THE MODERN PROBLEMS OF TURKOLOGY
89
Notwithstanding that, this process stagnated in
the East it created illusions of unequal
development among the Turkic ethnoses in the
West. The movement of the Turks being «a
longing» ideal from the East towards the West
became the factor which would neutralize that
inequality. It can be considered one of the
ethno-philosophical or ethno-metophysical
problems of the Turkish history.
At the end of the 1st millennium and at
the beginning of the 2nd millennium the
Turkic World encompassing a big geography
and
signing
longlasting
contracts
with
different ethnoses and Turkic tribes or people
is observed… It’s such kind of world which
created its own epic, defined its historical
ideals, gave mythological and philosophical
explanation about existing events, learnt
mentality and outlook culture of different
people (ethnoses), i.e. was mastered the ready
cognitive technologies engaging in dialogue
with «environment». The Turks enriched their
language (and mentality) translating the
Chinese, Indian, Iranian, Arabic and other
works. Perhaps it exerted influence on the
people’s culture.
At the end of the 1st millennium and at
the beginning of the 2nd millennium the most
important information about the view of the
Turkish language was given by Mahmud
Kashgari’s work «Diwanu-Lugat-At-Turk»…
The aim of Diwan is to reflect approximately a
thousand years language, literature, cultural
history of the ancient Turks and to direct their
attention to the future. Mahmud Kashgari is
considered to be one of the geniuses of the
Middle Ages.
«Diwan» completing the ancient (all-)
Turkic World and beginning the differentiation
or creation period of the Turks and Turkish
people gives so rich ethno-linguistic material
that, any desired source demanded to define
the historical view of the Turks in such a
«complicated» stage may seem perhaps, pale
or controversial.
First of all, «Diwanu-Lugat-At-Turk» is
a linguistic work and A Turkish-Arabic
Dictionary. It was written «for the Arabs to
learn English».
According to Mahmud
Kashgari, the people speaking the Turkish
language will have a great future… Secondly,
«Diwan» is a Turkish source. Without any
doubt a book resembling it would be such
event for the cultural history of any people. It
would be rather difficult to imagine moral
wealth of the same people without it… And
thirdly, «Diwan» is a very respected ethnological
source. Such works generalize the history and
define perspectives for the future creating
namely ethno-moral passionarity periods of
any people.
It’s possible to talk about the rich literature
of the ancient Turks being represented by both
poem and prose. But it’s a pity that, foreign
turkologists (for example, Anna Mari fon
Gaben, Alessio Bambachi and others) who
based upon only written «fragments» were out
of clarifying the essence of the problem trying
to define the main ideas, themes, genres,
poetic and stylistic features of the ancient
Literature.
A.F.Gaben, the author of the investigation
under the title «The Ancient Turkish Literature»
notes: «It’s a pity that, the ancient Turkic
works were represented to us in the form of
fragments. But their tradition was gashed by
Islam». Later a well-known turkologist adds:
«Turkic mothers had sung a cradle song, the
youth had composed love songs and fighters
had displayed interest in fight songs during
trainings, hunting or military marches in the
Central Asia. And of course, all these had been
maintained
very
little
for
being
oral
performance»…
Approximately such ideas dominate in
Modern Western Turkology… Even it’s
NIZAMI JAFAROV
90
repeated as if being created from the same
source.
Firstly, the representation of the folklore
of the Ancient Turkish period in the form of
«fragments» is a natural event for the world
experience. And this doesn’t witness to the
frugality of the ancient Turkish folklore.
Secondly, it’s impossible to assert that,
lullabies, love songs, battle poetry and others
should be in writing. If definite «fragments»
remain, it shows its greatness. If we take into
consideration that, there are a lot of such
poems in Mahmud Kashgar’s «Diwan» then
it’s impossible to justify the author’s
«nihilistic» attitude.
And at last, if Islam exerts definite
ideological and aesthetic or poetechnological
influence on Turkish poem, generally on
Literature the above mentioned Turkish
tradition had been continued till nowadays.
Epigraphic monuments, i.e. written texts
such as – Tonikuk, Kyul Tegin and Bilge Kaghan
are the magnificent works of Turkish outlook,
literary and artistic thought and historical
imaginations. And that’s why, «the style of
written monuments has such characteristics that,
due to some considerations, they are typical only
for Turkish tradition. That style existed especially
in folklore» (A.Bombachi). But this opinion is in
contradiction
with
the
above
mentioned
consideration.
The Turks had borne an active relation
on religions accepted by the world people
(ethnoses)… And it’s enough to say that, there
wasn’t a religion of world importance or world
scaled which hadn’t been accepted by the
ancient
Turks
in
different
periods
or
geographies. In our opinion, it’s possible to
explain this not only by moral and mental
liberalism, but also by «heartedness» of
Turkish Godness.
The unity of the Turks lives their finale
at the end of the 1st millennium and at the
beginning of the 2nd millennium. So, the
ancient (all-) Turkish periods come to an
end… And the Turks begin to remember their
ethno-historical integrities only in memory
after three stages. These stages are followings:
1)
from the beginning AD till the 3rd
and 4th centuries;
2)
from the 3rd and 4th centuries till
the 7th and 8th centuries;
3)
from the 7th and 8th centuries till
the 11th and 12th centuries.
This means the achievement of the
differentiation of the quality degree and the
beginning of the formation of different Turkic
peoples.
II. The differentiation of the turks
or the problem
of the formation of the turkic peoples
The ethno-geographical (and linguistic)
differentiation of the Turks is divided into
2 stages:
1)
differentiation;
2)
redifferentiation.
This includes:
1) the development and formation processes
of the Oghuz, Kipchak, Karlug Turks;
2) the development and formation processes
of the Modern (independent) Turkic peoples.
The
Turks
lived
normal
ethnic,
geographical, linguistic and other differentiation
history like the all-Turkic peoples of the world
– the Germans, Romans, Slovaks. Here
«normality» is expressed by the followings:
a)
inherent need;
b)
the mutual relation of the influence
of foreign factors.
The differentiation of each ethnos in the
first place was inherent need. We don’t try to
explain it by naturalist logic. For example,
«the separation of branches from trunk»
(naturalism). But this event-incitement calling
«inherent need» is such a powerful ethno-
cultural (and social) factor that, it plays an
Dostları ilə paylaş: |