THE MODERN PROBLEMS OF TURKOLOGY
85
languages, for example, in the Chuvash one in
the separation process of the Turkish language
from the Mongol one.
Observations show that, there are such
phonetic relics remained from the ancient
Altai language (and period) in the Modern
Turkish language that appear as the lexical and
semantic event having phonological (phono-
semantic) character. For example, gör-göz, yıl-
yaş and so on. The ancient Altai language and
other languages being included into a large
language family, without any doubt, have an
agglutinative structure. There is any written
monument or official information about the
former periods, even the Altai period or epoch.
That’s why, the Altai Philology uses only the
reconstruction method in order to restore the
ancient Altai language. Naturally, this causes
trouble in the explanation of some problems.
Those problems are approximately consisted
of the followings:
1. The limitation of scientific imaginations
about the ancient Altai languages.
For encompassing mainly Phonetics in
Linguistics the reconstruction is limited from
the productive methodological chances on the
other fields of the language. For example,
B.A.Serebrennikov’s and N.Z.Hajiyeva’s in-
vestigations show that, neither morphological
nor syntactic reconstruction offers all the
necessary opportunities for the definition of
the concrete language archetypes, whereas the
authors have the same pretensions… And later
this pretension brought up neither its followers
nor new pretenders…
Y.Vandries notes that, all linguists look
for the ancient manifestations of the language.
When they come across with a rather perfect
text they refuse the old manifestation. From
this point of view if a written monument about
the Altai period or epoch appeared, there
would be neither Altai Philology nor the Altai
theory… Because a real investigator of the
history is very sensitive to the pre-historic
period.
2. The inexistence of the information
about mythology, religious outlook and
morality of the ancient Altais.
If we go from «special» to «general» by
the way of the reconstruction we’ll be under
the compulsion to restore the mythological and
religious outlook of the ancient Altais… What
does this compulsion give us?.. It’ll allow us
to speak about the belief of the Altai people in
different primitive religions (in the forces of
nature, spirits, men and rulers, etc) or
Godness. Because Godness is the culture of
the most progressive Turks among the Altai
people on the religious or moral outlook that
they had prayed since they came to the stage
of history. In the end they had turned this to
their own ideology.
3. The limitation of detail, in spite of the
existence of clear «decorative» imagination
about the country, geography of the ancient
Altais.
The Altai theory encompasses the foothills
(and neighboring regions) of the Altai
Mountains – i.e. a rather large geography being
the prahomeland of the Modern Altai people.
This geography being suitable for living, having
fresh air, forest and water was convenient to be a
homeland for the Altais… And perhaps, thanks to
the natural, geostrategic stimulating opportunity
of the same geography the Altai, even Protoaltai
ethnoses firstly, had spread in the East (the
Japanese, Koreans, Tunguses, Manjurs, Turks,
Mongols), later in the West (the Mongols, Turks,
Fins,
Maris,
Mordavinians,
Estonians,
Hungarians…). It’s impossible to imagine such a
big geography (in a fertile natural condition to
live!) that can give a historical and ethnographic
ground to be considered a homeland for the Altai
(even the Protoaltai) people.
Following questions arise together with
all this…
NIZAMI JAFAROV
86
For example, how can be explained the
Front Asian, especially the Sumerian Culture
(the «Turkic traces» found in this culture)?..
For the present frozen Sumer Philology
doesn’t answer this question, but classic Altai
Philology keeps silence instead. This mutual
«exchange of silence» is offended by assertions
than can be considered as a «modernist pedantry»
now and then…
Why do people being from different
origins look for their prahomeland in the Front
Asia?.. Because the ancient culture has been
discovered here for the present…
4. The problems about the determination of
the anthropological structure and racial belonging
of the ancient Altais (and Protoaltais).
Though, the modern technologies have
identified more than hundred signs of racial
belonging, the ethnic and anthropological
investigations and classifications are connected
with definite problems for basing upon the
concrete (experimental) facts. The problem on
white or yellow racial belonging of the Altais
(from the Estonians or Hungarians to the
Japanese or Koreans) naturally will evoke
controversy in the classification of white,
yellow and black races (if they are from the
same root). But the Turks differed from
external point of view. To tell the truth, the
appearance of their ancestors remained
undecided in the Altai Unity.
5. It’s possible to say that, we haven’t
got imagination about the social and political
structure, including management technologies
(and culture) of the ancient Altais.
… However, we can imagine that, the
ancient Altais having relations basing upon the
family, generation and (kin) social hierarchy were
the regulatory and exemplary descendants of the
history of mankind.
Notwithstanding that, the Altais or
Protoaltais were namely the fact of the
reconstruction like the Indians and Europeans from
the point of view of the scientific principle, it’s
necessary to see (and to appreciate) them as a
reality entirely. Because the Turks, at least playing
an important role in the world history were born
namely in this «controversial» unity.
It’s simply impossible to say that, the
appearance of the Turks on the historical page
belongs to the mid of the 1st millennium BC.
It’s not suggested by the «Turkish fanaticism»,
but by the Turkish-Chinese relations beginning
since the 3rd and 2nd centuries BC. These
relations arise at least the Hun problem.
Though, this Hun problem is simplified
and doesn’t go out of its root only Turkology
can solve it. But there exist different
attitudes…
Gerhard
Dorfer,
the
well-known
specialist for Hun Philology expresses his
attitude in his famous article under the title
«About the language of the Huns» as follows:
«The problem about the language of the
Huns is very controversial. Though, there were
different
considerations
nobody
could
approach to the solution of the problem».
As a result, the author being announced
«controversial» comes to the following decision
ignoring the words, anomastic units, the existing
authoritative interpretation experiences explained
in Turkish:
«1. We don’t know what language the
Huns speak.
2. We don’t know what language the
Syuns speak.
3. We don’t know what language the
European Huns speak.
4. We have ground to assume that, the
language of the European Huns differs from
the language of the Syuns. It seems that, the
European Huns aren’t the heirs of the Syuns.
5. We have ground to assume that,
neither the Syun language nor the language of
the European Huns belongs to known or
existed language family. We mean the dead
language groups (like in Sumer, Ugaritic
events)».
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