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Kyrgyz shows manner alternation of /n/ and /l/; that is, /n/ and /l/ alternate to obstruent /d/ or /t/ under certain environments. /n/-alternation in Kyrgyz is observed in two positions: suffix-initial position and root-final position: the suffix-initial /n/ alternates after any consonant (n → d/ C-__), while the root-final /n/ alternates after /r/ (n → d/r__]root). /l/-alternation occurs in /l/-initial suffixes; /l/ alternates after any consonant other than /j/ and /r/ (l → d/ {C[+lateral], C[+nasal], C[-sonorant]}-__) and /l/ optionally alternates after /r/ only if /l/ belongs to a derivational suffix (l → d/ r-__). Recently, Gouskova (2004) and Zhu (2018) have applied Optimality Theory (OT, Prince and Smolensky 1993/2004) to the analysis of these alternations. OT analyzes phonological phenomena by violable constraints and their rankings. However, none of the rankings proposed in previous studies is sufficient to capture Kyrgyz manner alternation. For example, Gouskova’s (2004) ranking predicts that /l/ alternates after /j/, and Zhu’s (2018) ranking cannot explain the optional /l/-alternation after /r/. Therefore, this paper proposes the following new constraint ranking that accounts for Kyrgyz manner alternation. Ranking: AGR-[±VOI], *RIS SON, *[C[LIQUID]N] > ID ROOT [NAS] >*FLAT, *[JN] > ID INFL SUF > ID DER SUF, *[RL] > *[JL]

This paper examines the usage and meanings of the Kyrgyz auxiliary verb tašta- 'to throw away', showing that tašta- can only be combined with verbs that have certain characteristics. Moreover, in the -I(p) tašta- and -A/-y tašta- forms, tašta- almost always follows a volitional verb whose meaning includes an action causing an irreversible change in the object, such as 'kill, cut, split, destroy, annihilate, blow'. Contrariwise, in the -A/-y tašta- form, tašta- rarely appears immediately after a lexical verb, instead mostly appearing in the double auxiliary verb construction, "V1 AUX1 AUX2." The auxiliary verbs appearing as AUX1 show certain tendencies. Only seven auxiliary verbs appear as AUX1: koy- 'to put', al- 'to take', ǰiber- 'to send', iy- 'to bend', sal- 'to put', kal- 'to remain', and ket- 'to leave'. However, whereas the lexical verbs that appear with double auxiliary verbs where AUX1 is koy- 'to put', al- 'to take', ǰiber- 'to send', iy- 'to bend', or sal- 'to put' are transitive, when AUX1 is kal- 'to remain' or ket- 'to leave', the preceding lexical verbs are intransitive.

Кыргыздардын мамлекеттүүлүк маселеси кыргызтаануу илиминдеги айрыкча татаал да, олууттуу да проблемалардын катарына кирет. Алар качан мамлекет куруп, өз алдынча саясат жүргүзүп, эл аралык мамилелердин субъектисине айлангандыгы туурасында бир жактуу көз караш жок. Мындан улам айрым окумуштуулар кыргыз мамлекетинин түптөлүш маселесин алардын Енисей аймагында курулган саясий биримдигин белгилешсе, кээ бир илим адамдары Улуу державалык убакка басым жасап келишет. Макалада кыргыз мамлекеттүүлүгүнүн генезиси жана өнүгүү этаптары талданат., Кыргыздардын мамлекеттүүлүк маселеси кыргызтаануу илиминдеги айрыкча татаал да, олууттуу да проблемалардын катарына кирет. Алар качан мамлекет куруп, өз алдынча саясат жүргүзүп, эл аралык мамилелердин субъектисине айлангандыгы туурасында бир жактуу көз караш жок. Мында улам айрым окумуштуулар кыргыз мамлекетинин түптөлүш маселесин алардын Енисей аймагында курулган саясий биримдигин белгилешсе, кээ бир илим адамдары Улуу державалык убакка басым жасап келишет. Макалада кыргыз мамлекеттүүлүгүнүн генезиси жана өнүгүү этаптары талданат., One of the acutely disputable problems in Kyrgyz studies is the origins of the formation and development of the statehood of the ancient Kyrgyz. In historical science, there is no unambiguous assessment of the beginning of this institution functioning. While some historians associate this phenomenon with the Yenisei stage, other specialists focus on the Great Power period in the history of the Kyrgyz. The article analyzes the genesis of the Kyrgyz statehood and the stages of its development.

It is a historical tradition of the Azerbaijani theater to refer to translated works, to show examples of world drama, works of neighboring nations. Central Asian playwrights’ woks (Fitrat’s (Abduarif Rashidov) “Indian Inventors”) have been staged on the stage of the Azerbaijani theater since the mid-1920s. Central Asian playwrights’ works contributed to bring our peoples closer and develop cultural relationships besides enriching the repertoire of Azerbaijani theaters. The subjects of these works introduced people to the culture, art and moral norms of other nations. Works on different themes were staged in different theaters in different years, on the theme of land: “Indian inventors” by Uzbek playwright Fitrat (Abduarif Rashidov) was staged at the Azerbaijan State Academic National Drama Theater, “Silk Patterns” by Uzbek writer A. Gahhar (“In the New Land”) at the Ganja State Drama Theater, “Mother Earth” by Kyrgyz writer Ch. Aitmatov at the Nakhchivan Theater, “Mankurt” based on the novel “The Day Lasts More Than a Hundred Years” at the Azerbaijan State Pantomime Theater, “Socrates’s Remembrance Night” by Chinghiz Aitmatov and M. Shahanov at the Sumgayit State Musical Theater (“Trial on Donkey Skin”), “Pienbald Dog Running on the Seashore” by Chingiz Aitmatov at the Azerbaijan State Theater of Young Spectators, on the theme of morality: “Family Honour”, “Who is to Blame” by Turkmen writer H. Mukhtarov at the Azerbaijan State Academic National Drama Theater (“Family of God”), “The Ascent on Mt. Fuji” by Chinghiz Aitmatov and K. Mammadjanov at the Azerbaijan State Theater of Young Spectators, “Jamila” by Chinghiz Aitmatov at the Azerbaijan State Academic Musical Theater. These works, which deal with the current problems of the time, have found a stage solution in accordance with the requirements of today in different directorial structures. The author concludes that Central Asian authors’ works staged at the Azerbaijani theaters were welcomed by theatergoers and had a positive impact on the formation of their audience ideological and aesthetic taste along with the positive and negative features.

Japanese has compound verb constructions with deru 'to come out' or dasu 'to get out' as the second verb, such as nagare-deru 'to flow out' and kangae-dasu 'to come up with'. Similarly, Kyrgyz uses čïk- 'to come out' and čïgar- 'to get out', as in agïp čïk- 'to flow out' and oylop čïgar- 'to come up with'. In many cases, however, Japanese compound verbs containing deru or dasu have no directly corresponding Kyrgyz forms in čïk- or čïgar-. Although some verbs exhibit a perfect match both formally and semantically, such as nagare-deru ~ agïp čïk- 'to flow out' and kangae-dasu ~ oylop čïgar- 'to come up with' above, in many instances Japanese and Kyrgyz compound verb expressions do not match; for instance, Kyrgyz does not use čïk- 'to come out' for the Japanese expression ame ga furi-dasu 'it begins to rain'. Thus, when Kyrgyz or Japanese native speakers try to learn the other language, they may readily misuse the verbal compound form "V1 + V2" through the wrong application of their L1 form in the target language. This paper systematically analyzes the correspondences of compound verb constructions in Japanese deru, dasu and Kyrgyz čïk-, čïgar- based on their use with transitive and intransitive verbs in Kyrgyz, which might be helpful for learners of both languages.

This paper compares the basic vocabulary of Kyrgyz and Altai, which belong to the northwestern and northeastern groups of Turkic languages, respectively. Many studies have pointed out the similarities between Kyrgyz and Altai (Baskakov 1958, 1966; Batmanov 1959, Tenišev 1997, Johanson 1998, 2021). However, we still do not know the specifics of how these two languages changed historically. Therefore, this paper presents the similarities and differences in the basic vocabulary of Kyrgyz and Altai. Our research was carried out using the Linguistic Questionnaire for Asia and Africa (2), which was developed by the Research Institute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies (1979). We focused on basic vocabulary (217 words) because it comprises fundamental words for which there are expressions in every language, such as those for "water," "hands," and "mountains." It is also assumed that basic vocabulary is not borrowed and is relatively unchangeable.

The author emphasizes the importance of national traditions in preserving the Kyrgyz identity. The article represents the Kyrgyz national traditions, which are associated with the birth of a child and celebrated in the first year of life. The work introduces readers to the traditions and customs of the Kyrgyz people of the early XX century, described by Soviet ethnographers, and with their modern versions. The author pays attention to a detailed description of the rituals performed and explains the importance of Kyrgyz traditions for representatives of the Kyrgyz ethnic group. The purpose of the article is to familiarize a wide range of readers with the national traditions of the Kyrgyz people, their origins, and their significance. Research methods: The work is built on the methods of observation and description and uses folk traditions observed by members of the Kyrgyz ethnic group as a basis. As a result of this analysis, the author concludes that the traditions of ancient times are of importance to the Kyrgyz people. The author also notes the importance of preserving and observing folk traditions for the people's self-identification as a single ethnic group, not only for the Kyrgyz living on the ancestral territory but also for the Kyrgyz living outside their homeland.

With the emergence of deep learning, the performance of automatic speech recognition (ASR) systems has remarkably improved. Especially for resource-rich languages such as English and Chinese, commercial usage has been made feasible in a wide range of applications. However, most languages are low-resource languages, presenting three main difficulties for the development of ASR systems: (1) the scarcity of the data; (2) the uncertainty in the writing and pronunciation; (3) the individuality of each language. Uyghur, Kazakh, and Kyrgyz as examples are all low-resource languages, involving clear geographical variation in their pronunciation, and each language possesses its own unique acoustic properties and phonological rules. On the other hand, they all belong to the Altaic language family of the Altaic branch, so they share many commonalities. This paper presents an overview of speech recognition techniques developed for Uyghur, Kazakh, and Kyrgyz, with the purposes of (1) highlighting the techniques that are specifically effective for each language and generally effective for all of them and (2) discovering the important factors in promoting the speech recognition research of low-resource languages, by a comparative study of the development path of these three neighboring languages.

This article is written about the work "History of Fergana" written by Ibrat son of Is’haq Khan Junaidullahkhoja and the ethnographic information in it. The article "History of Ferghana" provides important information about the ethnic situation of the population of the Ferghana Valley at the end of the 19th century and the beginning of the 20th century, the ethnopolitical and migration processes that took place in the valley, and the ethnotoponomics of the valley cities.

“Көк бөрү” является одним из древнейших спортивных игр кыргызов. В настоящее время “Көк бөрү” или “козлодрание” (улак тартыш) превратилось один из самых массовых и зрелишних национальных подвижных игр. В статье исследуется истоки и происхождения, формирования и религиозно-философский смысл игры. Кроме того, приводяться параллели ставшей частью традиционной культуры кыргызов игры “Көк бөрү” с другими тюркоязычными народами. В современную эпоху глобализации и технического прогресса средой, сохраняющей этническую идентичность населения, являются национальные виды спорта, одним из самых популярных из которых является традиционная игра «Кок бору»., “Kөk bөru” is one of the most ancient sports games of the Kyrgyz people. At present, “Kөk bөru” or “goat-wrestling” has become one of the most massive and spectacular national outdoor games. The article explores the origins and origins, formation and religious and philosophical meaning of the game. In addition, parallels are given of the game “Kөk bөru”, which has become part of the traditional culture of the Kyrgyz, with other Turkic-speaking peoples. In the modern era of globalization and technological progress, national sports are the environment that preserves the ethnic identity of the population, one of the most popular of which is the traditional game "blue wolf"., Көк бөрү – кыргыздардын байыркы спорттук оюндарынын бири. Учурда “Көк бөрү” кыргыздардагы массалык улуттук оюндардын бирине айланды. Макалада спорттук коллективдүү оюндун келип чыгышы, калыптануусу, анын тарыхый-этнографиялык, диний-философиялык башаты, маңызы изилденет. Кыргыздардын салттуу маданиятынын бир бөлүгү болгон “көк бөрү” (“улак”) спорттук оюнунун башка түрк тилдүү элдердеги параллелдери, жалпылыктары, кээ бир өзгөчөлүктөрү талданат.

This book study, which took into account the one-year course order, which was planned as the first and second semesters in undergraduate education and designed as 14 weeks each, was organized in the form of 28 units (courses). This arrangement facilitated the process for both the teacher and the student who will give or take the course. Another convenience that the book offers to the learner is that each lesson is composed of a new topic, exercise, text and questions. Thus, forgetting the previous texts will not appear as a difficulty and new information will be obtained with each lesson. Grammar exercises, which are given in a simple way in the course/unit introductions, are followed by texts and dialogues. In addition, all the texts in the work have been selected considering the levels that students can reach by considering their development from the beginning stage. In addition to this, a useful part of the work is that a dictionary consisting of all the words in the dialogues, exercises and texts in the book has been added to the end of the study. It is evaluated that the book will contribute to the field with the thoughts that it will be useful for teachers, students and everyone who wants to learn Kyrgyz Turkish., Lisans öğretiminde ilk ve ikinci dönem olarak planlanan ve her biri 14 er haftalık olmak üzere tasarlanan bir yıllık ders düzenini dikkate almış olan bu kitap çalışması, 28 ünite (ders) şeklinde düzenlenmiştir. Bu düzenleme dersi verecek veya alacak olan öğreticiye de öğrenciye de süreci kolaylaştırmıştır. Kitabın öğrenene sunduğu diğer bir kolaylık ise her dersin yeni bir konu, alıştırma, metin ve sorulardan oluşturulmuş olmasıdır. Böylece bir önceki metinlerin unutulması bir zorluk olarak belirmeyecek ve her ders ile de yeni bilgilere ulaşılmış olacaktır. Ders/ ünite girişlerinde basit bir anlatımla verilmiş olan gramer alıştırmalarını, metinler ve diyaloglar takip etmektedir. Ayrıca eserde yer bulan tüm metinler, öğrencilerin başlangıç aşamasından gelişimleri göz önünde tutularak ulaşabilecekleri seviyeler göz önünde bulundurularak seçilmiştir. Bunun yanında eserin sunmuş olduğu yararlı bir bölüm olarak da çalışmanın sonuna kitapta geçen diyalog, alıştırma ve metinlerde yer alan tüm kelimelerden oluşan bir sözlükçe ilave edilmiş olmasıdır. Kitabın öğretici, öğrenci ve Kırgız Türkçesini öğrenmek isteyen herkese faydalı olacağı düşünceleri ile alana katkı sağlayacağı değerlendirilmektedir.

İlgili yazı, Remy Dor'un Kırgızlar ve halk anlatıları üzerine kaleme aldığı Enzyklopädie des Märchens adlı masal kataloğunda çıkan Almanca yazının Türkçe'ye çevirisini kapsamaktadır. Metinde, Kırgızlar hakkında bilgi başta olmak üzere halk anlatıları ve masalları üzerine bir değerlendirmeye yer verilmiştir., The related article is a translation of Remy Dor's article on the Kyrgyz. It is published in German in Enzyklopädie des Märchens. In the text, there is information about the Kyrgyz, also evaluation about their folk tale and narratives.

Makalede Türkçenin hemen her yazı dili ve ağızlarında görülen ve Eski Türkçeden bu yana takip edebildiğimiz ala sözcüğünün geçmişteki ve günümüz Kırgızcasındaki kavram alanları ve anlam olayları üzerinde durulmuştur. Çalışmanın inceleme kısmı 1. Türkçenin Tarihî ve Günümüz Yazı Dillerinde “Ala” ve 2. “Ala” Sözcüğünün Kırgızcadaki Kullanımları ve Anlam Evreni başlıklı iki ana bölümden oluşmaktadır. İlk bölümde ele alınan ala sözcüğünün Türkçenin tarihî sahalarındaki kullanım şekilleri, anlamları, türevleri ve Kırgızcanın dışındaki diğer günümüz Türk yazı dillerindeki sözlüklere yansımış biçim ve anlamları irdelenmiştir. Bu bölümde ayrıca ala sözcüğünün kökeni de ele alınmıştır. İkinci bölümde ise ala sözcüğünün Kırgızcadaki kullanım alanları, anlamsal ve kavramsal özellikleri daha ayrıntılı olarak incelenmiştir. Bu bölümde ala sözcüğünün Kırgızcanın yazı dili ve ağızlarındaki kullanımlarının yanı sıra ala sözcüğünün yardımıyla meydana gelen Kırgızcadaki yeni basit ve birleşik sözcükler, deyimler ve atasözleri, özel adlar, ala rengiyle ilgili halk arasındaki inanış ve uygulamalar hakkında verilere yer verilmiş ve genel hatlarıyla değerlendirilmiştir. Çalışmanın sonucunda söz konusu ala sözcüğünün hem genel Türk yazı dilleri ve ayrıca Kırgızcadaki dile yansıma şekli, işlevsel, anlamsal, kavramsal karşılıkları, hem dünyayı anlama çabaları sonucu bir takım nesne, durum, olay ve objeyi algılama ve tanımlama bağlamında Türk kültürü ve diline katkılarıyla ilgili tespit ve gözlemlere yer verilmiştir., In the article, the conceptual fields and semantic events of the word ala in the past and present Kyrgyz language, which is seen in almost every written language and dialect of Turkish and which we can follow since Old Turkish, are emphasized. The review part of the study is 1. “Ala” in Historical and Contemporary Written Languages of Turkish and 2. It consists of two main sections titled “Ala” in Kyrgyz and the domain of meaning. In the first part, the usage patterns, meanings, derivatives of the word ala in the historical fields of Turkish, and its forms and meanings reflected in dictionaries in other contemporary Turkish written languages apart from Kyrgyz were examined. In this section, the origin of the word ala is also discussed. In the second part, the usage areas of the word ala in Kyrgyz, its semantic and conceptual features are examined in more detail. In this section, besides the use of the word ala in the written language and dialects of the Kyrgyz language, the new simple and compound words, idioms and proverbs, proper names, beliefs and practices among the people about the color ala are given and evaluated in general terms. As a result of the study, it has been determined that the word ala reflects both general Turkish written languages and Kyrgyz language, its functional, semantic and conceptual equivalents, and its contributions to Turkish culture and language in the context of perceiving and defining a set of objects, situations, events and objects as a result of efforts to understand the world and observations are included.

Introduction. The article deals with the patrilineal system of the Kyrgyz and Russian languages. The results, studies of the terms of kinship of the patrilineal system of the Kyrgyz and Russian languages are presented. It is revealed that the kinship system of the Kyrgyz language belongs to the general Türkic vocabulary fund, and the system of kinship of the Russian language to the general Slavic vocabulary fund, and also considers the characteristic features of these lexical fields. Research methods: Synchronous-comparative, namely typological. The object of this article is a plan of the content of the lexical-semantic field of kinship in the Kyrgyz and Russian languages. Research results. The terms of kinship were considered, such as: «ata», «choӊ ata», «baba», «cuba», «zhoto» and others. The terms are conventionally named: «Patronyms of the older generation» (PSP) and we will try to determine the specifics within this functional field, based on lexicographic sources. The article will consider and identify the semantic features of the patrilineal system or patronyms of the older generation (PSP), the purpose of which is, firstly, a general characteristic that exists in the field of kinship terminology, and, secondly, the definition of the specifics of the language within this lexico-semantic group. Conclusions. The patrilineal kinship system assumes the primacy of the male generation for both Kyrgyz and Russian ethnolinguistics, but in the Kyrgyz language it has a deeper and more stable character.

The National Agriculture and Food Research Organization (NARO) and the Department on Expertise of Agricultural Crops, Ministry of Agriculture, Food Industry and Melioration of the Kyrgyz Republic started collaborative research in 2019 under the Plant Genetic Resources in Asia Project to survey vegetable genetic resources in Kyrgyz. As part of this research, two expeditions were conducted to collect seeds of vegetables and their wild relatives in the Chuy, Issyk-Kul, Naryn, and Talas regions in July 2019 as well as to collect squash and melon fruits and seeds in the Chuy, Jalal-Abad, and Osh regions in September 2019. We collected 254 accessions of 30 species of 16 genera and 7 families from habitats, markets, and farms. Fruit traits, such as morphology and sweetness, of the squashes and melons were evaluated. The collected seeds were equally divided into two sets, one of which is conserved in the Kyrgyz Genebank. The seeds of 221 accessions from the other set were transferred to the Genetic Resource Center, NARO, under a standard material transfer agreement., 国立研究開発法人農業・食品産業技術研究機構（NARO）とキルギス共和国農業食品産業土地改良省農作物専門局は，PGRAsia（Plant Genetic Resources in Asia）プロジェクトの一環として，キルギス国内における野菜遺伝資源の共同研究を2019年から開始した．2019年は7月と9月にバトケン州を除くキルギス国内において2回の共同遺伝資源探索を実施した．1回目の遺伝資源探索では自生地や市場で野菜類全般とその近縁植物の種子を収集した．2回目は農家や市場でカボチャとメロンの果実と種子を入手し，果実形質を評価するとともに，種子を採取した。その結果，2回の遺伝資源探索で7科16属30種に属する合計254点の野菜遺伝資源を収集することができた．収集した種子は2等分し，半分はキルギスジーンバンクで保存し，残りの半分のうち216点をSMTA（標準材料移転契約）によりNARO遺伝資源センターに移送した．, Figure 1点, Table 5点, Photo 40点

Bir dilin ya da lehçenin tarihte izlediği yolu, geçmişten bugüne gelişimini ve başka dil veya lehçelerle olan bağlarını ortaya koymak için uygulanan yöntemlerinden biri tarihî karşılaştırma yöntemidir. Bu yöntem ile ağızlar üzerine yapılacak olan karşılaştırma şüphesiz geçmişin saklı izini bulabilmek adına önemlidir. Ağızlar dillerin tarihî dönemlerini kendi içerisinde saklayarak bir dilin ya da lehçenin çıkış kaynağından günümüze kadar kurduğu bağları, bulunduğu coğrafyaları araştırmacıya gösterir.Kırgızların binli yılların başından itibaren Yenisey’den Tanrı dağlarına göçmüş olmaları, Kırgız Türkçesi ve Altay Türkçesi arasında dil özellikleri bakımından ortak yönlerinin olması, Eski Türkçeden ortak söz varlığının ağırlıkta olması vb. sebeplerden dolayı her iki lehçe birbiriyle benzerlik göstermektedir. Bu çalışmada birbirine daha benzer olan Kırgız Türkçesi Kuzey grubu ağzı ile Altay Türkçesi Güney grubu ağzı karşılaştırılmıştır.Çalışmada Kırgız Türkçesinin Kuzey grubu ağzı ile Altay Türkçesinin Güney grubu ağzı karşılaştırmalı gramer yöntemiyle ele alınmıştır. Karşılaştırma fonetik, morfolojik ve leksik unsurlar bakımdan yapılmıştır. Çalışma ağırlıklı olarak Kırgız Türkçesi Kuzey grubu ağzı ile Altay Türkçesi Güney grubu ağzı karşılaştırılması temelinde oluşturulsa da bunların yanı sıra diğer ağızlardan da örnekler verilmiştir. Yapılan çalışmanın sonucunda ele alınan Kırgız Türkçesi Kuzey grubu ağızları ile Altay Türkçesi Güney grubu ağızlarının diğer ağızlara göre birbirine daha yakın olduğu görülmüştür., One of the methods applied to reveal the ties of a language with the past is the historical comparison method. The comparison to be made on dialects with this method is undoubtedly important in order to find the traces of the past. Dialects keep the historical periods of languages within themselves. Indicates the root of a language. It shows in which geographies the language is spoken.From the beginning of the millennium, the Kyrgyz came to the God Mountains from Yenisey. There are common aspects between Kyrgyz and Altaic in terms of language features. There is also a lot of common vocabulary from Old Turkish. For these reasons, both languages are similar to each other. In this study, the Kyrgyz Northern group dialect and the Altai Southern group dialect, which are more similar to each other, were compared.In the study, the Kyrgyz North group dialect and the Altai Southern group dialect were examined with the comparative grammar method. The comparison was made in terms of phonetic, morphological and lexical elements. In the study, examples are given in other dialects as well. At the end of the study, it was seen that the two mouths examined were closer to each other than the others.

This research aims to examine the ethnographic data about the Kazakh ethnic group from the European sources of the middle XIII to early XX centuries. The study uses problem-chronological and comparative-historical analyses to process data published by European travellers, merchants, soldiers and scientists. The European works contain factual inaccuracies, unverified information and speculations. Their quality has improved since the XVIII century though. The findings of European explorers allow a better understanding of the ethnogenesis of Kazakhs and their transition to statehood. Data available in these sources will help find the historical roots of contemporary ethnic and inter-ethnic problems in Kazakhstan and Central Asia. The present study allowed a look at the past life of Kazakh people and their ethnic distinction in Turkestan through the lens of European mentality.

Автор подчеркивает значимость национальных традиций в сохранении киргизской идентичности. Статья посвящена описанию киргизских национальных традиций, связанных с рождением ребенка и отмечаемых в первый год его жизни. В статье автор знакомит читателей не только с традициями и обычаями киргизского народа начала XX века, описанными советскими учеными-этнографами, но и с их современными вариантами. Автор уделяет внимание подробному описанию проводимых ритуалов и объясняет значение киргизских традиций для представителей киргизского этноса. Целью статьи является ознакомить широкий круг читателей с национальными традициями киргизского народа, их истоками и их значением для народа. Работа основана на методе наблюдения и описания. За основу были взяты народные традиции, соблюдаемые представителями киргизского этноса. В результате проведенного анализа автор приходит к выводу о значимости для киргизского народа традиций, соблюдаемых с древних времен. Также автор отмечает важность сохранения и соблюдения народных традиций для самоидентификации народа как единого этноса – не только для киргизов, проживающих на исконной территории, но и для киргизов, живущих за пределами своей Родины., The author emphasizes the importance of national traditions in preserving the Kyrgyz identity. The article represents the Kyrgyz national traditions, which are associated with the birth of a child and celebrated in the first year of life. The work introduces readers to the traditions and customs of the Kyrgyz people of the early XX century, described by Soviet ethnographers, and with their modern versions. The author pays attention to a detailed description of the rituals performed and explains the importance of Kyrgyz traditions for representatives of the Kyrgyz ethnic group. The purpose of the article is to familiarize a wide range of readers with the national traditions of the Kyrgyz people, their origins, and their significance. Research methods: The work is built on the methods of observation and description and uses folk traditions observed by members of the Kyrgyz ethnic group as a basis. As a result of this analysis, the author concludes that the traditions of ancient times are of importance to the Kyrgyz people. The author also notes the importance of preserving and observing folk traditions for the people's self-identification as a single ethnic group, not only for the Kyrgyz living on the ancestral territory but also for the Kyrgyz living outside their homeland.

The word order type of Chinese syntax configuration was generally summarized as VO type, however, the study on the syntactic configuration of language type features and tendencies pointed out that in fact it is more inclined to be summarized as OV type. Kyrgyz and Russian were chosen as the contrast languages in this study. The former is a typical OV-type language, and the latter is a typical VO-type language. The effectiveness of syntactic configuration was tested again by comparing these two languages with Chinese.The result shows that the syntactic configuration which is used to confirm the tendency of language types is effective. Through the study of word order types, it is considered that Chinese tends to be regarded as OV type like Kyrgyz, not VO type like Russian.For Chinese learners whose mother tongues are Kyrgyz and Russian, it is significantly important to understand the similarities and differences between Chinese and other OV and VO languages., Dillerde tipolojik yönelimi belirlemede kullanılan cümle kalıpları aracılığıyla yapılan incelemede “VO” sıralamalı diller ile aynı grupta yer almış olan Çin dilinin “OV” sıralamalı diller ile daha benzer bir yapıya sahip olduğu gözlemlenmiştir. Bu nedenle çalışmamız Çin dilini tipolojik açıdan “OV” sıralamalı dil olarak kabul görmüş olan Kırgızca ve “VO” sıralamalı dil olarak kabul görmüş olan Rusça ile karşılaştırıp, dillerin tipolojik açıdan “OV” tip mi, yoksa “VO” tip mi olduğunu belirlemede kullanılan cümle kalıplarının geçerliliğini somut örnekleme yöntemi ile yeniden test etmiştir. Yapılan inceleme ile dillerin yönelimini belirlemede kullanılan kalıpların geçerli olduğu sonucuna varılmıştır. Çince tipolojik açıdan incelendiğinde “VO” tip bir dil olan Rusçadan farklı, “OV” tip bir dil olan Kırgızca ile daha benzer bir sıralamaya sahiptir. Bu da Çincenin fiil konumları açısından “VO” diller ile benzerlik gösteren ancak diğer cümle ögelerinin sıralamaları açısından “OV” tip bir dil olarak değerlendirilmesi gerektiğini açık bir şekilde göstermektedir. Çincenin “OV-VO” diller ile benzer ve farklı yönlerinin anlaşılması, Çince öğrenen her iki tip dilin kullanıcıları açısından oldukça önemlidir.

Manas destanı Kırgızlar’ın geçmişten günümüze kadar uzanan tarihi olaylarını edebi ölçülerde bizlere ulaştıran kültürel bir değerdir. Bir halkın maneviyatının, tarihi ve estetik varlığının milli duygular çerçevesinde edebi sahaya yansıması olan destanlar, milli kültürün ve tarihin ortak değerleri içerisinde önemli bir yer tutmaktadır. Bu bağlamda Kırgız tarihinin şiirsel ifadesi olarak da tanımlayabileceğimiz “Manas Destanı” bütün Türk dünyasını aynı köklerde buluşturacak değerlerden biri olarak ayrı bir yere sahiptir. Manas Destanı Kırgızlar’ın yaşayış biçimini, duygu ve düşüncelerini, tarihini, onların dış düşmanlara karşı verdikleri mücadeleyi, dünya görüşlerini, sosyal ve ruh dünyalarını yansıtan gelenek ve göreneklerini ahlak ve din telakkilerini anlatan bir Kırgız mecmuası gibidir. Destanda Kırgız halkını han olarak yöneten Manasın babası Cakıptan başlayarak ondan sonraki nesilleri olan Manas, Manasın oğulu Semetey ve onun oğlu Seytek’in Esenkan, Konurbay, Çon Kete gibi Kalmuk-Çin hanlarıyla aralarında geçen savaşlar anlatılır ve Kırgızlar’ın bağımsızlık girişimleri aktarılır. Araştırmamızda destanda anlatıldığı şekliyle Kırgızlar’ın sosyal yapısı incelenerek, Ortaçağda onların yönetim sistemleri, hak ve hukuk meseleleri ve de sosyal tabakaları hakkında bir yargı oluşturulması amaçlanmaktadır. The epic of Manas is a cultural value that brings the historical events of the Kyrgyz from past to present within the scope of literary measures. The epics, which are the reflection of a people's spirituality, historical and aesthetic existence in the literary field within the framework of national feelings, have an important place in the common values of national culture and history. In this context, Türk Manas Epic ”which can be defined as the poetic expression of Kyrgyz history has a special place as one of the values which will bring the whole Turkish world together in the same roots. The Epic of Manas is like a Kyrgyz magazine which tells the ways of the life and customs of the Kyrgyz, their feelings and thoughts, their history, their struggle against external enemies, their world views, their social and spiritual world, their morality and religion. Cakıp, the father of Manas, who ruled the Kyrgyz people as a khan, discusses the future generations of Manas, son of Manas Semetay and his son Seyitek, the wars between the Kamuk-Chinese khans such as Esenkan, Konurbay and Chon Kete, and the attempts of indepence of the Kyrgyz. The aim of this study is to examine the social structure of the Kyrgyz as described in the epic, and to establish a judiciary about their management systems, rights and law issues and their social strata in the Middle Ages.

The topic of this article is complement clauses in Kyrgyz with the suffix -GAn and their counterparts in modern Turkish. Complement clauses which are formed with the suffix -GAn link to the main clause as a subordinate clause and function as arguments of matrix clauses (subject, object and complement). In this article, complement clauses are examined synchronically in terms of their morphological properties, syntactic structure and functions, and semantic features. In addition, it is discussed in detail whether nominal complement clauses are factive and non-factive. In this study, functional counterparts of complement clauses in Kyrgyz with the suffix -GAn in modern Turkish are scrutinized. Thus, Kyrgyz and Turkish are typologically compared in terms of complement clauses (with the suffix -GAn).

Введение. В статье рассмотрена патрилинейная система киргизского и русского языков. Представлены результаты исследования терминов родства патрилинейной системы киргизского и русского языков. Выявлена принадлежность системы родства киргизского языка к общетюркскому словарному фонду, а система родства русского языка – к общеславянскому словарному фонду, а также рассмотрены характерные черты данных лексических полей. Методы исследования: синхронно-сопоставительная, а именно типологическая. Объектом данной статьи является план содержания лексико-семантического поля родства в киргизском и русском языках. Результаты исследования. Рассмотрены термины родства, такие как «ата», «чоӊ ата», «баба», «куба», «жото» и другие. Термины условно названы: «патронимы старшего поколения» (ПСП). Предпринята попытка определить специфику в пределах данного функционального поля с опорой на лексикографические источники. В статье рассмотрены и выявлены семантические особенности патрилинейной системы (патронимов старшего поколения (ПСП)), целью которой является, во-первых, общая характеристика, что существует в области терминологии «родство», и, во-вторых, определение специфики языка в пределах этой лексико-семантической группы. Выводы. Патрилинейная система родства предполагает примат мужского поколения как для киргизской, так и для русской этнолингвистики, но в киргизском языке она имеет более глубокий и устойчивый характер., Introduction. The article deals with the patrilineal system of the Kyrgyz and Russian languages. The results, studies of the terms of kinship of the patrilineal system of the Kyrgyz and Russian languages are presented. It is revealed that the kinship system of the Kyrgyz language belongs to the general Türkic vocabulary fund, and the system of kinship of the Russian language to the general Slavic vocabulary fund, and also considers the characteristic features of these lexical fields. Research methods: Synchronous-comparative, namely typological. The object of this article is a plan of the content of the lexical-semantic field of kinship in the Kyrgyz and Russian languages. Research results. The terms of kinship were considered, such as: «ata», «choӊ ata», «baba», «cuba», «zhoto» and others. The terms are conventionally named: «Patronyms of the older generation» (PSP) and we will try to determine the specifics within this functional field, based on lexicographic sources. The article will consider and identify the semantic features of the patrilineal system or patronyms of the older generation (PSP), the purpose of which is, firstly, a general characteristic that exists in the field of kinship terminology, and, secondly, the definition of the specifics of the language within this lexico-semantic group. Conclusions. The patrilineal kinship system assumes the primacy of the male generation for both Kyrgyz and Russian ethnolinguistics, but in the Kyrgyz language it has a deeper and more stable character.

The article studies the role and significance of the ancient traditional costume of the Kazakh and Kyrgyz peoples in the life of a person and society. Also, a philosophical and cultural analysis of the content, type and form, relationships, as well as the peculiar features of this clothing was carried out. В статье проведено исследование роли и значения древнего традиционного костюма казахского и киргизского народов в жизни человека и общества. Также, осуществлен философско-культурный анализ содержания, вида и формы, взаимосвязей, а также своеобразных особенностей данной одежды.

В статье актуализируется изучения традиций эстетического воспитания кыргызов как неотъемлемой части их педагогической культуры. В процессе исторического развития у кыргызов складывались свои приемы отражения действительности, свои методы и средства эстетического воспитания подрастающих поколений. Изучение традиций народной киргизской педагогики по эстетическому воспи­танию детей показывает, что эстетические ценности народа прони­зывают все виды деятельности детей, создают эстетически воспиты­вающую среду через такие формы, как развлекательно-творческие, эмпирические направленные и традиционно преемственные. Источниками эстетических ценностей киргизской народной педагогики являются: народный эпос "Манас", сказки, загадки, пословицы, песни, игры, скороговорки, считалки, потешки, различные празднества, а также совместная со взрослыми трудовая деятельность детей по организации быта и изготовлению изделий декоративно-прикладного искусства, природа родного края. Педагогическая ценность каждого из источников, используемых в эстетическом воспитании детей, создает неповторимое национальное своеобразие воспитывающей среды., Мақалада қырғыздардың эстетикалық тәрбие дәстүрлерін олардың педагогикалық мәдениетінің ажырамас бөлігі ретінде зерттеу өзекті болып табылады. Тарихи даму үдерісінде қырғыздарда шындықты бейнелеудің өз тәсілдері, өскелең ұрпақты эстетикалық тәрбиелеудің өз әдістері мен құралдары қалыптасты. Балаларға эстетикалық тәрбие беру бойынша Халықтық қырғыз педагогикасының дәстүрлерін зерделеу халықтың эстетикалық құндылықтары балалар қызметінің барлық түрлеріне енетінін, ойын-сауық-шығармашылық, эмпирикалық бағытталған және дәстүрлі сабақтастық сияқты нысандар арқылы эстетикалық тәрбиелейтін орта құратынын көрсетеді. Қырғыз халық педагогикасының эстетикалық құндылықтарының көздері: "Манас" халықтық эпосы, Ертегілер, Жұмбақтар, Мақал-мәтелдер, әндер, ойындар, жаңылтпаштар, санауыштар, күлдіргіштер, түрлі мерекелер, сондай-ақ балалардың тұрмыс ұйымдастыру және сәндік-қолданбалы өнер бұйымдарын жасау бойынша ересектермен бірлескен еңбек қызметі, туған өлкенің табиғаты болып табылады. Балалардың эстетикалық тәрбиесінде қолданылатын әр дереккөздің педагогикалық құндылығы білім беру ортасының ерекше ұлттық ерекшелігін тудырады., The article actualizes the study of the traditions of aesthetic education of the Kyrgyz people as an integral part of their pedagogical culture. In the process of historical development, the Kyrgyz developed their own methods of reflecting reality, their own methods and means of aesthetic education of the younger generations. The study of the traditions of Kyrgyz folk pedagogy on aesthetic education of children shows that the aesthetic values of the people permeate all types of children's activities, create an aesthetically educating environment through such forms as entertainment and creative, empirical, and traditionally sequential. The sources of aesthetic values of Kyrgyz folk pedagogy are: the folk epic "Manas", fairy tales, riddles, proverbs, songs, games, tongue twisters, counting books, nursery rhymes, various festivals, as well as the joint work of children with adults on the organization of everyday life and the production of decorative and applied art products, the nature of their native land. The pedagogical value of each of the sources used in the aesthetic education of children creates a unique national identity of the educational environment., Педагогические науки, Выпуск 2 (61) 2021

While it is well known that the phonetic realization of a segment may differ by position, it is unclear how positional variation interacts with vowel harmony, the imperative that vowels be identical along some phonological dimension. Pearce (2008, 2012) contends that phonological harmony blocks phonetic reduction, suggesting that phonology dictates phonetic realization for this class of assimilatory patterns. This paper investigates harmony and vowel reduction in Kyrgyz, finding that non-initial vowels are more centralized than their initial-syllable counterparts. The potential sources for this reduction, including initial strengthening, supralaryngeal declination, predictability, and undershoot are discussed. The proposed predictability-based analysis provides an analysis of reduction based on phonological knowledge and representations.

From the middle of the 19th century, church periodicals in the form of the Omsk Diocesan Vedomosti occupy an important place in the sorial, socio-political life of the Russian provinces, plaring on their pages not only documents and addresses of church and offidal authorities (Holy Synod, Sovereign Emperor), sermons and instructions, reports of orthodox missions and committees, but also material of a journalists, local history, historical and ethnography nature and etc From this point of view, “The Omsk Diocesan Vedomosti ” with good reason can represent a full-fledged, original and versatile source of the history of church and parochial education in the Steppe Territory in the late 19th — early 20th centuries, which reflets on its pages both the general condition of parish schools, church literacy schools, and certain aspects of the functioning of the education system in the region under the patronage of the Russian Orthodox Church, such as: education as one of the tools of missionary activity, newly baptized Kyrgyz (Kazakhs) and the education system, missionary schools and their role in missionary work, boarding schools for children of immigrants baptized Kyrgyz (Kazakhs) and much more., Начиная с середины XIX в. церковная периодика в виде епархиальных ведомостей занимает важное место в общественной, социально-политической жизни российских губерний, размещая на своих страницах не только документы и обращения церковных и официальных властей (Священного Синода, государя императора), проповеди и наставления, отчеты православных миссий и комитетов, но и материал публицистического, краеведческого, историко-этнографического характера. С этой точки зрения «Омские епархиальные ведомости» с полным основанием могут рассматриваться как полноценный, оригинальный и разносторонний источник по истории церковно-приходского образования в Степном крае в конце XIX — начале XX в., который отражает на своих страницах как общее состояние церковно-приходских школ, церковных школ грамоты, так и отдельные аспекты функционирования системы образования в регионе под патронажем Русской православной церкви: образование как один из инструментов миссионерской деятельности, новокрещеные киргизы (казахи) и система образования, миссионерские школы и их роль в миссионерской деятельности, интернаты (приюты) для детей переселенцев и новокрещеных киргизов (казахов) и многое другое.

Manas destanı Kırgızlar’ın geçmişten günümüze kadar uzanan tarihi olaylarını edebi ölçülerde bizlere ulaştıran kültürel bir değerdir. Bir halkın maneviyatının, tarihi ve estetik varlığının milli duygular çerçevesinde edebi sahaya yansıması olan destanlar, milli kültürün ve tarihin ortak değerleri içerisinde önemli bir yer tutmaktadır. Bu bağlamda Kırgız tarihinin şiirsel ifadesi olarak da tanımlayabileceğimiz “Manas Destanı” bütün Türk dünyasını aynı köklerde buluşturacak değerlerden biri olarak ayrı bir yere sahiptir. Manas Destanı Kırgızlar’ın yaşayış biçimini, duygu ve düşüncelerini, tarihini, onların dış düşmanlara karşı verdikleri mücadeleyi, dünya görüşlerini, sosyal ve ruh dünyalarını yansıtan gelenek ve göreneklerini ahlak ve din telakkilerini anlatan bir Kırgız mecmuası gibidir. Destanda Kırgız halkını han olarak yöneten Manasın babası Cakıptan başlayarak ondan sonraki nesilleri olan Manas, Manasın oğulu Semetey ve onun oğlu Seytek’in Esenkan, Konurbay, Çon Kete gibi Kalmuk-Çin hanlarıyla aralarında geçen savaşlar anlatılır ve Kırgızlar’ın bağımsızlık girişimleri aktarılır. Araştırmamızda destanda anlatıldığı şekliyle Kırgızlar’ın sosyal yapısı incelenerek, Ortaçağda onların yönetim sistemleri, hak ve hukuk meseleleri ve de sosyal tabakaları hakkında bir yargı oluşturulması amaçlanmaktadır. The epic of Manas is a cultural value that brings the historical events of the Kyrgyz from past to present within the scope of literary measures. The epics, which are the reflection of a people's spirituality, historical and aesthetic existence in the literary field within the framework of national feelings, have an important place in the common values of national culture and history. In this context, Türk Manas Epic ”which can be defined as the poetic expression of Kyrgyz history has a special place as one of the values which will bring the whole Turkish world together in the same roots. The Epic of Manas is like a Kyrgyz magazine which tells the ways of the life and customs of the Kyrgyz, their feelings and thoughts, their history, their struggle against external enemies, their world views, their social and spiritual world, their morality and religion. Cakıp, the father of Manas, who ruled the Kyrgyz people as a khan, discusses the future generations of Manas, son of Manas Semetay and his son Seyitek, the wars between the Kamuk-Chinese khans such as Esenkan, Konurbay and Chon Kete, and the attempts of indepence of the Kyrgyz. The aim of this study is to examine the social structure of the Kyrgyz as described in the epic, and to establish a judiciary about their management systems, rights and law issues and their social strata in the Middle Ages.

Culture is a society’s past, present and future. It is the accumulation of the society’s experiences. It is an undeniable fact that as part of society, women are important for the continuity of this accumulation from generation to generations. Women ensure the continuity of their culture with the meals they cook, with the henna they apply to the hands of a bride and with the lullabies they sing for their grandchildren, without realizing it. From this perspective, lifestyle and culture have caused women to take on various roles in both family and social life. Women are mothers, brides, daughters and wives in the family life, and they have various attitudes and stances with their style of dressing and marital status in social life. In many cultures, women are considered responsible for cooking, domestic labor and childcare, and within the framework of this understanding, the boundaries of women’s world are drawn. Various social movements for women in world history have attempted to break these boundaries, change perceptions and thoughts about women and enable them to actively participate in social life. In Turkish culture, women are valued in the family and in society. Turkish cultural history shows that women have had a say in the government and are considered important. Kyrgyz women have several roles in Kyrgyz social and cultural life. They have duties to their children as mothers, to their husbands as spouses and to other family members as senior family members. This study will describe perceptions of and attitudes towards Kyrgyz women, their status in social and cultural life and their roles as spouses, mothers, daughters and senior family members.

In every society there are various important rituals of a social event as death. For the Turks, the beginning of these rituals is "lament, koşuk, koşok". Lamentation accompines with a sad voice according to respect the death, traditions, and customs. The stones built on the head of the tombs remaining from VI.-VII. centuries, the writings on the balbalar are known as Yenisey and Orhun inscriptions. The writings on these tombstones are the first concrete reflections of our tradition of lamentation. Today, it is accepted that the information written about the person who died on the tombstones is the manifestation of the same tradition of poems dedicated to him. However, the sociological importance of this tradition is great in terms of Turkish culture. Because these traditions are the most important rituals that ensure the solidarity of Turkish society. In our work we will focus on the etymology of the word "koşuk, koşok" in the Turkish world , then we gave an evaluation to the lamentations according to folklore and tried to reveal the motifs that form the lamentations. It will also be mentioned about the social function of the lamentations for the Turks. Then the funeral of Kyrgyz people, the place of man and woman in the funeral, the aim, how and by whom the lamentation was performed were depicted with comparative examples in this article.

Kyrgyz girl before marriage choices are rich in tradition and customs are quite magnificent. When selecting a Kyrgyz girl will be established as of the family's integrity, and to continue to raise their children manners and connects the future of this Foundation. From history to the present day as a wife and a mother name Kyrgyz are women always promise with envy. Looking back at the history of Kyrgyz literature and dealing with this issue are nice examples. Located between the world's largest epic "Manas" epic mother of the heroine, Manases mother Chayırdı, his wife Kanikey, sons wife Ai Churek, Janıl Mirza epik is Janıl Mirza, Er Tabıldı epik is Tabıldı's wefe Chachikey, his wife Kocacash in the saga saga of his wife as the most prominent example in Kocacash ın is of Zulayka. Kyrgyz is a wife, a mother, in the history of the people on our successful and talented woman who manages quite a lot. Kurmanjan Datka is just one of them. They leave a trail date with Kurmancan example as a wife and mother while talking about the Central Asian Turks took the title of the first "women's general" history is a hero. As each begin with the family to marry way society is matter between the Kyrgyz Turks. For this reason, when choosing unique Kyrgyz people by protecting their fathers traditions assign strong and wellestablished family have fought for. In this study, the most common girl featured traditions; Gaston didn't want girls with abductions of sole "Allah, the candidates own preferences, crib end milling, Bansal marriage and testamentary choice girl featured formats will be examined. This paper aims to Kirghiz Turkish forms of choice outside of girl-on-girl, like a cut-and-talking about gift-giving customs and traditions will be also included.

This article is devoted to the problem of translingualism which typically means the author’s ability to use two languages in equal measure in his works. Chingiz Aitmatov, creating his literary masterpieces in Kyrgyz and Russian languages, had been never limited by ordinary translation. He was seeking transfer of the national image in the context of a particular culture resorted to various stylistic techniques and means of artistic expression.The titles’ comparison of the Chingiz Aitmatov’s novel “Mother Earth” in Kyrgyz and Russian languages is testified on a deep understanding by the author of the originality of two peoples’ worldview. Figurative-semantic representations and values underlying that this understanding influenced the formation of these cultures and peculiar to native speakers. It suggests the presence of two national-cultural traditions in the image of the world and in creativity of the outstanding writer.

Manas has been orally transmitted in Kyrgyz for more than a thousand years. There are hundreds of variants of Manas in which legendary and cultural traces are on full display. The connection between such legendary traces and the figures heroic feats are discussed in this paper, mainly limited to the version of Jusup Mamay. The tens of legendary and cultural sites and monuments described in Manas are scattered across a vast area which stretches from West Asia to Central Asia, north and south of the Tianshan Mountains, from southern Siberia through to Northeast China and provide spiritual meaning for later generations. These legendary traces, cultural sites and monuments are divided into two types in this paper. One is comcerned with a number of important places that are mentioned in the texts and have already become organic elements of the epic in the course of the manaschis performance, such as the mausoleum of the heroes. The other type comprises mainly manmade traces, including largesize groups of memorial buildings, sculptures of the epic personages and of wellknown epic performers, and even the tombs of such performers. All of these legendary traces and cultural sites constitute the most precious treasure in the culture and knowledge system of the Kyrgyz people. They come from different historical periods and never cease to bring to life the emotions, experiences, past events, destinies, weal and woes, happiness and sorrows (of the figures to this ethnic group of the characters of the Kyrgyz epic. Furthermore, these cultural traces also continue to play an important role in modern Kyrgyz society (social life). The following discussion is focused on a few typical examples that highlight their cultural significance. The main version discussed Jusup Mamays variant, one of the classical version recorded in China. Other versions, especially the versions from Kyrgyzstan, will also be referred to., Манас передавался устно в Киргизии более тысячи лет. Существуют сотни вариантов Манаса, в которых обнаруживаются легендарные и культурные следы. Связь между такими легендарными следами и героическими подвигами персонажей обсуждается в этой статье, в основном ограничиваясь версией Юсупа Мамая. Десятки легендарных и культурных памятников и достопримечательностей, описанных в Манасе, разбросаны по обширной территории, которая простирается от Западной Азии до Центральной Азии, к северу и югу от гор ТяньШань, от южной Сибири до северовосточного Китая и обеспечивает духовное значение для последующих поколений. В данной статье эти легендарные следы, культурные объекты и памятники делятся на два типа. Один из них связан с рядом важных мест, упомянутых в текстах и уже ставших органическими элементами эпоса в ходе исполнения манасчи, таких как мавзолеи героев. Другой тип состоит в основном из рукотворных следов, включая большие группы мемориальных зданий, скульптуры эпических персонажей и известных эпических исполнителей, и даже могилы таких исполнителей. Все эти легендарные следы и культурные объекты представляют собой самое ценное сокровище в системе культуры и знаний киргизского народа. Они происходят из разных исторических периодов и никогда не перестают воплощать в жизнь эмоции, переживания, прошлые события, судьбы, богатство и горе, счастье и печали персонажей киргизского эпоса. Кроме того, эти культурные следы также продолжают играть важную роль в современном киргизском обществе (общественной жизни). Следующее обсуждение сосредоточено на нескольких типичных примерах, которые подчеркивают их культурную значимость. Основная версия обсуждала вариант Юсюпа Мамая, один из классических версий, записанных в Китае. Другие версии, особенно версии из Кыргызстана, также будут упомянуты., №2(14) (2019)

Русские переселенцы в Казахстане должны были не только осваивать новые земли, но и принимать активное участие в процессах русификации и христианизации местного населения. Но вопреки проектам царского правительства они сами воспринимали язык и религию коренных жителей. Имеется немало фактов влияния казахов и их образа жизни на приезжих, результатом чего стало появление среди них «окиргизившихся». Анализ подобных случаев привел к выявлению ряда причин этого явления., Russian immigrants in Kazakhstan should have not only developed new lands, but also taken an active part in the processes of Russifi cation and Christianization of the local population. But contrary to the projects of the tsarist government they adopted the language and religion of the indigenous people. There are many facts about the infl uence of the Kazakhs and their way of life on visitors, resulting in the appearance among them of «kyrgyzifi cation». An analysis of the occurred cases brought to the identifi cation of a number of reasons.

This article focuses on the crisis of the family of modern Kyrgyzstanis. The author made an attempt to analyze the existing factors and causes of divorces of the Kyrgyz family. В данной статье акцентируется внимание на кризис семьи современных кыргызстанцев. Автором была сделана попытка проанализировать существующие факторы и причины разводов кыргызской семьи.

application/pdf, 本稿の目的は，1)中央アジアのキルギスにおける移牧民の乳加工体系を明らかにし，2)キルギス移牧民の乳加工体系の特徴を周辺地域と比較検討することにより分析し，更に，3)ユーフラテス大陸北方域に位置するキルギス移牧民の乳加工体系の発達史について推論することにある。現地調査は，キルギス移牧民13世帯を対象に，観察とインタビューを2000年11月，2014年 8 月におこなった。キルギス移牧民の乳加工体系は，発酵乳系列群とクリーム分離系列群の乳加工技術を採用していた。発酵乳系列群の乳加工技術では，酸乳，チーズ，乳酒を，クリーム分離系列群の乳加工技術では，クリーム，バター・バターオイル，酸乳，自然発酵乳，チーズを加工していた。周辺地域の乳加工技術と比較分析した結果，キルギス移牧民の乳加工体系の特徴として以下の 2 点を明らかにした。①クリーム分離系列群や乳酒の加工というユーラシア大陸北方域の冷涼な生態環境に適合した乳加工技術を発達させたこと，②凝固剤使用系列群の乳加工技術を採用せず，凝固剤を利用してまでチーズを加工するようには発達してこなかったことである。キルギス移牧民の乳加工体系の発達史は，西アジア型の発酵乳系列群の乳加工技術を土台とし，冷涼性ゆえにクリーム分離系列群と乳酒の乳加工技術が発達し，近年のクリームセパレーターの採用により乳脂肪分画はクリーム分離系列群に依存するように変遷していったと結論づけることができる。

Dictionaries play an important role in neural machine translation (NMT). However, a large dictionary requires a significant amount of memory, which limits the application of NMT and can cause a memory error. This limitation can be solved by segmenting each word into morphemes in parallel source corpora. Therefore, this study introduces a new morphological segmentation approach for Turkic languages based on the complete set of endings (CSE), which reduces the vocabulary volume of the source corpora. Herein, we demonstrate the proposed CSE-based morphological segmentation method for the Kazakh, Kyrgyz, and Uzbek languages and present the results of computational NMT experiments for the Kazakh language. The NMT experiment results show that in comparison with byte-pair encoding (BPE)-based segmentation, the proposed CSE-based segmentation increases the bilingual evaluation understudy score of 0.5 and 0.2 points on average for Kazakh–English and English–Kazakh pairs, respectively. Furthermore, in comparison with the BPE-based segmentation, the proposed CSE-based segmentation approach reduced the vocabulary size in NMT by more than a factor of two. This feature of the proposed segmentation approach will be crucial for NMT as the size of the source corpora is increased to improve translation quality.

Background It is known that atherosclerosis is the leading cause of cardiovascular disease. We aimed to study the correlation between components of metabolic syndrome (MS) and subclinical carotid atherosclerosis in a group of ethnic Kyrgyzs. Methods In а descriptive study we assessed 144 ethnic Kyrgyzs (69 males, 75 females) aged 36–73 years (average age 51.03 ± 8.2). All participants underwent a clinical investigation and an anthropometric evaluation (weight, height, waist circumference (WC)). Abdominal obesity (АО) was confirmed at WC ≥ 94 cm in males and ≥ 88 cm in females. Fasting plasma glucose and lipid spectrum tests were performed. An ultrasound assessment of carotid intima-media thickness (IMT) was performed using a 7.5 MHz transducer (Phillips-SD 800). Results MS was revealed in 61 (42.4%; 47.8% in men and 37.3% in women) of the investigated patients. IMT was significantly increased with the presence of MS components in males (no components vs 2 components of MS: 0.67 ± 0.007 and 0.81 ± 0.009 respectively; р

Kırgızistan'da Zamancıların Dinî ve İtikadî Görüşleri XIX. yüzyıldan itibaren Ruslar'ın işgaline maruz kalan ve Ruslar'ın asimilasyon ve dejenerasyon politikalarına karşı Kırgız halkını uyarmaya çalışan Zamancılar, bu fikirlerini şiirler vasıtasıyla dile getirmeye çalışmışlar, Kırgız halkına dinî ve millî bir kimlik aşılamaya çalışmışlardır. Şifahî yollarla bu fikirlerini aşılayan şairlerin başında Kalıgul Bay uulu, Arstanbek Buylaş uulu, Moldo Niyaz, Moldo Kılıç, Nurmoldo, Aldaş Moldo gibi şairler gelmektedir. Bu şairlerin şiirlerindeki genel tema zamanın kötüye gittiği, zamanın kötülüklerinin Kırgız halkını dinî ve milli değerlerinden kopardığı şeklindedir. Zamancıların dile getirdiği fikirlere baktığımızda itikadî her konuda fikirler dile getirdikleri görülür. Onlar dile getirdikleri bu fikirlerde bütünüyle İslâm akidesine bağlı kalmışlar, başta Allah inancı olmak üzere, insanlara imanın önemini ve kelime-i tevhidi hatırlatmışlardır. Bu çalışma giriş, iki bölüm ve sonuçtan oluşmaktadır. Giriş kısmında araştırmanın konusu, amacı, yöntemi ve kaynakları ile ilgili genel bir bilgi sunulmuştur. Birinci bölümde Zamancı akımı hakkında genel bir bilgi verildikten sonra Zamancıların biyografileri ve eserlerinin tanıtılmasına yer verilmiştir. İkinci bölümde ise kelâm literatürlerindeki ûsül-i selâse konuları ve "İslâm'ın beş şartı"ndan oluşan temel amelî konular ele alınmış, Zamancıların şiirlerinde bu konulara bakışları hakkında bilgi verilmiştir. Çalışma bulguların özetlendiği bir sonuç ve ekler kısmıyla tamamlanmıştır. Religious and Theological Ideas of Zamanists in Kyrgyzstan Zamanist poets tried to raise religious and national awareness through poems among Kyrgyz people who were the victims of assimilation and degeneration policy of Russian occupants since 19th century. Some of the poets who were the representatives of this movement were Kalygul Bay uulu, Arstanbek Buylash uulu, Moldo Niyaz, Moldo Kylych, Nurmoldo, Aldash Moldo. General themes of these poems were the problems that the time brought and the bad effect of the time on Kyrgyz People's religious and national identity. It is also understood that poems of Zamanists include theological subjects; they were strict believers of Islamic creed and reminded people the importance of belief (especially belief in the Creator) and the testimony of tawheed. This study is composed of two parts anda conclusion. The subject, aim, method and sources of the study are explained in the introduction. Zamanist movement is explained generally and biographies and books of Zamanists are introduced in the first part. Subjects of al-usul al-thalatha (three pillar), practical parts of Islam that results from the five pillars of Islam and Zamanists perspectives on them are explained in the second part. This study finishes with the summary in the conclusion and the appendix

Статья посвящена изучению демографических катастроф в первой половине ХХ в. в контексте трансформации этнокультурного пространства Кыргызстана. Актуальность выбранной проблемы обусловлена тем, что до сих пор вне поля зрения остаются этнодемографические аспекты развития страны. Оценку истории Кыргызстана в российско-советский период целесообразно осуществлять в человеческом измерении. Проводимые реформы обусловливали особенности формирования этнокультурных локальных сообществ и непосредственно влияли на демографическую ситуацию. В результате проведенного сравнительно-сопоставительного анализа опубликованных архивных источников, материалов учета населения с использованием экстраполяционного метода было установлено, что демографические потери среди киргизского населения в 1918–1920 гг. превышали численность потерь от Уркун; в начале 30-х гг. ХХ в. голод на региональном уровне имел такие же масштабы, как на Украине и Поволжье. Использование метода возрастных передвижек в ретроспективе к материалам переписи населения 1979 г. позволило выявить величину естественного прироста киргизов с 1939 по 1959 гг., сделать вывод о том, что потери среди всего населения Кыргызстана в военные и послевоенные годы понесло, главным образом, коренное население республики. The article is devoted to the study of demographic disasters in the first half of the 20th century. in the context of the transformation of the ethnocultural space of Kyrgyzstan. The urgency of the chosen problem is due to the fact that ethnodemographic aspects of the country’s development remain out of the field of view. It is advisable to evaluate the history of Kyrgyzstan in the Russian-Soviet period in the human dimension. The reforms carried out determined the specific features of the formation of ethnocultural local communities and directly influenced the demographic situation. Having carried out comparative-comparative analysis of published and archival sources, population accounting materials, using the extrapolation method, it was established that the demographic losses among the Kyrgyz population in 1918–1920. exceeded the number of losses from Urkun; in the early 30-ies of the twentieth century. hunger at the regional level had the same scale as in Ukraine and the Volga region. Using the method of age shifts in retrospect to the materials of the 1979 census, the amount of natural growth of Kyrgyz from 1939 to 1959 was revealed, it was concluded that the losses among the entire population of Kyrgyzstan in the military and post-war years are mainly related to the indigenous population of our republic.

Погребальные комплексы могильника Уелги и их реконструкции позволяют говорить о чрезвычайной синкретичности этого памятника. Эта разнокультурность складывалась и сосуществовала не единовременно. Сооружение некрополя продолжалось почти три столетия. И та картина, которую можно видеть на раннем этапе, отнюдь не схожа с культурным калейдоскопом в самом финале существования уелгинского кладбища. Именно в этом динамическом изменении этнокультурного облика населения Уелгинской долины можно воссоздать картину зарождения южноуральских народов в эпоху развитого средневековья. Полученные материалы из могильника Уелги позволяют утверждать, что стилистические группы слагают три временных и культурных горизонта. Наиболее ранний составляют погребения с южноуральскими материалами начала IX-X вв., которые располагаются в седловиной средней части могильника. Следующий горизонт составляют погребения с материалами 2-й урало-казахстанской и 3-й венгерской стилистических групп, относящихся к IX-X вв. и наиболее поздний горизонт представлен материалами урало-алтайской и угорской (петрогромско-юдинской) группами, относящимися к X-XI вв.

Освоение приграничных территорий России растянулось на несколько столетий и способствовало возникновению самой большой страны в мире. В XVII–XIX вв. центральная российская власть, закрепляясь на определенных окраинных территориях и превращая их в плацдарм для дальнейшего расширения границ страны, стремилась заручиться поддержкой местного населения, а в авангарде освоения почти всегда стояли казаки. Нередко государству для достижения поставленных целей приходилось оказывать казакам разностороннюю помощь. В XVI–XVII вв., когда на окраинах страны еще жили вольные казачьи общины, центральным и местным властям даже приходилось сдерживать казаков, поскольку те «слишком активно» стремились расширить свои владения, тем самым увеличивая владения государства. Уже в XVIII в. власти стремились решить все территориальные вопросы на окраинах Российской империи мирными средствами. На примере юго-восточных окраин России авторы статьи попытались ответить на сложный вопрос: являлись ли казаки инструментом в руках государства или отношения между государством и казаками были взаимовыгодными? Используя ранее неизвестные архивные документы, извлеченные из центральных и региональных архивов, авторы анализируют взаимодействие государства и казаков – яицких (уральских) и оренбургских – в ходе освоения приграничных территорий юго-восточной окраины России в XVII– XVIII вв. Особое внимание уделяется регулирующей роли государства, уникальной политике разрешения неизбежных конфликтов между казаками и местным населением., The development of Russia’s border areas lasted for several centuries, which facilitated the creation of the largest country in the world. In the 17th – 19th centuries Russia’s the central authority spread its influence on peripheral territories which were used for further expansion of national borders trying to get the support of local population, with the Cossacks being in the lead of this process. Frequently, the state provided varied assistance to the Cossacks. In the 16th – 17th centuries when there were free Cossack communities living in the periphery of Russia the central as well as local authorities had to hold the Cossacks back as the latter were “too active” in their efforts to expand their own and, correspondingly, the state’s lands. As early as in the 18th century the authorities tried to settle all territorial issues at the outskirts of the Russian Empire by peaceful means. By resorting to the example with Russia’s south-eastern border areas the authors of the article aim to answer the complicated question: were the Cossacks a tool in the hands of the state or were the relationships between the state and the Cossacks mutually beneficial? Based on previously unknown archival documents from central and regional archives the article analyses the interaction between the state and Yaik (Ural) and Orenburg Cossacks as they developed the south-eastern border areas of Russia in the 17th – 19th centuries. A special attention is paid to the control function of the state, the unique policy of settling inevitable conflicts between the Cossacks and local population.

The National Research Institute for Cultural Properties, Tokyo has been conducting an archaeological project at Ak Beshim (Suyab) in the Chuy Valley, Kyrgyz Republic since 2011. This paper provides preliminary results of the project`s first three seasons from 2011 to 2013. The excavations revealed a Qarakhanid main street and several houses along the street in the center of Shakhrsitan of Ak Beshim. This layer is dated by radiocarbon to the late 10th century. According to historical documents, the region was Islamized in the middle of the 10th century, so this layer provides relevant cultural materials for studying Islamization in this region. Radiocarbon dating also suggests that Ak Beshim was abandoned in the late 10th century, 200 years earlier than previously believed. Reasons behind the abandonment of Ak Beshim are considered at the end of this paper.

Url: http://sutad.selcuk.edu.tr/sutad/article/view/653, Orta Asya halklarından biri olan Kırgız toplumu arasında İslâmîyet’in Sufizm yoluyla yayıldığı bilinmektedir. Kırgızlar arasında İslâmîyet’in Sufizm yoluyla yayılmasında birçok tarikat yapılanmasının Nakşibendî, Suffi Allayar, Ahmedi, Bakırgan ve Kırk Çiltenler) büyük rol oynadığı bir gerçektir. Bu tarikatların bazı özellikleri zamanla Kırgız kültürünün bir parçası haline gelmiştir. Bu bakımdan Kırgızlar arasında günümüze kadar gelen bazı örf‐âdetlerde tarikatların izlerine rastlanabilir. Ayrıca Sufizme ilişkin izlerle, başta Manas Destanı olmak üzere, Er Töştük gibi kimi destanlarda ve XIX. yüzyıla ait şiirlerde karşılaşmak mümkündür. Bu anlamda Sufizmle ilgili Kırgızca deyimler dahi bulunmaktadır. Bunların yanı sıra Sufizm, dolayısıyla sufi kelimesi ile ilgili olarak yer adlarına (Sopu‐Korgon, Sufi‐Bülend), insan adlarına ve mütevazı insan anlamını veren nitelemelere yer verildiği de anlaşılmaktadır., İslam spread to Kyrgyz, who was one of the peoples of Central Asia, through Sufism. A lot of the sects (Nakshbandi, Suffi Allayar, Ahmedi, Bakırgan and the Forty Çiltens) played an important role in spreading İslam to Kyrgyz. Some of the features of these sects have gradually become part of Kyrgyz culture. Thus, some of the custom, coming up to the present and applied, are traces remained directly from these sects. Moreover, Sufism reflected in Manas epic, the epic Er Toshtuk and in the poetry of the XIX century. There are also many Kyrgyz statements about Sufism. Further, due to Sufism, there are names of places and names of people with the word Sufi (Sopu‐Korgon, Sufi‐Bülend), it has been used as a modest man as well.

The given article describes heroic deeds and struggles of heroes of the Kyrgyz-Turkic oral epic tradition, which plays an important role, including all the epics, especially the heroes of the great Manas epic. Generally speaking, in Kyrgyz epics usually a son or a daughter of an epical hero continues his deeds and protects their homeland from enemies. Thus, the epic work is usually composed of more than one logical circle or in other words logical assembly of components. And the epic Manas dwell upon the roots of such epic works. Semetei, the son of Manas, followed his father’s footsteps - he struggles and continues heroic deeds of his father, and later on his grandson Seytek, the son of Semetei, protects his land from enemies’ menace. The second circle of epic Er Toshtuk represents the epic Zhoodarbeshim. In this epic the main hero – Zhoodarbeshim goes for a long adventurous trip to accomplish his father’s deeds and safely returns to his Motherland. As Zhoodarbeshim Epic is the second part of Er Toshtuk, it plays a unique role in the Kyrgyz-Turkic Epic Tradition and it is narrated both – as a fairy tale (oral fairy tale), and as folk epic work as well.The analysis is done on the basis of variants of epic work Zhoodarbeshim written by Oruzbay Urmanbetov, Abdykerim Asan and Kalcha Suranchiyev. Information about narrators, on how and when the variants were written and compiled, were given as well. Summaries were done due to detailed comparative linguistic analysis of chosen variants . The differences and similarities of the epic heroes, places, where the events and struggles took place, the reason why Zhoodarbeshim, the main hero of epic, went abroad, obstacles and trials he encounters, such as marriage ceremony and others, were compared in all variants, and the differences and similarities of the variants were given on the basis of the thorough linguistic analysis of episodes. Türk destancılık geleneğinde önemli bir yere sahip olan Kırgız Türklerinin, başta Manas Destanı olmak üzere bütün destanlarında, kahramanların yaptıkları mücadeleler aksettirilmiştir. Kırgız destanlarında genellikle, bahadır bir babanın mücadelesini bahadır oğlu ya da bahadır kızı devam ettirerek vatanını düşmanlardan korumaktadır. Böylelikle destan, genellikle birden fazla daireden oluşmaktadır. Bu tür destanların başında Manas gelmektedir. Manas’ın mücadelesini, Manas öldükten sonra oğlu Semetey, ondan sonra da torunu Seytek devam ettirir. Er Töştük Destanının ikinci dairesini ise Coodarbeşim Destanı teşkil etmektedir. Destanda Coodarbeşim, babası Er Töştük’ün bir zamanlar yapamadığı işleri yapmak üzere yola çıkar ve çeşitli maceralar yaşayarak evine, doğduğu yere döner.Er Töştük Destan dairesinin ikinci halkası olması nedeniyle Kırgız Destan Geleneği içinde ayrı bir yere sahip olan Coodarbeşim Destanı, Kırgız Türklerinin önemli destanlarından biri olarak halk arasında hem masal (cöö comok) hem destan şeklinde söylenip gelmiştir. Bu çalışmada Coodarbeşim Destanının Oruzbay Urmanbetov, Abdıkerim Asan ve Kalça Surançiyev’in varyantları üzerinde durulmuştur. Varyantların nasıl ve ne zaman derlendiği ya da yazıya geçirildiği ile ilgili ve anlatıcılar hakkında bilgiler verilmiştir. Her varyantın tek tek özetleri verilerek karşılaştırma yapılmıştır. Destanın tüm varyantlarında yer alan aynı veya farklı kahramanlar, olayın geçtiği mekânlar, başkahraman Coodarbeşim’in gurbete çıkma sebebi, kahramanın karşılaştığı engeller, sınavdan geçmesi, kahramanın evliliği gibi epizotlar karşılaştırılmış ve varyantların farklılık ve benzerlikleri gösterilmeye çalışılmıştır.

The revolution in 1916 was one of the biggest tragedies in the politics of the Russian Empire was to have Kyrgyzstan as its colony. For instance, the best places were given to russians, local people were forced to move to rural area. The main reason was a call for men into Russia’s Central Asian colonies to serve in the Tsarist army fighting in World war I. The first uprising was in Khojent on july 4 th 1916 and the movement spread to other parts of Turkestan. Kyrgyz Turks were killed by the Russian forces and settlers. Kyrgyz population from the North of the country were killed. And another 120.000 fled across the border to China 1916 İsyanı Kırgız tarihinin en büyük trajedilerinden biridir. Bu olay Kırgızistan’da Ürkün olarak bilinir. Rus İmparatorluğu Kırgızistan’da koloni politikası uygulamıştır. En iyi yerler Ruslara verilmiş yerli halk kendi toprağından edilerek kırsal alanlara göç ettirilmiştir. Ayaklanmanın temel nedeni ise I. Dünya Savaşında Çarlığın Rusya’nın geri hizmetlerinde çalışmak üzere Türkistanlıları çağırması olmuştur. Ayaklanma 4 Temmuz 1916’da Hocent’te başlamıştır daha sonra Türkistan’ın diğer kısımlarına yayılmıştır. Kırgız Türkleri Rus askerleri ve Rus yerleşimciler tarafından öldürülmüştür. Ülkenin kuzeyindeki ayaklanmacılar öldürülmüş diğer 120 bini Çine kaçmıştır.

The territory within the boundaries of Kyrgyzstan Republic is highly important for Turkish-Islamic history. The territory contains many Arabic inscriptions belonging to Muslim-Turkic tribes especially Karahanli state (Karahanlilar), and Arabians who arrived in the region for conquests. This paper presents to the attention the significance of Turkish and Arabic inscriptions in Alphabet, found in historical mosques, prayer rooms, caravansaries, shrines, tombstones, holy places (ziyaret yerleri), manuscripts (cönkler, books), coins, knick-knacks and belongings…. belonging to Islamic Era, for Turkish-Islamic history and their current conditions. Kırgızistan Cumhuriyeti sınırları içinde kalan topraklar, Türk-İslam tarihi açısından büyük önem taşımaktadır. Söz konusu topraklarda başta Karahanlılar olmak üzere Müslüman Türk boylarına ve fütuhat için bölgeye gelen Araplar’a ait pek çok Arap harfli yazıt bulunmaktadır.Bu makalede Kırgızistandaki tarihî camilerde, mescitlerde, kervansaraylarda, türbelerde, mezar taşlarında, ziyaret yerlerinde, el yazması eserlerde (cönklerde, kitaplarda), sikkelerde, süs ve kullanım eşyalarında… karşılaşılan İslamî döneme ait Arap harfli Türkçe ve Arapça yazıtların Türk-İslam tarihi açısından önemi ve bugünkü durumları dikkatelere sunulmaktadır.

The Islamization of Turkish people was realized based on two basic socio-cultural differences and urbanite nomads. A large part of the Turkish people VIII-XIII. centuries has completed the Islamization process significantly. But the Islamization of Turkish nomadic peoples such as the Kyrgyz and Kazakh descended into the next century. Kyrgyz tribes where, when and how not revealed the exact information they are Muslim. Therefore Islamization shape and level of the Kyrgyz tribes also is a controversial issue. The most important sources travelogues about it. 19-20. century, a large number of Turkestan travelogue has been published. Kyrgyz adopted Islam as superficial in these works, is seen mostly continued their old beliefs., Türk halklarının İslamlaşması şehirliler ve konar-göçerler olarak iki temel sosyo-kültürel farklılığa göre gerçekleşmiştir. Türk halklarının büyük bir kısmı VIII–XIII. yüzyıllarda İslamlaşma sürecini önemli ölçüde tamamlamıştır. Ancak Kazak ve Kırgızlar gibi konar-göçer Türk halklarının İslamlaşması daha sonraki yüzyıllara sarkmıştır. Kırgız boylarının nerede, ne zaman ve nasıl Müslüman oldukları kesin bilgiler ile ortaya konulamamaktadır. Bu sebeple Kırgız boylarının İslamlaşma şekli ve düzeyi de tartışmalı bir konudur. Bu konuda en önemli kaynaklar seyahatnamelerdir. XIX-XX. yüzyılda Türkistan’a ait çok sayıda seyahatname yayınlanmıştır. Bu kaynaklarda Kırgızların İslam’ı yüzeysel olarak benimsedikleri, eski inançlarını çoğunlukla sürdürdükleri görülmektedir.

Bu tez çalışması Türkiye'nin Doğu Anadolu bölgesindeki Van ili, Erciş ilçesine bağlı olan Ulupamir köyü Kırgız topluluğunun etnik sınırlarını ve kimliklerini oluşturmada göç sürecinin rolünü araştırmıştır. Tez çalışması alan araştırmasına dayanmaktadır ve alanda toplanan verileden yola çıkarak tez konusunu açıklamaya çalışmaktadır. Söz konusu Kırgız topluluğu Türkiye'ye Afganistan'ın Wakhan bölgesi, Pamir vadilerinden gelmişlerdir. Afganistan'da 1978 yılında gerçekleşen Saur devrimi ve arkasından iktidara gelen komunist rejim onların vatanlarını terk etmesine neden olmuştur. Pakistan'ın kuzeyinde 4 sene mültecilik hayatı sürdürdükten sonra 1982 yılında yaklaşık 4000 mülteci ile beraber Türkiye'ye getirilmişlerdir. Bugüne kadar Ulupamir köyü Kırgızlarının en büyük trajedisi haline gelen göç süreci topluluğun etnik sınırlarının ve kimlik oluşumunun önemli etkileyici unsuru haline gelmiştir. Bu süreç içerisinde farklı etnik gruplarla ekonomik, ekolojik, siyasi ve kültürel ilişkiler kurmuşlardır. Bu durum Kırgızların gündelik hayatına, kültürel özelliklerine, topluluk içindeki sosyo-ekonomik yapısına da yansımıştır. This thesis' subject is about the role of the migration process in the formation of ethnic boundaries and identity among the Kyrgyz community. This community lives in the eastern Anatolia in Turkey, in Van region, Erjish, Ulupamir village. The thesis is based on field research and seeks to explain the subject by the data collected in the field. The mentioned Kyrgyz community came from the Afghanistan's Pamir valleys, Wakhan region. The revolution which took place in 1978 in Afghanistan and the formation of communist power after the events forced them to leave their homeland. After 4 years of refugee life in northern Pakistan, they were relocated in 1982 to Turkey with about 4,000 other refugees.The biggest tragedy for the Kyrgyz community of the Ulupamir village until now is the migration process which had a strong influence on the formation of their ethnic boundaries and identity. During this process, they have established economic, ecological, political and cultural relations with different ethnic groups. This case has affected everyday life, cultural features and the socio-economic structure of the Kyrgyz community. 127

The cohabitation between men and wolves arouses passions but also scientific questions. Recent ecological studies show that human activities have an unquestionable influence on wolves’ behavior. In the same way, if one refers to various ethnological works, it is undeniable that human populations are sensitive to this neighbor whose presence is marked both materially and symbolically. However, in spite of the apparent reciprocity of the relationship between these two species, they were studied up to now only in a unilateral way by ecology, ethology and ethnology. Now, the analysis of data resulting from my fieldwork in Kyrgyzstan shows a more complex reality to the relationship, which compels us to reconsider the way of treating it. The cohabitation between wolves and men, as experienced by Kyrgyz for centuries, is indeed assimilated to a real inter-relationship made up of reciprocal influences. Kyrgyz and wolves seem thus to be involved in an interactive and dynamic relational system. The latter imposes for its study a new approach, one that is more global and dialectical, concerned with the interspecific character of the relationship. However, such an approach inevitably raises methodological if not epistemological problems this article wishes to highlight.