Филологические науки

MASHHUR ZHUSIP’S - TEACHER HISTORY

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.

The academician M. Bozheev was among the firsts to collect the creations of Mashhur Zhusip in 1970. He wanted to publish them in one book and even proposed this plan to the heads of Kazakhstan, but it was a fruitless effort. He wrote: “The heritage of Mashhur Zhusip (1858 – 1931) is considered to be a very rich one: there are several works about social life, some event-trigger stories, aitys’, chronicles, historical materials, and folklore patterns. If we also attach poet’s copies in Arabic, Persian and Сhagatai languages the approximate number of his works will be estimated at 30 volumes. Some of the works by Mashhur Zhusip were written by himself, some of them by his grandson and pupil Zholmurat in Arabic type. Some of them were written by quill others were written in Arabic type which was used later. The words of such poets as Bukhar Zhyrau, Sakau, Shozhe, Shortanbai, Orynbai which were put down by Mashhur Zhusip practically unchanged as he believed that it was his duty, can be found along with the works by Mashhur Zhusip himself. These works are “Zhelkildek”, “Er Kokshe”, “Korughly”, “Altyn bas, kumis aiaq”, “Saiyn batyr”, “Qyrghyzgha barghan batyr”[11] . Thus, on investigating the genres the poet wrote in and the volume of his works, M. Bozheev payed particular attention to the person who copied the manuscripts, the written language of the manuscripts, and even the instrument they were written with, etc. But the first and foremost thing that, in the judgement of the academician, should be observed is Mashhur Zhusip’s adherence to the principles of a true collector of the folk works, his attempts to maintain and preserve the spelling of archaic or old-fashioned words. The importance of this principle is perfectly clear to all scientists in the field of folklore. In addition some of the poet’s compositions also came into the world in the Russian language: in 1940 at “Pesnia stepei” anthology published in Moscow, and in “Poety Kazakhstana” collection published in Leningrad. In 1983 there is an increase of the interest to the creation work of Mashhur Zhusip (including the works published in honour of 125^th anniversary of his birth) [12].

The scientists of the “Literature and Arts” Department under the Academy of Science of the Republic of Kazakhstan also made a contribution into this. In the book “The History of the Kazakh folklore study” (under the editorship of the Doctor of Philology R. Berdibayev) one part is devoted to the biography and works of Mashhur Zhusip Kopeev.

The first volume of “Dala Ualaiaty newspaper” collection of books (compiler is U. Subhanberdina) also contained the materials by Mashhur Zhusip displayed on its pages in 1888-1894.

As a result of the research work 2 volumes of the author’s selected works finally were printed by “Ghylym” publishing house in 1990 -1992. The examples of his written and folklore works started to appear on the pages of journals. In 1994 the academician S. N. Sutzhanov defended the dissertation on “The literary legacy of Mashhur Zhusip Kopeev” [15]. We should take into consideration the fact that all works mentioned above were just the commencement of a great literary heritage left by the poet. Even the author of the first dissertation limited himself to giving general information about the biography and a short review of some published works by Mashhur Zhusip. Thus the topicality and urgency of the research issue is represented by the necessity to bring together works collected by the poet and kept in the archives, and after systematizing and comparing the copies, publish them.

To cut a long story short, the investigations into the folklore work of an outstanding representative of the Kazakh folklore study lead us to the history of the Kazakh folklore, to the connection between the Kazakh history and the history of neighboring countries, to the mutual influence on our literature, to our common roots and common spiritual origin.

References

1. Tolybaiughly, M. 1980. Qarqaralydan hat, # 19, May, 11.

2. Saduaqasov, S. 1993. Kazakh literature // “Halyk Kenesi” (newspaper), # 42, March, 2, p. 4.

3. Abilev, D. 1992. Mashhur Zhusip.// Zhuldyz, # 12, p. 116-129.

4. Aqyshev, Z. 1983. Derekter // Qazaqstan mugalimi, September, 16.

5. Muqanov, S. 1992. Abaidyng shakirtteri turaly // Abai, #4, p.57-70.

6. Gabdullin, M. 1952. Dinshil, ultshyl Kopeev turaly // Socialistik Qazaqstan.

7. Qaratayev, M. 1956. Qaita qaraudy qazhet etetin masele // Qazaq adebieti, August, 10, p. 3.

8. Qonyratbayev, A. 1959. M. Zh. Kopeev lirikasy // Qazaq adebieti, June, 19, p. 3; Bazarbayev, M. 1958, Qazaq adebieti tarihyn zertteudin keibir maseleleri // Qazaq tili men adebieti, p. 31-39; Suinshaliyev, H. 1980. Ghylymi mani zor enbek, December, 2, p. 3; Auezov, M. 1961. Adebi mura zhane ony zertteu. Almaty, 358 p.; Kenzhebayev, B. 1976. Kazakh literature in the XX century (XX gasyrdagy qazaq adebieti), Almaty, Mektep, p. 63-65; Duisenbayev Y. 1970. Ghasyrlar syry. Almaty, Zhazushy, p. 7-10.

9. Duisenbayev Y. 1970. Gasyrlar syry. Almaty, Zhazushy.

10. Zhirenshin A. 1971. Qazaqstan kitaptary tarihynan, Almaty, Kazakhstan.

11. Bozheev, M. 1974. Mashhur Zhusip muralary haqynda //Zhalyn, p. 127,129.

12. Abilev, D. 1983. Shezhire bolgan serigi // Qazaq adebieti, August, 26.

13. The history of Kazakh folklore study. 1988, Almaty, Ghylym, p. 353-389.

14. Dala Ualaiaty newspaper. 1989, Almaty, Ghylym.

15. Sutzhanov, S. 1994. Mashhur Zhusip Kopeevting adebi murasy // author’s abstract of dissertation, Almaty.