Search

The name of Korkut has long attracted the attention of the world scientific community. In the folklore of many Turkic peoples related to the ancient Oghuz tribes, there are legends and myths about Korkut, which describe the heroic deeds of the Oghuz heroes. The legacy of the legendary Korkut's music and epic has attracted the attention of researchers since the middle of the 19th century. Scholars from Russia, Türkiye, Azerbaijan, Turkmenistan and Kazakhstan have written a wide number of research papers, which highlighted the problems associated with the main epic legacy of Oghuz antiquity -- "The Book of Dede Korkut" or "The Book of Korkut Ata". The literary artifacts associated with the name of the legendary Korkut have gained worldwide fame. Both versions of the Oghuz manuscript "Kitab-ı Dede Korkut Ala Lisan-ı Taife-i Oğuzan" (Dresden) and "Hikâyat-i Oğuznâme-i, Kazan Beğ ve Gayrı" (Vatican), which have come down to us, are now the focus of scientific consideration. The abundance of cognitive information and onomastic names in the epic increasingly attracts the attention of folklorists. It is no secret that in the Kazakh folklore of the early 20th century, the Soviet ideology imposed a ban on the development of the epic heritage of Korkut. Moreover, closer to the middle of the 20th century, the Oghuz heroic epic was evaluated as a creative product of the feudal era. For this reason, some peoples of Oghuz origin openly ignored the folk heritage. Korkut is a representative of the Oghuz tribe. In addition, his name has existed in Kazakh folklore for a very long time. Even before the 1917 Revolution, several legends about the Korkut tombstone were recorded by famous ethnographers. Kazakh scholars began to study folklore materials about Korkut at the turn of the 1970s. This topic was first voiced by Professor Auelbek Konratbayev, who published several articles, then translated V. V. Bartold's edition of "The Book of my grandfather Korkut" into Kazakh. In recent decades, especially after the gaining of independence, folklorists, musicologists, and performing musicians have begun to deal with this problem. It got to the point that some of them started talking about the newly found legacy of the legendary Korkut - musical compositions for the bowed instrument - kylkobyz. Without referring to reliable sources, without arguing the origin of the newly discovered musical compositions attributed to Korkut, individual authors began to publish their rather detailed research in the form of scientific articles and even books. Despite the existing criticism in international publications, the wave of pseudo-researchers is growing. The questions related to the heritage of Korkut are overgrown with all sorts of tall tales of indefinite origin. This article attempts to conduct a scientific analysis of numerous studies published in the recent years on the pages of both foreign and local press. The works of individual novice authors who are engaged in inflating the number of legends associated with the name of Korkut are subjected to special consideration. In this regard, the article emphasizes that the classic version of the Kazakh legend of Korkut was published by V. Velyaminov- Zernov in the second half of the 19th century. Despite the presence of a published text, this legend has been freely interpreted by individual authors. Another legend, once published by A. Zhubanov without reference to the original source, also requires close study. This article is based on scientific problems related to the music and epic heritage of Korkut. It highlights the stages of mastering the musical heritage of Korkut and the legends associated with them. Much attention is paid to detailed, comparative analysis and the study of primary sources. In the process of developing the theme, all the changes that have occurred since the beginning of the development of the musical heritage of Korkut are identified. The legends that allegedly arose in connection with his music are also subjected to scientific analysis. Through the prism of hermeneutical analysis, the musical melodies attributed to Korkut are also studied. A special attention is drawn to the reliability of previ ously unknown primary sources that have begun to enter scientific realm. At the same time, the artistic features and scientific significance of these musical tunes are analyzed. Only in recent years, several articles about Korkut's musical heritage have been published on the pages of foreign scientific publications. They have become the focus of this article. In the recent years previously unknown legends, which have been claimed to be preserved in Kazakh folklore, have appeared in the literature. The admirers of Korkut's name are trying hard to connect these immature plots with the name of the legendary Korkut. Moreover, some researchers started talking about the musical heritage of Korkut, which is not known not only to the Turkic world, but also to the scientific world. As the primary source, they began to refer to the religious and mystical tunes of Nishan Shamenuly, who lived in the second half of the 20th century, from whom the musical tunes "saryn" and "sarnau" were recorded. This article attempts to determine the origin of the music and religious tunes of Nishan, because the aforementioned sweeping statements are circulated without taking into account the centuries-old performing tradition of the kobyz, some of which has not even reached our times. Without much detailed research so-called previously unknown musical heritage of medieval Korkut have been introduced to the whole world. Moreover, these same tunes, which have nothing to do with the legendary Korkut, were included in the UNESCO list as an example of the intangible culture of medieval antiquity. All these questions formed the main problem of the given article. [ABSTRACT FROM AUTHOR]

The 950th anniversary of Kutadgu Bilig's writing by Yusuf Has Hacib was included in the UNESCO Commemoration and Celebration Anniversaries program in 2019. Kutadgu Bilig, which is one of the most important works of Turkish literature in Islamic period and which contains information about Turkish culture, politics and literature life, is of great importance in world culture and literature and it is worth investigating in different countries of the world. To date, fourteen chronological bibliography studies have been published on Kutadgu Bilig. According to others, Ramiz Asker's bibliographic study in 2016 included a large part of Kutadgu Bilig research in Kazakhstan. However, there are important bibliographies that are not taken into consideration. In 2016, Kutadgu Bilig Research History published by Gülnisa Jamal and Muhammet Savaç Kafkasyalı mentioned only a part of Kutadgu Bilig works in Kazakhstan. Therefore, it is very important to consider the academic studies conducted in Kazakhstan about Balasagunlu Yusuf and his Kutadgu Bilig work. In this article, Kutadgu Bilig studies conducted in Kazakhstan are examined under four titles based on books, master's and doctoral thesis, articles and papers. The book; book chapters, quotations and reviews. The first studies on Kutadgu Bilig in Kazakhstan were included in the textbooks as a chapter before the special book. In the thesis part, master's and doctoral theses in literature, linguistics, education and philosophy which evaluate Yusuf Has Hacib and his work Kutadgu Bilig are discussed. In the article section, the studies in Belleten and research journals of universities and institutes in Kazakhstan are shown. In addition, Kutadgu Bilig studies, which were presented as papers in scientific conferences held in Kazakhstan and throughout the country, were listed. As a result, twenty-one books, twenty theses, forty-nine articles and one hundred twenty-eight papers were identified. In the study, the sources written in Cyrillic alphabet are transferred to Latin letters. The first publications are shown in the chronological bibliography. In addition, anthological works, reprinted publications and newspaper articles in which Kutadgu Bilig is also a sample of Kazakh transcriptions are not included. [ABSTRACT FROM AUTHOR]

The rapid spread of the virus named Covid-19, which emerged in Wuhan (China) at the end of 2019, caused a global epidemic all over the world. On March 16, 2020, a state of emergency was declared in Kazakhstan and measures were taken in Kazakhstan like the rest of the world. In the meantime, intangible cultural heritage such as aitys, which is a contest on improvised oral poetry, got a great attention in Kazakh society. This article presents the results of an analysis on organizing aitys contests and the poems on COVID-19. The main cause of pandemic is that it changed conventional improvised poetry contest into virtual environment. As a result of the study, it was revealed that four types of aitys contests were held since the state of emergency was declared in Kazakhstan, where three of them were oral and one in written form. The first type of oral aitys contest took place online through video chatting service between two contestants from different places. The second type of the contest was offline at the same place and their contest was streamed via social media. These two contests are streamed on Skype, Instagram, Facebook and the records of the contest are posted on Youtube platform. The third is a radio-talk contest. In an aitys, a man can only listen to his voice to see what he sees in person. Finally, Instagram can be mentioned on paper, as well as on visual and print media such as Facebook. The article states that in the period from March to September 2020, more than one hundred aitys was conducted with the participation of more than one hundred minstrels. Covid-19-themed calls and responses of minstrels were evaluated around Bascom's "Four Functions of Folklore" and Performance Theory. The poems during the aitys proves that the Kazakh people during the outbreak try to safeguard the world's vision and traditions, as well as important advice for oral history. [ABSTRACT FROM AUTHOR]

Every society has its own system of cultural products as trite speech units, cliches and proverbs and sayings which have been established during the development of their language. At the same time, they constitute a special system which reflects the society’s life style, reasoning, past situations and dreams. As a result of studying this special system it is possible to explain the cultural bygone of a society and to reveal its peculiarities. Cultural products, traditions and customs, which comprise peculiarities and distinguishing features of every nation are at the same time the medium of physical and spiritual products of culture. Among all these, names for relatives are one of the most important part of this complex system with its rich and deep history, systematic structure, varied descriptions used in international and intercultural relations and with the extremely significant statuses. Names for relatives are units with ethno-linguistic content of deep meaning and revealing spiritual life of a nation and own a conceptually different structure. Meanings of these names which are the basis of our national values are being forgotten and weakened recently. Consequently, there is an urgent task to study the names for relatives which play an important role in preserving such values as family and kin relations from the new and varied ethnolinguistic, cultural and sociolinguistic viewpoint. In this paper, we will explore the reflections and usage characteristics of the concept of family and kinship, which have an important place in protecting the national culture and identity in a rapidly globalizing world, in order to reveal the situation in Kazakhstan more clearly. We also provide some examples of its usage in Turkish culture. Our aim is to examine the classification of kinship names in Kazakh, to consider the important factors playing a role in this classification and provide some examples of kinship names. Alongside this, spiritual peculiarities preserved in the world of names for relatives, specific features of using names for relatives in speech and intercultural relations are discussed and supplemented with examples. Last of all, names for relatives in the Kazakh and sometimes in Turkish languages whose meaning and sphere of use have been narrowing day by day with the weakening of the institution of family and kin relations are evaluated. [ABSTRACT FROM AUTHOR]