Talk:Tuqaq

GA Review

This review is transcluded from Talk:Tuqaq/GA1. The edit link for this section can be used to add comments to the review.

Reviewer: QatarStarsLeague (talk · contribs) 05:14, 18 August 2021 (UTC)

GA review (see here for what the criteria are, and here for what they are not)

1. It is reasonably well written.

   a (prose, spelling, and grammar): b (MoS for lead, layout, word choice, fiction, and lists):

   
   * "...was a subaşy (chief of the army)..." It seems as though the honorific "bey" trumps the "subasy" title? If so, then perhaps it should be included in the lede.

* ""Tuqaq Temur Yalig" literally means "iron bow" or "with an iron bow" in old Turkic language." His full name is written above as "Duqaq"...Tuqaq should be the favored spelling, as it's the article's title.

*"Little is known about Tuqaq or his early activities as most of the details of his life are uncertain and come from later written or oral sources, composed particularly after the Battle of Dandanaqan." First half of the sentence should have at least one comma splicing it up.

*"...since arrow and bow were considered a sign of sovereignty in Oghuz culture. " Not sure of the contextual meaning of sovereignty here.

*"The Persian epic Maliqnameh (Book of Kings) mentions a warrior called Tuqaq who served a Khazar Khagan (ruler)." If he served the Khazars prior to the Oghuz, perhaps that chapter of his life is better suited for the "Origins" chapter?

*"...to join the Seljuq's tribe after it left Oghuz Yabgu for a new homeland in Transoxiana." Not sure if we need "the" before Seljuq here.

*As for his feud with the yabghu, that seems a pretty clear indicator that he himself was Muslim. Is that not the consensus?

*"After his death, his son, Seljuq, was named..." No need for the commas around "Seljuq"

*As for the "See also" section, I'd say anything that is hyperlinked within the prose doesn't need to be included.

1. It is factually accurate and verifiable.

   a (reference section): b (citations to reliable sources): c (OR): d (copyvio and plagiarism):

   References are well-suited

2. It is broad in its coverage.

   a (major aspects): b (focused):

   Given the relative paucity of details, this article is expansive enough

3. It follows the neutral point of view policy.

   Fair representation without bias:

4. It is stable.

   No edit wars, etc.:

5. It is illustrated by images and other media, where possible and appropriate.

   a (images are tagged and non-free content have fair use rationales): b (appropriate use with suitable captions):

   Both photos are applicable

6. Overall:

   Pass/Fail:

   Very fine, informative, concise article. Just some minor issues as stated above.

QatarStarsLeague (talk) 05:14, 18 August 2021 (UTC)

QatarStarsLeague, thank you very much for your delightful work and specific suggestions. All of them were thoroughly implemented some time ago, and I just wanted to remind you that I'm looking forward for your further remarks. Thank you once again and take care! --Visioncurve^{Timendi causa est nescire} 04:24, 4 September 2021 (UTC)

Maintenance Tags

@QatarStarsLeague and Visioncurve: - Please address the tags (which were added by me) and provide inline citations with quotes. TIA, TrangaBellam (talk) 14:06, 13 October 2021 (UTC)

Visioncurve, when you are removing failed-verification tags, please provide the exact quotations. Else, I will be compelled to reinsert the tags.

Dani, Ahmad (1992). History of Civilizations of Central Asia concerns The dawn of civilization: Earliest times to 700 B.C. Unsurprisingly, p. 146 is from a chapter about Food Producing Communities in Pakistan and Northern India and has nothing about our subject.

Even assuming that you were intending to reference p. 146 of Bosworth/Asimov's Vol IV (2000), I do not see any purpose. Please quote the line.

As a sort of drive-by comment, the Dani source is in seven volumes, so presumably the editor cited this one that covers the period "A.D. 750 to the end of the fifteenth century". Parsecboy (talk) 17:17, 29 October 2021 (UTC)

Good to see Peacock (2015) about the origins of Tuqaq/Seljuqs but you are mispresenting him and adding details, he never provided.

Where does he discuss the collapse of Khazars, and Tuqaq's alliance with the Oghuz Yabgu State? Please quote the line.

Peacock (2015), pp. 33–40 concerns the fall of Ghaznavids before Seljuqs. Where does he note the legacy of [Tuqaq's object[ion] to their policy of raiding other Turkic tribes as a mitigating factor in their successful challenge - quote the line?

If anything, Peacock (p. 35-36) notes Seljuqs to have made repeated offers to the Ghaznavids about raiding fellow tribesmen, and preventing them from gaining any foothold. With waning Ghaznavid power, they even executed raids to these effects.

In Muharram 428/November 1036, they [Seljuk leadership] sent an embassy [to Masʽud I] demanding greater prizes [...] The offer of keeping out other, less desirable groups of Türkmen was repeated.

he left the Oghuz Yabgu State [..] refused to pay taxes to the Oghuz Yabgu State.. is not making any sense.

They never left the state but migrated to the frontiers. The reality was quite complex, that you fail to portray (Peacock_2015; p. 25 ):

Jand was the heart of an Oghuz principality which was a vassal of Khwarazm, the northernmost Muslim province in Central Asia. Khwarazm, ruled by the Ma’munid dynasty, was itself theoretically subject to the Samanid state (204/819–390/999) that dominated Transoxiana and Khurasan.

How is Peacock (2013), pp. 27-33 supporting, It is known, however, that Tuqaq had a far-reaching feud with the ruler of the Oghuz Yabgu State when the latter assembled a formidable army against neighboring Muslims. This most probably means that at the latter stages of his life, Tuqaq adopted Islam.? Please quote the lines.

Peacock (p. 30) writes,

The elements regarding the Yabghu’s invasion of the Islamic lands are clearly a later addition from a common source.

[S]ometime in the intervening period, a variant text of the Maliknama must have come into circulation. The new text clearly aimed to associate the Seljuqs with Islam from the earliest times, even before they had converted, and so had a legitimatory purpose. It is tempting to suggest that the Seljuqs themselves were closely involved with the decision to rewrite their early history.

At some point, perhaps in the later eleventh or twelfth century, the Khazar connection was felt to be no longer relevant or perhaps even desirable, and a revised version of Seljuq origins was circulated. In this the Khazar ruler became simply the king of the Turks and the story of Duqaq’s attempt to prevent him attacking the Muslims was inserted. Finally, by the late twelfth century, any mention of the early history of the Seljuqs was banished from Seljuq historiography [...]

Bosworth (2011; p. 18; ed. C. Lange & S. Mecit) writes,

Tuqaq is said [...] to have quarreled with the Yabghu over the launching of raids on the Muslims of the Oxus- Syr Darya region – clearly a back projection of the later role, in the later 11th and the 12th centuries, of the Islamised Seljuqs as foes of the still pagan Oghuz of the steppes.

Cahen (1949) writes,

le role de Dukak comme defenseur de Musulmans n'est lui, sans doute, que la projection dans le passe de l'attitude adoptee plus tard par ses descendants

Tuqaq Temur Yalig is not the full name of Tuqaq - I had missed this gem. In Maliknama, he is given the sobriquet of Temür Yalïgh (Temur Yalig), corresponding to "iron bow".

Laissant de cote les prolongements introduits par des genealogistes complaisants, nous trouvons comme ancetre des Seljukides, selon le Maliknameh, Dukak, surnomme Timur-Yaligh, arc de fer.
— Cahen, Claude (1949). "Le Malik-nameh et l'histoire des origines seljukides". Oriens. 2 (1): 31–65. ISSN 0078-6527.

Tuqaq's father's name was Kerequchi, who was either a popular local blacksmith or a master of tent-making (yurts). is unsourced and wrong (as it stands).

Peacock (2010, p. 30) writes,

[..] the genealogy tracing Seljuq’s descent back to one Karakuchı Khwaja, a maker of tents for the Turkish Khans, clearly does not derive from Nıshapurı as Agadzhanov thought. It is almost certainly an Ilkhanid invention, perhaps designed to denigrate the prestige of the Seljuq family.

Early medieval sources state that Tuqaq was involved in the military of the Oghuz Yabgu State.

As Peacock (2010) shows, they state a variety of things about our subject with little agreement in content.

TrangaBellam (talk) 07:58, 25 October 2021 (UTC)

They have all been duly addressed: several statements were supplied with additional sources and minor corrections were also made. Contributors are not obligated to meet your every demand and modify content according to your subjective opinion. If you think there's a mistake or certain statements need improvement, go ahead and edit them (don't forget to add decent sources, of course), and contribute to Wikipedia in a more positive way instead of posting blocks of messages in this and several other talk pages. --Visioncurve^{Timendi causa est nescire} 11:55, 27 October 2021 (UTC)

You are obligated to meet WP:INTEGRITY which is a policy and stands violated at every alternate line. You have not addressed a single issue of the many, I raised.

@HistoryofIran: - Any suggestions? TrangaBellam (talk) 14:02, 27 October 2021 (UTC)

Delisting in 48 h. TrangaBellam (talk) 15:30, 6 November 2021 (UTC)

GA Reassessment

The following discussion is closed. Please do not modify it. Subsequent comments should be made on the appropriate discussion page. No further edits should be made to this discussion.

---

This discussion is transcluded from Talk:Tuqaq/GA2. The edit link for this section can be used to add comments to the reassessment.

• As a discussion at the talk-page (transcluded below) attests to, most of the content is either not verifiable or misrepresentation of source. This violates criteria 2. TrangaBellam (talk) 15:22, 25 October 2021 (UTC)

  I had provided a chance to the nominator to correct course but things have not improved. TrangaBellam (talk) 15:24, 25 October 2021 (UTC)

• I had added additional sources on 25 October 2021 and there is not misrepresentation. The concepts were thoroughly reformulated, avoiding close paraphrasing, structure, and presentation according to WP:Copy. Wikipedia guidelines also state that phrasing of the information should be contributor's own original creation.--Visioncurve^{Timendi causa est nescire} 10:00, 26 October 2021 (UTC) Visioncurve is the orig. nominator.

• there is not misrepresentation - There is a t/p discussion, where you can argue. TrangaBellam (talk) 10:34, 26 October 2021 (UTC)

Misrepresentation of sources

@QatarStarsLeague and Visioncurve: - Please address the tags (which were added by me) and provide inline citations with quotes. TIA, TrangaBellam (talk) 14:06, 13 October 2021 (UTC)

Visioncurve, when you are removing failed-verification tags, please provide the exact quotations. Else, I will be compelled to reinsert the tags.

Dani, Ahmad (1992). History of Civilizations of Central Asia concerns The dawn of civilization: Earliest times to 700 B.C. Unsurprisingly, p. 146 is from a chapter about Food Producing Communities in Pakistan and Northern India and has nothing about our subject.

Even assuming that you were intending to reference p. 146 of Bosworth/Asimov's Vol IV (2000), I do not see any purpose. Please quote the line.

As a sort of drive-by comment, the Dani source is in seven volumes, so presumably the editor cited this one that covers the period "A.D. 750 to the end of the fifteenth century". Parsecboy (talk) 17:17, 29 October 2021 (UTC)

Good to see Peacock (2015) about the origins of Tuqaq/Seljuqs but you are mispresenting him and adding details, he never provided.

Where does he discuss the collapse of Khazars, and Tuqaq's alliance with the Oghuz Yabgu State? Please quote the line.

Peacock (2015), pp. 33–40 concerns the fall of Ghaznavids before Seljuqs. Where does he note the legacy of [Tuqaq's object[ion] to their policy of raiding other Turkic tribes as a mitigating factor in their successful challenge - quote the line?

If anything, Peacock (p. 35-36) notes Seljuqs to have made repeated offers to the Ghaznavids about raiding fellow tribesmen, and preventing them from gaining any foothold. With waning Ghaznavid power, they even executed raids to these effects.

In Muharram 428/November 1036, they [Seljuk leadership] sent an embassy [to Masʽud I] demanding greater prizes [...] The offer of keeping out other, less desirable groups of Türkmen was repeated.

he left the Oghuz Yabgu State [..] refused to pay taxes to the Oghuz Yabgu State.. is not making any sense.

They never left the state but migrated to the frontiers. The reality was quite complex, that you fail to portray (Peacock_2015; p. 25 ):

Jand was the heart of an Oghuz principality which was a vassal of Khwarazm, the northernmost Muslim province in Central Asia. Khwarazm, ruled by the Ma’munid dynasty, was itself theoretically subject to the Samanid state (204/819–390/999) that dominated Transoxiana and Khurasan.

How is Peacock (2013), pp. 27-33 supporting, It is known, however, that Tuqaq had a far-reaching feud with the ruler of the Oghuz Yabgu State when the latter assembled a formidable army against neighboring Muslims. This most probably means that at the latter stages of his life, Tuqaq adopted Islam.? Please quote the lines.

Peacock (p. 30) writes,

The elements regarding the Yabghu’s invasion of the Islamic lands are clearly a later addition from a common source.

[S]ometime in the intervening period, a variant text of the Maliknama must have come into circulation. The new text clearly aimed to associate the Seljuqs with Islam from the earliest times, even before they had converted, and so had a legitimatory purpose. It is tempting to suggest that the Seljuqs themselves were closely involved with the decision to rewrite their early history.

At some point, perhaps in the later eleventh or twelfth century, the Khazar connection was felt to be no longer relevant or perhaps even desirable, and a revised version of Seljuq origins was circulated. In this the Khazar ruler became simply the king of the Turks and the story of Duqaq’s attempt to prevent him attacking the Muslims was inserted. Finally, by the late twelfth century, any mention of the early history of the Seljuqs was banished from Seljuq historiography [...]

Bosworth (2011; p. 18; ed. C. Lange & S. Mecit) writes,

Tuqaq is said [...] to have quarreled with the Yabghu over the launching of raids on the Muslims of the Oxus- Syr Darya region – clearly a back projection of the later role, in the later 11th and the 12th centuries, of the Islamised Seljuqs as foes of the still pagan Oghuz of the steppes.

Cahen (1949) writes,

le role de Dukak comme defenseur de Musulmans n'est lui, sans doute, que la projection dans le passe de l'attitude adoptee plus tard par ses descendants

Tuqaq Temur Yalig is not the full name of Tuqaq - I had missed this gem. In Maliknama, he is given the sobriquet of Temür Yalïgh (Temur Yalig), corresponding to "iron bow".

Laissant de cote les prolongements introduits par des genealogistes complaisants, nous trouvons comme ancetre des Seljukides, selon le Maliknameh, Dukak, surnomme Timur-Yaligh, arc de fer.
— Cahen, Claude (1949). "Le Malik-nameh et l'histoire des origines seljukides". Oriens. 2 (1): 31–65. ISSN 0078-6527.

Tuqaq's father's name was Kerequchi, who was either a popular local blacksmith or a master of tent-making (yurts). is unsourced and wrong (as it stands).

Peacock (2010, p. 30) writes,

[..] the genealogy tracing Seljuq’s descent back to one Karakuchı Khwaja, a maker of tents for the Turkish Khans, clearly does not derive from Nıshapurı as Agadzhanov thought. It is almost certainly an Ilkhanid invention, perhaps designed to denigrate the prestige of the Seljuq family.

Early medieval sources state that Tuqaq was involved in the military of the Oghuz Yabgu State.

As Peacock (2010) shows, they state a variety of things about our subject with little agreement in content.

TrangaBellam (talk) 07:58, 25 October 2021 (UTC)

They have all been duly addressed: several statements were supplied with additional sources and minor corrections were also made. Contributors are not obligated to meet your every demand and modify content according to your subjective opinion. If you think there's a mistake or certain statements need improvement, go ahead and edit them (don't forget to add decent sources, of course), and contribute to Wikipedia in a more positive way instead of posting blocks of messages in this and several other talk pages. --Visioncurve^{Timendi causa est nescire} 11:55, 27 October 2021 (UTC)

You are obligated to meet WP:INTEGRITY which is a policy and stands violated at every alternate line. You have not addressed a single issue of the many, I raised.

@HistoryofIran: - Any suggestions? TrangaBellam (talk) 14:02, 27 October 2021 (UTC)

Delisting in 48 h. TrangaBellam (talk) 15:30, 6 November 2021 (UTC)

The discussion above is closed. Please do not modify it. Subsequent comments should be made on the appropriate discussion page. No further edits should be made to this discussion.

Quirks of sourcing

Moldabaev

Googling for "Ethnocultural Relations of the Kyrgyz in the Middle Ages" leads to a single hit which is, unsurprisingly, our article. "Imel Moldabaev" (the author) gives zero results; "Moldabaev, Imel" returns our article. No hits in GBooks or GScholar. TrangaBellam (talk) 08:25, 19 December 2022 (UTC)

Just out of respect to Moldobaev: Молдобаев, Имел Бакиевич (from Wikipedia - 1) Imel Bakievich Moldobaev (15.02.1942 - 19.11.2005) is a renowned Kyrghyz historian and ethnographer, doctor of historical sciences, professor. In Google books - 1.

A short list of works by "an unknown" historian (Google translate them yourself):

Молдобаев И.Б. "Манас" ‑ историко-культурный памятник кыргызов. – Бишкек: “Кыргызстан”, 1995. ‑ 311 бет. – ISBN 565500965X, 9785655009653. – Государственная дирекция “Манас‑1000”. – Национальная академия наук Кыргызской Республики. Институт истории. – Научно-пропагандистский деловой проект “Мурас”. О некоторых социальных терминах эпоса «Жаныш и Байыш» // Вопросы киргизской терминологии. Фрунзе, 1975. С. 182-198. Об этнокультурных связях киргизского и казахского народов (по материалам эпоса «Жаныш и Байыш») // Этнические и историко-культурные связи тюркских народов СССР. Всесоюз. тюркологии, конф. 27-29 сент. 1976 г. Тез. докл. и сообщ. Алма-Ата, 1976. Эпос и народная медицина // Здоровье (Ден соолук). 1977. № 3. С. 8-9 (на кирг. яз.). Вопросы народной медицины киргизов в эпосе «Жаныш и Байыш» // Актуальные вопросы здравоохранения и здоровья населения. Сб. науч. трудов кафедры социальной гигиены и организации здравоохранения. Т. 122. Фрунзе, 1978. С. 126-133. Киргизский эпос как источник по истории одежды // Сов. этнография (далее — СЭ). 1979. № 2. С. 137-140. Тюрко-монгольский эпос как историко-этнографический материал (на примере киргизского эпоса «Жаныш и Байыш») // Джангар и проблемы эпического творчества тюрко-монгольских народов. Матер. Всесоюз. науч. конф. Элиста, 17-19 мая 1978 г. М, 1980. С. 286-290. Вклад В.В. Бартольда в использование фольклора киргизского народа как историко-этнографического источника // Вопросы истории, идеологии, философии, культуры народов Востока. Источниковедение, историография. Тез. конф. аспирантов и молодых научных сотрудников. М, 1981. Т. 1. С. 14-16. О географических терминах эпоса «Жаныш и Байыш» // Вопросы киргизской терминологии. Фрунзе, 1981. С. 167-184. В фокусе комплексного исследования. Рец. на кн.: Р.З. Кыдырбаев. Генезис эпоса «Манас». Фрунзе, 1980 // Литературный Киргизстан. 1982. № 2. С. 115-119. Башкирско-киргизские параллели в этнонимике эпоса «Манас» // Вопросы истории Южного Урала. Уфа, 1982. С. 83-92. Этнографические истоки одного мотива из эпоса киргизов и народов Центральной Азии // Проблемы хакасского фольклора. Абакан, 1982. С. 124-130. Об одном древнем инструменте народной медицины // СЭ. 1983. № 3. С. 97-99 (в соавт. с А.Д. Грач). Эпос «Жаныш и Байыш» как историко-этнографический источник. Фрунзе, 1983. Историко-культурная общность киргизов с народами Центральной Азии (по материалам эпоса «Манас») // Историко-культурные связи народов Центральной Азии. Улан-Удэ, 1983. С. 78-83. О некоторых древних медицинских инструментах киргизов (по данным эпоса «Манас»). // Культура и искусство Киргизии. Вып. 2. Тезисы докладов Всесоюзной научной конференции. 3-6 июня 1983 г. Л.: 1983. Историко-культурное значение героического эпоса «Эр Солтоной» // Советский Киргизстан: страницы истории и современность. Фрунзе, 1984. Об историко-этнографических терминах «Киргизско-русского словаря К.К. Юдахина» // Вопросы киргизской терминологии. Фрунзе, 1984. С. 85-94. К проблеме изучения этнокультурных связей киргизского и тувинского народов // Проблемы истории Тувы. Кызыл, 1984. С. 207-214. Узбекско-киргизские этнокультурные связи в свете эпоса «Манас» // Фольклор, литература и история Востока. Матер. III Всесоюз. тюркологич. конф. Ташкент, 1984. С. 403-406. Немеркнущее сказание: 100 лет первой публикации эпоса «Манас» // Учитель Киргизстана. 1985. 18 декабря. О гидрониме Ала-Кел (по материалам киргизских эпических произведений) // Ономастика Киргизии. Вып. 1. Фрунзе, 1985. Отражение этнических связей киргизов в эпосе «Манас». Фрунзе, 1985. Топонимы, связанные с именами персонажей эпоса «Манас» // Третьи научные чтения, посв. памяти академиков И.А. Батманова, К.К. Юдахина, Б.М. Юнусалиева. Тез. докл. и сообщ. Ош, 1985. С. 33. Исторические связи киргизов с народами Саяно-Алтая // Историко-культурные контакты народов алтайской языковой общности. Тез. докл. XXIX постоянной междунар. алтаистической конф. Вып. 1. История, литература, искусство. М., 1986. С. 45-47. Названия музыкальных инструментов в эпосе «Манас» // Вопросы киргизской терминологии. Фрунзе, 1986. С. 67-80. Некоторые проблемы историко-этнографического и лингвистического изучения эпоса «Манас» // Исследование по киргизскому языкознанию. Фрунзе, 1987. С. 106-114. Рерихи о киргизах // Ала-Тоо. 1987. № 12. С. 98-106. Изучение истории духовной культуры киргизского народа // Чокан Валиханов и современность. Сб. матер. Всесоюз. науч. конф., посв. 150-летию со дня рождения Ч.Ч. Валиханова. Алма-Ата, 1988. С. 158-164. Саяно-Алтайские истоки духовной культуры киргизского народа // Тюркология. Тез. докл. и сообщ. V Всесоюз. тюркологич. конф., 7-9 сентября 1988 г. Фрунзе, 1988. С. 45-47. Статьи в сборнике: Вопросы этнической истории киргизского народа / Отв. ред. О.К.Караев, И.Молдобаев. -- Фрунзе, 1989. 143 с. Эпос «Манас» как историко-этнографический источник // Сов. тюркология. 1989. № 3. С. 17-23. Эпос «Манас» как источник изучения духовной культуры киргизского народа. Фрунзе, 1989. Об этнических и культурных контактах киргизов с каракалпаками // Этническая история и традиционная культура народов Средней Азии и Казахстана. Нукус, 1989. С. 222-231. Фольклор киргизского народа как источник по этнической истории // Проблемы этногенеза и этнической истории народов Средней Азии и Казахстана. Вып. 3. Этнография. М., 1991. С. 103-112. Киргизско-сибирские фольклорные параллели и связи // Фольклор и современная культура. Якутск, 1991. С. 12-20. Устные рассказы о кыргызах у народов Сибири (к вопросу об этногенезе киргизов) // Этническая история народов Южной Сибири и Центральной Азии. Новосибирск, 1983. С. 292-297. Вопросы комплексного изучения эпоса «Манас» (изучение эпоса «Манас» в учебных заведениях) // Вопросы методики преподавания эпоса «Манас» в средней и высшей школе. Тез. докл. на республиканск. науч. конф. Бишкек, 1994. С. 27-36 (на кирг. яз.). Эпос «Манас» и его значение для изучения этнокультурных связей с башкортами и татарами // Манас—1000. Сб. докл. второй конф. татарской диаспоры «Татары в Кыргызстане» на тему «Вклад татарских ученых в исследование эпоса "Манас"». Бишкек, 1995. С. 16-29. 180 статей для двухтомной энциклопедии «Манас» // Манас. Энциклопедия. Т. 1-2. Бишкек, 1995 (на кирг. яз.). Происхождение этнической культуры кыргызов (III в. до н.э. — XV в. н.э.) // Кыргызы: Источники, история, этнография. Бишкек, 1996. С. 485-520. Опыт реконструкции этнической истории кыргызов по данным «Манаса» и других фольклорных произведений // Кыргызы: этногенетические и историко-культурные процессы в древности и средневековье в Центральной Азии. Матер, междунар. науч. конф., посв. 1000-летию эпоса «Манас», 22-24 сентября 1994 г. Бишкек, 1996. С. 126-149. Время Мухаммеда Хайдара в кыргызском фольклоре // Матер. междунар. науч.-теоретич. конф., посв. известному ученому историку М.Х. Дулати (1499—1551). 13-15 марта 1997 г., г. Тараз. Тараз, 1998. С. 107-115. Гипотеза о применении носорогов в боях (Эпос «Манас» о некоторых вопросах военной организации кыргызов) // Мээрим. 1998. № 1. С. 20-23. Некоторые сведения об эпосе «Манас» в исследованиях Г.Н. Потанина // Этническая история тюркских народов Сибири и сопредельных территорий. Омск, 1998. С. 36-40. Кыргызы и народы Сибири: истоки этнической общности // Сибирь в панораме тысячелетий. Матер. междунар. симпоз. Т. 2. Новосибирск, 1998. С. 319-326. «Манас» о южносибирском периоде этнокультурной истории кыргызов // Древние культуры Центральной Азии и Санкт-Петербург. Материалы всероссийской научной конференции, посвящённой 70-летию со дня рождения Александра Даниловича Грача. СПб., 1998. Проблемы изучения этнографии кыргызов после распада Союза // III конгресс этнографов и антропологов России. Тез. докл. М., 1999. С. 44-45. Кыргызско-казахские этнокультурные связи в эпоху М.Х. Дулати (по материалам эпоса «Манас») // Проблемы древней и средневековой истории Казахстана. Алматы, 1999. С. 322-331. Мои встречи с Р.Г. Кузеевым // Вестн. Академии наук Республики Башкортостан. 1999. Т. 4. № 3. С. 30-32. Ош в письменных источниках домонгольской эпохи // История, культура и экономика Юга Кыргызстана. Матер. междунар. науч. конф. Т. 1. Ош, 2000. С. 14-21. Обычаи бытовой культуры // Ош-3000. Бишкек, 2000. С. 125-131. Раскопки городища Ооз-Дебе в 2000 г. // Ош и древности Южного Кыргызстана. Вып. 5. Бишкек, 2000. С. 33-49 (в соавт. с А. Асанкановым). Кыргызский шаман (бакшы) в 20-е годы XX века // Среднеазиатский этнографический сб. Вып. IV. Памяти В.Н. Басилова. М., 2001. С. 232-237. Религиозные верования кыргызов (с древнейших времен до настоящего времени) // Сб. матер. междунар. форума ЮНЕСКО «Культура и религия в Центральной Азии» (Кыргызстан, сентябрь, 1999). Париж, 2001. С. 106-113 (на англ. яз.). Древняя и средневековая история киргизов // Киргизы. Санжира, история и предания в 5-ти книгах. Бишкек, 2002. С. 183-207 (на кирг. яз.). О. Каратаев​ Орто Азия чөлкөмүн жана түрк дүйнөсүн изилдеген окумуштуулар. – Бишкек, 2015. Чоротегин Т.К. Алгы сөз: Этнограф Имел Молдобаевдин 75 жылдык мааракеси // Имел Молдобаев жана заманбап кыргыз этнографиясы: Кыргыздын көрүнүктүү этнографы жана манас таануучусу, тарых илимдеринин доктору, профессор Имел Бакиевич Молдобаевдин (15.02.1942 19.11.2005) 75 жылдыгына арналган эл аралык илимий-тажрыйбалык жыйын. Кыргыз Республикасынын Улуттук илимдер академиясы. Бишкек шаары, 18.04.2017. Баяндамалар жана макалалар жыйнагы / Жооптуу редактор Т.К.Чоротегин. – Бишкек: MaxPrint басмасы, 2017. – 220+ii б., сүрөт. –- Кыргыз Республикасынын Улуттук илимдер академиясы. Жусуп Баласагын атындагы КУУ. – И.Арабаев атындагы КМУга караштуу Манас таануу институту. “Кыргыз Тарых Коому” эл аралык коомдук бирикмеси. – Шинжаң “Манас” изилдөө борбору. “Мурас” фонду. - “Тарых жана мурас” түрмөгү. ISBN 978-9967-32-230-1. – Б. 3-7. О.Каратаев, С.Эралиев. Кыргыз этнографиясы боюнча сөздүк. Бишкек. "Бийиктик" - 2005-ж. ISBN 9967-13-159-4 Кыргыз тарыхы: энциклопедия. 2003-ж. Чоротегин Т.К., Молдокасымов К.С. Кыргыздардын жана Кыргызстандын кыскача тарыхы: (Байыркы замандан тартып бүгүнкү күнгө чейин): Тарыхты окуп үйрөнүүчүлөр үчүн. – Бишкек, 2000. – (Краткая история кыргызов и Кыргызстана. На кыргызском языке. Со-автор кандидат исторических наук Кыяс Молдокасымов). (ISBN 9967-00-001-5). – 160 стр. Урстанбеков Б.У., Чороев Т.К. Кыргыз тарыхы: Кыскача энциклопедиялык сөздүк. – Фрунзе: Кыргыз Совет Энциклопедиясынын Башкы редакциясы. 1990. – 288 бет. – (История Киргизии: Краткий энциклопедический словарь). – (В со-авторстве с кандидатом исторических наук, доцентом Бейше Урстанбековым). – (ISBN 5-89750-028-2) Асанов У.А., Жуманазарова А.З., Чоротегин Т.К. Кто есть кто в кыргызской науке: Краткий биобиблиогр. справочник докторов наук Кыргызстана / Под ред. акад. У.А.Асанова. — Бишкек: Гл. ред. Кыргызск. энциклопедии, 1997. — 672 с.

Visioncurve^{Timendi causa est nescire} 10:51, 20 December 2022 (UTC)

Thanks; can you cite examples where scholars like Peacock — widely accepted as an authority on the Seljuqs — cite him? You appear to be citing "Этнокультурные связи кыргызов в средневековье" (ffs, do mention the original title of the book in citation) which has been been hardly cited by any decent scholar in the twenty years since publication. TrangaBellam (talk) 14:52, 20 December 2022 (UTC)

Redundant since the citation in question has been discarded. TrangaBellam (talk) 16:57, 20 December 2022 (UTC)

Not unsurprisingly, the citation does not support the text. TrangaBellam (talk) 15:56, 10 January 2023 (UTC)

Relative privilege of citations, NPOV, and misinterpretation

I am particularly amused at how you cite İbrahim Kafesoğlu (1972; reprinted in 2014; in Turkish) and Mikhail Artamonov (1962; in Russian) as the leading sources, and then have Boswarth, Peacock et al contradict him. That said, Peacock/Boswarth finds Husayni/Ibn-al-Athir's rendition of the story, where Tuqaq opposes raiding of Islamic lands, as a later fabrication. TrangaBellam (talk) 08:41, 19 December 2022 (UTC)

The errors persist; additionally, the copy-edited sentence is grammatically incorrect courtesy the strange insertion of "whereas". TrangaBellam (talk) 17:01, 20 December 2022 (UTC)

Redundant since I rewrote the article. TrangaBellam (talk) 18:16, 21 December 2022 (UTC)

Death of Tuqaq

I see that Tuqaq dies about 20 years earlier, than in the previous version. Interesting but how was this date arrived at? TrangaBellam (talk) 08:51, 19 December 2022 (UTC)

Peacock (2013; p. 38):

Certainly, it is unwise to take the sources at face value when they say that Seljuq was 100 years or older when he died, and use this as a basis to calculate that Duqäq must have been alive in the early tenth century.

TrangaBellam (talk) 17:10, 21 December 2022 (UTC)

A primary source published by Kazakh SSR and inaccurate extraordinary claims

Wtf is "Zuev Yu. A., Horse Tamgas from Vassal Princedoms (Translation of Chinese composition "Tanghuyao" of 8th–10th centuries), Kazakh SSR Academy of Sciences, Alma-Ata, I960, p. 133 (In Russian)"? We know little about the Oghuz Yabgu, much less the precise year of its formation! Will have to consult Agadzhanov. TrangaBellam (talk) 09:02, 19 December 2022 (UTC)

Redundant since the factoid (alongside the source) has been discarded. TrangaBellam (talk) 16:58, 20 December 2022 (UTC)

Confirmed to be an absolute misrepresentation of source (#8). TrangaBellam (talk) 18:02, 11 January 2023 (UTC)

Maliknameh

The Persian epic Maliknameh (Book of Kings) mentions a warrior called Tuqaq who served a Khazar Khagan (ruler). is nonsense. We do not have any extant copies of the text to be able to mount such a claim. This is a reasonable assumption based on texts that attest to deriving from Maliknameh. TrangaBellam (talk) 09:19, 19 December 2022 (UTC)

Redundant since I rewrote the article. TrangaBellam (talk) 18:17, 21 December 2022 (UTC)

This is not a GA review

User TrangaBellam probably missed it, but this article was not nominated for GA and that he/she is not conducting a GA review. The user also forgets that just as any other "ordinary" editor, he/she is free to add, remove or modify this page at will, provided that such editing is done responsibly. I believe there is no other a C-level, low importance article in Wikipedia, whose every sentence is scrutinized and challenged at such bewildering scale, that it now bears a resemblance to obsession (either with this page or a single editor). Visioncurve^{Timendi causa est nescire}

Hmm. This being a low importance article does not confer upon you any liberty to use shabby sources or misuse relevant scholarship. TrangaBellam (talk) 10:17, 21 December 2022 (UTC)

Preparing and nominating is not the same. There is hell lot of work that needs to be done yet. Besides, sources of Soviet historians like Moldobaev or Turkish Kafesoglu are not shabby for me. Visioncurve^{Timendi causa est nescire}

Citing Kafesoglu, you wrote

Some details about his life mostly [?] come from later written sources, composed particularly during the reign of his great-grandson, Seljuq sultan Tughril.

Can you let me know (1) the precise page number and (2) particular sources from Tughril's court relied upon by Kafesoglu to make this claim? I intend to restore the sentence. Thanks, TrangaBellam (talk) 18:11, 21 December 2022 (UTC)

I also intend to restore the bits about Tuqaq serv[ing] the Khazar Khagans as subaşy. Can you please point me to the source? Thanks, TrangaBellam (talk) 18:16, 21 December 2022 (UTC)

"It is in the Khazar state that we find our earliest reference to Seljuk and his father Duqaq. According to accounts composed for the courts of the first two Seljuk sultans, Tughrıl and Alp Arslan, the ancestors of the dynasty served the Khazar ruler as military commanders. This suggests that by the midtenth century Duqaq and Seljuk were active in the area to the west of the Aral Sea, near the Khazar capital of Itil on the Volga.

Visioncurve^{Timendi causa est nescire}

Thanks but military commander <> subaşy. It is my understanding that the latter was a designation, conferred upon a select subset of military commanders. TrangaBellam (talk) 15:01, 23 December 2022 (UTC)

According to Prof. Ali Sevim and Clifford Bosworth in History of Civilizations of Central Asia, Volume 4, p. 146:

The Yabghu appointed Seljuq as su-bashi, or war leader (Ibn Fadlan's sahib al-jaysh), but seems speedily to have considered him as a potential rival.

Also, according to Prof. Svatopluk Soucek in his A History of Inner Asia, p. 94:

Concurrently with the yabghu's family, however, another clan was adopting Islam: that of their subashi or military commander Seljuk, who gained the upper hand in Jand and freed its population from taxes paid to the yabghu.

— Preceding unsigned comment added by Visioncurve (talk • contribs)

Yes, but do they mention Tuqaq to be one? You cannot be writing on niche topics synthesizing from broadbrush histories. Nonetheless, I will appreciate the information on Kafesoglu. TrangaBellam (talk) 15:49, 24 December 2022 (UTC)

References

To consult

• 1

TrangaBellam (talk) 06:29, 23 December 2022 (UTC)

Badr al-Din al-Ayni - last source to mention Tuqaq? No Maliknamah? TrangaBellam (talk) 18:47, 24 December 2022 (UTC)

Consult

• Tārikh-i Āl-i Saldjūq
• Nusrat al-Fatra TrangaBellam (talk) 11:56, 27 December 2022 (UTC)

(resolved) Error In #Ethnopolitical affiliations and in the Maintenance tags section above

If the definition of "full name" is first and last name, then far from being a "gem", the name provided was quite correct. I am assuming that "surnomme" is intended as "surnommé", which means "having the last name". There really are no other possible meanings. A surnom is a last or family name, and does not mean "sobriquet". Elinruby (talk) 19:42, 12 January 2023 (UTC)

@Uanfala, AirshipJungleman29, Gusfriend, and Robert McClenon: I am trying to stay out of the ANI complaint, but I am following it, and noted that something TB caustically calls a "gem" is in fact correct. I am bringing this to your attention here as I am not certain whether this is still being held against VC; if so it should be dismissed, I think, but I am still trying to follow some of the rest of the complaint. Bad translation from French is however a specialty of mine and there is absolutely no doubt that this charge is erroneous. I am not pinging VC and TB as they are both presumably still working from the page, whereas it seemed possible that you four, having read it once, might not be back. HtH Elinruby (talk) 19:59, 12 January 2023 (UTC)

Are there any sources for the assertion that French surnom means 'surname'? Wiktionary (wikt:surnom) gives its meaning as 'nickname' and notes it's a false friend of English surname; wikt:surnommé is given as meaning 'nicknamed'. – Uanfala (talk) 20:37, 12 January 2023 (UTC)

@Uanfala: really? I find that surprising, but will of course look into the possibility that I am in fact wrong myself thenthen, or whether Wiktionary needs a correction. Maybe it's a dialect issue. I'll get back to you.Elinruby (talk) 22:54, 12 January 2023 (UTC)

There's a complicated issue here over whether Wiktionary is exactly right, but more to the point, I do actually seem to be wrong here, in the context of academic writing in academic French about someplace that is not France, so I am striking. This is not a dit, nor is it Canada. I will figure out how to open a discussion at Wiktionary, it meanwhile, sorry for the interrupting you While I administered myself a lesson in humility.Elinruby (talk) 23:47, 12 January 2023 (UTC)

User:Elinruby - I have no idea what ANI thread I am being pinged about. Are you trying to stay out of the conflict by pinging other editors who don't even know what it is? Robert McClenon (talk) 21:32, 12 January 2023 (UTC)

I found it, unfortunately, and still am annoyed at having been pinged uselessly. I see that this is about Visioncurve vs. TrangaBellam, and Visioncurve's complaint is too long, didn't read. Are you trying to drag other people into a dispute so that you can mostly stay out of it? Robert McClenon (talk) 22:04, 12 January 2023 (UTC)

I am trying stay out of it in the sense that I am drafting a similar complaint but decided tthat while my complaint parallels VC's with respect to attitude and behavior, different countries and actions are involved in the two matters. However. I *am* reading that one, and I see an erroneous accusation in TB's "Maintenance tags" above, to which she refers iin her boomerang proposal. I agree that parts of what VC said are hard to understand, but I am talking about something TB said, not VC. With respect to this article, the error edited in by TB should be fixed, and therefore should be posted here. I was unsure what to do about the erroneous accusation and wanted to avoid cluttering up ANI with something that does not seem to be a focus of Unfala's current thinking. I don't think I am dragging people in? Everyone I pinged commented on the ANI post. (Except, come to think of this, that you said you were going to read the boomerang, and not that you had yet). If I handled this wrong, then I apologize, and admit that I probably was unclear. I would appreciate it if, when you get a chance, you would let me know what would have been a better course of action. Thank you for your time. — Preceding unsigned comment added by Elinruby (talk • contribs)

• Elinruby, do you wish that I quote from Trésor de la langue française or any similar authoritative resource? Btw, thanks @Uanfala. TrangaBellam (talk) 07:11, 13 January 2023 (UTC)

  Oxford-Hachette French-English Dictionary says,

  surnom: nickname
  — 1

  Cambridge French-English dictionary says the same. So does Collins.

  Verifying that surnom means nickname — not last name/family name — across multiple authoritative dictionaries would have taken at most, a minute. (At least, they could have Googled "Define surnom"!) So, it is interesting to ponder upon why Elinruby chose to write a long post (ofcourse, that took more than a minute) accusing a person — having reasonable grasp of French — of being unware about rudimentary stuff! TrangaBellam (talk) 09:29, 13 January 2023 (UTC)

• TB. If you really want to know, I'll explain it, even though I think you just thought you saw a cheap shot. Would it occur to you to Google "name"? There is an actual issue there, and Wiktionary is in fact wrong, or at least incomplete. None of that is important in this context, or was until you chimed in. Wiktionary should probably translate name as "nom" in the academic variant. Whether it's correct to translate "surnom" as "nickname" here is a fine point, since this is a dit name, but the name is not in French, even though the source is. I made my honest call. I'll look into the Wiktionary page, and also whether you displayed this attitude before or after you asked me to extend you courtesy you apparently don't extend to others. Meanwhile, marking this section resolved, as discussed elsewhere. I'll AGF and avoid asking you about your reasonable grasp of French, eyeroll. Adding "surnom" to the list I am compiling of likely Wiktionary errors. Elinruby (talk) 18:55, 14 January 2023 (UTC)

• There is a reasonable expectation that editors consult sources especially when accusing others of being in the wrong; one man's honesty is another woman's hubris etc. As to "assuming good faith", this post flashed on my watchlist, a day after you had accused me of being NOTHERE. TrangaBellam (talk) 20:05, 14 January 2023 (UTC)