Абай қҰнанбаевтың Әлемі мен шығармашылығына жастардың КӨЗҚарасы



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Ключевые слова: 
Абай Кунанбаев,
 
творчество поэта,
 
афоризм,
 
человеческое
 
достоинство. 
REPRESENTATION OF APHORISMS RAISED TO THE LEVEL OF 
“HUMAN RECOGNITION - ABAI” 
Nurtaeva A.B. 
Abdrasilova G.K. 
Kazakh National Women's Pedagogical University 
Almaty. Kazakhstan. 
Annotation: 
The article considers the aphorisms of Abai’s works, the essence of which lies in
 
their depth. It is believed that the great contribution of the great Abai to the Kazakh culture and 
culture of humanity lies in defining the relationship between heart and mind. This decision - an 
aphorism - is a material manifestation of thought. Aphorisms are born as a form of generalization 
and expression of the knowledge accumulated by humanity about world phenomena. As the saying 
goes, “language restores what the brain thinks”, each function of language has its own meaning. 
Key words: 
Abai Kunanbaev, the poet’s work, aphorisms, the principle of human existence. 
On May 30, 2019, the Decree of the President of Kazakhstan Kassym-Zhomart Tokayev “On 
the celebration of the 175th anniversary of Abai Kunanbayevich” was approved in order to 
ensure the celebration of the 175th anniversary of the great Kazakh poet and educator Abai 
Kunanbayev in 2020. The decree instructed to organize the necessary measures for high-quality 
translation, publication and international promotion of Abai Kunanbaev's works in the main 
foreign languages [1]. 
According to the press service of the Ministry of Foreign Affairs of the Republic of 
Kazakhstan, Abai Kunanbayev’s works have been translated into 30 world languages, the 
publishing house of the Cambridge University, together with the British Council, plans to 
publish a collection in English and Kazakh, including Abai’s poems and words, as well as the 
translation of M. Auezov's novel “Abay's Way” into Arabic, Turkish, Greek, Armenian, 
Mongolian, Vietnamese. 
According to culturologists, folklore was the faith of people who had lost a developed 
medieval culture, cities and inscriptions. The most convenient form of nomadic culture was oral 
literature, and the most effective form of government was the judiciary. 
89 


«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 
90 


«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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