Sacral Space of Ethnic Buryatia: The Cult of Healing Springs

Introduction. The sacral map of ethnic spatial development is a complicated mosaic of multifunctional zones that includes places of residence, territories for economic activity, and sacral areas proper. Ethnic Buryatia’s sacral map comprises a variety of spatial elements, such as border markers of s...

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Main Author: Marina M. Sodnompilova
Format: Article
Language:English
Published: Российской академии наук, Калмыцкий научный центр 2024-09-01
Series:Oriental Studies
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Online Access:https://kigiran.elpub.ru/jour/article/view/5172
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author Marina M. Sodnompilova
author_facet Marina M. Sodnompilova
author_sort Marina M. Sodnompilova
collection DOAJ
description Introduction. The sacral map of ethnic spatial development is a complicated mosaic of multifunctional zones that includes places of residence, territories for economic activity, and sacral areas proper. Ethnic Buryatia’s sacral map comprises a variety of spatial elements, such as border markers of settlements, places for economic pursuits, burial grounds, and those of hierophanies. ‘Healing’ localities, including healing springs, are somewhat distinguished in this sacral space. Goals. The study attempts a review of images of healing springs, their functions and significance for society — through the prism of spatial, social ‘narratives’ of culture. Materials and methods. The Buryat development space is a compound information environment comprising elements that remain relevant to date. Healing springs are considered from the perspective of the information theory of culture, which makes it possible to identify a few layers of somewhat contradictory messages articulated by representatives of different generations. Results. The paper traces certain chains of changes in statuses of such springs: from ‘water of immortality’ once granted by deities — to symbols of holiness of Buddhist hierarchs whose efforts gave birth to a number of such arshans. Special attention is given to images of supernatural patrons of springs, their healing properties and prescribed practices, beautification endeavors across adjacent territories. Conclusions. The insight into the arshan cult and water-related practices reveals some most socially relevant details inherent thereto. Information layers characterizing the image of a spring reflect certain changes in perceptions of its significance — from clan-level status to public one. Furthermore, Buddhism has yielded significant transformations both in ritual arrangements, patterns of healing practices, and design of such treatment places.
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spelling doaj-art-1c2d48dc13c448448e3c8f79a0f2e4c12025-02-11T13:14:18ZengРоссийской академии наук, Калмыцкий научный центрOriental Studies2619-09902619-10082024-09-0117238940010.22162/2619-0990-2024-72-2-389-400Sacral Space of Ethnic Buryatia: The Cult of Healing SpringsMarina M. Sodnompilova0https://orcid.org/0000-0003-0741-0494Institute for Mongolian, Buddhist and Tibetan Studies, Siberian Branch of the RAS Introduction. The sacral map of ethnic spatial development is a complicated mosaic of multifunctional zones that includes places of residence, territories for economic activity, and sacral areas proper. Ethnic Buryatia’s sacral map comprises a variety of spatial elements, such as border markers of settlements, places for economic pursuits, burial grounds, and those of hierophanies. ‘Healing’ localities, including healing springs, are somewhat distinguished in this sacral space. Goals. The study attempts a review of images of healing springs, their functions and significance for society — through the prism of spatial, social ‘narratives’ of culture. Materials and methods. The Buryat development space is a compound information environment comprising elements that remain relevant to date. Healing springs are considered from the perspective of the information theory of culture, which makes it possible to identify a few layers of somewhat contradictory messages articulated by representatives of different generations. Results. The paper traces certain chains of changes in statuses of such springs: from ‘water of immortality’ once granted by deities — to symbols of holiness of Buddhist hierarchs whose efforts gave birth to a number of such arshans. Special attention is given to images of supernatural patrons of springs, their healing properties and prescribed practices, beautification endeavors across adjacent territories. Conclusions. The insight into the arshan cult and water-related practices reveals some most socially relevant details inherent thereto. Information layers characterizing the image of a spring reflect certain changes in perceptions of its significance — from clan-level status to public one. Furthermore, Buddhism has yielded significant transformations both in ritual arrangements, patterns of healing practices, and design of such treatment places.https://kigiran.elpub.ru/jour/article/view/5172ethnic buryatiahealing springssanctification of spaceinformation
spellingShingle Marina M. Sodnompilova
Sacral Space of Ethnic Buryatia: The Cult of Healing Springs
Oriental Studies
ethnic buryatia
healing springs
sanctification of space
information
title Sacral Space of Ethnic Buryatia: The Cult of Healing Springs
title_full Sacral Space of Ethnic Buryatia: The Cult of Healing Springs
title_fullStr Sacral Space of Ethnic Buryatia: The Cult of Healing Springs
title_full_unstemmed Sacral Space of Ethnic Buryatia: The Cult of Healing Springs
title_short Sacral Space of Ethnic Buryatia: The Cult of Healing Springs
title_sort sacral space of ethnic buryatia the cult of healing springs
topic ethnic buryatia
healing springs
sanctification of space
information
url https://kigiran.elpub.ru/jour/article/view/5172
work_keys_str_mv AT marinamsodnompilova sacralspaceofethnicburyatiathecultofhealingsprings