Филологические науки

MASHHUR ZHUSIP’S HERITAGE. THE HISTORY OF ITS STUDY

Zhusipov Nartai Kuandykuly

Professor, Ph.D. Doctor of Philology.

Pavlodar state University named after S. Toraighyrov. Kazakhstan.

Baratova Mahabbat

Ph.D. Pavlodar state University named after S. Toraighyrov. Kazakhstan.

Shapauov Alibi

Ph.D. Kokshetau state University named after Sh. Ualikhanov.Kazakhstan.

It is obvious that the spirituality of Kazakh nation is closely linked to its rich folklore. But as neither the collection nor the study of Kazakh folklore was performed in a proper way, this field remains practically uninvestigated. The striking example of this fact: the collected works of Mashhur Zhusip Kopeev are considered to be the richest heritage of Kazakh folklore, but only one out of 15 or 20 volumes was published. If suppose that Kazakh folklore is not an isolated branch but a relevant part of the world culture it becomes evident that by repressing and prohibiting such a creative work we hamper the development of the world spiritual life. The lack of knowledge in the treasure house of Kazakh literature – its folklore - can be a serious obstacle in the research of the history of Kazakh culture, the sources of Kazakh written literature, Pedagogics of Kazakh language, Philosophy of Kazakh language, etc. In this connection before coming to the problem itself – the negligence to the contribution of Mashhur Zhusip Kopeev into the study of folklore - we would like to make a short review of the history of the compositions by Mashhur Zhusip Kopeev.

We know that Mashhur Zhusip Kopeev published some of his creations on pages of the first Kazakh newspaper “Dala ualaiaty” (1889 – 1900). As a result, the earliest articles to appraise his research, journalistic and collection activities appeared in this very newspaper when he himself was alive. One of such examples is the article by Muhamedghali Tolybaiughly issued in1890, and another one is the article written in the form of a poem by Maten Botbayev issued in 1892.

The role of Mashhur Zhusip Kopeev was emphasized in the next article written by Smaghul Saduakasov and titled “Kirghizskaia literatura” (“Kirghiz literature”), where the author drew reader’s attention to the fact that the history of the new Kazakh written literature begins in the second half of the XIX century and singled out Mashhur Zhusip Kopeev and Abai Kunanbayev as its founders. The article was printed in 1919.

As those works were written when Mashhur Zhusip Kopeev was alive, they represent the first period of the study of Mashhur. The second period begins after his death in 1931.

In spite all difficulties the manuscripts were brought to the Central library of the Scientific Academy of the republic of Kazakhstan to be kept in the rare books depository. It was D. Abilev who wrote the memoirs and gave us an opportunity to have a clue on how the first two manuscripts were found. He wrote about his own interference in the search on behalf of G.Musirepov and the manuscripts taken from Mashhur Zhusip’s elder son Sharafi , from Mashhur Zhusip’s grandchild Zhusipul Zholmurat and the others.

According to the writer Zeitin Akyshev, Mashhur Zhusip’s poem “the Devil’s bargain” (“Shaitannyng saudasy”) was included into the book for children which had been compiled by K. Bekhozhin and E. Smaiylov. By the year 1946 this poem was issued 3 or 4 times.

So, as we can see the process of research which went forward at a steady gait in 30-40s fell to the ground at the end of 1940s. The articles denigrating the creation work of the poet began to appear one after another. They are: “About Abai’s followers”, the report by S. Mukhanov and “About “, the work by M. Gabdullin.

It is common knowledge that such articles were influenced by the Central Committee of a Communist Party decree “About the gross political errors in the work of Language and Literature Department of Kazakh SSR Scientific Academy” which was enacted in 1947, January 21.

Later, from the year 1956 the compositions of the poet and especially his examples of the folklore collection started to have a good press and get a number of favorable reviews. For example, having marked out the mistakes which had been made in the interpretation of the history of Kazakh literature and folklore, M. Karatayev pointed out the necessity of giving an objective evaluation to Mashhur Zhusip’s merits.

On top of everything, we know that such scientists as M. Auezov, M. Bazarbayev, H. Suinshaliyev, B. Kenzhebayev, Y. Duisenbayev, etc. payed the particular attention to the folklore works collected by Mashhur Zhusip as well as aroused the public interest to his creation work. M. Auezov words were as follows: “We must always remember the contribution Mashhur Zhusip made into Kazakh literature, not to mention his work as the collector of Kazakh folklore compositions. That is why it is our duty to appreciate his work at its true value within the framework of Historiography, the study of folklore and in the written literature”.

This was the first great appreciation given to the works of Mashhur Zhusip. The academician B. Kenzhebayev emphasized that most of his works are folk compositions: “the poems by Mashhur Zhusip obtain some plots and based on the fairy-tales and legends”.

Moreover, according to the resolution of scientific-theoretical conference on the research of literary legacy held in 1959 Mashhur Zhusip Kopeev was noted as the person who had made a major contribution into the collecting of Kazakh folklore.

Thus, if in the articles published in 1956-1960 the dominating idea was to analyze and find the best use for the literary legacy, in 1961-1969 such an interest gradually diminished. Though the number of people giving credit for the works by Mashhur Zhusip was still considerable.

If the researcher Y. Duisenbayev [9] successfully translated the poet’s work “Shaitannyng saudasy”, A. Zhirenshyn got a new angle on the analysis of his works printed in 1907 by “Qazan” publishing house.