Dastan

for the 1950 Bollywood film see Dastan (1950 film)

The Dastan (داستان dâstân, Persian for "story"^[1][2]), is an ornate form of oral history from Central Asia, the most famous of which is Dede Korkut - which may have been created as early as the beginning of the 13th century.^[3]

A Dastan is generally centered on one individual who protects his tribe or his people from an outside invader or enemy, although only occasionally can this figure be traced back to an historical person. This main character sets an example of how one should act, and the Dastan becomes a teaching tool - for example the Sufi Master Ahmet Yesevi said “Let the scholars hear my wisdom, treating my words like a Dastan”. As well as this wisdom each Dastan is rich with cultural history of interest to scholars.

During the Russian invasion and occupation of Central Asia, many new Dastans were created to protest the Russian occupation. It is possible that they came into contact and influenced each other. According to Turkish historian Hasan Bülent Paksoy, the Bolsheviks tried to destroy these symbols of culture, e.g. by only publishing them in insufficiently large quantities and in a distorted form "in order to weaken the heroic impact".^[4]

Dastan is the title of Rostam,Rostam is the national hero of Persia(old Iran),Dastan in Persian means strong. - In Ferdowsi's Shahnameh, Rustam is the champion of champions and is involved in numerous stories, constituting some of the most popular (and arguably some of most masterfully created) parts of the Shahnameh. As a young child, he slays the maddened white elephant of the king Manuchehr with just one blow of the mace owned by his grand father Sam, son of Nariman. He then tames his legendary stallion, Rakhsh. The etymology of the name Rustam is from Raodh+Takhma, where Raodh means growth, reaped, developed and Takhma means brave. In the Avesta, the form is *Raosta-takhma and in Pahlavi *Rodastahm[1]. - - Mehrdad Bahar regards the etymology of the name to be "Ruta-staxma", i.e. the river that descends, and argues that Rustam could have been an ancient god of the river Helmand. The fact that Rustam's mother is called Rudabeh (i.e. The river of water) and his father is Zal who has a white hair, Bahar continues the argument to say that Zal is a metaphor for mountains from which the river forms, whose head is always white with snow. - - Persian rumour has it that the name 'Rustam' is actually based on a historical character named "Retzehem", who was believed to be an Achaemenid general. Retzehem supposedly helped the Persians conquering the city of Sardis by climbing up the walls, throwing a rope and pulling up his fellow soldiers

References

1. ^ Steingass, Francis Joseph. A Comprehensive Persian-English dictionary, including the Arabic words and phrases to be met with in Persian literature. London: Routledge & K. Paul, 1892. [1]
2. ^ Russell, R., 1993. The Pursuit of Urdu Literature: A Select History. Palgrave Macmillan, Original from the University of Michigan. P. 85. ISBN 1856490297, ISBN 9781856490290
3. ^ Michael E. Meeker, “The Dede Korkut Ethic”, International Journal of Middle East Studies, Vol. 24, No. 3 (Aug., 1992), 395-417. excerpt: The Book of Dede Korkut is an early record of oral Turkic folktales in Anatolia, and as such, one of the mythic charters of Turkish nationalist ideology. The oldest versions of the Book of Dede Korkut consist of two manuscripts copied in the 16th century. The twelve stories that are recorded in these manuscripts are believed to be derived from a cycle of stories and songs circulating among Turkic peoples living in northeastern Anatolia and northwestern Azerbaijan. According to Lewis (1974), an older substratum of these oral traditions dates to conflicts between the ancient Oghuz and their Turkish rivals in Central Asia (the Pecheneks and the Kipchaks), but this substratum has been clothed in references to the 14th-century campaigns of the Akkoyunlu Confederation of Turkic tribes against the Georgians, the Abkhaz, and the Greeks in Trebizond. Such stories and songs would have emerged no earlier than the beginning of the 13th century, and the written versions that have reached us would have been composed no later than the beginning of the 15th century. By this time, the Turkic peoples in question had been in touch with Islamic civilization for several centuries, had come to call themselves “Turcoman” rather than “Oghuz,” had close associations with sedentary and urbanized societies, and were participating in Islamized regimes that included nomads, farmers, and townsmen. Some had abandoned their nomadic way of life altogether.
4. ^ Paksoy, H.B.. "DASTAN GENRE IN CENTRAL ASIA." ESSAYS ON CENTRAL ASIA. 4 May 2007.