Cultural Journey Along the Silk Road: Turkish Sufi Humanism from Ahmet Yesevi to Yunus Emre

Past and Future on the Silk Road It would be right to think of the Silk Road as

perhaps the largest festival site in human history to DOZENS OF NATIONS WITH LITTLE CULTURAL make an entrance into our topic. Reflect on how all connections have lived on this historical road, kinds of products produced by countless countries from China to Venice and Istanbul to Samarkand. and cultures have flowed between East and West

Of course, even if the Silk Road had not existed, for almost two thousand years on this carotid ar-

these cultures had the possibility of being able to tery with the speed and patience of turtles. No war

relate to each other in one way or another. Howe- or epidemic could completely stop this flow, thou-

ver, like the carotid artery in the human body, gh the Silk Road was the main route that helped

the Silk Road, which came curling up from the these to spread.

depths of China and reached European territory

through the canals of Venice, has extraordinarily Silk Road Gathering Places: Caravanserais

accelerated this process of interaction and change. On the route of the Silk Road, for two thousand ye-

Perhaps the most interesting indicator of this may ars, thousands of caravans have carried silk, gold,

be spaghetti, which began somewhere in China, ceramic goods, and materials such as paper and

found its way into Venice’s gourmet restaurants, leather with endless patience. Given that camel ca-

and has been a symbol of Italian cuisine for mil- ravans can only travel up to 35 kilometers a day,

lennia. We can leave aside culinary culture, whi- approximately every 35 kilometers, there have been

ch is one of the most important issues of culture, caravanserais and small oases created through the-

with its record for now to consider the adventure se centuries. These islets were places for caravans

of the music-dance-poetry-religion compositions to stop on trade routes between oases as a respi-

of culture, which are the main subject of our artic- te from the boiling sun or the freezing cold of the

le on the Silk Road. winter desert.

Map 1: Ancient Silk Road ( BRIQ )

As soon as the caravan lowered its load to the reflected the culture of the city. The organizations,

caravanserai, the cultural ambassadorship of tired presentations, and cultural aspects of these con-

caravan travelers began. certs served as schools for foreign guests. Foreign

In the cold of night, gathered around a firepla- traders were likely to enter into heated discussions

ce in the middle, these people, who were not even with local music and dance groups that would inf-

physically alike, would play the role of honorary luence traditions in the home countries when they

ambassadors of cultural exchange through heated returned. For this reason, cultural presentations in

discussions until they fell asleep or heard the war- “the garden enclosures” of the local noble palaces

ning of the guard. A Buddhist priest from China were very famous in the wealthy merchant houses

would fervently discuss the topic of “nafs” or “re- of Mumbai, Chennai, the Bosphorus-facing gar-

incarnation” with a Sufi dervish from Fergana. A dens of Istanbul, the palaces of cities such as Grana-

playful musical discussion would emerge between da and Cordoba of Andalusia, and in the Abbasid

a Kashgari dutar musician and an Udi who had just palaces of Baghdad. Despite the thousands of miles

arrived from Baghdad. There would be cross-cul- between them, similar cultural presentations spre-

tural impromptu “duets” and evening concerts to ad continuously.

comfort the exhausted travelers. This can be observed in Pondicheri, India, in the

garden of the Tomb for the famous poet Hafez in Shi- Differentiation of City and Village Cultures raz, Iran, and in Tarsus, Turkey. Similarly, the famous

On the other hand, when caravans on the Silk “sira geceleri” nights of Urfa and the “oturak” nights

Road reached city centres on roads such as Kash- in the historical Meram vineyards of Konya continue

gar, Urumqi, Hotan, Samarkand, or Bukhara, they to exist today as an extension of the musical culture

could also be invited to “garden concerts” in the ho- of Has Bahce in Anatolia (Kennedy, 2005: 187).

mes of rich nobles. These would be more developed, The cities of the Silk Road had a more organized

with large orchestras, dance groups, or dancers that and developed culture of music and dance, of course.

The palaces of the rich merchant class or local each other’s existence, of course. Let’s think back to

rulers also served as cultural centres. In these local that night, where the Baghdadi musician at the ca-

palaces, musicians, singers, poets, storytellers, and ravanserai meeting we mentioned above could add

dancers were also present as part of the cultural com- a melody he heard and loved very much from the

petition between rulers. At large-scale celebrations, Kashgar singer to his repertoire, he would then add

both regional and religious commemorations, these Arabic words to it and turn it into a Baghdadi song

artists were assigned and performed important tasks that would enter his nation’s musical culture. That is

as a way to ensure the adoration of the people to local exactly what happened historically. In our musical

government. Since these artists entirely focused on conversations with our Iranian, Syrian, Iraqi, and

their own disciplines, they could go very deep into the Greek musician friends, we have witnessed nume-

theoretical and practical dimensions of their form. As rous melodies exchanged and sung in various langu-

a result, mutual artistic communication on the Silk ages with local interpretations over the years.

Road had very profound effects on the local dimensi- Travels of Religious

on. For example, in the field of music, the “raga” mu- Cultures on the Silk Road

sic system of India, the “dasgah” music theory of Iran,

and the “maqam” structures of Turks and Arabs deve- Religions, as social organizations that occupy the

loped clearly recognizable similarities over the years. most important place in civilizations and cultures,

have also played a very important role in the history

The physical Turkish presence in the of the Silk Road. It can even be said that since the

region, from the Mediterranean coast famous expedition of Alexander the Great in 300

to India and the Great Wall of China, BC, many religions have caused the creation and

would also play an adhesive role. destruction of new states in this geographical re-

gion. For example, Buddhism extended into China

Of course, it would not just be travelers on the via the Silk Road; Nestorian Christianity was to be

Silk Road. The physical Turkish presence in the re- able to reach into China and Central Asia through

gion, from the Mediterranean coast to India and the Silk Road; and the Turks and Islam also tra-

the Great Wall of China, would also play an adhe- velled on the Silk Road to influence the history of

sive role. All cultures in this region would create Europe. In this way, not only did the method and

their own unique identities in mutual interaction, goal of worship change, but each religion would

and music would play an integral part in these in- bring with it literature, language, poetry, music, and

teractions. Just as musical instruments spread from social organization to the new land. Thus, the hym-

country to country in this process, the musical theo- ns of Buddhist monks would pass through Central

ries and traditions of these cultures were influenced Asia as far as China. Statues of Buddha and temples

by each other and contributed to the formation of found in caves on mountain slopes along the Silk

their respective musical theories. For example, Raga Road clearly exemplify this fact. In this region, Cat-

Kerwani in India and Nihavend Maqam in Turkey holic missionaries, like the previous Nestorians,

would have almost the same musical character. followed the same path and entered the region in

These and similar interactions went further than the 13th century, spreading to the farthest corners

artists from different cultures becoming aware of of China.

A medieval painting showing the 13th century caravan of Niccolo Polo (father of Marco Polo) and Maffeo Polo (uncle of Marco Polo) crossing Asia. (CGTN, 2017CGTN (2017). The source article does not provide a separate full bibliographic entry for this citation.)

The mystical dances and ceremonial music of the period that began with the acceptance of the Islamic

Sufis in the Arabian deserts and mountains of Iran religion, the Turkish shamans, who were no longer

would also mix with the dance and music of the needed, with great creativity turned the “saz” into an

Turks in shaman ceremonies in the Central Asian instrument of the travelling Sufi “ashiks-bards” and

steppes, leading to the creation of a mystical culture made it the cornerstone of the new mystical culture

unique to the Turks. of the Turks. We can easily see this by looking at the

We can decipher this from the presence of thou- “ashiks” who have lived through the last thousand

sands of very important poets and bards, including years and left us thousands of works in the form of

giant mystical poets such as Yunus Emre, Mevlana, sayings, lamentations, folk songs, and hymns.

Niyazi Misri, starting with Ahmed Yesevi and con- Silk Road Determines Religion: Example of tinuing to this day. As the greatest witness to this Khazar Turkish State change, we can find this influence in the presence

of the “saz” instrument, which is the cornerstone of One of the exemplary contributions of the Silk Road

Turkish folk music. Before the Turks became acqu- to the change and spread of cultures can be found in

ainted with the Islamic religion, the ceremonial ins- the story of the transition from shamanism to Juda-

trument of shamans in the steppe, the “saz”, was the ism in the Khazar Turks living in the steppes, north

most important musical instrument for shamans to of the Caspian Sea.

communicate with the “great spirit”. However, in the By the middle of the 9th century, the Khazar Turks,

who worshipped “Tengri”, had become the rulers of to this day. There are many figures of musicians and

the branch of the Silk Road that passes through the dancers with Central Asian appearances in the pot-

north of the Black Sea. During the expansion of Islam tery decorations and grave remains. Artists from

that followed the death of Muhammad, the Khazar Kashgar, Bukhara, and Samarkand enjoyed great

Turks, who showed the greatest resistance to the Arab popularity by performing their art in palaces and

armies, never accepted Islam. As a result of the spread cultural centres in China. It is even possible to see

of religious culture on the Silk Road, in 860, the Khan that these artists were also well-known in Constan-

decided to accept either Islam, Christianity, or Juda- tinople, the capital of the Byzantine Empire, from

ism as the state religion, which he decried as suitable the impressions of historians of the time.

for his “Tengri” monotheistic religions. To decide, he Change and Spread of Musical Instruments

started a contest between the representatives of these in the Silk Road

three religions. The influence of the Silk Road on musical cultures

The Silk Road concretely is also very clear and dominant in musical instru-

demonstrated the role of economic ments. For example, the “violin”, thought to ori-

ginate from southern India, has travelled the Silk realities in the formation of religious Road for centuries and has become the most po-

culture in the Caspian Turks. pular instrument, going as far as Europe in Irish

A discussion ensued between Cyril of Constan- dance music, entertainment songs of Romanian

tinople and a Muslim cleric from Baghdad, as well gypsies, and Vienna’s concert halls. Likewise, the

as Jewish rabbis already in Atil, the capital. In the “qanun” became an indispensable instrument of

discussion, in which Khan was present, Christian Middle Eastern music and its similar sister ins-

and Muslim clergy fought each other, leading Kha- truments are called the “koto” in Japan, “qin” in

gan to accept Judaism as the official religion, which China, “kayagum” in Korea, “yathka” in Mongolia,

he found more suitable, causing it to spread throu- “chatkhan” in southern Siberia, “santur” in Iran,

ghout the Caspian region. Of course, Jewish merc- “santuri” in Greece, and “dulcimer” in the United

hants who dominated the mercantile system of the States, with some differences. The “shakuhachi” in

Silk Road played a big role in this conversion. In ot- Japan, “bansuri” in India, “nay” in Iran, and “ney

her words, the Silk Road concretely demonstrated and kaval” in Turkey have also shown continuity

the role of economic realities in the formation of and interaction.

religious culture in the Caspian Turks (Frankopan, As an expression of a similar reality, the “dutar”

2015: 110-114). of Kashgar spread throughout Central Asia over

In China, the largest state and oldest culture on the centuries, spreading as far as India through the

the Silk Road, it is also possible to see early artistic Mughals. Even today, when you board any train le-

influences from the west of the country. In Chinese aving Calcutta, you can come across Indian “baul

palaces, especially from East Turkestan and Central (bards)” who accompany you on your journey with

Asia, musicians, dancers, and performers were very poems and songs with instruments called “dutara”

popular thousands of years ago. We can tell this that have made a living for centuries through dona-

from the depictions in the works of art that remain tions from listeners.

All cultures in this region would create their own unique identities in mutual interaction, and music would play an integral part in these interactions. (CGTN, 2020CGTN (2020). The source article does not provide a separate full bibliographic entry for this citation.)

This, in turn, takes its place in history as one of Long before the Crusades of the Middle Ages,

the products and results of the Silk Road. We saw thanks to those who travelled the Silk Road, mu-

this in person during our train journey from Cal- sical cultures from Japan to England were spread

cutta to Shantiniketan, and we had some very in- bilaterally. For example, in addition to string ins-

teresting conversations with these Bauls during the truments, wind instruments, and percussion inst-

three-hour journey. ruments, drums were a common presence on the

The Central Asian instrument, “dutar”, mentio- Silk Road line, seen from Chinese to Spanish pa-

ned above, becomes “saz” in the hands of the noma- laces. Furthermore, the short-stemmed “barbat” of

dic Oghuz Turks in the steppes and again follows Central Asia is cited by historians as the source of

the lines of the Silk Road, spreading from the Me- the “lute” in the Middle East, the “lute” in Europe,

diterranean to Siberia. The Turkish “saz” becomes the “biwa” in Japan, and the “pipa” in China (Levin,

“balalaika” in the hands of the Russians, “bouzuq” 2002).

in the hands of the Lebanese and Syrians, “bouzu- The instrument played by the nomadic Turkish

ki” in the hands of the Greeks, “tambura” in Bulga- and Mongol tribes in Central Asia, the “iklig”, is

rian and other Balkan cultures, and “sarod” in India made of a horse skull wrapped around with hor-

through these centuries-old Silk Road cultural exc- sehair and rubbed with a “bow” also made from

hange process (Levin, 2002Levin (2002). The source article does not provide a separate full bibliographic entry for this citation.). horsehair. It was used as a means of communica-

As for the “zurna”, the indispensable instrument tion between the “Supreme Spirit” and the shaman

of weddings, military send-offs, and Ottoman meh- in the Shamanic ceremonies of the Turks for cen-

ter bands in Turkish towns, it appears as “suona” in turies. This instrument would be called “kemenche

China, “shehnai” in India, “surnai” in Central Asian and gijak” in the Middle and Near East, “rebab” in

cultures, “kernai” in Iran, and later as the “oboe” in Indonesia, “sarangi, sarinda” in the Indian subcon-

Europe. These, with some technical changes, are tinent, and would be adapted to local cultures after

called indispensable instruments (Levin, 1996Levin (1996). The source article does not provide a separate full bibliographic entry for this citation.). travelling on the Silk Road over the years.

Musical Synthesis on the Silk Road also be seen as the first representatives of professio-

nal musicianship on the Silk Road. Therefore, their Music on the Silk Road has never been monopolized music would have been more advanced and arranby a single clan of religions or beliefs. It is created thged. Thus, musical theories and musical instruments rough a new synthesis of influences from either the of different cultures on the Silk Road developed with previous or enduring cultures on the Silk Road. It is certain differences. possible to see this most clearly in the musical styles

and contents of Indian travelling bards’, the “Baul”, Through such a heritage, Anatolia

songs. The Baul has existed for centuries as a mulooks like an open-air museum sical genre that is the product of the creative fusion where past traditions of the Silk of Hindu and mystical Islam, that is, Sufism. When Road are alive. we look at these Baul songs, we can clearly observe this versatility both in the lyrical content and in the As a land that still sustains this nomadic cultuinstruments used. The Sufi traditions that have alrere of Central Asia in the mountains and plateaus of ady undoubtedly influenced them are also decorated Anatolia, Turkey will make a significant contributiwith elements inspired by the ceremonies and philoon to this restructuring. Our Karacaoglan is an exact sophy of “shamanism” from centuries ago. reflection of the Central Asian Kam-bard shamans The Silk Road, of course, did not carry a uniform of a thousand years ago on the Taurus Mountains. population and cultural structure. On the one hand, The “abdals” of our Silifke and Kırşehir, the villagers while the nomadic tribes migrated from the mounof Tarsus playing “mengi”, and the masters who cartains to the plains, there were also rich cultures in ved the mulberry tree to make Saz as our ancestors the large cities established on the mainline. did a thousand years ago embody this influence. The In fact, the political and cultural history of the village women had woven “rugs-yolluk” in the High- Silk Road has also manifested itself as a struggle lands. Through such a heritage, Anatolia looks like between these two main forces. While the nomads an open-air museum where past traditions of the were naturally less involved in cultural interactions Silk Road are alive. Turkey has the potential to play on the Silk Road, the population in cities was more an important role in the creation of the New Silk easily able to keep up with this change and create Road by recognizing this and revealing and protecnew syntheses. The main music representatives of ting this culture to the most detail. nomads were “shaman-ashik-bard”. Alone, they tra-

velled from the mountains to the plains with their Interaction of Languages on the Silk Road:

instruments and sang songs with epics, lamenta- An Example of the Urdu Language in India

tions, or praise. Musicians in the city, on the other The Silk Road, which runs from China to Venice

hand, played pieces that were previously composed in an east-west direction, has also dotted the sout-

and created for performance, mostly in orchestras. h-north Line with numerous intermediate roads. In

For this reason, these musicians had to undergo a addition to the musical instruments and their eco-

very strict education to become competent. Musici- nomic effects mentioned above, they have had im-

ans and composers, who usually received financial portant effects on the formation and development

support from Sultans in palaces or rich nobles, could of regional languages.

The Silk Road has also had visible effects on architectural traditions. (CGTN, 2021CGTN (2021). The source article does not provide a separate full bibliographic entry for this citation.)

Of course, the linguistic effects of multicultural Turks, starting from Mahmud of Ghaznavid, conti-

Central Asia and the Russian steppes are very clear. nuing with the Delhi Sultanate and eventually being

Here, though, we will draw attention to the relations- called the Mughal Empire, continued its existence un-

hip of the formation of the Urdu language, which has til the rebellions of 1857. Amir Khusrev (1253-1325)

become one of the most important official languages is considered the greatest Bard of this new language.

in India, with the Silk Road. Under such a multicultural environment, important

Arab merchants carried Islam to the Indian sub- steps were taken in the field of unification of local In-

continent via Iran and the Arabian Gulf as far back dian and Muslim cultures, especially during the time

as the 8th century. Through their interactions with of the greatest Sultan, Akbar. Therefore, it should not

the local populations, a new language called Urdu be surprising that a Turkish traveler visiting India or

was created by borrowing from these more estab- Pakistan constantly hears Turkish words.

lished old languages. In India and Pakistan today, Architecture’s Adventure on the Silk Road

hundreds of millions of people use this Urdu langu-

age. The word “Ordu” (Orda) in Turkish, has a direct The Silk Road has also had visible effects on archi-

relationship with the formation of this language. tectural traditions. In fact, this architectural influ-

The Urdu language can be considered as a langu- ence continues to have an impact on the creation of

age created to manage the multi-national and mul- new cities and the planning of existing cities. The

ti-lingual military structure in the armies of the Tur- palaces, mosques, and gardens in Samarkand and

kish States of Central Asia, which established power Bukhara have great similarities to those in Isfahan

in India in 1000. The state of the Mughal Chagatai and Agra.

For example, on returning from his expedition we are talking about the changing effects of human

to the Middle East, which affected the Ottoman genes from the Silk Road. It is possible to unders-

state at a level that almost eliminated it, Timurlenk tand this in its most obvious form by looking at

took hundreds of artists and artisans from Anato- the facial contours of the people living today on

lia and Iran with him back to Samarkand. the Silk Road from China to Venice.

For this reason, the effects of the Middle East Even the physical appearances of the Uighurs

and Iran are clearly visible in the structures of Sa- and the Turks in Izmir, which are in the Turkish

markand, which we admire today. The hands that territory starting from the west of China, show

make these memorable buildings and the brains certain differences. Related Turkish communi-

that design them are physically the same in some ties living today in the Gobi Desert and Tienshan

examples. mountains, which are also considered the home-

land of the Oghuz Turks, are separated from the

For approximately 2,500 years, modern Turkish people living in Izmir or Canak-

kale, at least by their eyes and body structures.

the caravans, armies, and Starting from the 10th century, we can find traces

migrants of the Silk Road have of their migration to the west and their arrival in

spread their genetic variations Anatolia by following the Silk Road.

through the lands. From the land of Iran, where it has been a ho-

meland for about 200 years, it is impossible to

In addition, Shah Jahan, who built the unfor- think that our genetics have moved to Anatolia

gettable Taj Mahal, entrusted the realisation of this without changing.

monumental work to the architects and craftsmen Looking at the population in India, we can see

he brought from Iran. Even according to a legend, the role of the Turkish sultanates and the Chaga-

Shah Jahan cut off the hands of his architect so that tai Turkish Mughal Empire, which have ruled for

he would not make a similar Taj Mahal to other almost 1,000 years, especially in the northern regi-

sultans. In cultures on the Silk Road, this legend is ons of the Indian subcontinent.

a very interesting historical note that captures the In parallel with the creation of the Urdu langu-

depth of the cultural competition. age mentioned in the above section, North India

Such architectural syntheses have taken their demonstrates the extent of the change in human

place in the history of architecture as masterpieces, genes. In consequence, we can easily see that the

where Turkish, Iranian, Syrian, Iraqi, and Armeni- most influential actors in Bollywood, the famous

an masters, who differ greatly with each other, have cinema centre of India, have lighter skin and a

combined their knowledge and experience in some Turkish-Iranian appearance. Famous actors such

of the finest works of human creation. as Shah Rukh Khan, Aamir Khan, Salman Khan,

Prianka Chopra, Hrithik Roshan, Deepika Padu- The Journey of Genes on the Silk Road kone, and others have lighter skin compared to

For approximately 2,500 years, the caravans, ar- those in the south of India. In our opinion, this is

mies, and migrants of the Silk Road have spread a direct result of the migrations and interactions

their genetic variations through the lands. By this, between genes caused by the Silk Road.

Two Bright Stars at Both Ends of the Silk derstood with this level of superficiality. In the time

Road: Ahmed Yesevi and Yunus Emre of Yunus, hundreds of thousands of people lived in

Anatolia, of all races and colors, but there were some When we consider the importance of the Silk Road, features that made the Yunus different, making them it is necessary to remember the struggles and cultustand out like a shining star, illuminated even today. ral assets of the Turkish nation on this unforgettable As can be seen from the long explanations above, route. Through this vast culture formed on the Silk 13-14th century Anatolia, which was the time when Road, one can trace the lively Turkishness in the cul- Yunus lived, had a very lively and fertile cultural life tures starting from the Balkans and going as far as much earlier than these centuries. From east to west, Xinjiang, China. from south to north, almost all of Asia was a product

From east to west, from south to north, of the Silk Road route. Between the forests of India

almost all of Asia was a product of the and the Russian steppes and between the rivers of

China and the plains of Anatolia, a continuous cultu- Silk Road route. ral life has prevailed on the Silk Road. For this reason,

The two most important elements of this cultu- we will have to take into account this mobility and

ral presence are the strong prevalence of the Tur- multiculturalism when looking for sources for Yunus’s

kish language and the unforgettable stamp that Yu- philosophy and poetry.

nus Emre, the most important master of it, has left Saintly Teacher of the Fergana Valley:

on the Turkish language and Turkish folk culture. Ahmed Yesevi

The most important branch of the Turkish nation In the history of the development of Yunus Emre’s was formed through the Oguz’s journey to Anatophilosophy and humanism, one must first look at lia over the Silk Road and lasted two hundred yeanother humanist Sufi poet who grew up on the Silk ars. The poet Yunus Emre became the most beau- Road in the 12th century - Ahmed Yesevi. tifully synthesized result of this in the 13th century. How can this great Turkish personality, who lived In Yunus, we find the crystallized expression of an between 1093 and 1166 in the Fergana Valley in the ocean growing from a Thousand Springs during middle of present-day Kyrgyzstan-Tajikistan-Uzbemigrations from Kashgar and Urumqi to Bukhara, kistan, be such a key influence for another Turkish and from Isfahan to Konya. His poems perfectly holy man named Yunus Emre, who was born 100 reflect Turkishness, humanism, folklore, history, years after him thousands of kilometers away in politics, and nature. It is possible that we can learn Anatolia? everything about the 13th century from his words, Cultural heritage is usually connected by silsile even 700 years after his time. (lineage) and is embodied in subsequent generati-

Yunus’s Silk Road Links ons. Although it cannot be stated decisively, the sil-

sile connection between Ahmed Yesevi and Yunus Our great bard, Yunus Emre, is, of course, a son of Emre happened also in the same fashion. In almost the Silk Road. He came out of the bosom of Anaall research (Gölpınarlı, 1992Gölpınarlı (1992). The source article does not provide a separate full bibliographic entry for this citation.; Toprak, 1982Toprak (1982). The source article does not provide a separate full bibliographic entry for this citation.) on this tolia, lived there, and still lies there. However, his subject, more or less, a valid silsile can be revealed Silk Road connection cannot be explained and unas follows:

Ahmed Yesevi-Lokman Perende-Haji Bektas-Sarı Saltuk-Barak Baba-Tapduk Emre-Yunus Emre. In such a philosophical chain, we can find the traces of Shamanism, sky-god worshipping, Buddhism, Zoroastrianism, Hindu, and of course the recently accepted Islam. This, in turn, became Turkish Sufism in a very short period of time. It was a vast stream stretching from Yunus Emre to Mevlana, from Niyazi Misri to Ashik Veysel, that stretched over the past seven centuries. Turkish Sufism, thanks to the philosophical and ceremonial traditions it inherited from the Silk Road, will flow in a much different medium than

both Arab-Persian and Indian mysticism in the co- Yunus Emre. Republic of Turkey Ministry Ahmed Yesevi.

of Culture and Tourism webiste) (Wikimedia)

ming centuries, by carrying impressions of them in it. in Anatolia over the centuries. In the same way, very Different Mystical Tendencies of Islam obvious shamanistic elements are manifested in Yu-

In fact, Sufi philosophy and ideology, which we can nus’s poems. A very significant number of Yunus’s

call the interpretation of the mystical essence of Is- poems, which we can call love or even worship of

lam, have gained a wide range of shapes and views nature, have survived to this day. In our opinion,

in the Islamic world over the centuries. This was de- such philosophical trends were formed as a result of

termined mainly by the characteristics of the cultu- the philosophical traditions of the Turks from when

re and lands from which the local Sufis came from. Central Asian influences reached Anatolia through

Thus, Tijanism in North Africa, Chistism in India, Ahmed Yesevi and the subsequent silsile.

and Mevlevism and Bektashism in Turkey differ As a result, the cultural treasure of the Silk Road,

considerably in both their ceremonial practices and with the dough kneaded by Ahmed Yesevi from

their ideologies. Perhaps that’s why there is a rivalry Central Asia, acquired a presence in the master han-

between Sufi communities. Even some organizations ds of Yunus Emre in Anatolia to give us a humanist

have even accused others of being “un-Islamic” tradition of almost 1,000 years.

The humanist tradition of original and true Tur- Epilogue: From Far Asia to the Atlantic

kish Sufism - starting with Ahmed Yesevi, continu- Ocean and the Mediterranean

ing to Haji Bektash, and developing from there to

Tapduk Emre and Yunus Emre - has also had chara- The Silk Road has taken its place on the historical sta-

cteristics that cannot be found anywhere else in the ge as a perfect metaphor for the last three thousand

world because of this source. For example, the idea years of human development and it still occupies a

of Reincarnation, which was also directly reflected very important role. In particular, the People’s Repub-

in Yunus’s poems, easily found a place in Turkish Su- lic of China is trying to revive the Silk Road against

fism, probably as a result of the Hindu influence on American sovereignty in the Pacific and Indian Oce-

the Silk Road. Even such philosophical poems were an and to minimize the damage that this could do to

called “devriyye-circle” and became quite common China’s economic future.

We believe that it is necessary to study the poli- many opportunities for Turkey to strengthen its

tical, economic, and cultural consequences of this hand. In this new road and Road-Belt project con-

and its consequences for Turkey to create a future in sisting of both land and railways, Turkey is in a very

accordance with it. Especially in the field of culture important geographic position. Keeping in mind

and music, which is the subject of our article, we be- that the Turkish nation came to Anatolia from the

lieve that it is necessary to examine its examples in Central Asian steppes a thousand years ago and that

history and bring them to the future. there are also solid central Asian Turkic roots, we are

We believe that it is necessary to study the poli- right to think that Turkey can have a very important

tical, economic, and cultural consequences of this role in this new Silk Road. Turkish culture is already

and its consequences for Turkey to create a future in a historical part of the Chinese, Russian, Kazakh,

accordance with it. Especially in the field of culture Uzbek, Kyrgyz, Indian, and Iranian cultures. Even

and music, which is the subject of our article, we be- in any song from Kashgar, Isfahan, Samarkand, and

lieve that it is necessary to examine its examples in Astana, it will be very easy to recognize this histori-

history and bring them to the future. cal cultural connection and heritage. It is imperative

In the reintroduction of the historical Silk Road to establish a solid role in such a solid foundation,

by the People’s Republic of China under the name through conscious and programmatic reflection on

of the “Belt and Road Initiative” project, there are the past and consideration of the future.

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