MEDIEVAL PERSIAN AND TURKIC LITERATURES IN THE CONTEXT OF ISLAMIC RENAISSANCE

Comparative study of traditions formed within the Turkic and the Persian literatures in the context of Islamic renaissance is of great importance due to the fact that the Turkic and Persian peoples for a long time have been living together in a single political and economic area. Because of that they have more in common, rather than differences in the literature. Traditions laid by brilliant representatives of the literatures of the Turkic and Persian peoples such as Firdowsi, Nizami, Yusuf Balasaghuni, Akhmad Yugnaki, who contributed to development of the world culture, were developed by their followers in the latest periods. New generations of poets introduced new genres and themes into the literature, new trends and artistic approaches and thus enriched it. Classical Persian-Tajik poetry played an important part in emergence and development of the written poetic genre forms. Persian traditions were adopted and developed based on Turkic poetry by such authors as Lutfi, Sakkaki, Ata’i, Navoi, Babur etc. Many of them used the experience and learned from well-known poets not only of the Turkic world , but also those authors who wrote in Farsi.

Games and rituals are the most important means of social interaction in human society

The article comprehensively investigates the phenomenon of play and its relationship with cultural and social categories such as ritual, ritual, customs, and traditions based on folklore and ethnographic materials of the Kazakh and Turkic peoples. Game culture as the most active means of cultural and social interaction in society, deeply rooted in all spheres of human life, is an integral element of the development of modern society. Folk customs and traditions are reflected in religion, arts, crafts, politics, science, military sports games, education, upbringing, economics, and entrepreneurship. The game, reflected in public life, affects socio-cultural activity, diversity in diversity, the transformation of concepts, and the future development of society. The article defines the ontological meaning and archetypal basis of the interaction of games and socio-cultural processes of our time, identifies the general attributes and originality of games. The manifestation of ancient beliefs in the games of a shaman is illustrated, their role in a specific ritual is revealed, the integration of play elements in the ritual complex, the versatility of the shaman's personality, the relationship between play elements and rituals are traced. The origins of the gaming culture go back to ancient beliefs, magic, cults, family rituals. For example, the youth games "Shivering Baba Baba", "White Storm" and "Hand Trap" recreate the opposition of winter and summer, old and new, young, the relationship between a girl and a boy. Mostly "summer", "new" and "young", "guy" win and win. These game elements, which were once an integral part of the ritual complex, were later combined and separated into a separate game. Each subsequent time they deviate from the original ritual. This tendency can be traced in many national games, the origin of which dates to the period of ritual folklore. The game "Kokpar", extremely popular among the Turkic peoples, is a national equestrian game. The name of the game comes from the "blue wolf" totem. The author of the article conclusively states that during a long hunt, a young man kidnapped a killed (wounded) wolf, the other participants in the game tried to catch him. As a result of the study, it is important to conclude that ritual and play are multifunctional, multilingual, differ not only in their symbolism, but also in how beliefs, religious motives and everyday life are reflected in them. Their ontological, epistemological, and axiological significance and ambivalence are great. The game has always been and remains a universal way of interacting with reality. Traditional ceremonies, games and holidays reflect the cultural component of the people, reveal the nature of the world. The game promotes cultural and moral priorities in the social environment, stereotypes related to age, gender, profession. Today, the game goes beyond the strictly limited framework of traditional ethnocultural phenomena, reflecting the socio-cultural situation, the system of relations and values, changes in human consciousness in the postmodern era. The game is cosmopolitan, sometimes artificial. The game culture, thus, is undergoing radical changes and is experiencing a crisis, which actualizes the need to increase moral values, moral foundations, preservation of the historical roots, and socio-communicative potential of the game culture. This, in turn, contributes to the stability and vitality of human and social life. The article was prepared within the framework of the grant project of the Science Committee of the Ministry of Education and Science of the Republic of Kazakhstan AP08856460 "Great steppe games (game folklore): the role of national games in the revival of public consciousness as a special cultural phenomenon".

"Heritage painting" in the painting of Kazakhstan. Cultural Memory and Meanings of History

The article is devoted to the study of the works of the leading masters of contemporary art of Kazakhstan K. Azhibekuly and Zh. Musapir. On the basis of the analysis of easel and monumental works of these artists their creative method is designated by analogy with cinematography as «heritage painting». Considering a painting in the context of the study of the work of cultural memory, two significant concepts of the Kazakh fine arts can be identified – national identity and memory, which are inextricably linked, since the identification awareness is based on a shared system of values and memories. It was defined that one of the most important constants of the works of the selected masters is the desire to strengthen the national symbols, value orientations and identification strategies in the modern situation associated with globalization and the homogenization of ethno-cultural features.

SACRED CONCEPTS CONCERNING COWS IN KAZAKH FOLKLORE

From ancient times our people, who grazed four food animals, believed that they had an owner. The owners of the four food animals were considered to be their "ancestors" or "peers". That is why he gave them a mythical character. He leaned on his holy ancestors and asked them to help him. He wished them well and wished them well. He thought that only then he could have cattle. That is why various rituals and ceremonies have come to everyone. Currently in the country spread a lot of myths, indicating that the cow was the cow skorlupok animal. Special attention was paid to cattle, including bull. Even the purpose of the human earth that applies to spelled. He was known in myths as the blue bull, sometimes the blue bull, which was known in folklore with special vividness. This is mostly associated with myths about the injury of the earth. In the mythology of the peoples of the world say that the earth put on, fish, elephant (for the concept of the ancient Indians), snake Cotes, the myth, widespread among the peoples of Turkic origin, including among Kazakh people put on the surface of the blue ox, and sometimes on a blue bull to pick it up. He draws attention to the myths of the bull or bull and one case depends on the blue bull. In General, the blue color has a special property, for example, "blue Bor", "blue bull", etc. "Blue" is formed from mythical concepts: " blue sky","bull of the blue God". In this regard, it should be noted that in nomadic life, it became the first cargo transport.

PROBLEMS OF TRANSLATION OF WORKS OF KAZAKH POETS AND WRITERS INTO FOREIGN LANGUAGES

The article examines the general and specific aspects of the issues of literary translation from Kazakh literature into a foreign one, the possibilities of bringing the translated text closer to the original, achievements and shortcomings in this area, their causes. The question of observing a literary linguistic text and reproducing it in another language has long attracted the attention of translation practitioners and theorists, and various, sometimes contradictory, scientific views on this problem have been expressed. The issues of translation of the works of Kazakh writers into Russian and other languages are studied by philologists of Kazakhstan for a long period of time. However, every year there is an increasing need to systematize the available translations and publish generalizing studies. The issues of translation of literary texts of Kazakh writers into Russian and other languages are studied by philologists of the country for a long period of time. However, this topic is still relevant, since the problem of translating literary texts in Kazakh translation studies requires research. Literary translation is considered one of the most difficult types of translation and is also a kind of word-making art. Thus, the relevance of this article is due to the need to systematize the history of the formation and development of Kazakh translation studies. Among Western countries, France, Germany, Hungary, and the United States show the greatest interest in domestic literature. Among the countries of the foreign East are Turkey, the Republic of Korea, India, Pakistan, Iran, China, Mongolia. The largest number of researchers of the creativity of Kazakh writers and poets are represented by France, Germany, Pakistan, and Turkey. Artistic translations preserve and transmit the literary heritage of the post-Soviet period, which includes a variety of languages, traditions, and customs, and are also a connecting bridge between countries, transmitting the richness of culture and mentality of peoples. In fact, the artistic style is the area of functioning of various functional styles: conversational, official-business, journalistic, even scientific and technical. It is the dynamics of the forms of existence of various linguistic units and the alternation of forms that is particularly difficult in artistic translation.

The theory of the "four functions of folklore" in world folklore studies

Research in the field of philological science is primarily closely related to text recognition. The search and comprehensive research in this direction marked the beginning of the emergence of new views and judgments, theories and research methods. One of them, that is, the theory of the “Four Functions of Folklore", as a native point of view on the differentiation of texts of oral folk art. His birth was caused by the conclusion of a scientist named B. K. Malinowski in the early twentieth century and the opinion of anthropologists. Then, 20-30 years later, his conclusion became a theory and was proposed as a new method of studying the folklore text. The first person who raised this topic was an American folklore scholar – William Bascom in 1953-1954. Since then, this topic has been actively discussed among scientists-members of the "Society of American Folklore" the results of the study were published in the scientific publication "Journal of American Folklore". The scientist W. Bascom, generalizing the texts of oral folk art, studies its place in the life of the people. As a result, four main functions of the folklore text are distinguished: protection of traditions, customs, education and upbringing, support for going beyond the established views. It was formed as a theory and already then began to be used in scientific research and educational programs. This topic will be studied by Turkish scientists after the 2000s and included in the content of education. Such views have been mentioned in the works of Kazakh scientists since the beginning of the twentieth century, although it is not called "the four functions of folklore". However, due to the lack of close relations between American and Soviet scientists, many research works were ignored. Therefore, this article discusses the theory of the" four functions of folklore", the history of its origin and study. For this purpose, the research of B. K. Malinowski, who first expressed his opinion on the topic, and W. Bascom, who justified the theory and the work of other scientists, are taken as a basis. The issues related to this topic are reasoned by the opinion of Kazakh scientists. As a result of the study, the four functions of folklore voiced by the scientist U. Bask are comprehensively shown, its connections with Kazakh folklore are differentiated. This, in turn, will allow us to study samples of oral Kazakh folk art within the framework of new humanitarian knowledge and on the basis of world scientific relations. In addition, it can be used in the training of industry specialists.

SOME PROBLEMS IN THE STUDY OF YASAWI HERITAGE

The heritage of Yasawi, the founder of Sufi literature in Turkic literature, is now being studied in detail by experts. Although the history of the Yasawi study is deep, some issues remain unresolved. There is no consensus in science about the year of Yassavi's birth, the subsequent fate of the Yassavi sect, the total amount of wisdom, and what other works he wrote other than Diwani Hikmet. The absence of a manuscript belonging to Yasawi also poses some difficulties in Yasawi studies. In ancient manuscripts, as well as in lithographic books published in the late nineteenth and early twentieth centuries, the wisdom of Yassavi and his disciples was published, leading scholars to differ. Therefore, one of the most pressing issues today is the collection of the most reliable versions of "Diwani Hikmet" known to science, and the compilation of the canonical text. It is also relevant in revealing the essence of some of the terms found in the Diwani Hikmet. This is because it is impossible to read and understand Sufi works without commentary, which are full of truths and mysteries. One of such terms is the concept of Sufism "Daftarus-sani".

PECULIARITIES OF DEPICTING NATIONAL PATTERNS BY KAZAKH ARTISTS IN THE GENRE OF STILL LIFE

This article reveals the national features of the fine arts of Kazakhstan on the basisofstudy of paintings by Kazakh artists created in the genre of still life.A thorough study of the painting of objects makes it possible to understand the importance of this genre of fine art for the development of cultural paradigms in general. It is in the Kazakh still life in which for the first time an interest in the artistic understanding of national values arose, and the first steps are taken to transfer national features in new types of art.

Colonial discourse in the novel of Chinghiz Aitmatov “White ship” expressed through dichotomy

This article explores a novel of Chinghiz Aitmatov mostly famous under the title «White ship» regarding the semantic layers encoded in a dichotomy inherent in the mentality of Middle Asia ethnic groups. Texts created in Soviet times by representatives of Turkic culture on the border of a nomadic and sedentary lifestyle still need proper interpretation in terms of colonial discourse and a strategy for encoding meanings in the era of ideological censorship. The novel of Chinghiz Aitmatov has been analyzed in the article with use of literary psychoanalysis and intertextuality, the semantic layers of the work are considered in the aspect of ontological dichotomy. This paper traces how the author realizes his plan by contrasting mythological thinking and the colonial repressive system. The article reveals the function of the motive of fatherlessness and orphan hood, common in the works of Soviet authors and explores the role of the cruel state-superego-father, which destroy cultural identity and the spiritual origin of ethnos, replacing them with unification and facelessness. The mixture of subject and object, live and dead, past and future in the story form dichotomies of different levels and order, breaking the vacuum of the present: an orphaned boy without name, his grandfather as if from the mythological past, the white ship and a fairy tale without end.

THE EDUCATIONAL ESSENCE OF THE AUTHOR’S HISTORICAL EPICS

To leave rough education and useful teaching for future generations is a burden for adults. In this article, the researcher touches on the idea of the younger generation to become a patriot, linking pedagogy with copyrighted historical epics thatare not publicly known. This study considers the issues of forming in younger generations through an author historical epics of qualities such as perseverance, patriotism, love of Motherland, being a hard working person, respect for the elderly, asking for a blessing from the elderly when going on a journey, protecting their people and land, performing civil duty, and etc.To reveal the topic, the author cites samples from the epics of the Zhetysu authors. In particular, patriotic education is linked with the historical epics “Er Azhibay” by Abzeit Malikeuly, “Bayseit Batyr” by Sayadil Kerimbekuly, “Shayan Batyr” by Esdaulet Kandekov.And also the author’s views on patriotic education in the article correspond to the messages, programs, and initiatives of the Lider of the country N. Nazarbayev.