The ethnocultural and sociological analysis of migrations documented in Shajara-i Tarākima (Turkmen genealogy)

This research addresses the under-explored sociocultural dimensions of historical Turkic texts, focusing on Shajara-i Tarakima. While numerous studies exist on the linguistic and literary aspects of such texts, this study aims to fill a gap by analyzing the cultural and sociological implications of the migration narratives within Shajara-i Tarakima. The study argues that these narratives offer valuable insights into the Oghuz worldview and their approach to migration, revealing patterns that can inform understanding of historical and contemporary migration phenomena. The Oghuz, ancestors of the modern-day Turkmen, were characterized by a nomadic lifestyle, and their migrations are interwoven with their history. This study analyzes the causes of these migrations—political pressures, economic factors, criminal activities, warfare, and internal disturbances—and explores the long-term consequences, including state formation, settlement establishment, tribal development, and new employment areas. Finally, it examines the integration models employed by the Turkmen in these migration contexts, comparing them with established models of assimilation, multiculturalism, and segregation.

The existing literature on Shajara-i Tarakima primarily focuses on textual analysis, linguistic features, and manuscript studies. Studies by Toumanskiy (1897), Kononov (1958), Ergin (n.d.), Gurbanov (1991), Ölmez (1991, 2019, 2020), Zahidoğlu (2014), Keskin (2017), and Aydoğdu (2018) represent examples of this scholarship. However, there's a lack of studies examining the sociocultural and sociological implications of the migration narratives within the text. This research builds upon previous scholarship by adopting an ethnocultural and sociological lens to analyze the migration phenomenon as described in Shajara-i Tarakima. The study draws on existing literature on migration and integration models, including the work of Faist (1998), Berry (1997, 2003, 2017), De Haas, Castles, and Miller (2003), and others, to frame its analysis and interpretation of the findings.

This study employs a qualitative historical research design, utilizing Shajara-i Tarakima as its primary data source. The research utilizes Kononov's (1958) annotated version of Shajara-i Tarakima, supplemented by Ölmez (2020) and Ergin (n.d.). The data analysis follows the qualitative data analysis model of Miles and Huberman (1994), involving data reduction, display, and conclusion drawing/verification. The unit of analysis is the 'episode,' defined as a logically connected series within the discourse with thematic unity. Episodes related to migration were identified and categorized based on themes of cause, consequence, and integration models. To ensure reliability and validity, the analysis results were reviewed by an expert in qualitative research on Turkic studies. The study adheres to a clear criterion for identifying migration events, excluding short-term travels and focusing only on migrations resulting in at least one year of residence in the new location.

Shajara-i Tarakima reveals that Oghuz migrations were primarily motivated by a desire to ensure survival and security. The main causes identified include: 1. **Political Pressures:** Migrations resulted from power struggles, conflicts with ruling authorities, and pressure from dominant tribes (e.g., the migration of Khwarazm's Turkmen due to pressure from Abu al-Ghazi Bahadur Khan). 2. **Economic Factors:** Economic hardship and the search for better opportunities prompted migrations (e.g., the migration of Mama Bike's freed slave's offspring). 3. **Criminal Activities:** Individuals fleeing punishment for crimes sought refuge in other areas. 4. **Warfare and Plunder:** Looting and wars forced large-scale migrations (e.g., the migration of Oghuz from the Sir River to Urganch due to Mongol plunder). 5. **Settlement Policies:** Strategic placement of tribes along borders for defense or offensive purposes led to migrations. 6. **Internal Disturbances:** Internal conflicts and instability resulted in significant migrations. **Consequences of Migrations:** * The establishment of new states and administrative structures in new locations. * The founding of new settlements. * The formation of new tribes from intermarriages and integration with existing communities. * The development of new employment areas. **Integration Strategies:** The study reveals a complex integration strategy employed by the Oghuz. Weaker tribes integrating with stronger ones often experienced advantages and comfort. The integration process was facilitated by similarities in race, language, and religion. However, even with similarities, integration wasn't always seamless. The case of the Chagatai Qul tribe shows challenges of integration even within the same ethnic group when it involved fleeing a crime. The Salurs' integration was facilitated by their claim of a shared lineage, highlighting the importance of perceived kinship in the integration process. In summary, the Oghuz demonstrated a preference for integration rather than assimilation, and for segregation over multiculturalism or melting pot strategies when interacting with external groups.

The findings from this study illuminate the Oghuz worldview and their approach to migration, revealing a complex interplay of pragmatic adaptation, cultural preservation, and political strategies. The observed patterns of migration and integration strategies are consistent with the historical context of the Oghuz and the nomadic lifestyle that defined their existence. The study shows how historical events, political pressures, and economic realities influenced migration patterns. The fact that the Turkmen often quickly formed new political structures after migrations highlight their adaptability and resilience in the face of adversity. The preference for integration over assimilation underscores a desire to maintain their cultural identity, while the adoption of a segregation strategy, in certain circumstances, reflects a preference for maintaining internal cohesion and avoiding complete cultural fusion.

This study offers valuable insights into the cultural and sociological aspects of Oghuz migrations as documented in Shajara-i Tarakima. The findings highlight the importance of understanding migration not simply as a physical movement but as a complex process involving various sociocultural and political factors. Future research could explore other historical Turkic texts to compare and contrast migration patterns and integration strategies across different communities and time periods. Comparative studies examining the long-term consequences of these migrations on cultural hybridity and identity formation would also be fruitful.

The study's reliance on a single primary source, Shajara-i Tarakima, limits the generalizability of the findings. While the text provides a rich source of information, it may reflect biases and perspectives of its author. Further research incorporating additional primary sources, such as other historical chronicles and oral accounts, would strengthen the conclusions and enhance the understanding of Oghuz migration patterns and integration strategies. The focus on Shajara-i Tarakima primarily reflects the experiences of Turkmen groups; thus, there may be limitations in extrapolating these findings to the experiences of other Turkic groups.