Uyghur literature, intellectual history, social history

The People’s Republic of China (PRC) has historically shared a contentious relationship with its ethnic minority population. This thesis delves into the ups and downs of the relations between the modern Chinese state and its major ethnic minority communities through the lens of cultural policies and popular literature. Ethnic minority literature can serve as a bridge between various minority communities and modern Chinese state policies by representing popular responses to political changes. Through a comparative study of Tibetan and Uyghur ethnic minority literature published after 1978, the thesis explores the way minority intellectuals use literature as a platform to shape and navigate their cultural and political identity. Likewise, the thesis examines the role of literature as a political tool for the twentieth and twenty-first century Chinese state as it attempted to shape a national identity through managing popular culture. Ultimately, the thesis traces the oscillating relationship between the modern Chinese state and its ethnic minority populations over time by studying the way political changes and state attitudes are both reflected in and driven by literary culture.

Minyatür sanatının temel unsuru, yazmadaki metni görsel olarak izleyene sunmaktır. Bu bağlamda minyatür metin ile ilişkilidir. Anlatılmak veya vurgulan-mak istenen olay veya kiĢilerin çözümlemesi metnin tam olarak okunması ve incelenmesi ile mümkündür. Yazmanın oluşum aşamasındaki sıra, metnin önce yazılıp minyatürün sonra yapılmasıdır. Dolayısıyla yazım aşamasında hangi sayfaya minyatür geleceği veya hangi sahnenin yapılacağı hususu belirlenmiş olmalıdır. Kimi minyatürlerde metin, minyatürün üst veya alt kısmanda dikdörtgen bir parça olarak devam eder. Minyatürlerde kimi zaman da metin; figür veya yapının kenarında, yapının veya şahsın isimlerinin yazımı olarak yer alır. Bu durum, resmi destekleyici olarak konunun daha iyi anlaşılması ve şahısların veya yerlerin belirlenmesi için uygulanır. Farklı dönemlerde ve coğrafyalarda yazma eserlerdeki metin-minyatür ilişkisi Osmanlı Devleti'nin sonuna kadar yani yazma eser geleneğinin bitimine ka-dar sürmüştür. Makalemiz Uygur Manihaist elyazmalarındaki metin-minyatür ilişkisinin analizi ile ilgilidir.
ABSTRACT
The Relationship of Texts and Depictions in Uyghur Miniatures and Later Miniature Examples The basic element of miniature art is presenting the text on the manuscript virtually to the viewer. In this context, miniature is associated with the text. Analyzing the events and the persons that are attempted to be explained or expressed is possible by fully reading and examining the text. The order of creating the manuscript is first writing the text and then producing the miniature painting. Therefore, the page that the miniature will come or the scene to be presented must be specified before the writing phase. In some miniatures, the text continues as a rectangular piece at the top or bottom of the miniature product. Sometimes texts in miniatures appear on the edge of the fig- ure or structure, or as the spelling of the person's names. This is used as a sup- porter for a better understanding of the subject in the painting, and for the iden- tification of persons or places. The relationship between the text and the minia- ture in the manuscripts in different eras and geographies had continued until the collapse of the Ottoman Empire, that is to say until the ending of the tradi- tion of manuscripts. Our paper is about the analysis of the text-miniature relation in the Uighur Manichaeist manuscripts.
Keywords: Central Asia, Uyghur, Turkish Art,

Manichaeism, Miniature.
Yayın için gerekli dökümanların gösterilmesinde ve temininde yardımlarından dolayı Museum für Asiatische Kunst'un Orta Asya sanat küratörü Dr. Lilla Russell-Smith'e, Berlin-Brandenburgische, Akademie Der Wissenschaften'in Turfan Akademisi BaĢkanı Dr. Desmond Durkin'e ve Turfan-Göttingen Bilimler Akademisi: Oryantel El Yazması Kataloğu II'nin direktörü Dr. Simone-Christiane Raschmann'a, ayrıca yayının baĢlangıcından son aĢamasına kadar bilimsel desteğini esirgeme-yen Prof. Dr. Selçuk Mülayim'e teşekkür ederim.

Uygur Türkçesi ağız grupları ve ağızları ile edebî dil ortasındaki farklar kendi arasında anlaşılamayacak derecede değildir. Böyle olmasına
rağmen yerli ağızlarda konuşulan Uygurların bir nahiye ile nahiye şöyle dursun, bir köy ile başka bir köyün dil açısından küçük farkları da hissedilmektedir. Onlara kendi etraflarındaki bölgelerin dilini tanıştıran ise “falan mahalle veya filanlar böyle diyor biz böyle diyoruz” deyip dildeki bazı ince farkları hatta uluslarası açıdan farkları da ortaya koymaktadır. Lakin ağız gruplarıyla uğraşanlar bu farkların hepsini dikkate almamaktadır. Onlar için en önemlisi ağız grubu veya ağızdan farklılaştıran en temelli, sistemli özellikler olması gerekmektedir.

Water and rain are symbol of plentifulness, abundance and source of life in Turkish belief and thought system. These have accompanied much belief and practice. Humanbeing have asked that it get rif of drought and gain to water which is basic need. Thus, they have applied various sorcery-magic transactions. “Rain prayer” which is called with different names in geography where it go back to from Central Asia to Anatolia and the Balkans is the leading cultural value of the Uighur Turks. Rain rituals include a occupation which is named by “yadacılık” and “yadacı” which is father of the occupation. These contain many elements of Turkic cultural and protect cultural identity of the Uighurs. In declaration, we will firstly mention yada tashy and its feature, later will be examined relation to yada tashy and rain rituals of the Uighurs.

DISSERTATION ABSTRACT OF THE DOCTOR OF PHILOSOPHY (PhD) ON
HISTORICAL SCIENCES ( THE HISTORY OF THE UYGHUR DIASPORA OF UZBEKISTAN 
(1925-2012 y.))

Автореферат диссертации доктора философии (PhD) по историческим наукам (ИСТОРИЯ УЙГУРСКОЙ ДИАСПОРЫ УЗБЕКИСТАНА (1925-2012 гг.))

ТАРИХ ФАНЛАРИ БЎЙИЧА ФАЛСАФА ДОКТОРИ (PhD) ДИССЕРТАЦИЯСИ
АВТОРЕФЕРАТИ (ЎЗБЕКИСТОН УЙҒУРЛАРИ ДИАСПОРАСИ ТАРИХИ (1925-2012 йй.))

This study examines the musicians and musical life of 15th-16th Central Asia, and includes a full translation, facsimile, and analysis of a 19th century musical treatise entitled Tawārīkh-i Mūsīqīyūn, or the “Histories of Musicians”. The treatise was written in Chaghatai by Mullā Ismatullah Mojizī in the Central Asian city of Khotan in 1854, and is a biographical genealogy of Central Asian musicians that lived and worked in Herat, Khotan, and Yarkand during the 15th and 16th centuries. The analysis of this treatise draws on many historical sources in order to present a detailed background and overview of the creative musical atmosphere that surrounded the courts of the last Timurid ruler of Herat, Husayn Bāyqarā, and the 16th century ruler of the Yarkand Khanate, Abdurashid Khan.

Kutadgu Bilig  is the oldest tribute of Turkic Literature along with Diwan lughat al-Turk both stand as  most significant books written in Qarakhanid Kashgar .
Since the first article about Kutadgu Bilig  the published in 1820 by German Linguist Julius Heinrich Klaproth, meanwhile numerous books, essays and article published, seminars were held in many languages, and countries ,  The work of Yusup from Balasgun has  fascinated people for almost two  centuries.
The Turkish Language Association published all three copies of Kutadgu Bilig  in 1942-1943. It was translated in 1947 by Reshit Rahmeti Arat with an annexed critical text and published in 1959 and its index was published in 1979 in Turkish.  Beijing Publishing House for Nationalities published Qutadghu Bilig in Modern Uyghur in 1984. 
Index of Qutadghu Bilik
1. Index of Qutadghu Bilik contains virtually all words mentioned in the Qutadghu Bilik, including proper names and place names with an alphabetical order with reference to the number of the verses on which they are mentioned.
2. Index of Qutadghu Bilik is as well as comparative studies on the vocabularies in both Qutadghu Bilig and the Diwan lughat al-Turk, the words in Qutadghu Bilig  are defined with vocabularies in  Diwan lughat al-Turk, more than 1500 definitions are used to outline  the meaning  of lexes in ‘Index of Qutadghu Bilig’,  which is ¼ of total vocabulary in Diwan lughat al-Turk and 1/6 of vocabulary in Qutadghu Bilig
3. All words from Diwan lughat al-Turk are with reference to the number of the pages on which they are mentioned as well.

Thus the index of Qutadghu Bilik plays a role as a dictionary of 11th Turkish which is a unique resource charting the semantic development of the huge and varied vocabulary of Turkish (Uyghur) in 11th century. It is the first concise contrastive historical thesaurus ever produced for on these oldest monument of Islamic Turkish literature, and contains a lot  words common in both the Qutadghu Bilig and the Diwan lughat al-Turk which leads to a new project to have further studies on comparative analysis of the Qutadghu Bilig and the Diwan lughat al-Turk.



قۇتادغۇبىلىك ئىندېكسى نەشردىن چىقتى (قاتتىق مۇقاۋىلىك)
مۇئەللىپتىن
ھۆرمەتلىك كىتابخان، قولىڭىزدىكى <<قۇتادغۇ بىلىك>> نىڭ ئىندېكسى سىناق نۇسخىسىنى دىققىتىڭالارغا سۇنماقچىمەن. بىلىشىمچە <<قۇتادغۇ بىلىك>> نىڭ ئىندېكسى ھازىرقى زامان ئۇيغۇر تىلىدا تۇنجى ئىشلىنىۋاتقان بىر بىر تەتقىقات بولغاچقا، ئىندېكسنى ئىشلەشتە بەزى بىر توسالغۇ قىيىنچىلىقلارمۇ يوق دېسەك بولماس، شۇنداقتىمۇ قولۇمدىكى مەۋجۇت ماتېرىياللاردىن پايدىلىنىپ، (پايدىلانمىلارغا قاراڭ) 4 يىللىق بىر جاپالىق ئىزدىنىش ۋە سېلىشتۇرۇش ئاساسىدا ئاخىرى <<قۇتادغۇ بىلىك>> نىڭ ئىندېكسىنى تاماملىدىم.
<<قۇتادغۇ بىلىك>> نىڭ ئىندېكسنى قولۇمغا ئېلىشىمدىكى تۈپ سەۋەبلەر:
1. تۈرك تىلى ۋە ئەدەبىياتىنىڭ ئەڭ بۈيۈك ئەسەرلەردىن بىرى بولغان <<قۇتادغۇ بىلىك>> ئىندېكسنى ئىشلەش ئۇيغۇر تىلى تەتقىقاتىدىكى مەجبۇرىيىتىمنى ئورۇنداش دەپ قارايمەن.
2. <<قۇتادغۇ بىلىك>> نىڭ تىلىنى تەتقىق قىلىشتا تىل تەتقىقاتچىلىرىغا بىرىنچى قول ماتېرىياللار بىلەن تەمىنلىگۈسى.
3. تۈرك تىلىنىڭ شۇنداقلا ئۇيغۇر تىلىنىڭ ئورتا ئۇيغۇرچە دەۋرنىڭ<<تۈركى تىللار دىۋانى>> دىن قالسا ئىككىنچى بىر لۇغىتى سۈپىتى بىلەن ئۇيغۇر تىل تەتقىقاتچىلىرىغا كېرەكلىك بولغان خاقانىيە تىل ماتېرىياللىرىنى تولۇقلاپ تەمىنلىيەلەيدۇ.
4. ئورتا ئۇيغۇر تىلى سېلىشتۇرما تەتقىقاتى سۈپىتىدە ئوتتۇرىغا چىققان لۇغەت ئوخشاش دەۋرنىڭ مەھسۇلاتى <<تۈركى تىللار دىۋانى>> بىلەن <<قۇتادغۇ بىلىك>> ئوتتۇرىسىدا روشەن بىر كۆۋرۈكلۈك رولىنى جارى قىلدۇرۇپ ئۇيغۇر تىلى تەتقىقاتىدا يېڭى قەدەم تارىخى سېلىشتۇرما تىلشۇناسلىقنىڭ ئاساسىنى تۇرغۇزۇشقا كۈچ چىقارغۇسى.
5. كىتابخانلارنىڭ <<قۇتادغۇ بىلىك>> تەتقىقاتى، ئوقۇ-ئوقۇتۇش، ۋە باشقا جەھەتلەردە قۇلايلىق يارىتىپ بەرگۈسى.
>>قۇتادغۇبىلىك<< نىڭ ئىندېكسنى نۇقسانسىز دېيىشكە تىلىم بارمايدۇ. سەۋەب، سەۋىيەم ۋە تىلشۇناسلىق تەجرىبەمنىڭ كەملىكى ئىندېكس ئىزاھاتىنىڭ تولۇق نۇقسانسىز شەرھلىنىشىگە توسالغۇ بۆلىشى تەبى تۇرغان گەپ.
شۇڭا پېشقەدەم ئۇستازلارنىڭ، كەسىپداشلىرىمنىڭ ئۆزىنىڭ قىممەتلىك پىكىر تەلەپلىرىنى، تۈزىتىش، ئىزاھاتلىرىنى ئايىماسلىقىنى ئۆتۈنۈپ سورايمەن.
مەمەتتۇرسۇن زۇنۇن ئوقيا
2010-يىلى نويابىر ، لوندون

The Uyghurs living in Xinjiang Uyghur Autonomous Region, People’s Republic of China occupy an important position among Turkic Tribes in terms of music, painting, literature and culture in our day. One of important works that the Uyghurs presented to Turkish culture is a set of musical suites “Uyghur Twelve Muqam (Maqam)”. The “Uyghur Twelve Muqam” including all historical and cultural layers of Uyghur Culture reflects joie de vivre, sadness, attitudes against injustice and oppression, beliefs and hopes for future of the Uyghurs. The Twelve Muqam creating an inseparable integrity with the poems of the poets, like Fuzuli, including Ali Şir Nevayi” and folk epics, folk songs ve folk dances such as “Garip ile Senem”, “Yusuf Ahmed” is also closely connected with classical ad folk literature. Each of Uyghur Twelve Muqam consists of three parts, including Naghma (“Çong Neğme”), Dastan (“Destan”) and Mashrap (“Meşrep”). The Naghma section
includes 9-10 folk songs. These songs have the characteristics of lyric. The Dastan section includes songs varying between 3 and 6 and these songs are from several of the romantic dastan narratives, namely, the pieces taken from folktales such as “Ferhat ile Şirin”, and Garip ile Senem”. Each dastan song is followed by an instrumental märghul. The märghul is an Arabic term and a transition melody played by passing from one tune to another. The Mashrap section consists of songs
varying between 3 and 6. The songs in this section are generally more lively dance songs. First, it starts slowly and then the enthusiasm increasingly accelerates and finally comes to a head. The “Uyghur Twelve Muqam” which has become one of masterpieces of Uyghur culture was added to the list “Intangible Cultural Heritage” by United Nations Education Science and Culture Organization (UNESCO) in
2005. However, although some scientific researches for the texts of “Uyghur Twelve Muqam (Maqam)” have been conducted until today in Turkey, any studies have not been carried out on maqams, performers, performance environments and instruments. It will be firstly given information about the properties of “Uyghur Twelve Muqam” in our abstract. Then, the performers of maqams, their performance environments and instruments will be introduced and assessed within the context of performance-space relation.

ئوتتۇرا ئاسىياغا لەغمەن بىلەن تونۇلىۋاتقان ئۇيغۇرلار
Oттура асияға ләғмән билән тонуливатқан уйғурлар

The Uyghurs are known in Central Asia for their leghmen [in Uyghur]


بىر مىللەتنىڭ يېمەك ـ ئىچمىكى مىللىي خاسلىققا ۋە مىللىي ئالاھىدىلىككە ۋەكىللىك قىلىدىغان بولۇپ، جۈملىدىن مول ئۇيغۇر يېمەك ـ ئىچمەكلىرى ئاساسىدا تەدرىجىي شەكىللەنگەن ئۇيغۇر تائام مەدەنىيىتى پۈتكۈل ئۇيغۇر مەدەنىيەت خەزىنىسىنىڭ مۇھىم بىر تەركىبىدۇر. ئۇيغۇر يېمەك ـ ئىچمەكلىرىگە ئۇيغۇر خەلقىنىڭ تارىختىكى ۋە بۈگۈنكى بارلىق ھايات پائالىيەتلىرى مۇجەسسەملەنگەن بولۇپ، ئۇ ئۇيغۇرلارنىڭ ئېتنوگرافىك ھايات كەچمىشىنى، ھايات كۆچۈرۈشتىكى تۇرمۇش ئۇسۇللىرىنى ۋە بارلىققا كەلتۈرگەن مەدەنىيەت ئەنئەنىلىرىنى جانلىق بايان قىلىپ تۇرىدۇ. ئۇيغۇر يېمەك ـ ئىچمەك مەدەنىيىتىنى تەتقىق قىلىش، ئۇنىڭ تەسىر كۆرسەتكەن ئىجتىمائىي ساھەلىرىنى ئۆگىنىش، ئەنئەنىۋىي ساغلام ئۇزۇقلىنىش ئادەتلىرىنى داۋاملاشتۇرۇش بىلەن تەڭ ئۇنى زامانغا يارىشا كەسىپلەشتۈرۈش، تېخىمۇ تەرەققىي قىلدۇرۇش يوللىرى ئۈستىدە ئىزدىنىشلەر زۆرۈر بولغىنىدەك بۇ مەدەنىيەتكە ئىلمىي ۋە جانلىق ئۇسۇلدا ۋارىسلىق قىلىشمۇ ئوخشاشلا مۇھىمدۇر. ئۇيغۇرلار ئۆز تائاملىرىنىڭ ساھىبى بولۇش سالاھىيىتى بىلەن يېمەك-ـ ئىچمەكلىرىنى قوشنا مىللەتلەرگە تونۇشتۇرۇش، جۈملىدىن قىتئە ھالقىپ چىقىپ، بىر مەدەنىيەتنىڭ يۇمشاق كۈچى سۈپىتىدە دۇنياغا ئۆز مەۋجۇتلۇقىنى ھەر ۋاقىت ئەسلىتىپ تۇرۇش ئوخشىمىغان مەدەنىيەتلەرنىڭ بىر قۇتۇپلىشىشى تېزلىشىۋاتقان بۈگۈنكى كۈندە ئوخشاشلا مۇھىم ئەھمىيەتلەرگە ئىگىدۇر.
مانا شۇ مەقسەتلەر بىلەن مەزكۇر ماقالە كېڭەشلەر ئىتتىپاقى (سوۋېت ئىتتىپاقى) يىمىرىلگەندىن كېيىن ئۇيغۇر تائاملىرىنىڭ ئۇيغۇر دىيارىدىن ھالقىپ چىقىپ قوشنا ئوتتۇرا ئاسىيا دۆلەتلەرگە تىزدىن يامراپ، ئومۇملىشىشقا يۈزلىنىشى، ھەتتا رۇسىيە فېدېراتسىيىسىدىكى خەلقلەرنىڭ تائام تىزىملىكىدىمۇ «ئۇيغۇر لەغمىنى» (Уйгуриский лагман) دېگەن بىر تائامنىڭ پەيدا بولۇۋاتقانلىقى، بۇ يېڭى ئەسىردىكى «لەغمەن » (Лагман) قىزغىنلىقى بىلەن تەڭ ئوتتۇرىغا چىققان ئوتتۇرا ئاسىيا تۈركى مىللەتلىرىنىڭ ئۇيغۇرلارنى لەغمەنگە باغلاپ تونۇشى، بىلىشى ۋە بۇ ھەقتىكى قاراشلىرىنى چىقىش قىلغان ھالدا، ئۇيغۇر يېمەك ـ ئىچمەك مەدەنىيىتىنىڭ ئوتتۇرا ئاسىياغا كۆرسەتكەن ئىجتىمائىي تەسىرلىرى، ئۇيغۇرلار ۋە قوشنا تۈركى خەلقلەرنىڭ ھاياتىدىكى بۈگۈنكى تۇرمۇش رېئاللىقلىرى ھەققىدە مۇلاھىزىلەر ئېلىپ بېرىلىدۇ.
21 ـ ئەسىردىكى دۇنيا ئوتتۇرا ئاسىيا تۈركى مىللەتلىرىنىڭ ئارىسىدىكى تارىخىي، جۇغراپىيەۋى، ئېتنىك باغلىنىشلارغا ئاساسەن دېڭىزدىن ئەڭ يىراق بولغان ياۋرو ـ ئاسىيانىڭ مەركىزىگە جايلاشقان بۇ تېررىتورىيەلىرىنى ئۇيغۇرلارنى ئۆز ئىچىگە ئالغان ھالدا بارلىق تۈركى مىللەتلەرنىڭ ۋەتىنى دەپ ئېتىراپ قىلىنىدۇ. گەرچە ئۆتكەنكى ئەسىردىكى ئەڭ چوڭ ئىمپېرىيە بولغان كېڭەشلەر ئىتتىپاقى 1991 ـ يىلى يىمىرىلىپ ئۇنىڭ باشقۇرۇشىدىكى نۇرغۇنلىغان ئۇيغۇرلارغا قېرىنداش تۈركى مىللەتلەر ئۆزلىرىنىڭ مىللىي مۇستەقىللىقىغا ئېرىشىپ، تارىختا مىسلى كۆرۈلمىگەن ئوتتۇرا ئاسىيا مىللىي دۆلەتچىلىك ۋە ھازىرقى زامان ئوتتۇرا ئاسىيا مىللەتچىلىك ھەرىكەتلىرىنىڭ ئەڭ يۇقىرى سەھىپىسىنى ياراتقان بولۇپ، بىر مىللەتنىڭ نامى بىلەن ئاتىلىپ ۋە شۇ مىللەتنىڭ تۈپ مىللىي مەنپەئەتىنى چىقىش قىلىپ يۈرگۈزۈلۈۋاتقان مەزكۇر دۆلەتلەرنىڭ ئىچكى ۋە تاشقى سىياسەتلىرى تەبىئىيكى بۇ رايونغا قىزىققۇچىلارنىڭ ئىزچىل دىققىتىنى تارتىپ كەلمەكتە.
بۈگۈنكى كۈندە غەرب دۇنياسىغا «سىتان» دەپ تونۇلۇۋاتقان ئوتتۇرا ئاسىيا (سابىق سوۋېت رېسپۇبلىكىلىرى) ھاياتىدا يۈز بېرىۋاتقان مىسلىسىز سىياسىي ۋە ئىجتىمائىي ئۆزگىرىشلەر، ئۇلارنىڭ 25 يىللىق مۇستەقىل مىللىي دۆلەتچىلىك مۇساپىسىدە ئۆزلىرىنىڭ مىللىي كىملىك ۋە تارىخىنى قايتىدىن يېزىپ چىقىش، ئۆز ۋە ئۆزگىلەرنى تونۇش ئېڭىنى يېتىلدۈرۈشتىكى مىللىي مائارىپ تەربىيەسىنى ئېلىپ بېرىش، ئۆزلىرىنىڭ رەسمىي دۆلەت تىلى ۋە سىمۋولىنى يارىتىش، ئۆز جەمئىيەتلىرىدىكى مىللەتلەر مۇناسىۋەتلىرىنى بىر تەرەپ قىلىش، تاشقى دۇنيا بىلەن بولغان دىپلوماتىك ئالاقىلىرى ۋە شۇنداقلا ئۇلارغا مۇستەملىكىچى بولغان دۆلەتنىڭ مىراسخورى بولغان رۇسىيە بىلەن مۇناسىۋەتلىرىنى قانداق ئېلىپ بېرىش قاتارلىق بىر تۈرلۈك دۆلەتچىلىكتىكى زۆرۈر بولغان مەسىلىلەرنى ھەل قىلىش بىلەن ئۆتكەنكى ئەسىرنىڭ ئەڭ ئاخىرقى 10 يىلىنى ئالدىراش ئۆتكۈزدى. ھەم ئەنە شۇ يىللاردا بۇ ياش مۇستەقىل دۆلەتلەر شەرق ۋە غەربتىكى ئىككى گىگانت قوشنىسى بىلەن قانداق بىر مۇناسىۋەتلەرنى ئورنىتىشتەك دىپلوماتىك سىناققا دۇچ كەلگەن ئىدى……
* مەزكۇر ماقالىنىڭ ھەجىمى جەمئى 80 بەت، ماقالىنىڭ داۋامىنى تۆۋەندىكى مۇقىم ئۇلنىشتىن تولۇق ئوقۇيالايسىز، ھەم ئېلكىتاپ PDF نۇسخۇسىنى ساقلىۋالالايسىز:

http://uyghurensemble.co.uk/uy/?p=4525
www.uyghurensemble.co.uk/Uyghur_Leghmen_Ottura_Asiya.pdf
http://www.azizisa.org/uyghur_leghmen_ottura_asiya/ ‎
http://www.anayurtjurnili.net/?p=7679

в  статье  анализируется  историографический  обзор  изучения  проблемы происхождения  уйгур,  проживавших  на  территории  Центральной  Азии.  Хронологические рамки  исследования  охватывают  30-е  и  70-е  годы  ХХ  века.  Впервые  автором  на  основе изучения  исторических,  археологических  и  этнографических  данных  приведены  основные результаты  исследования.  Изучение  истории  уйгурского  народа,  основные  направления  и проблематика исторических, археологических и этнографических были переделены со многими исследователями всего мира. Огромный сдвиг сделан в XX веке.

“Michael Friederich, Die ujghurische Literatur in Xinjiang: 1956-1966, Wiesbaden, 1998,” New Approaches, vol. 1 (2002), İstanbul, s. 151-156.

Uighur Literature 1956-1966, Uighurs, Cultural Revolution and Minorities in China, Shinjan, Xinjiang, Doğu Türkistan, Uygur edebiyatı 1956-1966, Kültür Devrimi ve Uygur Türkleri, Çin Müslümanları

A large number of travelers, missionaries and researchers traveled to the geographical region of Turkistan in the 19th century. They published to observations and fi ndings in various newspapers and magazines, or
collected into a book as a travel writer. One of these names is Nuşirevan Yaoşef who wsa born in 1886, Ufa. After Yaoşef traveled to Taşkent, Semerkant, Buhara, Kokand between 1912 and 1917, he traveled to cities like Gulca, Kuça, Kaşgar, Hoten, Keriye that he called as Chinese Türkistan. He wrote his observations and fi ndings during the
trip, and published in Şura journal and in newspaper such as Ayne, Semerkant and Kuyaş which published in Kazan. In his writing is located very important information such as the socio-cultural situation of Türkistan, daily life, culture, language and litarature. In this declaration, we will give information about Nuşirevan’s life and his Türkistan trip and
will evaluate writings which he published in various journals and newspapers.

In this paper I focus on the historical and contemporary context and conception of Uyghur names and places in translation under the Manchu Qing dynasty, Chinese Nationalists and Chinese communist rulers of the region in the last two centuries. More recently this has combined with the current so called ''Bilingual education'' policies that have unofficially abandonned Uyghur language instruction in Uyghur education to produce a real threat to Uyghur identity and sense of ownership over this territory.

It is useful to remind ourselves that similar procedures and methods were applied by the British and Russian empires during their vast colonial exapnsion over the last three centuries, and it is now aggressively copied and implemented by China in the Xinjiang Uyghur Autonomous Region.

I ask whether the Chinese state can ultimately achieve its Sinification of Uyghur geographical place names, or whether Uyghurs will be able to preserve the Uyghur language names that currently co-exist with the Chinese names in the Uyghur region.

Article link: https://www.azizisa.org/en/chinese-colonialism-in-translation

Surveillance and Repression of Muslim Minorities: Xinjiang and Beyond. The Chinese government said this was done in order to modernize us, but their true aim was to destroy Uyghur ethnic, cultural and religious identities. I felt as if my father’s body had been brutally torn out of its resting place in our ancestors’ land. Under the policies being pursued by Chinese President Xi Jinping since 2016, millions of Uyghurs are suffering inhuman treatment in the internment camps within the Uyghur region. Uyghurs in exile are also suffering because China has cut off all communication between Uyghurs at home and abroad. I want to use this opportunity to tell you my own story, as an example of how Uyghurs in exile have become desperate in response to China’s ethnic cleansing policies.

The rise of Khwāja Ish .ā q, one of the most influential figures in the history of Central Asian Sufism, has often been explained by the patronage of particular royals. This "royal patron" model has, however, been based on a flawed reading of hagiographical sources by which crucial questions of genre are overlooked in the effort of mining these complex narratives for apparent historical facts. New evidence, presented here, allows us to question the "royal patron" model, along with the commonly-accepted chronology of Khwāja Ish .ā q's life, and calls for a different approach to Sufi hagiography as a historical source.

20. Yüzyılın başlarında Modern Türk Edebiyatı kapsamında Orta Asya'da çığır açan ve "Ötken Künler"  adlı tarihi romanıyla tanınan  Abdullah Kadiri  ve eserleri 20. Yüzyıl Türk Edebiyatı in hayli önem taşımaktadır. O, edebiyata getirdiği yeniliklerle  Yeni Türk Edebiyatının Türkistan coğrafyasındaki ilk temsilcisi olabilir. Bu  yazıda yazarın bir diğer önemli eseri olan "Mihraptin Qayan" dönemin sosyal realitesi bakımından incelenmiştir.

This chapter offers the first English translation of a major Muslim hagiography from East Turkistan (present-day Xinjiang, China, home of the Uyghurs): the lovely, thought-provoking legend of the "Seven Muḥammads." The paper's purpose is not only to present a Sufi classic in English, however, but also to interpret a major theme in global Sufi hagiography that is at the heart of this tale: the theme of grave-discovery (kashf al-qubūr),1 in which a living saint miraculously finds and reveals the grave of a buried saint. This motif is found in Muslim hagiographies around the world, but it is especially prominent in those from Central Asia. By comparing the significance of kashf al-qubūr in the Seven Muḥammads tale to its role in another major Central Asian hagiography, the legend of Khwāja Muḥammad Sharīf, this paper argues that the kashf al-qubūr motif offers a layered theological comment on the nature of death and the manifestations of the Divine.

The article is devoted to the theoretical-methodological basis of studying, which is based on researching diasporas, of the history of Uigurs in Uzbekistan, who have the most diasporas all over the world. This issue has been lightened through some factors of diasporas such as forming stages of Uighurs in Uzbekistan as a diaspora, their migration, the number of the migrants, social structure, locative geography, ethnic factors affecting the migratory movement, transnational and trans-border features, the reasons of permanently living in the territory of Uzbekistan, their relations with the historical homeland and so on. Also, some specialties like in Uzbekistan, Uighur diaspora's assimilation, acculturation, transmission, transformation, their identity as tasks of the country where they live, and others points have been covered. Moreover, their contribution to the peace among different nations and folk in Uzbekistan because of suitable made social-political conditions has been highlighted.

This Encyclopedia is a brief reference book on the Uyghur social customs and traditions. The Uyghurs are a Turkic ethnic group living in Eastern and Central Asia. Unlike their nomadic neighbours, the Uyghur have had a settled civilization for more than thousand years.  The modern Uyghur homeland situated at the cross roads of Eurasian Continent, benefited from the civilizations of the old world that passed through the terrain via the ancient trade routs, giving the resultant culture a diverse hue and rich expression. Building on the existing pre-historic local and non-local cultures, the Uyghur of today cultivated a distinctive cultural heritage. This book is dedicated to the detailed recording of some of the important cultural inheritance of the Uyghur people.
Uyghur customs and their stories are the  original memorial to a culture that has evolved overtime and acquired its present identity. The social customs and traditions or behavioural standards recorded here has long historical roots and contemporary relevance. Just like in any human society, the way Uyghur society is organised reflects the communal preference of a collective group and the empirical need of each age. Many aspects of those inherited traditions and costumes are now lending a helping hand in defining a modern ethnic identity.  this synchronic collection of living traditions and their stories is a tool for making sense of many rituals and rites now form the core of the modern Uyghur identity.

Since the 1980s, Western scholarship on modern Chinese history has moved away from the narrative of a tradition-bound Middle Kingdom reacting to the dynamism of Japan and the West. A " China-centered " view of modern Chinese history has by now become standard, much to the benefit of historical research. 1 In more recent years, Anglophone scholarship on Central Asia has increasingly assumed a comparable orientation, combining indigenous and imperial sources to recenter modern Central Asian history around Central Asian actors. David Brophy's Uyghur Nation: Reform and Revolution on the Russia-China Frontier, the culmination of a decade of research, represents a major advance in this regard. In a wide-ranging study, Brophy carefully reconstructs the interplay of local elites, intellectuals, community, and state from which the contemporary Uyghur nation emerged: a Uyghur-centered view of modern Uyghur history. 2 On the basis of extensive archival, published, and manuscript sources, Brophy has written the fullest and most convincing account to date of the twentieth-century development of the Uyghur national concept. Synthesizing intellectual and political history, he puts persuasively to rest the frequent assertion that modern Uyghur identity was imposed from above by Soviet bureaucrats and passively adopted by its designated subjects. Brophy demonstrates that the Uyghur national idea, and the bureaucratic reification of that idea, emerged from complex negotiations between proto-Uyghur elites and intellectuals, ethnographers of various backgrounds, and Soviet officials on the local and national level. The national framework they worked out, and which has since gained purchase among ten million Uyghurs, was not determined by any single political imperative, ideology, or group. The making of the Uyghur nation, Brophy shows, was very much a contingent process. Given the transnational nature of Uyghur history, the often scattered and fragmentary source base, and the limitations of archival access in China and the former USSR, scholars must triangulate between far-flung sources in multiple languages. Brophy's remarkable linguistic breadth is an invaluable asset; in addition to voluminous sources in Russian, Chinese, and various Turkic languages, he draws on texts in Persian, Japanese, and Mongolian. This linguistic range is fully deployed in the first sections of his study, which

National and local projects to systematize ethnic or “nationality” medical systems are well underway in many parts of China. With colleagues in the China Academy of Chinese Medical Sciences, and in collaboration with scholars associated with various nationalities, we have undertaken the task of editing a catalog of early texts in Chinese minority nationality medicine. We argue that it is both more efficient and more intellectually coherent for the central government, rather than local nationality agencies, to lead the process and coordinate the work of a number of collaborating researchers from various nationality traditions and several regions. Through such
collaboration we seek to gather and preserve the most essential textual information.The ultimate aim is to systematize all resources in a unified database in which diversities can still be perceived. In this discussion we report some of the history of archiving and database construction with special reference to Tibetan and Uighur medical history. And we conclude by discussing some of the practical, conceptual, and technical challenges that face any such project to systematize traditional bodies of knowledge.

Kirish söz

Tirishchan tilshunas ziyaliy memet tursun zunun ependimning nechche on yilliq japaliq eqli emgikining méwisi bolghan bu gholluq eserge kirish söz yézish sheripining péqirgha chüshüshi hem pexirlinerlik we shundaqla mes’uliyiti éghir eqlane wezipidur. Mezkur kitabni qoligha alghan her qandaq bir uqurmen uning weznini dengsep körginide salmaqliq bu eserning royapqa chiqishi üchün mu’ellipning qanchilik ejir we méhnet singdürgenlikini hés qilalaydu. Démekchimenki mezkur eser özini özi tunushturup turuptu, emeliyette péqirning oshuqche zuwandarazliq qilishining lazimi yoq bolsimu, emma zimmemge artilghan bu dostluq burchidin bash tartishni tughra tapmidim. Shunglashqa bu yerde ikki kelime söz qilp özümning toluq shekillinip bolalmighan qismen shexsi qarashlirimni oqurmenler bilen ortaqlishishning zexmiti bolmisa deymen.
Aldi bilen bu kitabqa edebiy zhanir nuqtisidin qaraydighan bolsaq, qimmetlik medeniyet we örp - adet miraslirimizning mezmunini tughra chüshinip, usulliridin yolida paydilinish we ularni qelem sheklide saqlap qilish meqsitide pütülgen bu eserni énsiklopédiye bilen lughetchilik ilmining jewhiri singdürülgen bir yéngi edebiy shekil dep qarisaq xata bolmaydu. Yeni qismen söz atalghular we milli oyun-chaqchaqlargha tebir bérish we namlirining kélish menbesi qatarliq tepsilatlarni kéngeytip chüshendürüp eserning énisklopidik tüsini namayan qilghan bolsa, élipbe tertipide tüzülgen söz qurulmisi kitabning lughetchilikke xas tereplirini mu’eyyenleshtürgen. Bu yerde yene shuni tekitlesh kérekki, kitabtiki mezmunlarning keng we chungqur bolushidin bashqa, mu’ellipning mezkur eserning tüzülme we qurulmisini mentiqiwi we ilmi yusunda orunlashturush üchünmu nurghun ejir singdürgenliki melum. Kitabqa ilmi qimmet nuqtisidin qaraydighan bolsaq mezkur eser xelq arisida tarqilip kelgen, emma toluq retlep basma sheklige keltürelmigen uchurlar bilen qismen örp - adet bilen munasiwetlik yazmilarning tunji qétim bir toplam sheklide qéliplashturulup we tehrirlep neshir qilinishi bolup, buning özila bir qimmetlik eqli bayliq hésablinidu. Bu yerde mushundaq bir köp emgek telep qilidighan eserning birla aptorning qolidin chiqishigha apirin oqumay turalmaymiz.
Antropologiye ilmining medeniyet uqumigha bergen éniqlimisigha qaraydighan bolsaq medeniyet démek melum bir qowm xelqige ortaq bolghan bilim we xisletlerning birikmisidur, yeni medeniyet démek tili, dini étiqadi, yémek ichmek aditi, ijtima’iy qilmish adetliri, naxsha -usul, muzika we sen’et, ölum yitim, toy-tökün adetliridiki özlgichiliktin ibaret nurghun mezmunlarning birikmisidur. Yighip éytqanda bu insaniyet jemiyitining ortaq herket qilmishi we qimmet qarishining bir toplam ichidiki özgiche ipadilinish bolup, u bir qowm kimlikining éniqlimisigha mezmun qatidighan tepsilatlardur. Yeni shexslerning tewelik éngi, kolléktipning birlik héssiyati we bir ijtima’iy jem’iyetning özini tonutushi üchün kem bolsa bolmaydighan kündilik tepsilatlarning mejmu’esi medeniyet katégoriyesige kiridu. Buningdin körüwélishqa boliduki, örp- adet millet yaki qowmning igilikining mewjutluqi üchün kem bolsa bolmaydighan eng muhim amildur. Milli medeniyet mirasi bolmighan qowmning millet mewjutluqidin éghiz ichish xuddi su yüzidin ayni tutushqa urun’ghandek bihude xiyalidur. Mushu nuqtidin élip éytqandimu mezkur kitabni bash-panahsiz qalghan millitimiz üchün ata mirasini bilish we dawamlashturush üchün kem bolsa bolmaydighan bir rahname déyishke bolidu.
Bu yerde yene shuni tekitlep ötüshke tughra kéliduki biz qoghdaymiz démekchi bolghan örp - adet we milli medeniyet hergizmu bir turghun uqum yaki özgermes hadise emes, belki özgirishchanliq ichide méngiwatqan emma mukemmel qurulmisi shekillinip bolghan bir kolléktip miras közde tutilidu. Medeniyetning özi özgirishchanliqi küchlük tarixi ré’alliq bolup, insaniyet medeniyitining tarixi seperlirige nezer salidighan bolsaq medeniyetning shekillinish basquchliridiki birdin bir özgermey kéliwatqan xaraktéri uning dawamliq özgirip méngishidur. Biz qoghdimaqchi bolghinimizmu del özimiz sahip bolup, özimizning tarixi kechmishlirimiz, eqiliy qudritimiz we ijtima’iy éhtiyajimizning turtkisi asasida qélipliship, omumliship we ammibabliship, özgichilikimizni namayande qilip kéliwatqan medeniyet simwolliri bilen shularning tereqqiyat teqdirge igidarchiliq qilalaydighan hoquqimizdur. Bashqiche qilip éytqanda saqlap qélishqa tirishiwatqinimiz örp - adet we medeniy miraslirimizning subyéktip ipadilinish usullirila emes belki ashu örp -adetlerning yönilishi, özgirishi we kelgüsi teqdirige ige bolalaydighan igidarchiliq hoquqidur.
Millitimizning medeniyet we kimliki misli körülmigen hujumgha uchrawatqan halqiliq bir peytte pütülgen bu eserni del waqtida yaqqan shipaliq yamghurgha oxshatsaq mubalighe bolmas. Ejdadlirimiz nechche esirlerdin biri nurghun medeniyetler bilen uchriship, siyasi we ijtima’iy özgirishlerni béshidin kechürüsh bedilige mukemmelleshtürüp chiqqan ata miras bolghan milli medeniyetning mewjutluqi xirsqa duchar boluwatqanliqi hemmimizge melum. Milletning kelgüsi istiqbali éniqisiz bir kölenggüde turmaqta. Wetendiki siyasiy muhitqa nezer salsaq nöwette milli medeniyitimiz omumyüzlük hujumgha uchrap, özi peyda bolup, qélipliship we takamullashqan ashu ana tupraqta yoqulush girdabigha bérip qalmaqta. Weten ichide milletning örp - adetlirining ipadilinishliri cheklimige uchrap, xelqimizning kündilik turmushidin qistilip chiqirilipla qalmay, milli medeniyetlerni tarqitidighan, tonushturidighan we analiz qilidighan qanallarmu tosalghugha uchrimaqta. Meslen milli ziyaliylirimiz türmilerge tashlinip, öz tilimizda yézilghan eserler yoq qilinip, milli metbu’atlar taqilip, tilimiz aldi bilen tepekkur tilidin terjime tiligha aylinip emdilikte bolsa asta asta kéreksiz bir yükke aylinip qélish girdabigha kélip qaldi. Démek, mezkur kitabta xatirlen’gen mezmunlar bilen tunush bolghan mushu ewlad xelqtin kiyin milli medeniyitimizning istiqbalining qandaq bolushi téxi éniqsiz. Mushundaq kétiwerse eger bir küni dewr özgirip milli örp - adetlirimizni qaytidin térildurush pursiti yaritilghan teqdirdimu wetinimizde paydilan’ghudek yazma menbelermu tépilmay qélishi mumkin. Eger qolimizda mushundaq bir yazma xatire bolmisa tamamen yat bir medeniyetning tesiride yétilgen kiyinki ewladlarning öz medeniyitini bilishi asan’gha toxtimaydu. Til yoqaldi démek, ashu tilgha mezmun bergen we mewjutluqini saqlap qalghan medeniyet tupriqi yoqaldi démektur. U chaghda ghuwa eslime we subyéktip perezdin milli medeniyetni qayta tizildurush asan emes.
Yighip éytqanda mezkur kitabning bügünkidek bir syasiy muhitta otturigha chiqishi xelqimizning zide qiliwétilgen könglige melhem bolghusi. Roshenki milletning teqdiri üchün bash qaturushning shekilliri her xil bolup, her kim özining qudriti, qimmiti we qabiliyitige mas wasitiler bilen milletning mewjutluqini saqlap qélish üchün küresh qiliwatidu. Tarixta ming leshker bilen yéngelmigen jengni bir qelem bilen ghalibiyetke chiqarghanlarning misalimu az emes. Bizmu milli mewjutluq kürishimizning frontlirini siyasi, iqtsadiy we eqiliy sehnilerde teng élip barghénimizdila ümidsizlik ichidin ümid, qarangghuluq ichidin yuruqluq köreleymiz. Her bir uyghur a’ilisining bu kitabni sétiwélip saqlap quyushi xelqimizning eqli frontida jeng qiliwatqan ziyaliylirige béreleydighan eng ali mukapatidur.

Doktur amir seydula
2019- yili mart,

The Uyghurs love poetry, which is very special to them. It is an essential part of Uyghur cultural heritage and expression, and plays an important role in the continuation of creativity and developing the Uyghur language and literature.

The poet Adil Tunyaz shocked the Uyghur world with his poem, written in 1992, “Qeshqerdiki yershari” (The earth of the city of Kashgar). It was read by many Uyghurs, and he became one of our most celebrated poets, with a special place in the hearts of the Uyghurs...

Mental verbs make up one of the groups in the verb classifications of a language. Mental verbs are important in terms of expressing emotions, thoughts and perceptions of those who speak a language. Accordingly, mental verbs are classified into three categories: cognitive verbs, psych verbs and perception verbs. Perception verbs are the third category of mental verbs. Perception verbs refer to actions which we can perceive through mind and sensory organs. In this article, firstly mental verbs and perception verbs will be outlined. Then, eye verbs, which are the first group of perception verbs, in Old Uighur will be classified, being examined. In this way, the mind world of Old Uighurs will be tried to illustrate and understand.