In today's article we are going to delve into the topic of Ossetians and discover all the facets and aspects that surround it. Throughout the next lines we will explore from its origins to its most current applications, we will analyze its impact on society and its relevance in different fields. In addition, we will delve into the opinions and points of view of experts in the field, as well as personal experiences that will allow us to better understand the importance and relevance of Ossetians today. This article will serve as a complete guide for those who wish to understand this topic further and discover all the possibilities it offers.
The name Ossetians and Ossetia comes from the Russians, who borrowed the Georgian term Oseti (ოსეთი – note the personal pronoun), which means 'the land of the Osi'. In Georgian, Osi (ოსი, pl. Osebi, ოსები) has been used since the Middle Ages to refer to the only Iranian-speaking group in the Central Caucasus. The word likely derives from the old Sarmatian self-designation As (pronounced "Az") or Iasi (pronounced "Yazi"), which is cognate to the Hungarian Jasz. Both forms trace back to the Latin Iazyges, itself a Latinization of the Sarmatian tribal name *Yazig used by the Alans. This name comes from the Proto-Iranian root *Yaz, meaning “'those who sacrifice', possibly indicating a tribe associated with ritual sacrifice. Meanwhile, the broader Sarmatians apparently referred to themselves as "Ariitai" or "Aryan", a term preserved in modern Ossetic as Irættæ.[39][40][page needed][41]
Since Ossetian speakers lacked any single inclusive name for themselves in their native language beyond the traditional Iron–Digoron subdivision, these terms came to be accepted by the Ossetians as an endonym even before their integration into the Russian Empire.[42]
This practice was put into question by the new Ossetian nationalism in the early 1990s, when the dispute between the Ossetian subgroups of Digoron and Iron over the status of the Digor dialect made Ossetian intellectuals search for a new inclusive ethnic name. This, combined with the effects of the Georgian–Ossetian conflict, led to the popularization of Alania, the name of the medieval Sarmatian confederation, to which the Ossetians traced their origin and to the inclusion of this name into the official republican title of North Ossetia in 1994.[42]
The root os/as- probably stems from an earlier *ows/aws-. This is suggested by the archaic Georgian root ovs- (cf. Ovsi, Ovseti), documented in the Georgian Chronicles; the long length of the initial vowel or the gemination of the consonant s in some forms (NPers. Ās, Āṣ; Lat. Aas, Assi); and by the Armenian ethnic name *Awsowrk' (Ōsur-), probably derived from a cognate preserved in the Jassic term *Jaszok, referring to the branch of the Iazyges Alanic tribe dwelling near modern Georgia by the time of Anania Shirakatsi (7th century AD).[43]
Subgroups
Iron in the east and south form a larger group of Ossetians. They speak Iron dialect, which in turn is divided into several subgroups: Alagirs, Kurtats, Tagaurs, Kudar, Tual, Urstual and Chsan.
Asud, a nomadic clan from Mongolia of Alanic-Ossetian origin. They, like the Iasi, thoroughly assimilated, and it is unclear what type of Ossetic dialect they used to speak before adopting the Mongolian language.
The native beliefs of the Ossetian people are rooted in their Sarmatian origin, which have been syncretized with a local variant of Folk Orthodoxy, in which some pagan gods have been converted into Christian saints.[46] The Narts, the Daredzant, and the Tsartsiat, serve as the basic literature of folk mythology in the region.[47]
The Ossetians descend from the Iazyges tribe of the Sarmatians, an Alanic sub-tribe, which in turn split off from the broader Scythians itself.[38] The Sarmatians were the only branch of the Alans to keep their culture in the face of a Gothic invasion (c. 200 AD) and those who remained built a great kingdom between the Don and Volga Rivers, according to Coon, The Races of Europe. Between 350 and 374 AD, the Huns destroyed the Alan kingdom and the Alan people were split in half. A few fled to the west, where they participated in the Barbarian Invasions of Rome, established short-lived kingdoms in Spain and North Africa and settled in many other places such as Orléans, France, Iași, Romania, Alenquer, Portugal and Jászberény, Hungary. The other Alans fled to the south and settled in the Caucasus, where they established their medieval kingdom of Alania.[citation needed]
In the 8th century, a consolidated Alan kingdom, referred to in sources of the period as Alania, emerged in the northern Caucasus Mountains, roughly in the location of the latter-day Circassia and the modern North Ossetia–Alania. At its height, Alania was a centralized monarchy with a strong military force and had a strong economy that benefited from the Silk Road.
Alania reached it's peak in the 11th century under the Alanian ruler Durgulel, who established relations with the Byzantine Empire[49].
After the Mongol invasions of the 1200s, the Alans migrated further into Caucasus Mountains, where they would form three ethnographical groups; the Iron, the Digoron and the Kudar. The Jassic people are believed to be a potentially fourth group that migrated in the 13th century to Hungary.
in 1830, the Russian general Paul Andreas von Rennenkampff organized a punitive expedition to the Java region. 1,500 Russian troops besieged Ossetian towers in the village of Koshelta, where 30 Ossetian rebels were located.[52]
20 September 1990 – The independent Republic of South Ossetia is formed. Though it remained unrecognized, it detached itself from Georgia de facto. In the last years of the Soviet Union, ethnic tensions between Ossetians and Georgians in Georgia's former Autonomous Oblast of South Ossetia (abolished in 1990) and between Ossetians and Ingush in North Ossetia evolved into violent clashes that left several hundred dead and wounded and created a large tide of refugees on both sides of the border.[54][55]
Ossetian is divided into two main dialect groups: Ironian[38] (os. – Ирон) in North and South Ossetia and Digorian[38] (os. – Дыгурон) in Western North Ossetia. In these two groups are some subdialects, such as Tualian, Alagirian and Ksanian. The Ironian dialect is the most widely spoken.
Ossetian is among the remnants of the Scytho-Sarmatian dialect group, which was once spoken across the Pontic–Caspian Steppe. The Ossetian language is not mutually intelligible with any other Iranian language.
Religion
Religion in North Ossetia-Alania as of 2012 (Sreda Arena Atlas)[56][57]
Prior to the 10th century, Ossetians were strictly pagan, though they were partially Christianized by Byzantine missionaries in the beginning of the 10th century.[58] By the 13th century, most of the urban population of Ossetia gradually became Eastern OrthodoxChristian as a result of Georgian missionary work.[38][59][60]
Islam was introduced shortly after, during the 1500s and 1600s, when the members of the Digor first encountered Circassians of the Kabarday tribe in Western Ossetia, who themselves had been introduced to the religion by Tatars during the 1400s.[61]
Left: The pagan Rekom shrine, said to be established in the late 14th century Right: Gift offerings from the Rekom shrine
According to a 2013 estimate, up to 15% of North Ossetia’s population practice Islam.[62]
In 1774, Ossetia became part of the Russian Empire, which only went on to strengthen Orthodox Christianity considerably, by having sent Russian Orthodox missionaries there. However, most of the missionaries chosen were churchmen from Eastern Orthodox communities living in Georgia, including Armenians and Greeks, as well as ethnic Georgians. Russian missionaries themselves were not sent, as this would have been regarded by the Ossetians as too intrusive.
Today, the majority of Ossetians from both North and South Ossetia follow Eastern Orthodoxy.[38][63]
Assianism (Uatsdin or Aesdin in Ossetian), the Ossetian folk religion, is also widespread among Ossetians, with ritual traditions like animal sacrifices, holy shrines, annual festivities, etc. There are temples, known as kuvandon, in most villages.[64] According to the research service Sreda, North Ossetia is the primary center of Ossetian Folk religion and 29% of the population reported practicing the Folk religion in a 2012 survey.[65] Assianism has been steadily rising in popularity since the 1980s.[66]
side1
Demographics
The first data on the number of Ossetians dates back to 1742. According to the Georgian Archbishop Joseph, the number of Ossetians was approximately 200 thousand[67]
Outside of South Ossetia, there are also a significant number of Ossetians living in Trialeti, in North-Central Georgia. A large Ossetian diaspora lives in Turkey and Syria. About 5,000–10,000 Ossetians emigrated to the Ottoman Empire, with their migration reaching peaks in 1860–61 and 1865.[68] In Turkey, Ossetians settled in central Anatolia and set up clusters of villages around Sarıkamış and near Lake Van in eastern Anatolia.[69] Ossetians have also settled in Belgium, France, Sweden, the United States (primarily New York City, Florida and California), Canada (Toronto), Australia (Sydney) and other countries all around the world.
Russian Census of 2002
The vast majority of Ossetians live in Russia (according to the Russian Census (2002)):
Like many other ethnolinguistic groups in the Caucasus, the genetic heritage of the Ossetians is both diverse yet distinctive. While Ossetians share genetic traits with neighboring populations, they have retained a distinct identity. With 70% of Ossetian males belonging to the Y-chromosomal haplogroup G2, specifically the G2a1a1a1a1a1b-FGC719 subclade. Among Iron people, this percentage rises to 72.6%, compared to 55.9% among Digor people.[70][71]
This haplogroup has been identified in Alan burials associated with the Saltovo-Mayaki culture. In a 2014 study by V. V. Ilyinsky on bone fragments from ten Alanic burials along the Don River, DNA analysis was successfully performed on seven samples. Four of these belonged to Y-DNA Haplogroup G2, while six exhibited mitochondrial DNA (mtDNA) haplogroup I.[72][73] The shared Y-DNA and mtDNA among these individuals suggest they may have belonged to the same tribe or were close relatives. These findings strongly support the hypothesis of direct Alan ancestry for Ossetians. This evidence challenges alternative theories, such as Ossetians being Caucasian speakers assimilated by the Alans, reinforcing that Haplogroup G2 is central to their genetic lineage.[74]
^South Ossetia's status is disputed. It considers itself to be an independent state, but this is recognised by only a few other countries. The Georgian government and most of the world's other states consider South Ossetia de jure a part of Georgia's territory.
^Akiner, Shirin (2016) . Islamic Peoples of the Soviet Union. Routledge. p. 182. ISBN978-0710301888. The Ossetians are an Iranian people of the Caucasus.
^Galiev, Anuar (2016). "Mythologization of History and the Invention of Tradition in Kazakhstan". Oriente Moderno. 96 (1): 61. doi:10.1163/22138617-12340094. The Ossetians are an East Iranian people, the Kalmyks and Buryats are Mongolian, and the Bashkirs are Turkic people.
^Rayfield, Donald (2012). Edge of Empires: A History of Georgia. Reaktion Books. p. 8. ISBN978-1780230702. For most of Georgian history, those Ossetians (formerly Alanians, an Iranian people, remnants of the Scythians)...
^Saul, Norman E. (2015). "Russo-Georgian War (2008)". Historical Dictionary of Russian and Soviet Foreign Policy. Rowman & Littlefield. p. 317. ISBN978-1442244375. The Ossetians are a people of Iranian descent in the Caucasus that uniquely occupy territories on both sides of the Caucasus Mountain chain.
^Bell, Imogen (2003). Eastern Europe, Russia and Central Asia. London: Taylor & Francis. p. 200.
^Mirsky, Georgiy I. (1997). On Ruins of Empire: Ethnicity and Nationalism in the Former Soviet Union. p. 28.
^Mastyugina, Tatiana. An Ethnic History of Russia: Pre-revolutionary Times to the Present. p. 80.
^ abcdefg"Ossetians". Encarta. Microsoft Corporation. 2008.
^Lebedynsky, Iaroslav (2014). Les Sarmates amazones et lanciers cuirassés entre Oural et Danube (VIIe siècle av. J.-C. – VIe siècle apr. J.-C.). Éd. Errance.
^Alemany, Agustí (2000). Sources on the Alans: A Critical Compilation. Brill.
^James Stuart Olson, Nicholas Charles Pappas. An Ethnohistorical dictionary of the Russian and Soviet empires. Greenwood Publishing Group, 1994. p 522.
^Ronald Wixman. The peoples of the USSR: an ethnographic handbook. M.E. Sharpe, 1984. p 151
^Benningsen, Alexandre; Wimbush, S. Enders (1986). Muslims of the Soviet Union. Bloomington: Indiana University Press. p. 206. ISBN0-253-33958-8.
Beletsky, D.; Vinogradov, A. (2011). Nizhniy Arkhyz i Senty - drevneyshiye khramy Rossii. Problemy khristianskogo iskusstva Alanii i Severo-Zapadnogo Kavkaza (in Russian). Mockba.
Chaudhri, Anna (2003). "The Ossetic Oral Narrative Tradition: Fairy Tales in the Context of other Forms of Oral Literature". In Davidson, Hilda Ellis; Chaudhri, Anna (eds.). A Companion to the Fairy Tale. Rochester, New York: D. S. Brewer. pp. 202–216.
Folktale collections
Munkácsi, Bernhard. Blüten der ossetischen Volksdichtung. Otto Harrassowitz, 1932. (in German)
Осетинские народные сказки . Запись текстов, перевод, предисловие и примечания Г. А. Дзагурова . Moskva: Главная редакция восточной литературы издательства «Наука», 1973. (in Russian)