web/20170827...-rituals-nsfw/

    Taken by photographer Denis Vejas, these photos give us a peak into the world of Kazakhstan's shaman culture.

    Here, shaman are known as Sufi dervishes. The role is something of a hybrid, created when Kazakhstan's shaman began to convert to a mystical branch of Islam known as Sufism. The Sufi dervishes combined the mystical religion with traditional nomadic culture to create a blend of Sufism totally unique to the region.

    Today, meeting a Sufi dervish is extremely rare. In this series, Vejas introduces us to one of the last Sufi dervishes in Kazakhstan. Her name is Bifatima Dualetova and he spent a winter living with her to capture the series.

    Traditional Kazakh culture might seem shocking to Westerners, but in this part of world, it's treated with great respect.




    Taking vows of poverty, Bifatima lives at the foot of the Scared Hill in Ungurtas where she solemnly leads followers in cleansing rituals. The ritual involves slaughtering a sheep above the subjects head and later rinsing the blood in a freezing creek.

    According to Bifatima, the ritual mimics being born– we arrive covered in blood and are then cleansed with water.

    What was it like to live with Bifatima and watch pilgrims undergo the ritual?

    "Of course, seeing all of this is definitely a trip—but it's also a trip being with all of these radically different people, living a metaphysically rural life on what's essentially a commune," Vejas says of the winter with Bifatima. "Some just come for a few days; others, seeing Bifatima as a guru, will stay for years."

    Staying with Bifatima, I felt lost in her supposed miracles.




    "Making this series was truly spellbinding. Traditional Kazakh culture might seem shocking to Westerners, but in this part of world, it's treated with great respect," he continues.

    "Staying with Bifatima, I felt lost in her supposed miracles. I was almost forced to turn my mind off to comprehend everything that was happening around me."





































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