«Абай Құнанбаевтың әлемі мен шығармашылығына жастардың көзқарасы» атты республикалық ғылыми онлайн-конференция
From the second half of the 19th century, the Russian Empire colonized Kazakhstan and
introduced a new administrative order. Thus, it had shaken the established tradition. At that time,
people who were stuck in a dead end needed a person who could weigh the way out of it with
their mind and heart. Abai was such a person.
Abai’s work describes the spiritual and social situation of the Kazakh people, who were
at a dead end and did not know how to get out of it. The great poet was able to reveal and show
the causes of the crisis in the life of the people. It was the contradiction of this transitional
society that brought up Abai not only as a poet, but also as a thinker and humanist [2, 31-32]. To
show this contradiction, he searched for the “Language is a tool of the word”. According to
Mukhtar Auezov, Abai has three power sources. The first is the ancient
culture and art of the
Kazakh people, the second is the Russian culture, and hence the Western culture and the third is
the Eastern culture and art [3, 96]. The source that illuminates Abai’s work is the oral literature
of the Kazakh people and classical Eastern poetry. Abay, who satisfied his thirst for knowledge
what he received from these springs, determined his own direction. Abai’s great contribution to
the Kazakh culture is considered the solution of the relationship between the mind and the heart
in accordance with modern requirements.
Every nation has its patriots. The first thing they turn to is the wisdom of the people, the
wealth created by the people. The worldview of the people is expressed in words, passed down
from generation to generation through language units. They believe in the power of language.
The unique of such sages is Mahmud Kashgari, who lived more than ten centuries before the
great Abai.
It is known to the present and future generations that Mahmud Kashkari, who was born
and lived in the XI century, Talas, Shu, Barskhan, wrote a work “Diwany lugat-et-turk” and
made a great legacy to the world of science. Mahmud Kashkari’s dream was to “show that the
Turkish language is riding like two horses competing with the Arabic language …” [4, 32]. In
order
to achieve this dream, the applicant, who flew from Barshankhan, set out in search of
science and knowledge of the world. This path was the root of Mahmud Kashgari’s wisdom. In
this way, Mahmud Kashkari raised the spirits of the Turkic peoples he loved, recognized others.
He stood shoulder to shoulder with people with basic knowledge.
Turar Ryskulov, a unique representative of the “difficult times, difficult fate” of the Kazakh
people, a supporter of the nation, and a figure, who had the same viewpoint with Mukhtar Auezov.
At his meeting as the heroes of Sherkhan Murtaza’s work, he said: “You are a person, who gives the
spirit to the people, writers like you”. People who lose their spirit are people whom completely dead.
The most terrible thing is that the spirit of your people will not be broken” he says, first of all, we
need a writer-a person who gives the people the same spirit as in other countries with a developed
culture, awakens feelings, and can show the specifics of their nation.
The great Abai said: “A young child is born with two different characteristics. One is to eat, drink
and sleep. These are the passions of the flesh, and without them, the flesh cannot become a guest of
the soul, and it does not grow itself, it does not find energy. One is that want to know. All this is a
passion; want to know, to see, to learn. There is no place for humanity if it does not know all the
visible and invisible secrets of
the world, at least physically” (in the Seventh Word).
Here, the words of the great Abai can be understood as not to chase the “food of the soul” for a
long time, but to “find a place, find a person, ask for it and follow the path of those who have found
science”. Otherwise, “There is no light in the heart, no faith in the heart. What is better than an
animal than to see with the naked eye? ” And “A person is not born with a mind: if he hears, sees,
touches and tastes, he knows the good and the bad in the world, and a person who knows
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«Абай Құнанбаевтың әлемі мен шығармашылығына жастардың көзқарасы» атты республикалық ғылыми онлайн-конференция
and sees a lot becomes educated. He who listens to the words of the sane will be sane”. It is obvious
that he is first of all talking about the mind and consciousness (“The Nineteenth Word”).
Abai’s spiritual struggle begins with the search for knowledge. Abay considers it “when a
child is born with a love of science-knowledge, only then will his name be a person”. Education can
be obtained from a madrassa, school, and life. However, being educated and being a real person are
not the same thing. The great Abai said: “If a person's heart is truly kind, knowledge itself will be
kind to a person and will be quickly acquired. He is slow to notice”. This is what Abai wants the
Kazakh nation - to be human. He said, “Keep your mind, your strength,
and your heart the same, and
you will be complete”. Abai’s philosophy is in harmony with the essence of the Kazakh nation's
“principle of being human” in the Kazakh Sahara. Experts in cognitive linguistics believe that within
the framework of the modern anthropospecific paradigm, the problem of the need to look at
language from the point of view of its relation to human thought activity has matured, since language
is a means of integrating thought into language structures, the knowledge used in this way will not
only be about language, but also about the world
as a whole in a social context, the principles of
language communication, background knowledge, etc.
The basis of this situation is the person who causes the action of language and speech -
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