Sary Uyghurs

Sary Uyghurs are a small Turkic community officially recognized as one of China’s 56 ethnic minorities. According to 2000 census data their population is estimated at around 13,700. Today they live primarily in northwestern China, especially in Sunan Sary Uyghur Autonomous County and its surrounding areas within Gansu Province.

Throughout history the Sary Uyghurs have maintained their presence at the easternmost edge of the Turkic world. Although traditionally nomadic their social structure underwent profound changes in the 1950s due to the Chinese government’s policies promoting sedentarization.

Linguistically they are divided into two groups:

• Western Sary Uyghurs speak Western Sary Uyghur a language belonging to the Turkic language family
• Eastern Sary Uyghurs speak Eastern Sary Uyghur a language belonging to the Mongolic language family

This bilingualism is the result of both historical interactions and geographic dispersion.

Religiously the majority of Sary Uyghurs adhere to Tibetan Buddhism. Nevertheless some elements from earlier belief systems particularly shamanism continue to persist.

Today the Sary Uyghur community is rapidly integrating into Chinese society surrounded by Han Tibetan and Muslim Chinese Hui cultures. Nevertheless their cultural heritage and sense of identity rooted in historical origins play a vital role in preserving their unique ethnic character.

Origin and Meaning of the Name

In Chinese sources the Sary Uyghurs are referred to as “Yuguzu” 裕固族. This designation is part of the official ethnic classification system of the People’s Republic of China and does not fully reflect the community’s own self-identification. In the Turkic world and among Muslim Uyghurs the terms “Sarığ Uygur” or “Seriq Uygur” are more common.

There are various interpretations regarding the origin of the term “Sary” (Yellow):

• It may refer to the traditionally yellowish-colored garments worn by the community
• Another view links “sary” to the “Yellow Sect” Gelugpa of Tibetan Buddhism
• A third interpretation suggests that the color yellow symbolized prestige and distinction in Central Asian cultures

The use of “Uyghur” reflects the historical origins of the Sary Uyghurs in the ancient Uyghur Turks. Although there are clear geographic and cultural differences between contemporary Sary Uyghurs and modern Uyghurs this naming preserves a historical and ethnogenetic connection.

History

The Sary Uyghurs are regarded as descendants of the ancient Uyghur Turks. This community has lived in northwestern China within the boundaries of present-day Gansu Province and is one of the Turkic tribes that settled at the easternmost edge of the Turkic world.

Throughout history the Sary Uyghurs have been influenced by both Turkic and Mongolic elements resulting in a dual linguistic and cultural structure. Western Sary Uyghurs speak Western Sary Uyghur a language of the Turkic family while Eastern Sary Uyghurs speak Eastern Sary Uyghur a language of the Mongolic family. This bilingualism is the outcome of long-standing ethnic and cultural contacts in the region.

In the 19th and 20th centuries the Sary Uyghurs maintained a nomadic lifestyle with an economy based largely on animal husbandry. They had a closed and inward-looking social structure. However the Chinese People’s Republic’s policies of sedentarization introduced in the 1950s brought about fundamental changes to their traditional way of life. Nomadism was abandoned in favor of agriculture and modern economic activities and the traditional kavim-uruk system was replaced by state-imposed administrative structures.

This period marked a historical turning point for the Sary Uyghurs. The transition to sedentary life triggered rapid transformations in social economic and cultural domains. Traditional authority structures weakened while modern administrative systems aligned with the Chinese state gained prominence. Nevertheless the Sary Uyghurs’ sense of identity and cultural heritage persisted through language folklore and religious beliefs.

Tribal Structure and Social Organization

The Kavim-Uruk System Before 1950

Until the 1950s the Sary Uyghurs were organized as a closed society under the traditional kavim-uruk system. This structure was based on mutual aid solidarity and collective ownership required by their nomadic lifestyle. Each kavim was responsible for maintaining internal social order regulating marriages and resolving community disputes. Each kavim was subdivided into clans according to lineage with a hierarchical order among them.

Political Reforms in the 1950s and Their Impact

As a result of political reforms implemented by the People’s Republic of China in the 1950s the kavim system was officially abolished. It was replaced by modern administrative units determined by the state. This change transformed not only administrative organization but also the social relationships and authority structures of the Sary Uyghurs. Traditional leaders were replaced by officials appointed by the state.

Social and Economic Transformation

The abolition of the kavim system proceeded in parallel with the transition from nomadism to sedentary life. Agricultural production was encouraged while traditional animal husbandry gradually declined. Education healthcare and infrastructure services were expanded but at the same time the community’s self-governance mechanisms weakened.

Contemporary Social Structure

Today the Sary Uyghurs are integrated into China’s official local governance system with social organization maintained at the village town (zhen) and county (xian) levels. The modern administrative framework has become the primary structure shaping daily life yet kinship ties and former kavim relationships are still remembered as cultural heritage.

Language and Literature

Language

Today the Sary Uyghurs use three languages simultaneously: Western Sary Uyghur a Turkic language Eastern Sary Uyghur a Mongolic language and Chinese. Census data from 1982 to 1990 recorded a decline in the number of Western Sary Uyghur speakers. It is emphasized that there is no independent “national written language” for Sary Uyghur and that Chinese is used for writing.

Literature indicates that Western Sary Uyghur retains features close to Old Turkic while Eastern Sary Uyghur preserves characteristics of 13th–14th century Mongolian rather than modern Mongolian. Both branches contain extensive Chinese loanwords.

In the east Mongolic (Eastern Sary Uyghur) is spoken while in the west Turkic (Western Sary Uyghur) is spoken. Tribes such as Yağlakar Horangot and Artneman belong to the western branch while Noyan Otok Neman Otok and Yanggı Otok belong to the eastern branch.

After migration to the east prolonged contact with Mongol Tibetan and Chinese cultural environments led to intense linguistic interaction and an increase in Chinese and Tibetan loanwords in Sary Uyghur. Chinese gradually became the dominant language of communication.

In the classical period education was conducted in Tibetan within Buddhist monasteries. Modern education began with the opening of primary schools in 1939 where teachers were Chinese and the language of instruction was Chinese. From the second half of the 1950s Chinese language instruction became widespread and Chinese became the mandatory language of administration and education. Parallel to this the Sary Uyghurs abandoned their own writing system and adopted Chinese script.

The adoption of Chinese-language education is attributed to the fact that the Sary Uyghurs speak two distinct languages and have “forgotten their national writing.” Rapid integration has occurred due to the spread of Chinese thought and culture.

Literature

Due to historical reasons the Sary Uyghurs “lost their own writing” and cultural transmission was long maintained orally. In the 20th century the collection editing and publication of folk literature enabled the development of written-based research.

The oral tradition continues. Genres such as narrative poetry folktales songs ballads proverbs and riddles are found in both Turkic and Mongolic branches. Publications such as the journal “Folk Literature” have published Sary Uyghur works.

In Sary Uyghur folk literature historical memory and religious-mythological elements are frequently addressed.

In contemporary literature Yoghor Chamduugiin Tumur stands out. His published works include “The Sary Uyghur Nation—The Thousand-Year History of Yaour Kaynatma” (1999/2008 editions) as well as poems essays and narratives appearing in various journals and publishing houses. This corpus centers on both the historical memory of the Sary Uyghurs and universal human themes.

The multilingual environment and the adoption of Chinese writing have led to a significant portion of texts being published in Chinese. Nevertheless collection and literary activities serve a “cultural heritage” function by strengthening the visibility of the minority culture and intergenerational transmission.

Religious Beliefs and Shamanistic Remnants

Tibetan Buddhism

The dominant belief among the Sary Uyghurs today is Tibetan Buddhism. Throughout history they have maintained contact with Tibetan lamas and adopted rituals associated particularly with the Gelugpa (Yellow Sect) tradition. Buddhist ceremonies held in monasteries occupy an important place in community life. Religious holidays seasonal festivals and monastery-centered rituals reinforce a sense of social unity.

Buddhist clergy have historically influenced earlier belief systems. For example practices such as the prohibition of meat consumption by Buddhist monks during shamanic sacrifices served to constrain shamanic rituals.

Shamanistic Beliefs

Despite the transition to Tibetan Buddhism many elements from shamanism continue to persist among the Sary Uyghurs. Shamanism expresses their spiritual connection with nature and ancestors.

In Sary Uyghur shaman is expressed by two different terms:

• Kam: A traditional and deeply rooted term used in rituals
• İlçi: A more commonly used term in everyday language

Shamans do not wear special ceremonial attire but perform rituals in their daily clothing. Musical instruments such as drums are absent. Instead they use special wooden spoons called “çok kazdık” or “sovak.” The number of notches on the spoon indicates the rank of the deity to whom the offering is made.

Rituals and Objects

In shamanic rituals a leather sack filled with wool called “toruun” holds a central place. This sack is used as part of the ritual. Shamanism is typically passed from father to son but other individuals with aptitude may also learn it. At the end of the training process the initiate receives nine candles from an elder shaman in a formal ceremony of admission.

Legends

Legends about the origins of shamanism are also told among the Sary Uyghurs. According to the best-known legend the supreme shamanic deity Kan Tenir (God of the Sky) first appeared among the Tanguts and later came to the territories inhabited by the Sary Uyghurs. It is said that the first shamans were women into whose bodies this deity entered but later men took over the role.

Current Status of Beliefs

Today Tibetan Buddhism dominates official and communal rituals among the Sary Uyghurs while shamanism persists mainly as a folkloric and cultural heritage. Nevertheless shamanic terms certain ritual objects and the tradition of praying to ancestors are still remembered and practiced in some families.

Traditions and Customs

Wedding Traditions

In Sary Uyghur society weddings are the most important ceremonial events and consist of numerous stages. The process generally proceeds as follows:

1. Proposal (obtaining family consent)
2. Selection of the matchmaker
3. Determination of the wedding date
4. Appointment of participants and guests
5. Hospitality for guests at the bride’s home
6. Adornment of the bride (placing jewelry or ornaments on her head)
7. Send-off of the bride
8. Rest stop on the way
9. Attempt to overturn the bride’s tent (an old ritual)
10. Welcoming guests from the bride’s side
11. Inspection of wedding meals
12. Speeches before the feast
13. Offering of yod (serving lamb’s tail)
14. Thank-you speeches

These stages strengthen bonds between families and reinforce community solidarity. The specialized terminology and rituals used during weddings reflect the linguistic and symbolic richness of Sary Uyghur culture.

Funeral Customs

Funeral rites among the Sary Uyghurs vary according to belief systems. Influenced by Tibetan Buddhism practices include cremation exposure or burial. Buddhist monks play an active role in organizing rituals and conducting prayers. Some shamanistic practices such as placing specific objects in the grave or offering sacrifices to the deceased’s spirit are still observed.

Daily Life Practices

• Clothing: Traditional attire varies regionally with differences in fabric and ornamentation between the western and eastern branches
• Cuisine: Meat-based dishes especially lamb meat dairy products yogurt cheese dried milk and grain-based foods are prominent. Due to Buddhist beliefs some animals are not consumed
• Housing: With the transition from nomadism to sedentary life wooden and adobe houses have become widespread

Holidays and Seasonal Celebrations

The Sary Uyghurs observe both religious holidays according to the Tibetan Buddhist calendar such as Losar (Tibetan New Year) and seasonal festivals based on the agricultural cycle. During these festivals communal meals singing songs and horse racing are common. In shamanic seasonal rituals reverence for natural elements and requests for abundance are central.

Attitudes Toward Turkish People

Despite their small numbers and life within the cultural spheres of Han Tibetan and Muslim Chinese Hui communities the Sary Uyghurs are aware of their Turkic origins. Field research has revealed that this community generally holds positive close and emotionally resonant attitudes toward Turkish people.

The following factors underlie this attitude:

Ethnic identity consciousness: The Sary Uyghurs view themselves as descendants of a great historical civilization. This perception supports their sense of cultural closeness to Turkish people.

Shared origin sentiment: Language (Western Sary Uyghur) and certain traditions are regarded as tangible indicators of historical ties with Turkish people.

Sociological tendencies: It has been observed that the Sary Uyghurs show a clear desire to establish contact and build bonds with communities of their own kind that is other Turkic peoples.

It is known that relations between the Sary Uyghurs and Turkish people remain largely symbolic and emotional. Geographic distance and limited communication opportunities have diminished the impact of these ties on everyday life.