The phenomenon of Kyrgyz literature in abroad: ratio of metropolis and Diaspora spheres

The monuments of Folklore and individual author literature is the content of the national art of speech. In contrast to the publicist and scientific literature, art literature claims to be universally recognized as a model of its classics. Literature, which takes place in the genesis and development of the region ethnic homeland -the metropolis is a major literary process, starting with the folklore, oral folklore. As a rule, almost all the subjects of works of art are folk initial base [3] (in the interpretation of V.Y. Propp - the formula of a fairy tale) [5]. Ireland also has a rich folklore it also can be seen below the general laws of art expression. The general, ordinary and national literature recognizes the unique only in comparison with the literatures of other ethnic groups, the mutual influence or contrastive discourse. It can be observed very clearly in the Kyrgyz literature metropolis and abroad. As an example in 1979 French linguist Remy Dore published in Japan in 1979, he recorded excerpts from the version of the "ocean-like" [1, p. 321] in half a million lines of the national epic "Manas", Located in Sarykol (high plains of the Pamir, which borders with Afghanistan and Pakistan). In addition to the linguistic subtleties of the local Kyrgyz dialect some well-known scenes from the epic storylines, are not available in the version of the famous storytellers of the metropolis - Sayakbai Karalaev and Sagymbay Orozbakov and other less well-known epic storytellers.

For immigrants from Russia after the collapse of the socialist system Diaspora / metropolis relations alter their former value; actual ones are the relation of minority / majority; the problems of national identity of the authors. We find two models of relations and the two models of the process: the inclusion of country culture of residence and inclusion of metropolitan culture rights literature of minority. There is a possible problem solution of Diaspora / metropolis relations by creating the concept of national identity, and the Diaspora / metropolis opposition is not relevant [4].

In the historiography of Kyrgyz literature is much more complicated, because of the notorious "newly created written." There is no use to open thesis about the controversial moments of the Orkhon-Yenisey nodular letter and inscribed with the help of epitaphs and other writings in the Altai Mountains on the plains of Siberia, Russian hills. It is sufficient to say, that some of the scientists believe their writings, even had success in deciphering them, in particular, Particularly it is known in researcher’s work I. Steblova. A separate group of philologists does not consider petro glyphs as the literary monuments.

The argument needs to be considered in the following way. The differences of metropolis and Diaspora literature (as an example of the same Pamir Kyrgyz). In July 1978 sarykol’s Kyrgyz Teyit tribe began to move to Pakistan, because of the outbreak of the Soviet-Afghan military conflict and further they moved to Turkey under the leadership of Rakhmankul Khan in 1979. Rahman Malek had songs of the sorrowful leaving the usual places, they suffering escape human and material losses in his songs "Asli Watan" (Esil Kayran Mekenim, ie "Precious left Motherland") and Kilic Tabaldiyev "Kөch zhөnүndө" ("About the migrations").

Tabaldiyev described panic and bitterness at the forced relocation of countrymen:

Ishanba (iusanda) kүnү kechesi, Kachyshka elder Shih Boldu ah. Anashul gapti ukkanda, Ichime dardim zhyk Toldu ah. author).

The evening of the Sabbath People were forced to flee. As I heard these words,

All is full of grief began (trans. –

Extensive land of Ak-Suu are left, Pamir is people had turmoil experience in searching of people of shelter and place. It also expressed the author's personal relationship:

Otuzga zhashim kire elek,

Oyloboy pikir kөp kylyp opinions.

Ak kirip ketti bashyma, gray,

Nohsan go urdum zhashyma.

I am not yet thirty years old, Do not think, but many

My head has already become

But I do not regret it.

Weeping, suffering, insecurity, fear and deprivation of the Kyrgyz denominated in the following similes and metaphors:

Sanabay zherge tush bolduk,

Kanaty syngan kush bolduk, wing,

Chөlүstan zherge tush bolduk,

Bөdөnө Degen kush bolduk.

We passed countless land

And as a bird with a broken

On the desert land of profit, Like quail birds.

No less emotional lines of the song "Asli Watan", composed by Rahman Malik recorded by K. Botoyarov, L. Stroilov, who translated R. Dore’s record:

Jany bir өskөn gүl elem, Vatanimda bir zaman, Oynop bir zhүrgөn bala edem, Ot-tөrdү aralap, disappeared,

Kөpөlөk kuugan men edem.

I was like early flower Home to a glorious time, I was a smart kid,

Among grasses and wood

And chased butterflies everywhere.

The author tells about: nourishing life, countless herds, fertile nature, pleasure and fun, beauty and goodness in his land. It is of the God’s experiences -and the Kyrgyz left Pamir. They moved to Gilgit, where they were suspicious, many people died of hunger. Pictures of the deprived life resemble Apocalypse:

Aksakaldar urmaty Kalbaganyn hattayyn, Ata-ene sөzdүrүn Albaganyn hattayyn.

Respect to aksakals

Left - write, No word parents

Does not listen - I will write.

Where is the best here - the author asks and answers himself - it is the will of Allah, the test given by God. In general, both works are full of emotional suffering, bitter nostalgia for the abandoned homeland as a precondition for the life of Diaspora. So, as an example of both of these songs can be shown the fact that they are typical of the texts reveals a rather difficult era in the life of the Kyrgyz people as the metropolis and abroad.

Different times have changed the natural structure of the sources of ideas and conditions of existence of the genre of fables, which is one of the key among the didactic-instructive arts of speech. The system of fiction fables and poetic genres play an important role, as a charge of aesthetic and ethical and educational and developmental ideas. The existence of a rich folklore heritage, historical and religious sources, ancient and medieval Oriental Literature (Rumi, Saadi, Nizami, Hafiz, Ibn Sino, Al-Farabi, Jami, Firdausi, O. Khayyam) has created fertile ground for the development of different genres in folklore, where from generation to generation orally transmitted ideas of edification, instruction and education of youth.

Due to the absence of writing among the Kyrgyz people have masses many of the original texts of the nameless talented authors have sunk into oblivion. Therefore, in Kyrgyz literature were not unexplored national identity of genres, historical evolution and the theory of the Kyrgyz folklore and poetry akyn formation and specificity of the author's creativity and mutual penetration in the world literature so far. Specifics of oral and written Kyrgyz literature, ethical, aesthetic Kyrgyz culture literature are still not fully understood in generalizing form. These gaps Kyrgyz literature attempts to implement [2]. Particularly impressed by the desire of authors of scientific manuscripts refer to the philosophical, aesthetic, sociological, educational, cultural, psychological, ethnographic, historical findings. This improves the overall literature discourse.

It is interesting to note that the first works of few names mentioned K. Miftahov, T. Baijiev, T. Samanchin et al. - Are also taken into service modern research attention. Particularly interesting ideas of scientists of national schools of literary criticism of the UIS and the world (Dagestan A. Abdurakhmanov, mordvin L. Kanaeva, Kazakh T. Kozhakeeva and A. Musaev, an Azerbaijan F. Karimova, Karakalpak O. Uteniyazova, Turkish women E. Mashtakova, Turkmen E. Ashirova, K. Salihanova and a number of scientists of Kyrgyzstan – K. Asanaliev, H. Bapaev, M. Rudov and many others).

Thus, the post-independence of Kyrgyzstan freedom in the spiritual and general cultural life, the revision of the artistic merits of past eras, in consonance with the new thinking is required to review the evolution of genres of folklore and review historical-genetic, ideological, thematic, artistic and problematic aspects of individual authorship in literature as well as in the science of it.