4 - Awghust Semen Yoli Qehrimanliri Heqqide Yéngi Uchur
Abduréshid Haji Kerimi
2008 - yili 10 - ayning 6 - küni ismini ashkaralshni xalimighan bir wetenperwer Uyghur dostimiz manga xet yézip munularni bildürdi.
U xitide munularni yiziptu:
- bir nechche künning aldida " erkin asiya radio istansiyisi '' bir xewer birip, xewerde: 4 - awghust Semen yoli weqeside Amérikiliq sayaetchilerning nex meydandin tartqan süretliride heyran qalarliq ishlarni körduq, qandaqtur , quralliq saqchi qisimliri bilen saqchilar bir birni uzun sapliq pichaq bilen öz ara chanashti....,- dep xewer berdi.
Bu eslide Amérikaliq sayaetchiler éytqandek saqchilar bilen saqchilar ottursidiki quralliq élishish emes, del bizning milliy qehrimanlirimiz Qurbanjan héyt bilen Abduraxmanjan Azadlarning baturluq ishliri, u heriketni bashlashtin burun'ular nahayiti puxta teyyarliq qilghan, ular xitay opitsér eskerlirining herbi pormilirini kéyip , toluq qorallinip, heriketni bashlighan.
Ular aldi bilen birsamsimul ( yükni özi chüshüridighan mashina) mashinini shenbe küni kechte teyyarlap, qoralliq saqchi qisim orunlashqan yiqin yerge yoshurup qoyghan, ertisi ettigende( yekshenbe küni) bamdat namizidin burun del Xitay eskerlirining herbi meshqqe chiqidighan waqittqa toghrilap mashini Abduraxmanjan Azad ot aldurup kütüp turghan. Qurbanjan héyt saqchi pormisini keygen qiyapette qoralliq saqchi qisimlirining derwazisining aldi teripide, qoralliq saqchi qisimlirining derwazidin chiqip herbi meshq qilish üchün " shatxoram'' méhmanxanisi terepke qarap mangghanda, Qurbanjan héyt yan télféni bilen Abduraxmanjan'gha téléfuni qilip mashinini heydep kirishke bolidighan waqitning kelgenlikini uqturghan.
Téléfonni qobul qilghan Abduraxmanjan azad derhal mashinini tiz sür'ette heydep mihmanxanining ichide ettigenlik meshq qilish üchün kéliwatqan qoralliq saqchi qisimlirini arqa tereptin mashina bilen basturup sürüp mangghan.
Mashinining chaqigha ikki Xitayning ( bir rawayette bir nechchimu déyilidu...) jesidi kirip qilip mashina tizlikini yoqutup jayidin midirlimaydu, mashinigha rasa may birip heydigen bolsimu mashina aldigha mangalmay yan terepke mingip yölünishini özgertip éliktirik sitolbisigha bérip urulup mingishtin toxtaydu. Abduraxman Azad mashinidin chüshüp eslidiki kélishiwalghan pilan boyunche akisi Qurbanjan heytqa masliship aldigha kelgen Xitay saqchilirini chanashqa bashlaydu. Weqedin xewer tapqan arqidiki bir nechche Xitay eskerliri yügrep kilip Qurbanjan bilen gireliship qalidu, shu ariliqta Qurbanjanning yinidiki özi yasighan addi tiptiki partlatquch bomba partlap Xitay eskiridin bir nechchisi ölidu bextke yarisha Qurbanjan saq qalidu emma yarilinip düshmen qoligha chüshüp qalidu......
Ular qirindash tughqanlar idi.
Qurbanjan héyt bilen Abduraxmanjan Azadlar, bir tughqan qirindashlarning baliliri, yeni Qurbanjanning anisi Ibadetxan. Milliy shipaxanida ishlep pinsiyege chiqqan ayal.
Ibadetxanning ukisi Azad – Qeshqer shehrige qarashliq Shamalbagh 1- dadüydiki yéridin ayrilghan bir déhqan. ( Abduraxmanjaning dadisi)
Qurbanjan héyt . 33 yash. Millitiy Uyghur. Qeshqer shehrige qarashliq Shamalbagh yézisining 5 - dadüy 3 - shiyawdüydin. ( Qqeshqerliqler bu jayni Toghraghliq Mazar Ghojam dep atishidu) ali mektepni püttürgen ali melumatliq chong ziyali, ( dashu shing) u xizmet tapalmay, chetke qéqilip, urundi - soqundi bolup köp riyazet chekken bir Uyghur ziyalisi.....
Abduraxmanjanmu yuquri melumatliq oqughan bir ziyali, 28 yash , millity Uyghur. Qeshqer shehrige qarashliq Shamalbagh yézisining 1- dadüyidin del weqe yüz bergen jay " shatxoram "" méhmanxanisi ( Qeshqer shehrige dangqi ketken , Qeshqerliq seskinidighan pahishaxane) Abduraxmanjan Azadning mehellisi....
Weqe yüzbergendin kéyin bolup ötken ishlar.
4- awghust weqesi yüz bergendin kéyin Xitay hakimiyet dairliri bekla qorqup ketken, bularni teswirlesh qiyin, qisqisi Xitay ahaliri ichide nahayiti qorqush wehimisi yüz bérip qéchish teyyarliqigha ötken.....
Xitayning merkizidiki Hujintao goruhidin tartip Uyghur diyaridiki Wangléqan'giche qattiq sarasimgha chüshüp bir mehel es hushuni yoqatqan.... Chüshliri buzulghan... Umidliri üzülgen...
Shu seweptin weqe yüz bergen künidin bashlap chong tutqun bashlan'ghan, biguna 40 nechche adem tutqun qilin'ghan. Hetta Qurbanjan bilen Abduraxmanjanlarning téléfun xatirisidin chiqqan téléfun numrliri bar ademlermu tutqun qilin'ghan hetta Xitayning Awmindiki melum bir méhmanxanisida ishlewetqan 3 Uyghurmu tutqun qilin'ghan...
Qurbanjan héyt bilen Abduraxmanjan Azadlarning öyliri axturlup ( bomba yasighan dimekchi iken) bir nerse tapalmghandin kéyin axirida topa ishritish mashinisi bilen öyini ishtirip tüptüz qiliwetken, öyning ishik derizilirinimu shu jayning özidila bashqilargha biriwetken....
Sottiki sual jawablar.
Yéqinda Qeshqer wilayetlik sot mehkimisi Qurbanjan héyt bilen Abduraxmanjan Azad larni mexpi sot qilip " jinayi '' jaza bermekchi iken. Ulardin nahayiti qalaymiqan yoq geplerni sorighan.
Ularning chet'eldiki " térorluq teshkilatlar"" bilen alaqisining barliqini ulargha tangmaqchi bolghan, ular teptish we sot mehkimiliréining undaq soraqlirini qet'iy ret qilghan. Ular sözide nahayiti temkin aldirmay toluq Uyghur teluppuzida, héchqandaq temtirmey yaki qorqmay, tebii bir xil türde sotchigha we bashqa kishilerge hemde tonuydighan tonumaydighan barliq Uyghur qérindashlirigha bir xil merdaniliq haldiki xitapnamisini bildürgendek, diyelmeywatqan nurghun geplirining barliqini emma ularning gep qilish erkinlikining cheklen'genlikini sottiki Uyghur qérindashlirigha salam tebessum bilen ipade qilghan....
Uzun qulaq aghinilirimning diyishiche: ularni bek chong guman bilen , Qeshqer turmisidin yötkep Ürümchidiki " Nensen turmisi"' gha qamighan iken. Ular bashtin ayagh bizning chet'eldiki héchqandaq teshkilat we shexsi bilen alaqimiz yoq! Hem weten ichidimu héchqandaq bir teshkilat we shexsiler bilen alaqimiz yoq! Biz öz aldimizgha teshkillinip meslehet bilen köp kéngiship, jiq bash qaturup bu ishni wujutqa chiqarduq....qolungdin kelginini qil ! deptu....
Undaq bolsa nime üchün bu ishni qilding? dégende, u mundaq dégen:
- men ali mektepni püttürüp ish telep qilsam manga ish bermidi, hetta köz aldimda manga " Uyghurlargha ish birilmeydu, Uyghurlardin xizmetke adem almaymiz,- didi. Men amalsizliqtin özümni özüm qamdash meqsitide, ata- anamgha ighirimni salmay. Jan biqishning koyida koktat bazirigha birip sey- köktat sattim. Méni Xitaylar köp qétim haqaretlidi. Bir küni bir Xitay ayal bilen gep tegiship qalsam 6 Xitayni bashlap kélip sual –jawabsiz méni urup yatquzup qoydi, uning sorighi bolmidi, 3 aydek doxtorxanida dawalandim, nurghun pul chiqim qildim dawalash pulinimu bermey yenile haqaretlidi....
Abduraxmanjan Azadtin gep sorighanda u mundaq dégen:
- mining akamni Xitaylar naheq urup keynidin turmigha solap qiynap öltürwitip öligini berdi....
Men jan béqish üchün ishsizliqtin taksi shopurluqni ügünüp taksichiliq qildim... Köp qitim Xitaylar mashinamgha olturup pulumni bermidi, hetta urup éghizgha alghusiz set gep bilen méning ghorurumgha tegdi...
Méning öyüm mushu yerde ( weqe yüz bergen jayni dimekchi ) men mashinamni ishkim aldigha toxtatsammu mashinini toxtutushqa orun bermidi, méning öyümning aldi numussiz pahshexanigha aylandi....men chidap turalmidim....mundaq yashashning nime kiriki!........,- dégen.
Hörmetlik oqurmen qérindashlirim. Manga weqe bayan qilghan dostimiz munularni xulassilep mundaq yiziptu!
Aq tamaka dégen kuspuruchni Xitaylar özliri satidu, saqchilar bilen ular shirik! Uning kasapitidin minglighan Uyghur yigit qizlirimiz alemdin ötüwatsa,......
Eydis késilinimu Xitaylar özliri tarqitiwatidu, uning kasapitidin nechcha minglighan Uyghur qiz yigitlirimiz jinidin ayriliwatsa,,,,,
Weten millet üchün ikki éghiz lilla gep qilghan insanlirimizni Xitaylar " térorést, milliy bölgünchi unsur, diniy esebichiler " dep öltürwatsa......
Balilirimizni yeslige yighiwilip tongguz goshi bérip dindin chiqirip dinsiz qilip terbiyelewatsa,,,, hetta biznimu tonutquzmaytwatsa...
Toluqsizni püttürp toluqqa chiqish aldidiki 15 yashlardiki balilirimizni toluq ottura Xitay kursi dep ichkirige appirip oxshashla tongguz goshi yigüzüp Xitaylashturup dinsiz qiliwatsa....
Qizlirimizni her öydin birdin ikkigiche qiz choqum Xitay shehrige bérip ishlep pul tipip kélishi kérek,- dep mejburlawatsa..... Mabezixanigha sitiliwatsa....
Dadüyjang shiyaw düyjang, Shiangjang, Shienjanglar Xitaygha yallinip ularning déginini qilip solamchiliq qiliwatsa.....
Uyghurlarni adem qatarida körmey xarlawatsa..... Ishqa almisa,..... Yashash hoquqy bermise Uyghur yashlirimiz ... Semen yoli weqesini peyda qilmay nime qilsa bolatti!,- dep jawab berdi,
Izahat_bu xewerdiki bayan qilinghan weqelik wetendiki ismini ashkarilashni xalimighan bir Uyghur dostimizning bayanliri.paydilnish qimmiti bar , dep ilan qildim.
Monday, October 06, 2008
UYGURISTAN BAĞIMSIZLIK MARŞI
Tanrı dağı Türkistan,
Erler bağı türkistan,
Sen Türklerin canından,
Cansın Doğu Türkistan.
Yansın yürekler yansın,
Dağlar kana boyansın,
Türk’ün Tanrı dağında,
Gök bayrak dalgalansın.
Hem dağdan hem mahpustan,
Yazar olduk bir destan,
Ya kader de ölmek var,
Ya bağımsız Türkistan…
Kürşad yamtar dirilmiş,
Silahlara sarılmış.
Türkistan dağlarında,
Kırbin ordu kurulmuş.
Bu, hakkın fermanıdır.
Harb Türk’ün dermanıdır.
Türkler millet değilde,
Şehitler kervanıdır.
Sınırlara vardılar,
Otağların kurdular,
Ölmeye yürüyenler,
Namazlara durdular.
Geceler suskun eyler,
Nişangah keskin eyler,
Allah’ın askerleri,
Şafakla baskın eyler…
Çin uykuya daldırır,
Mavzer sesi kaldırır,
Bir yanda kurt ulurken,
Bir yandan Türk saldırır…
Rahmet eyle Ya Rabbi !
Hikmet eyle Ya Rabbi !
Göklerin ordsuyla,
Kuvvet eyle Ya Rabbi !
Bulutları deldiler,
Allah deyi geldiler,
Göklerden akın akın,
Harraniler, seydiler…
Yansın yürekler yansın,
Dağlar kana boyansın,
Türk’ün tanrı dağında,
Gök bayrak dalgalansın.
Hem dağdan, hem mapustan,
Yazar olduk bir destan,
Ya kader de ölmek var,
Ya bağımsız Türkistan.
Hep bağımsız Türkistan,
Tam bağımsız Türkistan,
Hey güzel yurdum Turan,
Kurban sana milyon can…
Yaşa sen, yaşa sen Türkistan !….
Söz - Müzik : Ali Aksoy
Tanrı dağı Türkistan,
Erler bağı türkistan,
Sen Türklerin canından,
Cansın Doğu Türkistan.
Yansın yürekler yansın,
Dağlar kana boyansın,
Türk’ün Tanrı dağında,
Gök bayrak dalgalansın.
Hem dağdan hem mahpustan,
Yazar olduk bir destan,
Ya kader de ölmek var,
Ya bağımsız Türkistan…
Kürşad yamtar dirilmiş,
Silahlara sarılmış.
Türkistan dağlarında,
Kırbin ordu kurulmuş.
Bu, hakkın fermanıdır.
Harb Türk’ün dermanıdır.
Türkler millet değilde,
Şehitler kervanıdır.
Sınırlara vardılar,
Otağların kurdular,
Ölmeye yürüyenler,
Namazlara durdular.
Geceler suskun eyler,
Nişangah keskin eyler,
Allah’ın askerleri,
Şafakla baskın eyler…
Çin uykuya daldırır,
Mavzer sesi kaldırır,
Bir yanda kurt ulurken,
Bir yandan Türk saldırır…
Rahmet eyle Ya Rabbi !
Hikmet eyle Ya Rabbi !
Göklerin ordsuyla,
Kuvvet eyle Ya Rabbi !
Bulutları deldiler,
Allah deyi geldiler,
Göklerden akın akın,
Harraniler, seydiler…
Yansın yürekler yansın,
Dağlar kana boyansın,
Türk’ün tanrı dağında,
Gök bayrak dalgalansın.
Hem dağdan, hem mapustan,
Yazar olduk bir destan,
Ya kader de ölmek var,
Ya bağımsız Türkistan.
Hep bağımsız Türkistan,
Tam bağımsız Türkistan,
Hey güzel yurdum Turan,
Kurban sana milyon can…
Yaşa sen, yaşa sen Türkistan !….
Söz - Müzik : Ali Aksoy
Sherqiytürkistan Birliki Teshkilati Jumhuriyitimiz Munqerz Qilinghan Bexitsiz Künlerni Xatérlidi
Sherqiytürkistan Birliki Teshkilati Xitay tajawuzchilliri teripidin 1949-yili 10-ayda aghduriwétilgen Sherqiytürkistan Jumhuriyitini hatérlesh, bu arqiliq xitay tajawuzchillirigha bolghan öchmenlikimizni, özimizning musteqilliqqa, hörlükke, azatliqqa teshna ikenlikimizni ipadilesh, shundaqla xitaylarning wetinimizde yürgüziwatqan érqiy we kultural qirghinchiliqini erkin dunyagha anglitish meqsidide 2008-yili 10-Ayning 04-küni Frankfurtta Xitay tajawuzchilirigha qarshi namayish oyushturdi.
Buningdin 59 yil awal yeni 1949-yili Xitay tajawuzchilliri her-türlük hile-neyrenglirini ishqa sélip, eziz wetinimiz Uyghuristanni tinch yol bilen bésiwélip, Sherqiytürkistan Jumhuriyitini yoq qilghan idi. Wetinimiz Xitay tajawuzchillirining mustemlikisige aylinip qalghandin kéyin milliy medeniyitimiz chetke qéqildi, tebiy köpüyishimiz tosqunluqqa uchridi, diniy étiqadimiz kemsitildi, maddiy we meniwiy bayliqlirimiz talan-taraj qilindi. Mana yoqarqidek sewepler bilen milliy mewjutluqimiz éghir tehditke uchrap kelmekte.
Sherqiytürkistan Birliki Teshkilati Milliy Jumhuriyitimiz Aghduruwétilgen bu bexitsiz künlerni ehmiyetlik ötküzüsh üchün, Gérmaniyening Frankfurt Sheheride paaliyet ötküzüp, 1949-yildin béri xelqimizning öz wetinide turup, Xitay köchmenlirining derdidin ikkinchi sinip muamilisige uchrawatqanliqini, qul qiliniwatqanliqini, qattiq kemsitiliwatqanliqini erkin dunyagha anglatti.Paaliyet jeryanida eziz wetinimiz Uyghuristanning bügünki échinishliq siyasiy weziyitige ayit Bérishur, Bash maqale, VVD, we Jornallar tarqitilghandin basqa, tarixta sherqiytürkistanda qurulghan döletlerge we bügünki dewirdiki Uyghuristan xelqinining siyasiy teqdirige ayit Gérman tili we Engiliz tilida hazirlanghan ming parchige yéqin matériyal tarqitildi.
Hemmimiz bilginimizdek köz aldimizdiki 2008-yil ichidela xelqimiz pütün Uyghuristanni qaplighan halda Milliy zulumigha qarshi qozghulup, tench we quralliq shekilde heriket élip barghan bolsimu, siyasiy jehettin ijabiy özgürüsh bolush uyaqta tursun, xitaylarning xelqimizge tutqan pozitsiyesi téximu wehshiliship ketti. Xitay tajawuzchillirining dölet térorigha qarshi her türlük shekilde naraziliqini ipadiligen xelqimiz xitay hökümitining „Siyasiy we Ijtimayi Jinayetchi“ dégen ikki lenettekkur wéwiskisi astida qattiq basturishigha uchrap kelgenidi.Paaliyette tarqitilghan matériyallarda Xitay tajawuzchillirining siyasiy, iqtisadiy we ijtimayi heq hoquqliri üchün kürishiwatqan xelqimizni, siyasiy betnamlardin bashqa yene özi zorlap tangghan siyasiy séstima keltürüp chiqiriwatqan her türlük atalmish jinayetler bilen eyiplep xelqimiz üstidin étnik we Kultural qirghin yürgüziwatqanliqigha alahide yer bérilgen bolup, bu yil kirgendin kéyinki Ürümchi, Hoten, Qeshqer, Kuchar, Ghulja we Korla qatarliq rayonlarda yüz bergen weqeler sewebidin xelqimizning kolliktip jazaliniwatqanliqimu nuqtiliq tonushturuldi.
Namayish saet 14:00 de bashlinip 18:00 giche dawamlashti.Namayish Frankfurt Sheherining Hoptiwahe etrapida orunlashturuldi.Bu namayish bashtin axir intayin tertiplik we netijilik boldi.
Sherqiytürkistan Birliki Teshkilati Teshwiqat Merkizi
Sherqiytürkistan Birliki Teshkilati Xitay tajawuzchilliri teripidin 1949-yili 10-ayda aghduriwétilgen Sherqiytürkistan Jumhuriyitini hatérlesh, bu arqiliq xitay tajawuzchillirigha bolghan öchmenlikimizni, özimizning musteqilliqqa, hörlükke, azatliqqa teshna ikenlikimizni ipadilesh, shundaqla xitaylarning wetinimizde yürgüziwatqan érqiy we kultural qirghinchiliqini erkin dunyagha anglitish meqsidide 2008-yili 10-Ayning 04-küni Frankfurtta Xitay tajawuzchilirigha qarshi namayish oyushturdi.
Buningdin 59 yil awal yeni 1949-yili Xitay tajawuzchilliri her-türlük hile-neyrenglirini ishqa sélip, eziz wetinimiz Uyghuristanni tinch yol bilen bésiwélip, Sherqiytürkistan Jumhuriyitini yoq qilghan idi. Wetinimiz Xitay tajawuzchillirining mustemlikisige aylinip qalghandin kéyin milliy medeniyitimiz chetke qéqildi, tebiy köpüyishimiz tosqunluqqa uchridi, diniy étiqadimiz kemsitildi, maddiy we meniwiy bayliqlirimiz talan-taraj qilindi. Mana yoqarqidek sewepler bilen milliy mewjutluqimiz éghir tehditke uchrap kelmekte.
Sherqiytürkistan Birliki Teshkilati Milliy Jumhuriyitimiz Aghduruwétilgen bu bexitsiz künlerni ehmiyetlik ötküzüsh üchün, Gérmaniyening Frankfurt Sheheride paaliyet ötküzüp, 1949-yildin béri xelqimizning öz wetinide turup, Xitay köchmenlirining derdidin ikkinchi sinip muamilisige uchrawatqanliqini, qul qiliniwatqanliqini, qattiq kemsitiliwatqanliqini erkin dunyagha anglatti.Paaliyet jeryanida eziz wetinimiz Uyghuristanning bügünki échinishliq siyasiy weziyitige ayit Bérishur, Bash maqale, VVD, we Jornallar tarqitilghandin basqa, tarixta sherqiytürkistanda qurulghan döletlerge we bügünki dewirdiki Uyghuristan xelqinining siyasiy teqdirige ayit Gérman tili we Engiliz tilida hazirlanghan ming parchige yéqin matériyal tarqitildi.
Hemmimiz bilginimizdek köz aldimizdiki 2008-yil ichidela xelqimiz pütün Uyghuristanni qaplighan halda Milliy zulumigha qarshi qozghulup, tench we quralliq shekilde heriket élip barghan bolsimu, siyasiy jehettin ijabiy özgürüsh bolush uyaqta tursun, xitaylarning xelqimizge tutqan pozitsiyesi téximu wehshiliship ketti. Xitay tajawuzchillirining dölet térorigha qarshi her türlük shekilde naraziliqini ipadiligen xelqimiz xitay hökümitining „Siyasiy we Ijtimayi Jinayetchi“ dégen ikki lenettekkur wéwiskisi astida qattiq basturishigha uchrap kelgenidi.Paaliyette tarqitilghan matériyallarda Xitay tajawuzchillirining siyasiy, iqtisadiy we ijtimayi heq hoquqliri üchün kürishiwatqan xelqimizni, siyasiy betnamlardin bashqa yene özi zorlap tangghan siyasiy séstima keltürüp chiqiriwatqan her türlük atalmish jinayetler bilen eyiplep xelqimiz üstidin étnik we Kultural qirghin yürgüziwatqanliqigha alahide yer bérilgen bolup, bu yil kirgendin kéyinki Ürümchi, Hoten, Qeshqer, Kuchar, Ghulja we Korla qatarliq rayonlarda yüz bergen weqeler sewebidin xelqimizning kolliktip jazaliniwatqanliqimu nuqtiliq tonushturuldi.
Namayish saet 14:00 de bashlinip 18:00 giche dawamlashti.Namayish Frankfurt Sheherining Hoptiwahe etrapida orunlashturuldi.Bu namayish bashtin axir intayin tertiplik we netijilik boldi.
Sherqiytürkistan Birliki Teshkilati Teshwiqat Merkizi
Friday, October 03, 2008
Thursday, October 02, 2008
Uyghurlar Xitayning Dölet Bayrimi Küni Washingtondiki Xitay Elchixanisi Aldida Namayish Ötküzdi
Muxbirimiz Erkin
2008-10-01
Her yili 1 - Öktebir küni yeni xitay dölet bayrimi küni dunyaning bir qisim döletliride yashaydighan muhajirettiki uyghurlar shu ellerdiki xitay elchixanisi aldida namayish ötküzüshni bir adetke aylandurghan.
RFA Photo
2008 - Yili 1 - Öktebir küni, rabiye qadir xanim, amérika uyghur jemiyitining uyushturushida ötküzülgen xitayning amérika paytexti washingtondiki bash elchixanisi aldidiki namayishta, namayishchilargha nutuq sözlimekte.
Xitayning amérika paytexti washingtondiki bash elchixanisi bu yil 1 - Öktebirde yene uyghur namayishchilarning qarshiliqigha uchridi. Amérika uyghur jemiyitining uyushturushida ötküzülgen bu qétimqi namayish tinch axirlashti.
Her yili 1 - Öktebirde xitay xelq jumhuriyiti we uyghur aptonom rayonining qurulush bayrimi küni, gherbtiki bir qisim döletlerde yashaydighan muhajirettiki uyghurlar shu döletlerdiki xitay elchixana we konsulxana aldigha toplinip, xitay dairilirining uyghurlargha qaratqan siyasitini eyibleydighan namayish we yighilishlarni ötküzüp kelmekte.
Amérikida élip bérilghan bu yilqi namayish yene 1 - Öktebir küni xitayning washingtondiki elchixanisi aldida ötküzüldi. Amérika uyghur jemiyiti we dunya uyghur qurultiyining uyushturushidiki charshenbe künki namayish mezkur teshkilatlar xitay dairilirini uyghur élide basturushni kücheytish, olimpik mezgilide yüz bergen qeshqer we kuchardiki weqelerni bahane qilip, qisas élish bilen tenqidlewatqan mezgillerde élip bérildi. Xitay elchixanisi aldidiki namayishchilar washington etrapida olturidighan Rabiye qadir xanim nutuq sözlewatqan körünüsh Uyghurlarni asas qilghan bolup, namayishchilar uyghurlargha erkinlik, kishilik hoquqi telep qilidighan, siyasi mehbuslarni qoyuwétishke chaqiridighan we xitay dairilirining uyghur siyasitini tenqid qilidighan shuarlarni towlimaqta idi.
Washingtondiki namayish dunya uyghur qurultiyining her yili 1 - Öktebirde dunyaning her qaysi jayliridiki xitay elchixanisi aldida namayish qilish toghrisidiki chaqiriqigha asasen élip bérilghan shu künki bir qatar namayishlarning bir qisimi bolup, dunya uyghur qurultiyi her yili 1 - Öktebirni " musibet küni" qilip békitken idi. 1 - Öktebir xitay xelq jumhuriyiti we uyghur aptonom rayonining qurulush bayrimidur. Lékin cheteldiki uyghur teshkilatlar we 1 - Öktebir dölet bayrimini tenqidleydighan muhajirettiki uyghur ammisi 1 - Öktebirni " uyghurlargha kéliwatqan hazirqi pütün dishwarchiliqning bashlanghuch nuqtisi," dep qarimaqta. Charshenbe künki namayish dunya uyghur qurultiyining reisi rabiye qadir xanimning yitekchilikide élip bérildi. U xitay elchixana binasining aldidiki güllük etrapigha toplanghan namayishchilargha söz qilip, xitay dairilirining uyghurlargha " érqiy tazilash" siyasiti yürgüziwatqanliqini ilgiri sürdi.
Xitay 1 - Öktebir dölet bayrimining uyghur élide dagh - Dugha bilen tebriklengenlik weziyiti shekillendürüshke tirishqan bolsimu, lékin bayram keypiyati bixeterlik tedbirlirining kölenggüside qélish ehwalini yoshuralmidi. Yerlik kishilerning radiomizgha eskertishiche, shu küni qeshqerning héytkar meydanida dölet bayriqini chiqirish murasimi ötküzülgen, lékin murasimda bixeterlik tedbirning qattiqliqi kishini endishige salidighan ehwalda iken. Esli uyghur élide ramizan héyt namizi charshenbe küni oqulushi kérek bolsimu, lékin dairiler héyt namizini peyshenbe künge kéchiktürgen. Weqedin xewerdar kishiler dairilerning bixeterlik tüpeyli héyt namizi bilen dölet bayrimining bir künge kélip qélishini xalimighanliqini bildürmekte.
Dunya uyghur qurultiyi reisi rabiye qadir xanim, washingtondiki namayishning muddiasi amérika xelqi we dunya jamaetchilikining diqqitini tartish, xitay dairilirining basturush siyasitige bolghan naraziliqini ipadilesh ikenlikini bildürdi. Möhterem radio anglighuchilar washington etrapidiki shitatlarda bir qisim meschitler ramizan héyt namizini charshenbe küni etigende oqughan idi. Shunga namayish ötküzülgen kün washington etrapida yashaydighan bir qism uyghurlar üchün roza héytning 1 - Küni bolup hésablinidu. Namayishchilar qoshunidiki almas ependi héytning 1 - Küni namayish qiliwatqanliqini eskertip, radiomizgha özining bu yerge kélishtiki muddiasini chüshendürdi.
Lékin xitay hökümiti cheteldiki uyghur teshkilatlirining xitay dairilirining rayonda yolgha qoyghan basturush siyasitige dair eyibleshlirini ret qilip, rabiye qadir xanim we u yitekchilik qiliwatqan dunya uyghur qurultiyini "shinjangda milletler ittipaqliqigha buzghunchiliq qiliwatqan bölgünchi küchler," dep eyiplimekte.
Yéqinda uyghur aptonom rayonining reisi nur bekri rayondiki partiye - Hökümet kadirlirigha sözligen bir nutuqida rabiye qadir xanimgha shiddetlik hujum qilghan, amérika bashchiliqidiki gherb ellirini "uning arqisidiki ighwagerchi döletler," dep eyipligen idi. Lékin rabiye qadir xanim charshenbe künki namayishtiki nutuqida xitay dairilirining uyghurlargha " érqiy tazilash" élip bériwatqanliqini ilgiri sürdi.
Her yili 1 - Öktebir küni yeni xitay dölet bayrimi küni dunyaning bir qisim döletliride yashaydighan muhajirettiki uyghurlar shu ellerdiki xitay elchixanisi aldida namayish ötküzüshni bir adetke aylandurghan.
RFA Photo
2008 - Yili 1 - Öktebir küni, rabiye qadir xanim, amérika uyghur jemiyitining uyushturushida ötküzülgen xitayning amérika paytexti washingtondiki bash elchixanisi aldidiki namayishta, namayishchilargha nutuq sözlimekte.
Xitayning amérika paytexti washingtondiki bash elchixanisi bu yil 1 - Öktebirde yene uyghur namayishchilarning qarshiliqigha uchridi. Amérika uyghur jemiyitining uyushturushida ötküzülgen bu qétimqi namayish tinch axirlashti.
Her yili 1 - Öktebirde xitay xelq jumhuriyiti we uyghur aptonom rayonining qurulush bayrimi küni, gherbtiki bir qisim döletlerde yashaydighan muhajirettiki uyghurlar shu döletlerdiki xitay elchixana we konsulxana aldigha toplinip, xitay dairilirining uyghurlargha qaratqan siyasitini eyibleydighan namayish we yighilishlarni ötküzüp kelmekte.
Amérikida élip bérilghan bu yilqi namayish yene 1 - Öktebir küni xitayning washingtondiki elchixanisi aldida ötküzüldi. Amérika uyghur jemiyiti we dunya uyghur qurultiyining uyushturushidiki charshenbe künki namayish mezkur teshkilatlar xitay dairilirini uyghur élide basturushni kücheytish, olimpik mezgilide yüz bergen qeshqer we kuchardiki weqelerni bahane qilip, qisas élish bilen tenqidlewatqan mezgillerde élip bérildi. Xitay elchixanisi aldidiki namayishchilar washington etrapida olturidighan Rabiye qadir xanim nutuq sözlewatqan körünüsh Uyghurlarni asas qilghan bolup, namayishchilar uyghurlargha erkinlik, kishilik hoquqi telep qilidighan, siyasi mehbuslarni qoyuwétishke chaqiridighan we xitay dairilirining uyghur siyasitini tenqid qilidighan shuarlarni towlimaqta idi.
Washingtondiki namayish dunya uyghur qurultiyining her yili 1 - Öktebirde dunyaning her qaysi jayliridiki xitay elchixanisi aldida namayish qilish toghrisidiki chaqiriqigha asasen élip bérilghan shu künki bir qatar namayishlarning bir qisimi bolup, dunya uyghur qurultiyi her yili 1 - Öktebirni " musibet küni" qilip békitken idi. 1 - Öktebir xitay xelq jumhuriyiti we uyghur aptonom rayonining qurulush bayrimidur. Lékin cheteldiki uyghur teshkilatlar we 1 - Öktebir dölet bayrimini tenqidleydighan muhajirettiki uyghur ammisi 1 - Öktebirni " uyghurlargha kéliwatqan hazirqi pütün dishwarchiliqning bashlanghuch nuqtisi," dep qarimaqta. Charshenbe künki namayish dunya uyghur qurultiyining reisi rabiye qadir xanimning yitekchilikide élip bérildi. U xitay elchixana binasining aldidiki güllük etrapigha toplanghan namayishchilargha söz qilip, xitay dairilirining uyghurlargha " érqiy tazilash" siyasiti yürgüziwatqanliqini ilgiri sürdi.
Xitay 1 - Öktebir dölet bayrimining uyghur élide dagh - Dugha bilen tebriklengenlik weziyiti shekillendürüshke tirishqan bolsimu, lékin bayram keypiyati bixeterlik tedbirlirining kölenggüside qélish ehwalini yoshuralmidi. Yerlik kishilerning radiomizgha eskertishiche, shu küni qeshqerning héytkar meydanida dölet bayriqini chiqirish murasimi ötküzülgen, lékin murasimda bixeterlik tedbirning qattiqliqi kishini endishige salidighan ehwalda iken. Esli uyghur élide ramizan héyt namizi charshenbe küni oqulushi kérek bolsimu, lékin dairiler héyt namizini peyshenbe künge kéchiktürgen. Weqedin xewerdar kishiler dairilerning bixeterlik tüpeyli héyt namizi bilen dölet bayrimining bir künge kélip qélishini xalimighanliqini bildürmekte.
Dunya uyghur qurultiyi reisi rabiye qadir xanim, washingtondiki namayishning muddiasi amérika xelqi we dunya jamaetchilikining diqqitini tartish, xitay dairilirining basturush siyasitige bolghan naraziliqini ipadilesh ikenlikini bildürdi. Möhterem radio anglighuchilar washington etrapidiki shitatlarda bir qisim meschitler ramizan héyt namizini charshenbe küni etigende oqughan idi. Shunga namayish ötküzülgen kün washington etrapida yashaydighan bir qism uyghurlar üchün roza héytning 1 - Küni bolup hésablinidu. Namayishchilar qoshunidiki almas ependi héytning 1 - Küni namayish qiliwatqanliqini eskertip, radiomizgha özining bu yerge kélishtiki muddiasini chüshendürdi.
Lékin xitay hökümiti cheteldiki uyghur teshkilatlirining xitay dairilirining rayonda yolgha qoyghan basturush siyasitige dair eyibleshlirini ret qilip, rabiye qadir xanim we u yitekchilik qiliwatqan dunya uyghur qurultiyini "shinjangda milletler ittipaqliqigha buzghunchiliq qiliwatqan bölgünchi küchler," dep eyiplimekte.
Yéqinda uyghur aptonom rayonining reisi nur bekri rayondiki partiye - Hökümet kadirlirigha sözligen bir nutuqida rabiye qadir xanimgha shiddetlik hujum qilghan, amérika bashchiliqidiki gherb ellirini "uning arqisidiki ighwagerchi döletler," dep eyipligen idi. Lékin rabiye qadir xanim charshenbe künki namayishtiki nutuqida xitay dairilirining uyghurlargha " érqiy tazilash" élip bériwatqanliqini ilgiri sürdi.
Tuesday, September 30, 2008
UYGHURİSTAN HÖKÜMDARI YAKUPHAN BEDÖLET
(1860-1877)
Uyghur Hökümdari Yakuphan(1820-1877)
Yakuphan 1820 yılında Taşkent yakınlarındaki Pişkent'te doğdu. Hokand askeri kuvvetleri girmeye başaran Yakup bey kısa zamanda kabiliyetini göstererek 1845 yılında Hokand Hanı Hüdayar Han'ın dış ilişkiler memuru oldu.
Kendisine Ak Mescit (Kızıl Orda) nın komutası verildi 1853 yılında Rusyanın 26 gün süren kuşatmasına inatla karşı koyduğu bilinmektedir. Kaşgar hükümdarı Sadık Beğ Cihangir hocanın Kokand'da yaşayan oğlu Buzuruk hanı Kaşgar hükümdarı olarak görmek istiyordu, Kokand Hanı Hudayar Han 1864 yılında Buzuruk ve Yakuphanı 1000 kişilik bir ordu ile Kaşgara gönderdi. Kısa bir savaştan sonra Buzuruk, Han ilan edildi.Yakuphan 1867 de Kuçayı, 1869 da Korlayı 1871 de Turfanı ele geçirdi.
Yakupbeğ 1867 de Buzuruk Han'ın iktidarına son vererek kendisine 'Atalik Gazi' 'Bedevlet' (Mesut Hükümdar) ünvanı verildi.
Yakup beğ çok kuvvetli siyasi ve diplomatik şahsiyeti ile ün kazandı. Buhara, Osmanlı, İngiltere, ve Rusya ile diplomatik ilişkiler kurdu, askeri eğitimlerini Osmanlı İmparatorluğundan silahlarını İngiltereden ve ticari mallarını Rusyadan getirtti.
Yakup Han ülkede istikrarı sağladıktan sonra tarihi ve kültürel bağları olan ve İslam dünyasının hamisi konumunda bulunan Osmanlı İmparatorluğu nezdine elçi göndermiş Sultan Abdulaziz Han'dan yardım ve himaye talebinde bulunmuş; devletinin Osmanlı İmparatorluğu'nun bir parçası olarak kabul edilmesini dilemiş ve kendisine biat ettiğini bildirmiştir. Osmanlı İmparatorluğu Yakup Han'ın bu talebini kabul etmiş ve Padişah'ın direktifi üzerine Albay Kazım bey komutasında 5 muvazzaf ve 3 emekli Subaydan oluşan bir asker eğitim grubunu 1200 piyade tüfeği 6 sahra topu ve cephane yapımında kullanılan barut ve malzemeleri ile Hindistan üzerinden Doğu Türkistan'a göndermiştir.
Heyet Kaşgar'da büyük coşku ve sevinç ile karşılanmış, hutbeler padişah adına okunmuş ve paralar da Sultan Abdulaziz Han adına bastırılmıştır. Doğu Türkistan semalarında Osmanlı sancağı dalgalandırılmıştır.
1876-1877 yıllarında Çinliler Yakup beğ'e karşı büyük bir hücuma geçtiler Yakup beğ savunmaya geçmek zorunda kaldı, Aksu etrafındaki Davançı dağları civarında şiddetli çarpışmalar oldu, Yakup beğ savaşta sayıca üstün olan düşman karşısında savaşı kaybetti geri çekildi.
Çinliler 16 Mayıs 1877 de Turfanı ele geçirdi aynı yılın 29 Mayıs günü Yakupbeğ vefat etti. Ölümünden sonra Çin istilası tüm Türkistanda devam etti, oğullarının taht kavgası ve hükümdarların kendilerini han ilan etmeleri ve eyaletlerin bağımsızlık ilan etmeleri DOĞU TÜRKİSTAN İSLAM DEVLETİNİN çöküşüne zemin hazırladı.
Çinliler 16 Aralık 1877 Kaşgarı 16 Mayıs 1878 de Doğu Türkistan'ın tamamını işgal ettiler. Yakup bey'in büyük güçlüklerle kan pahasına antlaşmalarla ve büyük bir beceriklikle kurmuş ve korumuş olduğu kendisine birleşik bağımsız bir devlet düzeni verdiği Doğu Türkistan bağımsızlığı sona erdi.
Menbe:http://www.gokbayrak.com/turkistan.asp?inc=kisid&numara=2
Nur Bekrige Uyghur Tor Betliride Yézilghan Bir Parche Ochuq Xet
Muxbirimiz Shöhret Hoshur
2008-09-26
" Uyghuristanning Qonchaq emeldari Nurbekrige bir parche xet " namliq maqale ötken ayda uyghur tor betlirining biride élan qilindi. Maqalide aptonomiye qanuni we döletning milletler siyasitige hörmet qilinishi kérekliki we buninggha aptonom rayonning reisi bolghuchi kishining bashlamchiliq bilen emel qilishi kérekliki tekitlengen.
Uyghuristanning Qonchaq Emeldari Nur Bekri
Emma maqale uzun ötmey tor betlerde bayan qilinghan bir qisim semimiy tenqidlerge oxshashla öchürülüsh qismitige duch keldi.
Maqale aldi bilen uyghur aptonom rayonining reisi nur bekrige xitap qilip mundaq deydu: reis ependim, siz yighinlarda dawamliq xenzuche sözleysiz, siz özingiz reis bolup turuwatqan rayonning uyghur aptonom rayoni ikenliki ésingizde barmu - Yoq? bilimen, siz xitayche oqughan bolghiningiz üchün, siz sözlewatqan yighinda kadirlar asasen xenzular bolghini üchün, qolayliq yaritish üchün xenzuche sözleysiz. Untungmangki, siz dölitimizning qanunigha xilapliq qiliwatisiz. Qanun buyiche uyghurche sözlesh sizning hoquqingiz hem mejburiyitingiz."
Aptor maqaliside uyghurlar, bolupmu uyghur rehbiri kadirlar öz tilini özi qedirlimise, özini özi söymise bashqilarning közge ilmasliqining normal ehwal bolup qalidighanliqini eskertidu. Aptor bir rehber üchün ana tilda sözleshning yalghuz qolayliq - Qolaysizliq mesilisila emes, bir milletning izzet - Hörmitini qoghdash mesilisi ikenlikini tekitlep mundaq yazidu: " reis ependim, qazaqistan prézidénti nursultan nezerbayifning rusche sewiyisi sizning xenzuche sewiyengizdin töwen emes, emma u rusiye prézidénti wiladimér putin bilen körüshkende, rus tilida emes, qazaqche gep qilidu. Etrapingizdiki terjimanlar del mushuning üchün ajritilghan. Aptor maqaliside, nur bekrining yighinlarda xitayche sözlishini, ijra qilinmaywatqan aptonomiye qanuni ichidiki hemmige ayan bolghan bir misal süpitide sherhileydu.
Aptor maqaliside qosh tilliq maaripni atalmish qosh tilliq maarip dep körsitidu. Atalmish qosh tilliq maaripning uyghur tili we uyghur medeniyitini yoqitish shundaqla milliy tarixni untuldurushni meqset qilghanliqini, heqiqiy qosh tilliq maaripning her ikki til, her ikki medeniyetning teng mewjut bolush we teng tereqqiy qilishqa yol échishi kéreklikini bayan qilidu.
Aptor yene, uyghur rayonida, milliy rehbiri kadirlarni teyinleshte milliy héssiyattin xaliy bolushni ölchem qiliwatqanliqini, buning jemiyet tereqqiyati üchün ziyanliq ikenlikini tekitleydu we mundaq deydu: milliy héssiyat öz medeniyitini söyüsh, öz tarixini söyüsh, öz millitidin pexirlinish démektur. Eger uyghurlarning öz millitini söyüshi xataliq hésablansa, undaqta döletni söyüsh bilen milletni söyüsh bir - Birige zitmu? uyghurlar bu döletning puqrasi emesmu we yaki bu dölet uyghurlarning döliti emesmu?"
Aptor yene bu heqte mundaq deydu: " milliy héssiyat eslide insaniy bir xususiyet, milliy héssiyatliq bolush gheyriy normalliq emes, eksiche, milliy héssiyattin xaliy bolush, gheyriy normalliqtur, éghir meniwiy késeldur, uyghurlar rehber bolush üchün insaniy xususiyitidin ayrilishi, gheyriy normal bir insan bolushi shertmu?"
Aptor maqaliside, uyghur rayonidiki heqsizliqlarni sanap we yézip tügetkili bolmaydighanliqini, buning pikir erkinliki, diniy étiqad erkinliki, tebiiy bayliqlarning teqsimati mesilisi, uyghurlarning ishqa orunlishish mesilisi qatarliq köpligen sahege chétilidighanliqini, bu mesililerni tilgha alghanlargha bölgünchilik qalpiqi keydurülüwatqanliqini bayan qilidu.
Aptor maqaliside yene, wang léchüenning muqimliq hemmini bésip chüshidu dégen chaqiriqi bilen xu jintaw uyghur rayonini közdin kechürgende otturigha qoyghan shinjangda asasiy wezipe iqtisadiy tereqqiyat dégen chaqiriqining bir - Birige zit ikenlikini körsitidu we reis nur bekrining xu jintawning chaqiriqi buyiche emes, wang léchüenning chaqiriqi buyiche ish tutuwatqanliqini bayan qilidu.
Aptor maqalisining axirida uyghurlarning milliy menpeetining döletning menpeetige xilap emeslikini, uyghur menpeetini qoghdash üchün xelq ammisi bilen birlikte ziyaliylar qoshuni we milliy rehberlik qatlimi teng heriket qilishi kéreklikini, reis nur bekrining uyghurgha wekil süpitide reislikke teyinlengini üchün uyghur menpeetini qoghdashta bash tartalmas mesuliyiti barliqini eskertidu we maqalisini mundaq axirlashturidu: eger millitimiz bu mesililerning söz arqiliq hel bolushigha ishenchini yoqitip qoysa, heq - Hoquqini bashqa yollardin izdeshke mejbur bolup qalidu dep agahlanduridu.
Hörmetlik oqurmenler, yuqirida biz silerge weten ichidiki uyghur tor betliride reis nur bekrige qaritip yézilghan bir parche ochuq xetning mezmunini tonushturduq.
Menbe:http://www.rfa.org/uyghur/xewerler/tepsili_xewer/nur-bekrige-ochuq-xet-09262008214638.html/story_main?encoding=latin
Muxbirimiz Shöhret Hoshur
2008-09-26
" Uyghuristanning Qonchaq emeldari Nurbekrige bir parche xet " namliq maqale ötken ayda uyghur tor betlirining biride élan qilindi. Maqalide aptonomiye qanuni we döletning milletler siyasitige hörmet qilinishi kérekliki we buninggha aptonom rayonning reisi bolghuchi kishining bashlamchiliq bilen emel qilishi kérekliki tekitlengen.
Uyghuristanning Qonchaq Emeldari Nur Bekri
Emma maqale uzun ötmey tor betlerde bayan qilinghan bir qisim semimiy tenqidlerge oxshashla öchürülüsh qismitige duch keldi.
Maqale aldi bilen uyghur aptonom rayonining reisi nur bekrige xitap qilip mundaq deydu: reis ependim, siz yighinlarda dawamliq xenzuche sözleysiz, siz özingiz reis bolup turuwatqan rayonning uyghur aptonom rayoni ikenliki ésingizde barmu - Yoq? bilimen, siz xitayche oqughan bolghiningiz üchün, siz sözlewatqan yighinda kadirlar asasen xenzular bolghini üchün, qolayliq yaritish üchün xenzuche sözleysiz. Untungmangki, siz dölitimizning qanunigha xilapliq qiliwatisiz. Qanun buyiche uyghurche sözlesh sizning hoquqingiz hem mejburiyitingiz."
Aptor maqaliside uyghurlar, bolupmu uyghur rehbiri kadirlar öz tilini özi qedirlimise, özini özi söymise bashqilarning közge ilmasliqining normal ehwal bolup qalidighanliqini eskertidu. Aptor bir rehber üchün ana tilda sözleshning yalghuz qolayliq - Qolaysizliq mesilisila emes, bir milletning izzet - Hörmitini qoghdash mesilisi ikenlikini tekitlep mundaq yazidu: " reis ependim, qazaqistan prézidénti nursultan nezerbayifning rusche sewiyisi sizning xenzuche sewiyengizdin töwen emes, emma u rusiye prézidénti wiladimér putin bilen körüshkende, rus tilida emes, qazaqche gep qilidu. Etrapingizdiki terjimanlar del mushuning üchün ajritilghan. Aptor maqaliside, nur bekrining yighinlarda xitayche sözlishini, ijra qilinmaywatqan aptonomiye qanuni ichidiki hemmige ayan bolghan bir misal süpitide sherhileydu.
Aptor maqaliside qosh tilliq maaripni atalmish qosh tilliq maarip dep körsitidu. Atalmish qosh tilliq maaripning uyghur tili we uyghur medeniyitini yoqitish shundaqla milliy tarixni untuldurushni meqset qilghanliqini, heqiqiy qosh tilliq maaripning her ikki til, her ikki medeniyetning teng mewjut bolush we teng tereqqiy qilishqa yol échishi kéreklikini bayan qilidu.
Aptor yene, uyghur rayonida, milliy rehbiri kadirlarni teyinleshte milliy héssiyattin xaliy bolushni ölchem qiliwatqanliqini, buning jemiyet tereqqiyati üchün ziyanliq ikenlikini tekitleydu we mundaq deydu: milliy héssiyat öz medeniyitini söyüsh, öz tarixini söyüsh, öz millitidin pexirlinish démektur. Eger uyghurlarning öz millitini söyüshi xataliq hésablansa, undaqta döletni söyüsh bilen milletni söyüsh bir - Birige zitmu? uyghurlar bu döletning puqrasi emesmu we yaki bu dölet uyghurlarning döliti emesmu?"
Aptor yene bu heqte mundaq deydu: " milliy héssiyat eslide insaniy bir xususiyet, milliy héssiyatliq bolush gheyriy normalliq emes, eksiche, milliy héssiyattin xaliy bolush, gheyriy normalliqtur, éghir meniwiy késeldur, uyghurlar rehber bolush üchün insaniy xususiyitidin ayrilishi, gheyriy normal bir insan bolushi shertmu?"
Aptor maqaliside, uyghur rayonidiki heqsizliqlarni sanap we yézip tügetkili bolmaydighanliqini, buning pikir erkinliki, diniy étiqad erkinliki, tebiiy bayliqlarning teqsimati mesilisi, uyghurlarning ishqa orunlishish mesilisi qatarliq köpligen sahege chétilidighanliqini, bu mesililerni tilgha alghanlargha bölgünchilik qalpiqi keydurülüwatqanliqini bayan qilidu.
Aptor maqaliside yene, wang léchüenning muqimliq hemmini bésip chüshidu dégen chaqiriqi bilen xu jintaw uyghur rayonini közdin kechürgende otturigha qoyghan shinjangda asasiy wezipe iqtisadiy tereqqiyat dégen chaqiriqining bir - Birige zit ikenlikini körsitidu we reis nur bekrining xu jintawning chaqiriqi buyiche emes, wang léchüenning chaqiriqi buyiche ish tutuwatqanliqini bayan qilidu.
Aptor maqalisining axirida uyghurlarning milliy menpeetining döletning menpeetige xilap emeslikini, uyghur menpeetini qoghdash üchün xelq ammisi bilen birlikte ziyaliylar qoshuni we milliy rehberlik qatlimi teng heriket qilishi kéreklikini, reis nur bekrining uyghurgha wekil süpitide reislikke teyinlengini üchün uyghur menpeetini qoghdashta bash tartalmas mesuliyiti barliqini eskertidu we maqalisini mundaq axirlashturidu: eger millitimiz bu mesililerning söz arqiliq hel bolushigha ishenchini yoqitip qoysa, heq - Hoquqini bashqa yollardin izdeshke mejbur bolup qalidu dep agahlanduridu.
Hörmetlik oqurmenler, yuqirida biz silerge weten ichidiki uyghur tor betliride reis nur bekrige qaritip yézilghan bir parche ochuq xetning mezmunini tonushturduq.
Menbe:http://www.rfa.org/uyghur/xewerler/tepsili_xewer/nur-bekrige-ochuq-xet-09262008214638.html/story_main?encoding=latin
Sunday, September 28, 2008
Music of the Uyghurs
By Rachel Harris
Yasin Mukhpul
Introduction
Uyghur music embraces several distinct regional styles, product of the geography and complex history of the region, whose oasis kingdoms, separated by mountains and deserts, have been subject through the course of history to rule by many different outside forces. The musical traditions of the southern oasis towns of Khotan and Kashgar are more closely allied to the classical Central Asian traditions of Bukhara and Samarkand, while the music of the easternmost oasis town of Qumul has closer links to the music of Northwest China. Each of the region's oasis towns have to this day maintained their own distinctive sound and repertoire, but they are linked by a common language and overarching culture, maintained by constant communication through trade and movement of peoples. Musically there is much to link these local traditions, in terms of instruments, genres, styles and contexts.
The most prestigious and well-known genre of Uyghur music is the muqam, the large-scale suites of sung, instrumental and dance music. In addition to the muqam the Uyghurs maintain popular traditions of sung epic tales (dastan) and other forms of narrative song (qoshaq, name instrumental music; musical genres linked to the ceremonies of the Sufis, and a huge repertoire of folksongs which commonly dwell on the suffering of life on earth and the torments of frustrated love. Contrary to the common perception of Islam in the West as hostile to music, amongst the Uyghurs many traditional musical contexts are linked to the religion, largely due to the influence of the Sufis who use music to express and promote their faith. Today these traditional genres compete with a lively pop music industry and the music of the professional, state-sponsored troupes.
History
Uyghur scholars trace the roots of their music back to the 11th century BC to the Di people who are referred to in the earliest of the Chinese dynastic annals, living to the north of China. The first Turkic ( Kingdom was established in the region now known as Xinjiang in 552AD, while the Uyghur Turks arrived somewhat later, moving westwards from Siberia in 840AD after the collapse of their kingdom on the Orghun river. They settled in the region north and south of the Heaven Mountains and intermingled with the local inhabitants. Hence the pre-9th century music of the region is equally regarded as the heritage of the contemporary Uyghurs. Chinese sources are rich in references to the early music of the region, which they term the 'Western Region' (xiyu). Dynastic annals record that a musician from the oasis kingdom of ?(Qiuci), named Sujup, travelled to the court of the Chinese emperor Wudi in A.D. 567 in the entourage of a Turk princess, and introduced the theory of seven modes and five tones to China. The music of Idiqut (present-day Turpan), Iwirghol (present-day Qumul), Udun (present-day Khotan) and Sule (present-day Kashgar) were all popular in China during the Tang and Song dynasties (7th-10th centuries). Musicians from these kingdoms performed in the imperial court and in China's major cities, introducing new instruments and repertoires into central China. Their popularity can be seen from the frequent references in the Chinese poetry of that era. Scholars believe that the famed Tang Daqu suites of the imperial court, which were later adopted by the Japanese court, have their roots in the 5th century great suites (chong of the Western Region. The custom of keeping musicians of the Western Region in the Chinese court continued into the Qing dynasty (founded 16th century). Qing court records refer to eight court musicians of the Western Region who played pieces named names also found in the contemporary Uyghur muqam.
The historical flow of music has largely moved from west to east. While Chinese histories record the influence of the Western Region on central China, Uyghur music has historically absorbed much influence from the regions of Central Asia to the west, arriving along the famed Silk Road. Islam and Islamic culture spread slowly through the region, reaching Kashgar as early as the 10th century, and taking hold in Qumul to the east only in the 16th century. Uyghurs regard the Karakhan Khanate of Kashgar (founded in the 10th century) as a great age for the development of their music. This, Xinjiang's first Islamic kingdom, introduced along with the religion, the culture and learning of the Persian and Arab world. During this period the ideas of the musical theorists Al-Farabi and Ibn Shina were introduced, along with instruments like the kettle drum and shawm bands (naghra-sunay) which are believed to have played the Karakhan kings into battle.
The Chagatay era (14th-15th century) is also regarded as an important period for cultural and musical development in Central Asia as a whole, and many of the Uyghur muqam are accredited to the poet-musicians of this era, such as Nawayi, Abdurakhman Jami and Mohammed Kuchtingir. An important source on the music of this period is the History of Musicians (Tarikhi Musiqiyun), written in Chagatay by Mulla Ismatulla Mojizi in 1854-5. A copy dated 1919 was discovered in Khotan in 1950, and the book has since been published in modern Uyghur. The book is written in the genealogical style of history common in the Central Asian tradition. It begins with the biographies of Qaruz, thought to be the inventor of music, and Pythagoras), who is credited with many miracles and as the founder of the ethics of music. Al Farabi is credited with the invention of the qalun dulcimer, and as the originator of Rak, Oshshaq and Muqam. Mojizi also relates many miraculous tales of the fifteenth century musicians of the mystic tradition of the Timurid areas of Iran and Iraq. In the tale of Mawlana Sahib hi, for example, a nightingale is said to have perched on his as he sang, and the people at the majlis festival began to shout and weep, they rolled about and fainted. Fearful, they stoned the nightingale, and when the nightingale died, hi too fell down dead.
Mojizi also relates the tales of two musicians from the sixteenth century Yarkand Khanate, a period which is widely regarded by Uyghurs as the high point of their culture. Yusup Qidir Khan Yarkandi (d. c.1560) was a musician at the court of Sultan Rashid Khan. He took apprentices from Western and Central Asia, and composed Wisal Muqam. Amannisa Khan was the daughter of a forester. She was discovered, aged thirteen, by the Sultan while he was out hunting. He fell in love with her singing and married her. Mojizi also accredits the composition of Muqam to Amannisa Khan.
Contemporary Uyghur scholars suggest that the musicians named by Mojizi were not actually creators of the muqam, but instead that these musicians, in particular Amannisa Khan and Yusup Qidir Khan, re-ordered existing music to conform with the Arab-Persian tradition and names. Hence the Uyghur muqam is thought to owe less to the Arab-Persian tradition, and more to the 5th century great suites (chong of the Western Region. The well-known muqam singer, Turdi Akhun, whose 1952 recordings form the basis of contemporary published versions, places the date of the restructuring of the muqam rather later. He recounts that, according to local tradition, different musicians formerly played the different sections of the muqam: court musicians played the complex chong narrative singers (dastanchi) sang the dastan; folk singers sang the In the 19th century one Beg Aka of Kashgar brought these three groups of musicians together and unified the three repertoires. In the absence of detailed historical sources it is difficult to make any conclusive claims on the origins of the muqam.
Some of the principal Uyghur musical instruments
Dutar
- a long-necked plucked lute with two nylon (formerly silk) strings tuned a fifth or sometimes a fourth apart, with seventeen chromatic frets. The dutar is beautifully decorated, like all Uyghur lutes, with settings in horn or bone. It is used to accompany folksongs, and as a supporting instrument in the muqam. A dutar can be found in almost every Uyghur home, and is the sole instrument which Uyghur women have traditionally played. It is played glissando, mainly on the upper string but with some heterophony from the thumb on the lower string.
the longest of the Uyghur lutes at around 150cm, the has five metal strings tuned so-so-do-so-so. The melody is played on the double right-hand strings, using a metal pick (nakh on the index finger. The is sometimes used as principal instrument in the muqam, as well as for folksongs, narrative songs and instrumental pieces.
Rawap
- the shorter lute, plucked with a horn plectrum. Several different types are played by the Uyghurs. The Kashgar rawap, at around 90cm, has a small bowl-shaped body covered with skin and five metal strings, and is decorated with ornamental horns (The shorter herder's rawap (qoychi rawap), found in the Khotan region, measures around 70cm and is strung with two paired or three sheep-gut strings. Both of these types are played by the narrative singers (dastanchi and qoshaqchi). The Dolan rawap, principal instrument in the Dolan muqam, with one melodic and several sympathetic strings and pear-shaped body, ressembles the Afghan rubab more closely than the Kashgar rawap. The Qumul rawap is similiar to the Dolan version, and used in folksongs and the Qumul muqam. The Kashgar rawap has more recently become a professional virtuoso solo and orchestral instrument (tĂ©ââ‚Âââ‚Ââârawap) with six metal strings tuned do-do-so-re-la-mi. An equivalent bass rawap has also been added to professional orchestras.
Chang
The large hammer dulcimer used by the professional troupes and found in the folk context, its metal strings are strung in sets of three across several raised bridges.
Qalun
A smaller dulcimer, plucked with a bone pick held in the left hand, while the right hand presses on the string with a bronze key (gustap) to produce quarter tones and ornaments. The qalun is found more commonly in southern Xinjiang, especially amongst the Dolan. It plays a supporting role in the muqam.
Satar
- a long-necked bowed lute with one melodic and eight to twelve sympathetic metal strings. The satar plays an important role in the muqam, usually played by the lead singer (muqamchi). Its sympathetic strings may be tuned in five different ways depending on the mode of the muqam being played.
Ghijek
- a fiddle with a soundboard of stretched skin. The largest of the Uyghur ghijek is found amongst the Dolan, with one horse-hair melodic string and several metal sympathetic strings. The Qumul Ghijek ?has two bowed strings tuned a fifth apart, and six to eight sympathetic strings. The earliest Chinese historical records relate that a bowed instrument strung with horse-hair was played in the Qumul region, but the contemporary instrument is probably a fairly recent hybrid between the Chinese erhu fiddle and the Uyghur Ghijek testament to the Chinese cultural influence in this easternmost point of Xinjiang. The Ghijeknow played by professional musicians was adapted in the 1950s, today its four metal strings are tuned like the violin but its playing technique is closer to the Iranian spike fiddle, held on the knee, the bow is held loosely in the hand, palm upwards, and the strings are pressed against the bow by pivoting the instrument. This ghijekis also found in soprano and tenor versions.
Khushtar
- now a prominent instrument in the professional troupes, the khushtar viol was developed in the 1960s, modelled in its shape on instruments depicted in Xinjiang's early Buddhist cave murals. It is tuned and bowed like the professional ghijek but its tone is lower and softer, since the whole instrument is made of wood. It is also found in soprano and tenor versions.
Dap
- a frame drum, of which two types are current. The smaller at around 25-30 cm in diameter, is a virtually indispensable instrument for the muqam, playing a leading role in the instrumental sections ( The larger chong dap is used in other folk contexts, it may be used to accompany other instruments or may be played solo. The third and largest type, thought to have magic powers, is used in the healing rituals of the Uyghur shamans (baqshi or pirghun).
Naghra
- always played with the sunay, these are a pair of cast iron small kettle drums covered with cow or donkey skin laced over the body, played with a pair of sticks. The naghra-sunay group usually consists of one sunay player, with at least two and up to eleven sets of naghra which play complex rhythmic variations, with a large chong naghra maintaining the basic rhythmic cycle.
Other percussion instruments include the sapayi- paired sticks pierced with metal rings, the most common folk percussion instrument, especially used by beggars and Sufis; the tash - four stones, two held in each hand, struck repeatedly and quickly together, and the qoshuq - two wooden spoons struck together back-to-back.
Sunay
- a small double-reed shawm, its conical wooden body has seven front holes and one thumb hole. It has a metal bell and metal mouthpiece. It is played using circular breathing, and has a range of over two octaves.
Balaman
- a short double-reed vertical reed pipe with seven finger holes, tuned by a cross-piece of reed fixed near the mouth end of the instrument. The balaman is now found only in the Khotan region, where it is used as a lead instrument in the muqam.
Qowuz
- the metal jaw harp, played mainly by Uyghur women up until the 1950s, it is now rarely seen.
In addition to these contemporary instruments, instruments historically used by the Uyghurs include the ghunqa - a form of harp, the lute - ancestor of the Chinese pipa, the jalla - a bronze skin-covered tambourine, the sapal chora ocarina, and the isqirt slide flute.
The Muqam
The Uyghur muqam are large-scale suites consisting of sung poetry, stories, dance tunes and instrumental sections. Some of the lyrics of the muqam are drawn from the great Central Asian Chagatay poets, Nawayi, Shah Fuzuli, Mulla Belil and Zelil. Some are drawn from folk poetry, especially the popular tale of the lover. Much of the poetry is linked to the imagery and ideals of the Sufis. The muqam are usually performed by a small ensemble of singers, led by the lead singer muqamchi, accompanied by plucked or bowed lutes and dap frame drum, but they may also be played in instrumental form by kettle drum and shawm (naghra-sunay) bands. Playing the muqam is not reserved to an exclusive group of professional musicians; historically it was performed in folk contexts as well as in the courts of local kings. Men and women, beggars and respected religious men may practice this tradition, and the muqam are often referred to in terms of a spiritual, even physical need. Listening to the muqam can still serve a religious and meditative function, especially in the context of Xinjiang's great religious festivals. Contemporary scholars refer to four distinct regional genres: the Twelve Muqam of the Kashgar-Yarkand region, the Turpan Muqam, the Qumul Muqam, and the Dolan Muqam.
The Twelve Muqam each consist of suites of fixed melodic sequences and order. To sing a complete muqam takes around two hours. The names of the muqam are drawn from Arabic and Persian, many related to the names of the Arab maqam: Rak, Chebiyat MushawrÄ Oshshaq, Bayat, Nawa, Sigah, Iraq.
Each of the Twelve Muqam is structured as follows:
MuqÄam ntroduction) - sung solo in free meter. Themes dwell on human suffering and religious feeling. The lyrics are attributed the great Central Asian poets.
Chong Neghme great music) - a suite of named pieces in varying set rhythms. Each sung piece is followed by an instrumental ornamented version,For example, in the piece Oshshaq muqamining the first part of the name indicates the modal and melodic material relating to Oshshaq muqam, while the second part indicates the 6/4 rhythm of â‚ÂÅ¡?is the longest and most complex section of the muqam. Of the muqam performed today only about half possess the full complement of eight pieces in the chong neghme and work is ongoing to restore, or more often recreate, the missing pieces.
Dastan (narrative songs) - each muqam contains several dastan in different rhythms. Again each dastan is followed by an instrumental mereghul. The lyrics are drawn from sections of folk narrative songs and relate the stories of famous lovers. The melodic range of the dastan is particularly wide.
shrep gathering) - several faster sung pieces in 2/4 or sometimes 7/8 rhythms, consisting of folk love poetry. This section of the muqam is for dancing. Usually the lyrics of the first attributed to a famous poet.
Structure
Chong neghme unmetered
6/4
Dastan
1 4/4 or 6/4
2 7/8
3 3/4
4 6/8
Unlike the Arab tradition, the term muqam does not imply mode to Uyghurs. Its associations include mood, smell or style (piraq), pitch, tone of voice, person, time or place. The term also refers to the place where musicians performed in the royal courts. The term muqam has moral power, as in the saying "uning muqami yoq" (he has no muqam, i.e. he is unreasonable). Each muqam is distinguished by its dominant melodic patterns and modal characteristics, some feature the use of a principal and a secondary mode. Modulation is a major feature of the Twelve Muqam. A single piece may pass from a heptatonic to hexatonic to a pentatonic scale. In pitch the muqam are not confined to the tempered scale, but make frequent use of raised or lowered notes, pitched according to the sense of the musician. Unfixed sliding notes are common, and used frequently in modulation, especially the fourth or seventh of the scale. Uyghurs excel in the art of juggling modes. In the course of one piece a new mode appears, subtly changes, makes a brief reappearance, and moves back into the principal mode.
The development of melodic material is an attractive feature of the muqam. Typically a single theme develops over the course of several phrases, tracing an arc moving from low to high to low pitch, then transposing into the secondary mode. The many varied rhythmic cycles are somewhat shorter than those of the classical Turkish tradition, but they are brought to life by the complex and diverse variations rendered by the drum. Irregular aqsaq rhythms are common, and another attractive feature of Uyghur music is the tendency to transform ternary rhythms into binary rhythms, overlaying a basic 7/8, for example, with varying sets of duolets and quadruplets.
The Twelve Muqam are found around southern Xinjiang, and also in the Ili valley although only the and dastan sections are now performed in Ili. The vocal style here has absorbed much of the local flavour, and the preferred instruments are the plucked lutes and dutar, the chang hammer dulcimer, and the violin, while the dap frame drum is rarely used. The other three regional muqam are distinct from the Twelve Muqam in structure. The Turpan Muqam, of which nine have been creditably collected, each consist of a suite in six named sections:
- in free rhythm, sung solo
5/4 or 13/8 rhythm, a slow sung piece
Jula - in 4/4, a moderate dance piece
in 4/4, an accelerating dance piece including the local dance piece, Nazarkum.
in 4/4, a moderate dance piece
Each of the Turpan Muqam generally corresponds to one mode, and each is about thirty minutes in length. Although no information on its historical transmission is currently available, musically there is much to link the Turpan Muqam to the chong of the Twelve Muqam. While the section names differ, there is correspondence in overall structure, rhythmic cycles and melodic material. The preferred instrument for the Turpan Muqam is the satar bowed lute, plus dutar, chang and dap frame drum accompanying voices. The Turpan Muqam are also played in an instrumental version on the naghra-sunay combination. Skilled drummers add breath-taking variations to the basic rhythms, transforming the Yalangchikit section, for example, from its basic 5/4-beat into a 17-beat aqsaq.
Although it is common practice now to refer to the Qumul Muqam, the use of term muqam here is recent. The Qumul Muqam take the form of suites of local folksongs, varying in length between eight and twenty-two songs, with a free rhythm at their head. Nineteen suites have been collected and published as the Qumul Muqam. Each suite bears an Arab or Persian name, some of which are similiar to the Twelve Muqam. Musically, however, there is little to link the Qumul tradition to the Twelve Muqam. Qumul folk musicians still use the local names, thus the Qumul Rak Muqam is popularly known as Sayrang Bulbulum (Sing, My Nightingale). The Qumul Muqam have a strong pentatonic basis, rhythms include 2/4, 4/4, 5/8, and 7/8. The main instrument for the Qumul Muqam is the Qumul ghijekaccompanied by the Qumul rawap, chang and dap.
The Dolan Uyghurs who live in the region between Aqsu and Kashgar have their own distinctive muqam tradition. The Dolan Muqam take the form of a five-part suite:
Serilma - in 4/4 or 5/8. The dancers whirl, and some enter a trance-like state
Some of the names of the Dolan Muqam are the same as the Twelve Muqam, but musically they are distinct at six to nine minutes in length, and nine suites have been identified. Folk musicians tend to refer to their suites as bayawan (desert), suggesting that the use of the term muqam in this context is also a rather recent phenomenon. The instruments and texts used by the Dolan are unique. The Dolan Muqam are accompanied by drummers, a Dolan rawap, Dolan ghijek… and the qalun dulcimer. Rhythmically, syncopation is common in the Dolan Muqam, they use hexatonic and heptatonic modes, with much use of modulation and raised or lowered tones. The unique feature of the Dolan Muqam is that each of the different instruments follow different melodic patterns as they play, giving a sense of heterophony and heterorhythm. Local musicologists like to say that if the Twelve Muqam are the classical music of the Uyghurs, then the Dolan Muqam are the Uyghurs' jazz, remarking on their complex instrumental patterns and ecstatic falsetto vocal style. They also suggest that the Dolan is a pure folk tradition, unlike the Twelve Muqam, which has never been taken into the court and ordered and refined.
Folksong
The Uyghurs classify folksongs according to their region of origin, and each region has its own distinctive sound. Modally the songs of southern Xinjiang are usually heptatonic while the songs of Ili, Turpan and Qumul are more commonly pentatonic or hexatonic. Many folksongs have recurrent raised or lowered intervals. Folksongs may take any note of the scale as tonic, and many folksongs feature modulation to a secondary mode. Rhythms are in short cycles, with much variation. The Ili style tends to use duple rhythms while in the south 5/8, 7/8 and 9/8 rhythms also appear. Primarily accompanied by the dutar and/or a frame drum, one interesting feature of Uyghur folksong is that the accented drum beat does not fall at the beginning or end of the melodic phrase. The singing style is highly ornamented and uses a wide range, especially in the songs of Ili whose attractive swoops and leaps in the melodic line have lead the Chinese to term them 'wolf songs' (lang'ge). The Qumul style is considered softer, while Kashgar style is more vigorous. Songs are usually short, lasting a few minutes, and are commonly strung together into suites like the street song suite (kocha nakhshisi
of Ili. The vast majority of song lyrics dwell on tragic love, others take religious or local historical themes, and others are comical.
Dance Music
Uyghurs use the term from the Arab: carved image) to refer suites of between six and thirteen folksongs played usually for dancing. All the major oasis towns each have their own distinctive as does the Ili valley and the Dolan people. Each employs the distinctive vocal style and a fixed suite of folksongs of its own region, but the across the region are all related rhythmically, beginning with the same moderate four-beat dance rhythm and move gradually towards a faster four-beat. Each region uses its own preferred instrumental combination to accompanying singers, and the may also be played in a purely instrumental version by the naghra sunay bands.
Other forms of dance music are specifically dedicated to dancing. During the festival of Qurban, naghra-sunay bands may play on the roofs of the main mosques, most famously in Kashgar, and large crowds gather to dance the local styles of shadiyana and sama throughout the night. Many styles of Uyghur dancing involve a theatrical element, like the ? comic skits with sung lyrics and spoken parts, or the popular dance nazarkum of Turpan. Some Uyghur dances are thought to be of totemic origin and may formerly have served a ritual function although they are now performed for entertainment, like the swan dance (ghaz ussul) or horse dance (at ussul) in which the dancer dresses in pantomime animal costume.
Narrative songs (There are five named genres of narrative songs, performed by one or several singers accompanying themselves on plucked lutes or percussion. Some dastan are to do with famous lovers, like the tale of Gherip Senme or Horliqa and , others tell of mythical and historical heroes and heroines of the Uyghurs like Emir Guroghli, Abdurakhman Khan, and Nuzugum. Some of these tales have a long and complex provenance, taken from the oral tradition and reworked by the Central Asian poets and returned to the folk context. Others are based on more recent historical events. Musically the dastan employ a comparatively wide pitch range, they are attractive melodically, and may use any of the modes found in Uyghur folksongs. Dastan are found in 3/4, 4/4, 5/8 or 7/8 rhythms. Qoshaq are short rhymed poems, on moral or comical themes, employing a narrower pitch range. The ?skits are also counted as a genre of narrative song. The ´hish are sung in duets and mix sections of speech and song. They are usually comical and may be theatrical in performance, often involving cross-dressing. The are stories relating to the Islamic tradition or on moral themes, with short sung refrains and longer spoken sections, usually performed without musical instruments.
Formerly after Friday prayers people gathered in teahouses to listen to the story-tellers, but the tradition is now increasingly rare, a phenomenon of modernisation, in particular the impact of television and cassettes. But storytellers can still be found today on the streets of Xinjiang's bazaars, and especially in the poorer south, and they are common sight at Xinjiang's great mazar festivals held at the tombs of Islamic saints, where people gather in large crowds to listen.
Instrumental music
The Uyghurs play many forms of instrumental music in diverse styles, many derived from vocal genres. Popular pieces include performed on the and dutar. Many musical genres are also played in instrumental form by the naghra-sunay bands.
Religion and music
Amongst the Uyghurs the boundaries of the sacred and the secular are blurred, and many forms of secular music are performed in ritual contexts. Some musical forms, however, are unique to the ritual context. Uyghur ritual healers, still found in the countryside, are known as baqshi or pirghun. Their ritual chants of expulsion often employ local folksong melodies, and sometimes their lyrics are on the same themes of love as the folksongs. They are usually accompanied by several drummers (dapTheir rituals are strongly shamanic in form, with the use of the rhythms of the frame drum to drive out the possessing spirit, and the trance-like dance of the pirghun. Some Uyghur dance forms, like the sama, are also thought to have shamanic roots.
The Uyghur Sufi lodges maintain a unique musical tradition in their large-scale dhikr rituals. The practice of dhikr, found amongst Sufis across Central Asia, Iran, and Turkey, refers to the recitation of the names of Allah and Islamic saints. Amongst the Uyghurs this ritual is popularly termed - circling (and talking), while zikiri (dhikr) refers specifically to the ritual chants. The ritual song
âis sung in a free metered falsetto, with a plangent melody. As the names and deeds of the saints, in this tradition the founder of the lodge and the subsequent generations of his disciples, are recited, the men attending the ceremony weep. As the singer moves into the metered section, at first the men kneel and rock back and forth energetically, then they begin to move in a large circle, moving their arms to the beat and chanting. Each chant has a specific rhythm, and up to seventeen may be performed in the course of a ritual, lasting up to seven hours. In the Khotan region, up to the 1970s, Sufi rituals were accompanied by musical instruments, including bowed and plucked lutes and percussion. This practice has now virtually died out, although some groups still use sapayi percussion sticks to accompany their chants.
Women Sufi ritualists, known as are numerous across the region. Their ceremonies are similiar in form to those of the men, although the melodies of their ritual songs (munajatdiffer from the of the men. The also sing at mazar festivals, they may serve as mourners at funerals, and they conduct healing and exorcism rituals (in peoples homes. Their plangent munajÄ‚songs, usually sung unaccompanied, are considered to be very moving. Amongst the Uyghurs religious mendicants can still be found, called ashiq or mÄ‚n. These wandering beggars are said to have consecrated their life to music-making for God, and Uyghurs are very charitable towards them. Today they most commonly use percussion instruments, dap, sapayi Äor tash, but at mazar festivals they may also play plucked or bowed lutes. Many of their songs, also called are closely related to the sections of the muqam.
Contexts
The Uyghurs hold or gatherings regularly at festival times, and for many kinds of toy - weddings, circumcisions, for girls coming of age, for the harvest, etc. are common around the region, and may include any number of people. The Dolan are commonly held on a much larger scale, attended by hundreds of people, and often last the whole night. Such occasions are incomplete without music. Alongside performance of the muqam and dancing, comical skits and epic songs, an akhun may be invited to discourse on moral and religious questions, and have traditionally served the social function of a public court, with wrongdoers brought before the organiser (yigit beshi) to be criticised and punished. At weddings, the more solemn rituals of the morning held in the groom's home are often followed by singing from the muqam. When the groom goes to fetch the bride, the procession is led by a naghra-sunay band, these days often played from the back of a truck. In the afternoon, a banquet is held and a band is employed to sing a range of music from folksongs and to pop music, for dancing. The festivals of Qurban, Rozi and Nawruz are also important occasions for musical activity, and the great mazar festivals held at the tombs of Islamic saints are the venues for all kinds of music: muqam, story-telling, Sufi ritual music, and dancing.
Bibliography
During, Jean & Trebinjac, Sabine. 1991. Introduction au Muqam Ouigour. Bloomington, Indiana.
Harris, Rachel. 1998. Music, Identity and Persuasion: ethnic minority music in Xinjiang, China. Ph.D. Dissertation. London University.
___ 2001. 'Wang Luobin: "Folksong King of the Northwest" or Song Thief? Copyright, representation and Chinese "folksongs".' in Latham, Kevin & Thompson, Stuart eds. Consuming China: approaches to cultural change in contemporary China. Curzon Press.
___ 2001. 'Cassettes, Bazaars and Saving the Nation: the Uyghur Music Industry in Xinjiang, China.' in Craig, Tim & King, Richard eds. Global Goes Local: Popular Culture in Asia. University of British Columbia Press.
Light, Nathan. 1998. Slippery Paths: The Performance and Canonization of Turkic Literature and Uyghur Muqam Song in Islam and Modernity. (Folklore, Indiana University).
Mackerras, Colin. 1984. 'The Uighur Mukam'. Asian Music.
___ 1995. China's Minority Cultures: identities and integration since 1912. New York: Longman.
Roberts, Sean. 1998. 'Negotiating Locality, Islam, and National Culture in a Changing Borderlands: the revival of the ritual among young Uighur men in the Ili valley.' Central Asian Survey. 17/4. pp672-700.
Svanberg, Ingvar. 1996. 'Ethnic Categorizations and Cultural Diversity in Xinjiang: The Dolans along Yarkand River'. Central Asiatic Journal. 40/2. pp260-282.
Trebinjac, Sabine. 1995. 'Femme, Seule et Venue d'Ailleurs: trois atouts d'un ethnomusicologue au Turkestan Chinois.' Cahiers de Musiques Traditionelles 8.
___ 2000. Le Pouvoir en Chantant:l'art de fabriquer une musique chinoise. Nanterre: SociÄ___ 2000. New Grove Dictionary of Music: entry on Northwest China.
Zhongguo Minjian Yinyue Jicheng: Xinjiang (Anthology of Chinese Folk Music: Xinjiang).
Zhou Ji. 1998. Weiwu'erzu (The Uyghurs) Chapter 8 (pp295-373) in: Zhongguo Shaoshu Minzu Yinyue Shi (History of Music of Chinese Ethnic Minorities). Yuan Bingchang & Feng Guangyu eds. Zhongyang minzu daxue cbs.
___ 2001. Youguan 'Daolang Mukamu' de bijiao yanjiu (Comparative research on the Dolan Muqam). Zhongyang yinyue xueyuan xuebao 2001/1.
Recordings
Music of Chinese Minorities. 1981. Japan: King Record Co.
Turkestan Chinois/Xinjiang: musique Ouigoures. 1990. Recordings by Sabine Trebinjac & Jean During. France: OCORA.
La Route de Soie, Chine, Xinjiang. 1992. Recordings by Anderson Bakewell. France:
Production Sunset.
Music of Xinjiang. Xinjiang Song-and-Dance Troupe. 1993. BMG Hong Kong Ltd.
The Red Rose: Xinjiang Instrumental Music. Mukam Art Troupe of Xinjiang. 1998. Hong Kong: Hugo Productions. HRP 7169-2.
Don't Torment Me, Dear: Xinjiang Folk Songs. Mukam Art Troupe of Xinjiang. 1998. Hong Kong: Hugo Productions. HRP 7170-2.
The Uyghur Musicians from Xinjiang: music from the oasis towns of Central Asia. 2000. UK: Globestyle. CDORBD 098.
By Rachel Harris
Yasin Mukhpul
Introduction
Uyghur music embraces several distinct regional styles, product of the geography and complex history of the region, whose oasis kingdoms, separated by mountains and deserts, have been subject through the course of history to rule by many different outside forces. The musical traditions of the southern oasis towns of Khotan and Kashgar are more closely allied to the classical Central Asian traditions of Bukhara and Samarkand, while the music of the easternmost oasis town of Qumul has closer links to the music of Northwest China. Each of the region's oasis towns have to this day maintained their own distinctive sound and repertoire, but they are linked by a common language and overarching culture, maintained by constant communication through trade and movement of peoples. Musically there is much to link these local traditions, in terms of instruments, genres, styles and contexts.
The most prestigious and well-known genre of Uyghur music is the muqam, the large-scale suites of sung, instrumental and dance music. In addition to the muqam the Uyghurs maintain popular traditions of sung epic tales (dastan) and other forms of narrative song (qoshaq, name instrumental music; musical genres linked to the ceremonies of the Sufis, and a huge repertoire of folksongs which commonly dwell on the suffering of life on earth and the torments of frustrated love. Contrary to the common perception of Islam in the West as hostile to music, amongst the Uyghurs many traditional musical contexts are linked to the religion, largely due to the influence of the Sufis who use music to express and promote their faith. Today these traditional genres compete with a lively pop music industry and the music of the professional, state-sponsored troupes.
History
Uyghur scholars trace the roots of their music back to the 11th century BC to the Di people who are referred to in the earliest of the Chinese dynastic annals, living to the north of China. The first Turkic ( Kingdom was established in the region now known as Xinjiang in 552AD, while the Uyghur Turks arrived somewhat later, moving westwards from Siberia in 840AD after the collapse of their kingdom on the Orghun river. They settled in the region north and south of the Heaven Mountains and intermingled with the local inhabitants. Hence the pre-9th century music of the region is equally regarded as the heritage of the contemporary Uyghurs. Chinese sources are rich in references to the early music of the region, which they term the 'Western Region' (xiyu). Dynastic annals record that a musician from the oasis kingdom of ?(Qiuci), named Sujup, travelled to the court of the Chinese emperor Wudi in A.D. 567 in the entourage of a Turk princess, and introduced the theory of seven modes and five tones to China. The music of Idiqut (present-day Turpan), Iwirghol (present-day Qumul), Udun (present-day Khotan) and Sule (present-day Kashgar) were all popular in China during the Tang and Song dynasties (7th-10th centuries). Musicians from these kingdoms performed in the imperial court and in China's major cities, introducing new instruments and repertoires into central China. Their popularity can be seen from the frequent references in the Chinese poetry of that era. Scholars believe that the famed Tang Daqu suites of the imperial court, which were later adopted by the Japanese court, have their roots in the 5th century great suites (chong of the Western Region. The custom of keeping musicians of the Western Region in the Chinese court continued into the Qing dynasty (founded 16th century). Qing court records refer to eight court musicians of the Western Region who played pieces named names also found in the contemporary Uyghur muqam.
The historical flow of music has largely moved from west to east. While Chinese histories record the influence of the Western Region on central China, Uyghur music has historically absorbed much influence from the regions of Central Asia to the west, arriving along the famed Silk Road. Islam and Islamic culture spread slowly through the region, reaching Kashgar as early as the 10th century, and taking hold in Qumul to the east only in the 16th century. Uyghurs regard the Karakhan Khanate of Kashgar (founded in the 10th century) as a great age for the development of their music. This, Xinjiang's first Islamic kingdom, introduced along with the religion, the culture and learning of the Persian and Arab world. During this period the ideas of the musical theorists Al-Farabi and Ibn Shina were introduced, along with instruments like the kettle drum and shawm bands (naghra-sunay) which are believed to have played the Karakhan kings into battle.
The Chagatay era (14th-15th century) is also regarded as an important period for cultural and musical development in Central Asia as a whole, and many of the Uyghur muqam are accredited to the poet-musicians of this era, such as Nawayi, Abdurakhman Jami and Mohammed Kuchtingir. An important source on the music of this period is the History of Musicians (Tarikhi Musiqiyun), written in Chagatay by Mulla Ismatulla Mojizi in 1854-5. A copy dated 1919 was discovered in Khotan in 1950, and the book has since been published in modern Uyghur. The book is written in the genealogical style of history common in the Central Asian tradition. It begins with the biographies of Qaruz, thought to be the inventor of music, and Pythagoras), who is credited with many miracles and as the founder of the ethics of music. Al Farabi is credited with the invention of the qalun dulcimer, and as the originator of Rak, Oshshaq and Muqam. Mojizi also relates many miraculous tales of the fifteenth century musicians of the mystic tradition of the Timurid areas of Iran and Iraq. In the tale of Mawlana Sahib hi, for example, a nightingale is said to have perched on his as he sang, and the people at the majlis festival began to shout and weep, they rolled about and fainted. Fearful, they stoned the nightingale, and when the nightingale died, hi too fell down dead.
Mojizi also relates the tales of two musicians from the sixteenth century Yarkand Khanate, a period which is widely regarded by Uyghurs as the high point of their culture. Yusup Qidir Khan Yarkandi (d. c.1560) was a musician at the court of Sultan Rashid Khan. He took apprentices from Western and Central Asia, and composed Wisal Muqam. Amannisa Khan was the daughter of a forester. She was discovered, aged thirteen, by the Sultan while he was out hunting. He fell in love with her singing and married her. Mojizi also accredits the composition of Muqam to Amannisa Khan.
Contemporary Uyghur scholars suggest that the musicians named by Mojizi were not actually creators of the muqam, but instead that these musicians, in particular Amannisa Khan and Yusup Qidir Khan, re-ordered existing music to conform with the Arab-Persian tradition and names. Hence the Uyghur muqam is thought to owe less to the Arab-Persian tradition, and more to the 5th century great suites (chong of the Western Region. The well-known muqam singer, Turdi Akhun, whose 1952 recordings form the basis of contemporary published versions, places the date of the restructuring of the muqam rather later. He recounts that, according to local tradition, different musicians formerly played the different sections of the muqam: court musicians played the complex chong narrative singers (dastanchi) sang the dastan; folk singers sang the In the 19th century one Beg Aka of Kashgar brought these three groups of musicians together and unified the three repertoires. In the absence of detailed historical sources it is difficult to make any conclusive claims on the origins of the muqam.
Some of the principal Uyghur musical instruments
Dutar
- a long-necked plucked lute with two nylon (formerly silk) strings tuned a fifth or sometimes a fourth apart, with seventeen chromatic frets. The dutar is beautifully decorated, like all Uyghur lutes, with settings in horn or bone. It is used to accompany folksongs, and as a supporting instrument in the muqam. A dutar can be found in almost every Uyghur home, and is the sole instrument which Uyghur women have traditionally played. It is played glissando, mainly on the upper string but with some heterophony from the thumb on the lower string.
the longest of the Uyghur lutes at around 150cm, the has five metal strings tuned so-so-do-so-so. The melody is played on the double right-hand strings, using a metal pick (nakh on the index finger. The is sometimes used as principal instrument in the muqam, as well as for folksongs, narrative songs and instrumental pieces.
Rawap
- the shorter lute, plucked with a horn plectrum. Several different types are played by the Uyghurs. The Kashgar rawap, at around 90cm, has a small bowl-shaped body covered with skin and five metal strings, and is decorated with ornamental horns (The shorter herder's rawap (qoychi rawap), found in the Khotan region, measures around 70cm and is strung with two paired or three sheep-gut strings. Both of these types are played by the narrative singers (dastanchi and qoshaqchi). The Dolan rawap, principal instrument in the Dolan muqam, with one melodic and several sympathetic strings and pear-shaped body, ressembles the Afghan rubab more closely than the Kashgar rawap. The Qumul rawap is similiar to the Dolan version, and used in folksongs and the Qumul muqam. The Kashgar rawap has more recently become a professional virtuoso solo and orchestral instrument (tĂ©ââ‚Âââ‚Ââârawap) with six metal strings tuned do-do-so-re-la-mi. An equivalent bass rawap has also been added to professional orchestras.
Chang
The large hammer dulcimer used by the professional troupes and found in the folk context, its metal strings are strung in sets of three across several raised bridges.
Qalun
A smaller dulcimer, plucked with a bone pick held in the left hand, while the right hand presses on the string with a bronze key (gustap) to produce quarter tones and ornaments. The qalun is found more commonly in southern Xinjiang, especially amongst the Dolan. It plays a supporting role in the muqam.
Satar
- a long-necked bowed lute with one melodic and eight to twelve sympathetic metal strings. The satar plays an important role in the muqam, usually played by the lead singer (muqamchi). Its sympathetic strings may be tuned in five different ways depending on the mode of the muqam being played.
Ghijek
- a fiddle with a soundboard of stretched skin. The largest of the Uyghur ghijek is found amongst the Dolan, with one horse-hair melodic string and several metal sympathetic strings. The Qumul Ghijek ?has two bowed strings tuned a fifth apart, and six to eight sympathetic strings. The earliest Chinese historical records relate that a bowed instrument strung with horse-hair was played in the Qumul region, but the contemporary instrument is probably a fairly recent hybrid between the Chinese erhu fiddle and the Uyghur Ghijek testament to the Chinese cultural influence in this easternmost point of Xinjiang. The Ghijeknow played by professional musicians was adapted in the 1950s, today its four metal strings are tuned like the violin but its playing technique is closer to the Iranian spike fiddle, held on the knee, the bow is held loosely in the hand, palm upwards, and the strings are pressed against the bow by pivoting the instrument. This ghijekis also found in soprano and tenor versions.
Khushtar
- now a prominent instrument in the professional troupes, the khushtar viol was developed in the 1960s, modelled in its shape on instruments depicted in Xinjiang's early Buddhist cave murals. It is tuned and bowed like the professional ghijek but its tone is lower and softer, since the whole instrument is made of wood. It is also found in soprano and tenor versions.
Dap
- a frame drum, of which two types are current. The smaller at around 25-30 cm in diameter, is a virtually indispensable instrument for the muqam, playing a leading role in the instrumental sections ( The larger chong dap is used in other folk contexts, it may be used to accompany other instruments or may be played solo. The third and largest type, thought to have magic powers, is used in the healing rituals of the Uyghur shamans (baqshi or pirghun).
Naghra
- always played with the sunay, these are a pair of cast iron small kettle drums covered with cow or donkey skin laced over the body, played with a pair of sticks. The naghra-sunay group usually consists of one sunay player, with at least two and up to eleven sets of naghra which play complex rhythmic variations, with a large chong naghra maintaining the basic rhythmic cycle.
Other percussion instruments include the sapayi- paired sticks pierced with metal rings, the most common folk percussion instrument, especially used by beggars and Sufis; the tash - four stones, two held in each hand, struck repeatedly and quickly together, and the qoshuq - two wooden spoons struck together back-to-back.
Sunay
- a small double-reed shawm, its conical wooden body has seven front holes and one thumb hole. It has a metal bell and metal mouthpiece. It is played using circular breathing, and has a range of over two octaves.
Balaman
- a short double-reed vertical reed pipe with seven finger holes, tuned by a cross-piece of reed fixed near the mouth end of the instrument. The balaman is now found only in the Khotan region, where it is used as a lead instrument in the muqam.
Qowuz
- the metal jaw harp, played mainly by Uyghur women up until the 1950s, it is now rarely seen.
In addition to these contemporary instruments, instruments historically used by the Uyghurs include the ghunqa - a form of harp, the lute - ancestor of the Chinese pipa, the jalla - a bronze skin-covered tambourine, the sapal chora ocarina, and the isqirt slide flute.
The Muqam
The Uyghur muqam are large-scale suites consisting of sung poetry, stories, dance tunes and instrumental sections. Some of the lyrics of the muqam are drawn from the great Central Asian Chagatay poets, Nawayi, Shah Fuzuli, Mulla Belil and Zelil. Some are drawn from folk poetry, especially the popular tale of the lover. Much of the poetry is linked to the imagery and ideals of the Sufis. The muqam are usually performed by a small ensemble of singers, led by the lead singer muqamchi, accompanied by plucked or bowed lutes and dap frame drum, but they may also be played in instrumental form by kettle drum and shawm (naghra-sunay) bands. Playing the muqam is not reserved to an exclusive group of professional musicians; historically it was performed in folk contexts as well as in the courts of local kings. Men and women, beggars and respected religious men may practice this tradition, and the muqam are often referred to in terms of a spiritual, even physical need. Listening to the muqam can still serve a religious and meditative function, especially in the context of Xinjiang's great religious festivals. Contemporary scholars refer to four distinct regional genres: the Twelve Muqam of the Kashgar-Yarkand region, the Turpan Muqam, the Qumul Muqam, and the Dolan Muqam.
The Twelve Muqam each consist of suites of fixed melodic sequences and order. To sing a complete muqam takes around two hours. The names of the muqam are drawn from Arabic and Persian, many related to the names of the Arab maqam: Rak, Chebiyat MushawrÄ Oshshaq, Bayat, Nawa, Sigah, Iraq.
Each of the Twelve Muqam is structured as follows:
MuqÄam ntroduction) - sung solo in free meter. Themes dwell on human suffering and religious feeling. The lyrics are attributed the great Central Asian poets.
Chong Neghme great music) - a suite of named pieces in varying set rhythms. Each sung piece is followed by an instrumental ornamented version,For example, in the piece Oshshaq muqamining the first part of the name indicates the modal and melodic material relating to Oshshaq muqam, while the second part indicates the 6/4 rhythm of â‚ÂÅ¡?is the longest and most complex section of the muqam. Of the muqam performed today only about half possess the full complement of eight pieces in the chong neghme and work is ongoing to restore, or more often recreate, the missing pieces.
Dastan (narrative songs) - each muqam contains several dastan in different rhythms. Again each dastan is followed by an instrumental mereghul. The lyrics are drawn from sections of folk narrative songs and relate the stories of famous lovers. The melodic range of the dastan is particularly wide.
shrep gathering) - several faster sung pieces in 2/4 or sometimes 7/8 rhythms, consisting of folk love poetry. This section of the muqam is for dancing. Usually the lyrics of the first attributed to a famous poet.
Structure
Chong neghme unmetered
6/4
Dastan
1 4/4 or 6/4
2 7/8
3 3/4
4 6/8
Unlike the Arab tradition, the term muqam does not imply mode to Uyghurs. Its associations include mood, smell or style (piraq), pitch, tone of voice, person, time or place. The term also refers to the place where musicians performed in the royal courts. The term muqam has moral power, as in the saying "uning muqami yoq" (he has no muqam, i.e. he is unreasonable). Each muqam is distinguished by its dominant melodic patterns and modal characteristics, some feature the use of a principal and a secondary mode. Modulation is a major feature of the Twelve Muqam. A single piece may pass from a heptatonic to hexatonic to a pentatonic scale. In pitch the muqam are not confined to the tempered scale, but make frequent use of raised or lowered notes, pitched according to the sense of the musician. Unfixed sliding notes are common, and used frequently in modulation, especially the fourth or seventh of the scale. Uyghurs excel in the art of juggling modes. In the course of one piece a new mode appears, subtly changes, makes a brief reappearance, and moves back into the principal mode.
The development of melodic material is an attractive feature of the muqam. Typically a single theme develops over the course of several phrases, tracing an arc moving from low to high to low pitch, then transposing into the secondary mode. The many varied rhythmic cycles are somewhat shorter than those of the classical Turkish tradition, but they are brought to life by the complex and diverse variations rendered by the drum. Irregular aqsaq rhythms are common, and another attractive feature of Uyghur music is the tendency to transform ternary rhythms into binary rhythms, overlaying a basic 7/8, for example, with varying sets of duolets and quadruplets.
The Twelve Muqam are found around southern Xinjiang, and also in the Ili valley although only the and dastan sections are now performed in Ili. The vocal style here has absorbed much of the local flavour, and the preferred instruments are the plucked lutes and dutar, the chang hammer dulcimer, and the violin, while the dap frame drum is rarely used. The other three regional muqam are distinct from the Twelve Muqam in structure. The Turpan Muqam, of which nine have been creditably collected, each consist of a suite in six named sections:
- in free rhythm, sung solo
5/4 or 13/8 rhythm, a slow sung piece
Jula - in 4/4, a moderate dance piece
in 4/4, an accelerating dance piece including the local dance piece, Nazarkum.
in 4/4, a moderate dance piece
Each of the Turpan Muqam generally corresponds to one mode, and each is about thirty minutes in length. Although no information on its historical transmission is currently available, musically there is much to link the Turpan Muqam to the chong of the Twelve Muqam. While the section names differ, there is correspondence in overall structure, rhythmic cycles and melodic material. The preferred instrument for the Turpan Muqam is the satar bowed lute, plus dutar, chang and dap frame drum accompanying voices. The Turpan Muqam are also played in an instrumental version on the naghra-sunay combination. Skilled drummers add breath-taking variations to the basic rhythms, transforming the Yalangchikit section, for example, from its basic 5/4-beat into a 17-beat aqsaq.
Although it is common practice now to refer to the Qumul Muqam, the use of term muqam here is recent. The Qumul Muqam take the form of suites of local folksongs, varying in length between eight and twenty-two songs, with a free rhythm at their head. Nineteen suites have been collected and published as the Qumul Muqam. Each suite bears an Arab or Persian name, some of which are similiar to the Twelve Muqam. Musically, however, there is little to link the Qumul tradition to the Twelve Muqam. Qumul folk musicians still use the local names, thus the Qumul Rak Muqam is popularly known as Sayrang Bulbulum (Sing, My Nightingale). The Qumul Muqam have a strong pentatonic basis, rhythms include 2/4, 4/4, 5/8, and 7/8. The main instrument for the Qumul Muqam is the Qumul ghijekaccompanied by the Qumul rawap, chang and dap.
The Dolan Uyghurs who live in the region between Aqsu and Kashgar have their own distinctive muqam tradition. The Dolan Muqam take the form of a five-part suite:
Serilma - in 4/4 or 5/8. The dancers whirl, and some enter a trance-like state
Some of the names of the Dolan Muqam are the same as the Twelve Muqam, but musically they are distinct at six to nine minutes in length, and nine suites have been identified. Folk musicians tend to refer to their suites as bayawan (desert), suggesting that the use of the term muqam in this context is also a rather recent phenomenon. The instruments and texts used by the Dolan are unique. The Dolan Muqam are accompanied by drummers, a Dolan rawap, Dolan ghijek… and the qalun dulcimer. Rhythmically, syncopation is common in the Dolan Muqam, they use hexatonic and heptatonic modes, with much use of modulation and raised or lowered tones. The unique feature of the Dolan Muqam is that each of the different instruments follow different melodic patterns as they play, giving a sense of heterophony and heterorhythm. Local musicologists like to say that if the Twelve Muqam are the classical music of the Uyghurs, then the Dolan Muqam are the Uyghurs' jazz, remarking on their complex instrumental patterns and ecstatic falsetto vocal style. They also suggest that the Dolan is a pure folk tradition, unlike the Twelve Muqam, which has never been taken into the court and ordered and refined.
Folksong
The Uyghurs classify folksongs according to their region of origin, and each region has its own distinctive sound. Modally the songs of southern Xinjiang are usually heptatonic while the songs of Ili, Turpan and Qumul are more commonly pentatonic or hexatonic. Many folksongs have recurrent raised or lowered intervals. Folksongs may take any note of the scale as tonic, and many folksongs feature modulation to a secondary mode. Rhythms are in short cycles, with much variation. The Ili style tends to use duple rhythms while in the south 5/8, 7/8 and 9/8 rhythms also appear. Primarily accompanied by the dutar and/or a frame drum, one interesting feature of Uyghur folksong is that the accented drum beat does not fall at the beginning or end of the melodic phrase. The singing style is highly ornamented and uses a wide range, especially in the songs of Ili whose attractive swoops and leaps in the melodic line have lead the Chinese to term them 'wolf songs' (lang'ge). The Qumul style is considered softer, while Kashgar style is more vigorous. Songs are usually short, lasting a few minutes, and are commonly strung together into suites like the street song suite (kocha nakhshisi
of Ili. The vast majority of song lyrics dwell on tragic love, others take religious or local historical themes, and others are comical.
Dance Music
Uyghurs use the term from the Arab: carved image) to refer suites of between six and thirteen folksongs played usually for dancing. All the major oasis towns each have their own distinctive as does the Ili valley and the Dolan people. Each employs the distinctive vocal style and a fixed suite of folksongs of its own region, but the across the region are all related rhythmically, beginning with the same moderate four-beat dance rhythm and move gradually towards a faster four-beat. Each region uses its own preferred instrumental combination to accompanying singers, and the may also be played in a purely instrumental version by the naghra sunay bands.
Other forms of dance music are specifically dedicated to dancing. During the festival of Qurban, naghra-sunay bands may play on the roofs of the main mosques, most famously in Kashgar, and large crowds gather to dance the local styles of shadiyana and sama throughout the night. Many styles of Uyghur dancing involve a theatrical element, like the ? comic skits with sung lyrics and spoken parts, or the popular dance nazarkum of Turpan. Some Uyghur dances are thought to be of totemic origin and may formerly have served a ritual function although they are now performed for entertainment, like the swan dance (ghaz ussul) or horse dance (at ussul) in which the dancer dresses in pantomime animal costume.
Narrative songs (There are five named genres of narrative songs, performed by one or several singers accompanying themselves on plucked lutes or percussion. Some dastan are to do with famous lovers, like the tale of Gherip Senme or Horliqa and , others tell of mythical and historical heroes and heroines of the Uyghurs like Emir Guroghli, Abdurakhman Khan, and Nuzugum. Some of these tales have a long and complex provenance, taken from the oral tradition and reworked by the Central Asian poets and returned to the folk context. Others are based on more recent historical events. Musically the dastan employ a comparatively wide pitch range, they are attractive melodically, and may use any of the modes found in Uyghur folksongs. Dastan are found in 3/4, 4/4, 5/8 or 7/8 rhythms. Qoshaq are short rhymed poems, on moral or comical themes, employing a narrower pitch range. The ?skits are also counted as a genre of narrative song. The ´hish are sung in duets and mix sections of speech and song. They are usually comical and may be theatrical in performance, often involving cross-dressing. The are stories relating to the Islamic tradition or on moral themes, with short sung refrains and longer spoken sections, usually performed without musical instruments.
Formerly after Friday prayers people gathered in teahouses to listen to the story-tellers, but the tradition is now increasingly rare, a phenomenon of modernisation, in particular the impact of television and cassettes. But storytellers can still be found today on the streets of Xinjiang's bazaars, and especially in the poorer south, and they are common sight at Xinjiang's great mazar festivals held at the tombs of Islamic saints, where people gather in large crowds to listen.
Instrumental music
The Uyghurs play many forms of instrumental music in diverse styles, many derived from vocal genres. Popular pieces include performed on the and dutar. Many musical genres are also played in instrumental form by the naghra-sunay bands.
Religion and music
Amongst the Uyghurs the boundaries of the sacred and the secular are blurred, and many forms of secular music are performed in ritual contexts. Some musical forms, however, are unique to the ritual context. Uyghur ritual healers, still found in the countryside, are known as baqshi or pirghun. Their ritual chants of expulsion often employ local folksong melodies, and sometimes their lyrics are on the same themes of love as the folksongs. They are usually accompanied by several drummers (dapTheir rituals are strongly shamanic in form, with the use of the rhythms of the frame drum to drive out the possessing spirit, and the trance-like dance of the pirghun. Some Uyghur dance forms, like the sama, are also thought to have shamanic roots.
The Uyghur Sufi lodges maintain a unique musical tradition in their large-scale dhikr rituals. The practice of dhikr, found amongst Sufis across Central Asia, Iran, and Turkey, refers to the recitation of the names of Allah and Islamic saints. Amongst the Uyghurs this ritual is popularly termed - circling (and talking), while zikiri (dhikr) refers specifically to the ritual chants. The ritual song
âis sung in a free metered falsetto, with a plangent melody. As the names and deeds of the saints, in this tradition the founder of the lodge and the subsequent generations of his disciples, are recited, the men attending the ceremony weep. As the singer moves into the metered section, at first the men kneel and rock back and forth energetically, then they begin to move in a large circle, moving their arms to the beat and chanting. Each chant has a specific rhythm, and up to seventeen may be performed in the course of a ritual, lasting up to seven hours. In the Khotan region, up to the 1970s, Sufi rituals were accompanied by musical instruments, including bowed and plucked lutes and percussion. This practice has now virtually died out, although some groups still use sapayi percussion sticks to accompany their chants.
Women Sufi ritualists, known as are numerous across the region. Their ceremonies are similiar in form to those of the men, although the melodies of their ritual songs (munajatdiffer from the of the men. The also sing at mazar festivals, they may serve as mourners at funerals, and they conduct healing and exorcism rituals (in peoples homes. Their plangent munajÄ‚songs, usually sung unaccompanied, are considered to be very moving. Amongst the Uyghurs religious mendicants can still be found, called ashiq or mÄ‚n. These wandering beggars are said to have consecrated their life to music-making for God, and Uyghurs are very charitable towards them. Today they most commonly use percussion instruments, dap, sapayi Äor tash, but at mazar festivals they may also play plucked or bowed lutes. Many of their songs, also called are closely related to the sections of the muqam.
Contexts
The Uyghurs hold or gatherings regularly at festival times, and for many kinds of toy - weddings, circumcisions, for girls coming of age, for the harvest, etc. are common around the region, and may include any number of people. The Dolan are commonly held on a much larger scale, attended by hundreds of people, and often last the whole night. Such occasions are incomplete without music. Alongside performance of the muqam and dancing, comical skits and epic songs, an akhun may be invited to discourse on moral and religious questions, and have traditionally served the social function of a public court, with wrongdoers brought before the organiser (yigit beshi) to be criticised and punished. At weddings, the more solemn rituals of the morning held in the groom's home are often followed by singing from the muqam. When the groom goes to fetch the bride, the procession is led by a naghra-sunay band, these days often played from the back of a truck. In the afternoon, a banquet is held and a band is employed to sing a range of music from folksongs and to pop music, for dancing. The festivals of Qurban, Rozi and Nawruz are also important occasions for musical activity, and the great mazar festivals held at the tombs of Islamic saints are the venues for all kinds of music: muqam, story-telling, Sufi ritual music, and dancing.
Bibliography
During, Jean & Trebinjac, Sabine. 1991. Introduction au Muqam Ouigour. Bloomington, Indiana.
Harris, Rachel. 1998. Music, Identity and Persuasion: ethnic minority music in Xinjiang, China. Ph.D. Dissertation. London University.
___ 2001. 'Wang Luobin: "Folksong King of the Northwest" or Song Thief? Copyright, representation and Chinese "folksongs".' in Latham, Kevin & Thompson, Stuart eds. Consuming China: approaches to cultural change in contemporary China. Curzon Press.
___ 2001. 'Cassettes, Bazaars and Saving the Nation: the Uyghur Music Industry in Xinjiang, China.' in Craig, Tim & King, Richard eds. Global Goes Local: Popular Culture in Asia. University of British Columbia Press.
Light, Nathan. 1998. Slippery Paths: The Performance and Canonization of Turkic Literature and Uyghur Muqam Song in Islam and Modernity. (Folklore, Indiana University).
Mackerras, Colin. 1984. 'The Uighur Mukam'. Asian Music.
___ 1995. China's Minority Cultures: identities and integration since 1912. New York: Longman.
Roberts, Sean. 1998. 'Negotiating Locality, Islam, and National Culture in a Changing Borderlands: the revival of the ritual among young Uighur men in the Ili valley.' Central Asian Survey. 17/4. pp672-700.
Svanberg, Ingvar. 1996. 'Ethnic Categorizations and Cultural Diversity in Xinjiang: The Dolans along Yarkand River'. Central Asiatic Journal. 40/2. pp260-282.
Trebinjac, Sabine. 1995. 'Femme, Seule et Venue d'Ailleurs: trois atouts d'un ethnomusicologue au Turkestan Chinois.' Cahiers de Musiques Traditionelles 8.
___ 2000. Le Pouvoir en Chantant:l'art de fabriquer une musique chinoise. Nanterre: SociÄ___ 2000. New Grove Dictionary of Music: entry on Northwest China.
Zhongguo Minjian Yinyue Jicheng: Xinjiang (Anthology of Chinese Folk Music: Xinjiang).
Zhou Ji. 1998. Weiwu'erzu (The Uyghurs) Chapter 8 (pp295-373) in: Zhongguo Shaoshu Minzu Yinyue Shi (History of Music of Chinese Ethnic Minorities). Yuan Bingchang & Feng Guangyu eds. Zhongyang minzu daxue cbs.
___ 2001. Youguan 'Daolang Mukamu' de bijiao yanjiu (Comparative research on the Dolan Muqam). Zhongyang yinyue xueyuan xuebao 2001/1.
Recordings
Music of Chinese Minorities. 1981. Japan: King Record Co.
Turkestan Chinois/Xinjiang: musique Ouigoures. 1990. Recordings by Sabine Trebinjac & Jean During. France: OCORA.
La Route de Soie, Chine, Xinjiang. 1992. Recordings by Anderson Bakewell. France:
Production Sunset.
Music of Xinjiang. Xinjiang Song-and-Dance Troupe. 1993. BMG Hong Kong Ltd.
The Red Rose: Xinjiang Instrumental Music. Mukam Art Troupe of Xinjiang. 1998. Hong Kong: Hugo Productions. HRP 7169-2.
Don't Torment Me, Dear: Xinjiang Folk Songs. Mukam Art Troupe of Xinjiang. 1998. Hong Kong: Hugo Productions. HRP 7170-2.
The Uyghur Musicians from Xinjiang: music from the oasis towns of Central Asia. 2000. UK: Globestyle. CDORBD 098.
Friday, September 26, 2008
Uyghurlarning Medeniyette Chékinishidiki Tarixi Sewepler
Ghalip Barat Erk
Uyghurlar qedimki dewrde tereqqi qilghan sherq xelqliridin biri idi, emma yéqinqi 3- 4 esirde tereqqiyati eng qalaq haletke chüshüp qaldi, bu zadi nime üchün?
1 . Tereqqiyatning aldinqi sherti tinchliq bolmighan
Tarix betlirini waraqlaydighan bolsaq bileleymizki 1600-yilidin 1900- yilighiche bolghan 300 yil uyghur jem'iyiti pütünley urush oti ichide qalghan hemme yerni qan hidi purap turidighan jem'iyetke aylan'ghan. Seidiye xandanliqining adilliqi bilen dang chiqarghan sultani Abdukérimxanning qestke uchrishi bilen xandanliq xarablishishqa yüzlendi. Xanliq dairisi xanzadilerning üstünlük, bayliq, xanliq, térrétoriye (zémin) talishidighan urush sehnisige aylandi, bir mezgil güllen'gen bu dölet halaketke yüzlendi. Sultan seidxandin bashlan'ghan sopilargha murit bulush ewjige chiqip pütkül xelq birqanche topqa bölündi, eslidin xaniqalarda istiqamet qiliwatqan sopilar hoquq talishish küreshlirige aktip ishtirak qildi hemde qestlep öltürüsh, muritlirigha rehberlik qilip hakimiyet talishish küreshliride az bolmighan qirghinchiliqlarning biwaste sewepkarigha aylandi. Axirqi hésabta sopilarning bölgünchilik we hiyle mikirliri, seidiye ewladlirining iqtidarsizliqi tüpeyli 1680- yili hakimiyet uyghurlardin jonggharlarning qoligha ötti, sopilar jonggharlarning sadiq ghalchilirigha aylinip özlirining qorchaq hakimiyitini tikleshke muyesser boldi. Sopilarning jonggharlar yardimide tiklen'gen bu qorchaq hakimiyiti emeliyette xelqni ékispilatatsiye qilip bayliq toplap uni xojayinlirigha sowgha qilip xelqni téximu dehshetlik weyranchiliqqa giriptar qildi. Sopilarning dehshetlik zulumi astida uyghur xelqi jonggharlar üchün séliq tölep, qul dédek tutup berdi. Pütkül uyghur diyari sopilarning”aq taghliq“ we ”qara taghliq“ tin ibaret ikki mezhepning hakimiyet, murit, bayliq talishidighan, öz- ara qirghinchiliq qilishidighan halaket meydanigha aylandi.
Bu ikki mezhep qirghinchiliq qilishqandin sirt özlirining sopistik idiyisi boyiche medeniyetni qattiq teqib qilip medeniyetni xelq turmushidin we uyghur jem'iyitidin yuqatmaq boldi, jümlidin medeniyet erbaplirinimu qirghin qilip yuqatti. Hakimiyet jonggharlar we ularning hamiyliqidiki sopilarning qolidin manju - ching impériyisige ötkendin kéyin, ching sulalisining chérik hökümranliri bir türküm yerlik féodallar bilen éghiz- burun yaliship, xelqqe éghir zulumlarni saldi. Netijide puqralar éghir zulumgha qarshi köp qétim qozghilang qilghan bolsimu intayin dehshetlik basturuldi, üchturpan jigde yéghiliqi ( pütün xelq qirghin qilip yoqutulghan dégen melumatlar bar ) we her qétimliq qozghilangning meghlubiyitidin kéyin xelqning yurt makanini tashlap bashqa yurtlargha köchüshi, shimali Uyghuristanda qirghin qilip adem qalmighanda ( Xitay tarix kitaplirida Shimaliy Uyghuristan we yette su rayonining qedimdin Uyghurlar yashap kelgen tupraq ikenliki shunche köp yerde tilgha élinghandin bashqa, Mehmud kashigheri ‹‹ türki tillar diwani ›› da bu yerning uyghurlarning Uyghurlarning wetini ikenliki , ularning intayin güllengen sheherlirining bolghanlighini bayan qilghan) jenubtin ahale köchürüshi shuning misalidur.
Xelqning qozghilangliri he dégendila meghlup bulup turdi, sewebi ularning rehberlik qatlimi shekillenmigen, tarix danko yaki ata türk mustapa kamal kebi rehberni wujutqa keltürmigenidi, azadliq heriketlirining nishani peqet zulumni yoqitish bolghini üchün inqilabtin xojilarmu paydilinip öz hakimiyitini tikleshke tirishti, xojilarning topilanglirimu xelqning talapet tartishigha sewebchi bulup ziyanlarnimu keltürdi.
19- Esirning kéyinki yérimigha kelgende xelq bir qétim keng kölemlik azadliq üchün qozghilang kötürüp xoten, qeshqer, kuchar we ghuljilarda hakimiyitini tiklidi, lékin ulargha yétekchilik qilghudek bashchilar bolmighanliqtin xotende hebibullahaji, kuchada rashadinxan kebi sopi- zahit hakimiyet ishliridin xewersizler rehberlik qilip bölünme halette xanliq qilishti. Ularda weten, xelq, millet éngi bolmighanliqtin birliship hakimiyet qurup xelqchil siyaset yürgüzüshke qadir bolalmay aqiwet xelqning ghalibiyet méwisini qoqanliq rengwaz yaqupbegning hiyle- mikri aldida tartquzup qoydi.
Ili sultanliqi, ürümchi- sanji xuyzu hakimiyiti, kuchar rashidinxan xoja hakimiyiti, xoten hebibulla xoja hakimiyiti we qeshqer buzruk xoja (emeliyette bedölet hakimiyiti bulup aq taghliq xojilarning qollishini qolgha keltürüsh üchün jahan'gir xojining oghli buzruk xojidin paydilan'ghan)ning öz-ara istila urushliri yüz berdi we yaqupbegning jenubi shinjang hem turpan, ürümchilerni igilep atalmish ” bedölet yette sheher hakimiyiti“ ni qurdi. 1878- Yili ching sulalisi hemmini yéngip özining nispi haldiki tinchliq hakimiyitini yürgüzgiche yenila urush dawam qilip keldi. Tarix betlirini waraqlap baqsaq, jümlidin eyni waqitta urushqa biwaste qatnashqan, urush weyranchiliqini öz közi bilen körgen tarixchi alimimiz molla musa sayraminining "tarixi hemidi" ," tarixi eminiye" kitablirini köridighan bolsaq bu heqte yéterlik chüshenchige ige bolalaymiz. Misal:
"Atiliq ghazi yigitliri, serwazliri adem öltürüshtin charchidi, qolliri qapardi. Atiliq ghazi qoshunigha egiship kelgen qassaplarni we xotendiki yaqa yurttin kelgen musapir qassaplarni chaqirip kélip adem öltürüshke buyridi. Qassaplar xendek léwide turup ademlerni boghuzlap xendekke ittiriwerdi.... Shu qétim töt tümen adem halak bolghan bolsa kérek."
Qedirlik kitabxanlirimizgha bu xil qirghinchiliqtin téximu köp pakitlarni körsitip béreleymiz. Chünki bizning tariximiz bu xil qirghinchiliqlar bilen tolup ketken. Qan hidi, adem ustixanliri tarim wadisining hemme yérini qaplighan idi. ” Uyushqaq, yenggüchi, eqilliq“ menalirigha ige xasiyetlik nami bar uyghur xelqimu bir uchum mezhepchi, bayliqxumar, huquqperest, urushperstler teripidin urush qaynimigha mejburi sörep kirildi. Xelq öz hayatighimu képillik qilalmaydighan, etisigimu ishench qilalmaydighan bulup qaldi. Eshu bir uchum rezil shexsler özining shexsi menpeeti, paraghetlik turmushi üchün milletni, xelqni, wetenni, kelgüsini, ewladlarni püchek pulgha (erzimes shexsi menpeetige) sétiwetti, uyghur diyari halaketke yüzlendi.
1678 - Yilidin 1685- yilighiche jonggharlarning uyghurlarni istila qilish urushliri boldi, aq taghliqlarning dahiysi appaq xoja dalay lamagha bash urup medet tilishi bilen purset kütüwatqan jonggharlar seidiye uyghur dölitige hujum qildi. Appaq xojining aq taghliq muritliri ichidin maslashti, shuning bilen jonggharlar ghelibe qilip uyghurlarni öz hökümranliqigha aldi.
1755 - Yili ching sulalisi shimali shinjangni istila qildi.
1759 -Yili ching sulalisi chong - kichik xojilarning topilingini tinchitip shinjangni öz hökümranliqigha aldi. Qara taghliq wetenperwerler aq taghliq düshmenlirini yoqutush üchün ching sulalisining ghelibe qilishida ichki jehettin masliship zor töhpilerni qoshti.
1765- Yili üchturpan uyghurliri qozghilang kötürdi, bu meshhur jigde yéghiliqi bulup ching sulalisi ghelibe qilghandin kéyin barliq ahalini qirghin qilip tügetti.
1803- Yili yüsüp xojidin paydilinip qoqenlikler parakendichilik saldi.
1820-Yilidin 1828-yilighiche jahan'gir xojining köp qétimliq topilingi boldi.
1845-Yili qeshqerde uyghur we qirghiz déhqanlar qozghilang kötürgen.
1847-Yili yette xoja topilingi boldi.
1852-Yili welixan töre töt qétim bésip kirip nurghun qirghinchiliq qilghan we jallatliq qilip nechche kalla munari yasighan.
1854-Yili qeshqerde déhqanlar qozghilang kötürgen.
1857-Yili atush mis kan ishchiliri, memtili bashchiliqida kuchar déhqanliri, xotenning bir qisim yéziliridiki déhqanlar qozghilang qilghan, welixan törimu topilang kötürgen.
1858- Yili qeshqerde bir qisim déhqanlar qozghilang kötürgen.
1860 -Yili yekende, 1862-yili xoten, kuchar, baylarda qozghilang bolghan.
1864-Yili kucha déhqanliri qozghilang kötürüp ghelibe qilghan hemde rashidinxan hakimiyiti tiklen'gen.
1864-Yili xoten déhqanliri qozghilang qilip ghelibe qilghan hemde hebibulla haji hakimiyiti tiklen'gen.
1864- Yili ili xelqi qozghilang kötürüp ghelibe qilghan hemde ili sultanliqini qurghan.
1864- Yili sidiq beg qeshqerni ishghal qilghan.
1865 -Yili qoqentlik qoshbégi yaqupbeg aq taghliqlardin buzruk xojini özige qalqan qilip qeshqerge kirdi hem aq taghliq xojilar buzruk xoja üchün ularni qollidi. U ching sulalisi teripidin yoqitilghiche her xil urush we qirghinchiliqlar bulup turdi.
1871-Yili charrosiye ching sulalisi bilen tüzülgen toxtam boyiche ili sultanliqini ishghal qildi.
1875- Yili ching sulalisi qoshunliri shinjanggha yürüsh qildi. 1878-Yili ching sulalisi pütün ghelibini qolgha keltürüp jenubi shinjang we ürümchi, turpan rayunlirini ishghal qildi.
1881- Yili ching sulalisi(qaraxan) charrosiye (aqxan)gha 70 ming kwadrat kilométir zémin we besh milyon 9000ser kömüsh urush chiqimi tölep ilini qayturiwaldi.
Yuqurida körginimizdek nurghun qozghilang hem topilanglar boldi, xelqning ghelibe qilghan, meghlup bolghan dewirlirimu boldi, emma keng xelq ammisigha héchbir menpeet nésip bolmidi. Chünki xelq intayin töwen ang sewiyide bolghini üchün peqet chérik, mustebit hakimiyetni aghdurushnila meqset qilghan bulup konkrét nishan bolmighan, ularda mexsus hakimyetchilikni chüshen'güdek sewiye, siyasi pérogiramma tüzgidek iqtidar bolmighanliqtin ghelibe miwisi he dégende bir uchum sopi - zahit, xoja- ishanlarning qoligha chüshüp ketti yaki shular teripidin paydilinip kétildi, xelq ikki sopilar mezhipining muritlirigha aylinip ketkini üchün bir top qozghilang qilsa ikkinchi bir terep ulargha qarshi turdi, netijide hökümranlar uyghurlarning ”öz yéghida öz göshini qoridi“.
Seidiye uyghur döliti dewridin bashlap aq taghliq we qara taghliqlar hakimiyet yürgüzse yaki hakimiyetke tesir körsitelise ikkinchi birterepni qattiq qirghin qildi, eger bir mezhep xelq qozghilingi bilen hakimiyet tiklise yaki qozghilanggha ishtirak qilsa ikkinchi biri ulargha qarshi meydanda turdi, mesilen: aq taghliq xojilarning rehbiri qara taghliqlar tesiridiki seidiye xanliqini yoqutush üchün dalay lamagha bash urup jonggharlarni bashlap kélip muritlirini ichki jehettin maslashturup uyghur xelqini jonggharlargha qul qilip berdi.
Qara taghliq xojilar bolsa jonggharlar we ularning hamiyliqidiki aq taghliq xojilar hakimiyitini yoqutush üchün ching sulalisigha yol bashlidi (qara taghliq xojilar shu xizmetliri üchün uyghur zéminide wang, gung menseplirige ériship bir mezgil xelqni ézip paraghetlik turmush kechürdi, qumul wangliri, kuchar wangliri, turpan- ili xojiliri shularning misali) we muritliri ichki jehettin maslashti. Gerche kucha we xoten qatarliq jaylarda hakimiyet tiklen'gen bolsimu xelqqe nep élip kélelmidi. Bu heqte tarixchi molla musa sayrami epsuslan'ghan halda ” ... Kucha xojiliridin rashidin xojam dégen mewlane ershidin welining mazirida dua telep bilen yatqan, hich kishi bilen arilashmaydighan we derwish teriqiside ömür ötküziwatqan bir adem idi ... Aq kigiz üstide olturghuzup, burunqi sultanliq qaidisi boyiche xanliq textide olturghuzdi ... Bu sheherlerde nahayiti köp ghezine- mülük, qoral- yaraqlargha ige boldi, nahayiti köp ghezine toplandi. Bularning hemmisi tuluq muhemmet yaqup bék atiliq ghazining qoligha chüshti.
Ular shunchilik dölet hökümetke ige bulup, nurghun mal- mülük toplighan chaghlarda ya özining birer uruq- qayashlarigha rehim we shepqet qilip baqmidi, ya birer duaguy, ehli pezil we hünerwenlerge kengri in'am we éhsan qilip, ularning mal dunyagha bolghan éhtiyajidin chiqmidi, ya birer derya- östengge köwrük saldurup yaxshiliq qilmidi, ya meschit xaniqa bina qilip, köl quduqlarni kolitip wexpe eshyalar toxtatmidi .... Nemune eser qaldurmay nam nishansiz ketti. Ulardin héchbir nemune yadikar yaki yaxshi ish baqi qalmidi .... "Dep lenet oquydu. Alimning bayanigha qarighanda bu xil lenetke yene xoten padishahi hebibulla hajimu duchar bulup umu xelq inqilap qilip hakimiyetni élip padishahliqqa olturghuzsa umu oxshashla xelq üchün qilchilik yaxshi ish qilip bermestin ghezinini aldi bilen bedöletning kéyin ching sulalisining qoligha oshuqi bilen chüshüshige sewebchi bolghan. Ili sultanliqini éytsaq 10 yilliq hayatida qanche sultan almashti? Shuning özila kupaye.
Welixan törining qilmishini körsek:” welixan törem kashigherni muhasire qilip, qishlaq we kentlirini qolgha kirgüzüp .... Töt kalla munarisi yasaptu. Munarning égizliki on ikki gez miqdari kéletti deydu. Lékin uning özi beng chékish, hayasiz ishlarni qilish we qan töküshtin héchqandaq özini tartip éhtiyat qilmaydiken.“ Xelq étiqat qilghan xojilar meghlup bulup ottura asiyagha qachqinida qirghinchiliqqa yenila azadliqqa, barawerlikke intilgen, barawerlik, ademdek yashash üchün küresh qilghan xelq qanliq qirghinda qaldi. Ili qayturiwélin'ghanda 50 nechche ming uyghur ahalisining yurt makanini tashlap charosiye dairisidiki ottura asiyagha köchüshi, rosiyelik ظa.N. Kurpatkinning" qeshqeriye "namliq kitabida yazghan" jongguluqlar bu weqeni” xojilar yéghiliqi“ dep ataydu.
Bu weqening netijiside 20000tütün yeni 100000 kishi ching sulalisining öch élishidin qorqinidin , qeshqer, yeken we aqsulardiki yurt makanliridin ayrilip, xojilarning keynidin taghqa chiqip ketti ... Bu qétimqi qach- qach 1-ayda yüz berdi. Shu künlerde shiwirghan arilash qattiq qar yéghiwatqan bulup, bu ach yalingach kembeghellerning köpchiliki iz déreksiz yoqalghan", bu waqieler her qétimliq qozghilanglar hem qozghilanglar meghlubiyitidin kéyinki qattiq qirghinchiliqlar bolghanlighini toluq ispatlap béridu. Heqiqet shuni éniq körsitip berdiki gerche xelq qozghilip mustebit hem chérik hakimiyetni aghdurushni közlisimu ularda eshu zulumni yuqutushtin özge nishan bolmighan, ularda birer siyasi pérogiramma bolmighan hem bolishimu mumkin emes idi, chünki xelqte unchilik iqtidar bolmighan, ularda birer siyasi nishan ortaq étiqat bolmighini üchün qan töküp inqilap qilsimu birlishelmestin bölünüp yashap börige yem bolghan.
Ularning qisqa hakimyetliri, qozghilangliri meghlup bolghandin kéyin xelq yenimu qattiq dishwarchiliqqa duchar bolghan jümlidin yurt makanini tashlap chiqishqa mejbur bolghan. Charrosiye ilini ching sulalisigha ötküzüp bergende ching sulalisining öch élishidin ensirigen ahale rosiye térritoriyisige köchti. Molla musa sayrami "bu yette sheherni seremjan qilghandin kéyin, yette sheherde qiriq ming chérik turghuzushqa höküm qildi. Lékin ilini igiligen chaghda bir milyondin artuq ademni halaketke giriptar qilghan idi. Nurghun adem terep terepke qéchip ili etrapida adem guruhi az qaldi... , Dise xaqan mensepdarliri bu yette sheherde töremge yar bolghan yaki töremning ishini tutup xizmet qilghan ademlerni izdep tépip öltürüp, ularning charwa mal we zéminlirini olja qilip, onmingdin köprek xotun-qiz we oghul reside- nariside balilarni olja esir qilip u terep lenju ölkisi, bu terep ili, chöchekke élip bérip, xitaylargha tapshurup we xizmitige tutup berdi" ○6 deydu.
2. Islamiyettin chetnigen sopistik dini esebiylikning élip kelgen jahaletning weyranchiliqi
Qazaq alimi choqan welixanupning bayanigha asaslan'ghanda pütkül uyghur xelqi sopilarning ikki gorohigha bölünüp ketken bulup qeshqer, aqsu, kuchalarda aq taghliqlar mezhipidiki ahale köp bolsa, yéngisar, yarkent, xotenlerde qara taghliq xojilargha murit bolghan ahaliler köp bolghan. Ular herbir sheher yurtlardimu muritliri arqiliq xelqni parchilighan bulup öz- ara alaqimu qilmaydighan bolghan ( misal qilsaq qeshqer shehri ahalisining sherqi shimal tereptikiliri ichide aq taghliqlar köp sanni, gherbi jenup mehelle kentliride qara taghliqlar köp bolghan), öz- ara perqlendürüsh üchün aq we qara taqi kiygen, aq taghliq we qara taghliq namlirimu shundin kelgen.
Biz tarixi pakitlardin eyni waqitta sopizimning qanchilik yamrap ketkenlikini, nadan xelqning sopizimning kishenliride meniwiyet jehettin qandaq xaraplashqanliqini körüp baqayli:
Alla xasliqi xojamlargha xas yaki alla xojam dep xojamlargha heddidin ziyade eqide we ixlas qilip, ularni hemmidin yuqiri mertiwilik dep hésablap, alla bilen xojamlar ariliqida turidighan héchqandaq birer yuqiri mertiwilik insan yaki janning bulishini étirap qilmaydiken we yol qoymaydiken ... Ulargha nahayiti yuqiri eqide baghlap , atlirini yilqa uyuri bilen, qoylirini qotini bilen we qizlirini qizliq ippetliri bilen, sékilek bolsa sékilekliki bilen élip kélip xojamlargha tartuqlap, nezir hediye qilip emdi bizge héchqandaq nerse lazim emes‘ dep ularning duasini élip alla xojam dep tonighan idi.
Bundin bashqa yene tezkirei hidayet qatarliq eserlerdinmu sopilarning özlirini islam dinigha muxalip, kupriliq bilen özlirini alla bilen teng orun'gha quyup terghip qilghanliqini biliwalalaymiz. Biz gerche puqralarni sopizimgha hemmisi bu derijide ixlas qilidu dep qarimisaqmu , sopizimning tesirining nahayiti chongqur bolghanlighini körüwalalaymiz.
Özlirini alla bilen teng orun'gha qoyghan bu sopilar némini terghip qilidu? Dotsént ibrahim niyaz bu heqte mundaq dep yazidu:
Sopizimning tüp ghayisi insanlarni terki dunyaliqqa bashlap, réal dunyadin, ijtimaiy turmushtin yüz örüp xiyali dunyada köridighan <راھەت> ghémini qilishqa chaqirishtin ibaret
Xelqimiz eqide qilghan özlirini dini islamgha béghishlighan xudaning ashiqliri islam eqidilirige muxalip bolghan qilmish etmishliri bilen özlirini seid- muhemmed peyghemberning ewladi diyiship sap eqidilik musulmanlarni aldap, xelqning muhemmet eleyhissalam bolghan eqidisidin paydilinip özlirini niqablap xelqni terki dunyaliqqa bashlap özlirige ixlas qilghuchilarni jennetke érishtüridighanliqini wede qilip, xelqni özlirige mayil qilishti, bu dunyaning yaxshiliqigha muyesser bolalmighan xelqimiz u dunyada jennette bolsimu rahet körüshni, u dunyada bolsimu ademdek yashashni izdidi, shunga xojilargha ishinip ulargha murit boldi.
Sopizimning bunche küchiyip kétishide eyni dewrning qelemde hem elemde yétilgen padishahliri sultan seidxan we sultan abdureshitxanlarning sopilargha murit - muxlis bolghanliqimu sewebchi bolghan idi, ular xan- sultanlarning özlirige murit bolghan pursette siyasi jehettinmu paydilinip (mesilen, muritlirining baj- séliqini kechürüm qilishini telep qilish) öz muritlirini köpeytken digen qarashlarmu bar.
Xoja ishanlar özlirini heq körsitish üchün suda mangalaymiz, ölükni tirildüreleymiz, asmanda uchalaymiz, topini yémek ichmek, altun kömüshke aylanduralaymiz, yamghur yaghduralaymiz, birla waqitta birqanche jayda zahir bolalaymiz, süpköchlep késel dawalaymiz, ghayipni bilimiz, qol tekküzmestin nersilerni yötkiyeleymiz, ösümlük we haywanlar bilen sözlisheleymiz《 dep saxta karametlirini herxil usullar arqiliq teshwiq qilip, herxil hiyle- mikirlerni qollinip xelqni aldap, ularning eqide- ishenchige érishkendin kéyin xelqimizning maddi - meniwi dunyasigha hujum qildi. Netijide ular barliq uyghur medeniyet miraslirini urup chaqti, buzdi, ot qoydi, weyran qildi. Medeniyet eslihelirini buzup, medeniyet sorunlirini sopiliq paaliyet sorunliri xaniqalargha aylandurdi. Xelqning medeniyet sorunliri - mektep, medris, kütüpxanilar sopilarning ayagh astida weyran boldi.
Awamni medeniyettin waz kéchishke qistap medeniyetni men'i qildi. Kimiki sopilar bilen qarshilashsa xuddi xoja jahan ershi, baba rehim meshrep we mirza shah mehmut joras kebi qestke uchrap pajielik öltürüldi. Bu heqte "jahalet pirliri shinjangda namliq eserde yézilghandek:appaq xoja we appaq xojichilar (biz bu yerde aq taghliq xojilarnila emes, qara taghliq xojilarnimu bir qatarda tonushimiz lazim) zamanisida qeshqeriyede medeniyet, maarip, ilim - pen, edebiyat - sen'et, muzika, naxsha, usul, güzel- sen'et, tiyatir, sérkchilik, tibabetchilik, metbechilik, terjime, xettatliq ... Qatarliq barliq ilmiy paaliyetlerning hemmisi qet'iy men'i qiliwétilgen. Bundaq ishlar bilen shughullan'ghuchilar kapir , jaduger, murtedler hésablinip jazagha tartilip turghan, öltürüwétilgen.
Hetta xet yézishni öginish, saz ügünüsh, yasash, meshrep oynash, oyun- külke, xotun-qizlar perenjisiz ashkare yürüsh qatarliq adettiki ijtimaiy insanchiliq xisletlirimu qet'iy men'i qiliwétilgen. Pütün jem'iyette qur'an we heptiyektin bashqa barliq yézilma eserler, bolupmu milli eserler, xatire, nemuniler, köydürüwétilgen, yoq qilip tashlan'ghan. Ilim- meripet orunliri buzuwétilgen, cheklen'gen. Ularning ornigha zikri söhbet xaniqaliri, gülex, sazayi hemidanlar (towa qildurush orunliri), xoja, ishanlarning turalghu jayliri, emeldar binaliri dessitilgen. Pütün jem'iyette dua- tilawet, xetme, istighpar uqush (allahtin gunahini tilep turush) ammiwi ijtimaiy meshghulatqa aylandurulghan.
"Tezkirei ezizan" qatarliq eserlerdin melumki ” aq taghliq“, ”qara taghliq“ xojilarning deslepki bashchiliri bir tughqan bulup ularning öz aldigha nopuz tiklesh üchün köz qarashlirida mahiyetlik perq bolmisimu xelqni ikkige bölüp mezhepchilik qilghan. Ular öz- ara nizah qiliship, xelqni urush jédelge sélip qan töküp menggü ornini toldurup bolghusiz tarixi jinayetlerni qaldurup ketti. Uyghur xelqining barliq pajieliri, yaman künlerge qélishi pütünley sopilarning qilmish etmishliridin bolghan. Pütün uyghur diyarini jahalet qaplap pütün xelq qarangghuluq dunyasigha gherq boldi.
3. Éghir zulum xelqni halidin ketküziwetken
Hakimiyet béshida olturghan herqandaq hökümran öz hökümini qol astidiki emir ekabirliri arqiliq yürgüzidu, hökümran qanche chérik, xiyanetchi we parixor bolsa qol astidikilermu shunche chérik, parixor we xiyanetchi bolidu. Tariximizni waraqlap köridighan bolsaq ene shundaq chérik, parixor, xiyanetchi emeldarlarning köp ötkinini bileleymiz. Hökümran we qolchumaqlirining chérikliki, parixorliqi tüpeylidin xelq üstidiki baj séliq köpiyip ketken, xelq qatmu-qat zulum destidin yashashqimu amalsiz qalghan. Bir tereptin xan we uning ambal, doteyliri zulum qilsa yene bir tereptin, nainsap begler, xojilar, sherietni destek qiliwalghan mollilar herxil alwang- yasaq, baj- séliq, öshre- zakat, pitre yighip zulum salghan.
Ching sulalisining sadiq qul ghalchiliri begler bolsa baj we séliqni hessilep yighip özini béyitish bilen birge ambal, doteylerge sogha - salam , para bérip téximu chong imtiyazlar üchün (toghrisi xelqning qénini téximu bek shorash üchün) heriket qildi, xelq qangghir qaxshap jan teslim qiliwatsa ambal, dotey, beg-ghojamlar özlirining paraghetlik turmush peyzini sürdi, netijide zulumgha chidimighan xelq nurghun qétimliq qozghilanglar qilip mustebit, chérik hakimiyetni aghdurmaq boldi. Xotenlik tarixchi muhemmet elemning tarixi weten waqiati xoten namliq esiride eyni dewirdiki baj- séliqning 65 xili xatirlen'gen iken. Chirik ching sulalisi chériklikte mensepni baha quyup élan chiqirip sétish derijisige bérip yetken bulup emdi biz ching sulalisining mensep sétish heqqidiki élanigha munasiwetlik bayanni körüp baqayli:
Herqandaq puli bar adem kümüsh pul sowgha qilsa mensep bérimiz, dep bazar güzerlerge élan chaplidi... Herqandaq nami nishani yoq , oghri, qimarwaz, sergerdan bolsimu pul berse uninggha mensep bérildi.... Mensepni sodiliship baha qoyup ashkare satidighan boldi .Mana buningdin shu chaghdiki hakimiyetning qanchilik chirikleshkenlikini, bu seweplik xelqning qanchilik riyazet chekkenlikini, qanchilik zulumgha duchar bolghinini qiyas qilish müshkül emes. Démek eyni tarixi dewrde hoquq achköz, bayliqperst, parixorlarning, oghri, qimarwazlarning qoligha chüshüp "su aqidu saygha, pul aqidu baygha" digendek weziyet dawam qilghan, puqralar üstidiki zulum téximu kücheygen.
Qerz üchün, alban üchün boldi méning halim xarab,
Hezriti chünwang bégim halimgha rehim etkey yana.
Kelseler albanchilar xéne puli dep tutsiler,
Pul tapalmaymen tinep , dishwar bolur halim yana.
Kéchiler, kündüzleri hem ders oqur érdi balam,
Qerz üchün, alban üchün, hem derstin qaldi yana.
Aqsuluq muellip molla toxti mundin yüz nechche yil muqeddem yazghan esiri "erziyet "tiki yuqurqi bayanlar arqiliq shunimu bileleymizki , zulum shu derijige yetkenki beg-ghojamlar özlirini aghichiliri üchün xénigimu alwang yighqan. Bu xil alwang, baj séliqlarning köplükidin, zulumning éghirliqidin xelq intayin qiyin ehwalda qalghan. Dini ölima, tarixchi imir hüseyin qazi axunum bir shéirida mundaq dep yazidu:
Ötmüshte bu shinjanggha shen dotey iken manju,
Magaza, tawa toku, kiygenliri sap pangchu.
Rahette yatar uxlap puqragha kötertip jذ,
Puqrani haqaretlep singku bilen dep chentu,
Datanggha qadap qoyghan neyze qélich hem cheydu.○12
Mana bularning hemmisi tarix, eyni dewrdiki réalliq. Ching sulalisi hökümranliri dewri we bashqa dewrlerde bolsun hökümranlarning éghir zulumliri xelqni pütünley halidin ketküziwetken. Mushu xil ehwal astida tinchliqning bolmasliqi, sopizimning bésimi, iqtisadi qiyinchiliq xelqni özining medeniy maarip ishlirigha köngül bölelmeydighan qilip qoyghan. Xelq maddi, meniwi bayliqliridin pütünley mehrum bolghan.
”Pul bolsa janggalda shorpa“ deydu uyghur danaliri, derheqiqet pul bolmisa hich ish aqmaydu, pul démek iqtisad, kapital, meblegh démektur. Yuqurida körginimizdek urush we dehshetlik ézishler uyghur xelqining igiligini pütünley weyran qilghan bulup sopizimning terki dunyachiliq teshebbusi bu weyranchiliqni téximu kücheytiwetken. Meyli jonggharlar bolsun yaki ching sulalisi bolsun xelqning medeniyet maarip ishlirigha meblegh sélishi, qollishi mumkin emes idi, chünki xelq pen- maarip arqiliqla hayatliq yolini, barawerlikni hetta ularni aghdurup özige özi xoja bulush yolini tapalaytti, hökümranlar uyghurlarni adaqqi öz hökümide tutushni meqset qilidighan tursa buni qandaqmu xalisun?
Öz -özini tonighan, milletperwerliki wujutqa kelgen milletla menggü öz mewjutluqini kapaletlendüreleydu, buni peqet heqiqi pen- maaripla ishqa ashuralaydu. Shunga büyük mutepekkur yüsüp xas hajip ilim bilen kökke chiqqili bolidighanliqi, qulning qulluqtin xalas bolalaydighanliqini mundin ming yil muqeddem bizge jaka qilghan. Ching sulalisining axirqi ghalchisi yang zéngshinning xelqni menggü nadanliq kishenide kishenlep turush üchün pen maaripni qattiq cheklep, xurapi mollilarni sétiwélip xelqni idare qilghanliqi buning pakiti emesmu? 20 -Esirdin ilgiri ershi, futuhi, molla muhemmet sadiq qeshqiri, zohuri, molla yunus yerkendi, ghéribi, nizari, katibi, molla muhemmet tömüri, nazimi, tejelli... Ge oxshash muweppeqiyet qazan'ghan bir türküm medeniyet erbabliri yétiship chiqqan, ularning muweppeqiyet qazinishida melum iqtisadi arqa tiriki bar idi.
Bolupmu 20-esirning aldinqi yérimidiki medeniyet erbaplirimizdin abduqadir damolla, abduxaliq uyghur, lutpulla mutellip, molla muhemmet oghuz hemra, iminjan bahawiddin... Qatarliq bir türküm ot yürek kishiler iqtisadi jehettin azraq bolsimu asasi bolghachqila chet'elge chiqip yaki ölke merkizige bérip ilim tehsil qilalighan, mektep échip ilim tarqitalighan. Iqtisad yeni pul bolmighanliqtin nurghun eqilliq perzentler xuddi molla toxti yazghandek uqushtin qélishqa mejbur bolghan. Iqtisad bolmisa qurulush qilghili bolmighinigha oxshash mektep medrislerni sélip ilim meripet tarqitish mumkin bolmaydu, xelqmu nadan qélip menggü ”mangqurt“ bulup qalidu.
4.Sirtqi dunya bilen alaqe aziyip békinmichilik kücheygen
Xelqimizning medeniyet we tereqqiyatta bunchilik qalaq haletke chüshüp qélishi xelqara muhit bilenmu zich munasiwetlik. Yüen sulalisi dewride uyghur déngizchisi yighmishning gherpke baridighan déngiz yolini échishi, ming sulalisi dewride xuyzu déngizchisi jéng xéning déngiz qatnishini yene bir baldaq yuquri kötürishi bilen sherq - gherp alaqisi quruqluqtin( quruqluq yoli bixeter emes idi) köre déngiz yoligha köchti. Chünki kéyinki ottura esirdin bashlap ottura asiyada bir- birige qarshi birmunche ushshaq féodal xanliqlar barliqqa keldi. Netijide yipek yolidin ibaret bu sherq - gherp medeniyet, iqtisad- soda liniyisi ténch bolmighanliqtin asta - asta öz rolini yuqutup baridu. Bu heqte sabiq sowétlik muellipler gafirof bilen miroshinkowlar mundaq dep yazidu:
"Yipek yolining tosulushi hemde yawrupaliqlarning hindistan we junggogha baridighan déngiz yolini échip, uni igiliwélishi sewebidin merkizi asiyaning dunya bilen bolghan soda qatnash alaqisi üzülüp qaldi. Gherp bilen sherqning iqtisadi we medeniyet almashturush yoli özgirip, merkizi asiyani jenup we shimal tereptin egip ötidighan boldi. Merkizi asiyada yerlik féodal hökümranliq kücheygenliktin, iqtisad we medeniyette nahayiti téz xaraplishishqa qarap mangdi."
Amérikiliq ataqliq tarixshunas stawrianus ependi dunya tarixidin yekün chiqirip ‹‹ dunyaning omumi tarixi ›› namliq kitabida ” dunya tarixi ispatlidiki bir ijtimaiy guruhning medeniyette tereqqi qilishi uning qoshnilirining tejribilirini qubul qilalighan qilalmighanliqi belgileydu. Bir ijtimaiy guruh érishken her xil keshpiyatlarni bashqa ijtimaiy guruhlargha tarqitidu. Shunga ularning arisidiki bérish kélish qanche köpeyse öz ara ügünüsh pursitimu köpiyidu. Omumen , medeniyette eng iptidai halettiki qebililermu uzaq jeryanda békik yashighan, shuning üchün ular qoshna qebililerning medeniyet muweppeqiyetliridin paydigha érishelmigen. Bashqiche qilip éytqanda bashqa jughrapiyilik amillargha oxshash insanlarning tereqqiyatidiki achquch milletler arisidiki yéqinlishishqa baghliq. Bashqa milletler bilen öz ara tesir körsetken eshu milletler ghayet tereqqiyatlargha érishish imkaniyiti intayin zor .
Emeliyette , ularning téz sür'ette tereqqi qilishigha türtke bolidu, chünki ularning duch kélidighini tereqqiyat pursiti bolupla qalmastin yene shallinish bésimidur. Nawada öz ara tesir pursitidin paydilinip tereqqi qilmisa chuqumla assimilatsiye bolidu yaki yoqulush xirisini élip kélidu. Eksiche békik halette yashighan millet sirttin kélidighan inértsiyige érishelmise , yene xewp - xeter bolmisa shallinish bésimimu ular üchün mewjut bolmisa ular eslidiki haliti buyiche nechche ming yil yashaydu“. Ottura asiyada yashighan uyghur xelqimu yuqurqi qanuniyetning sirtida emes.
Bu chaghda shinjangdila emes, ottura asiyaning bashqa jayliridiki ehwalmu buninggha asasen oxshash bulup musulman sherq dunyasi xaraplishishqa yüzlinip burunqi medeniy güllinish pütünley tügeshken, burunqi ilim pen güllinishi axirliship xurapiyliq we mezhepchilik küchiyip tepriqe hakimyetliri köpeygen, öz- ara nizalar köpiyip igilik we xelq turmushi xarablashqan. Yawropada bolsa ehwal buning eksiche bulup islahat, riqabet jush urup rawajlinip, tebiii pen, ijtimaiy penlerde we sanaette yéngi bösüsh boliwatqan we sanaet, yéza igiliki tereqqi qilip mashinilishiwatqan bulup uchqandek tereqqi qilghan idi.
Biz bolsaq bulardin pütünley xewersiz halda” quduqning tégidiki paqidek“ asman mushu dep yürüwatattuq. Netijide insanlar tereqqiyatigha töhpe qushup kéliwatqan uyghur xelqi "uchar gilem", "yaghach at" ta ekis etken hawa qatnash arzulirimu shu boyiche chöchek bulup qéliwerdi. Yüsüp xas hajipning ilim bilen kökke chiqqili bolidighanliqi, qul bolsimu ilim bilen azadliqqa érisheleydighanliqi heqqidiki chaqiriqlirimu bizni oyghitalmidi, biz esirlerni ishek harwisigha olturup ötküzüp kelduq, ishek harwisini alahide qatnash qorali, kala bilen sapanni ishlepchiqirish qorali qilip esirdin esirge köchüp kelmektimiz. Özimizni békik halette saqlap kelginimiz üchün yawropa ellirining jümlidin pereng we orus, johot - ejnebilerning qandaq tereqqi qilghinini pisentimizge almiduq, welsipit yasisa ”sheytan harwa“ dep atiduq, mushu esirde hetta ”ayrupilan'gha nime dégen chong qush bu dep dan chachqan“liqimiz némini ispatlaydu?
Medeniyet, maarip jehettin tarliqqa yüzlen'gen
Hemmige melum bolghinidek, qedimki ottura asiyada türki xelqler yashap kelgen ana makan bulup ularning el farabi, muhemmet xarezmi, mehmud kashgheri, yüsüp xas hajip, jamal qarshi, ehmet yükneki, imaiddin kashgheri, singqu seli tutung ... Kebi birmunche peylasop, edib- alimlar yashighan bulup matématika (aljebir), edebiyat, ilmiy kimiya, ilmiy mentiq, ilmiy nujum, pelsepe, tibabet, naxsha-saz qatarliq sahelerdin xéli yaxshi ilmiy muweppeqyetlerni qolgha keltürgen idi. Mongghullar dewrige kelgende alimlimizning ilmiy emgekliri mongghul impiriyisi bilen nahayiti keng dairige tarqilip özini namayen qildi we dunya medeniyitining tereqqiyatigha öchmes töhpilerni qoshti. Mesilen: ediplerdin seydulla, sewinich hiya, mazuchang, shüangfularni, yéza igilik alimi tömür töbrük (lu mingsen)nع, uzuqluqshunas qusquy, yéziqshunas tatatunga we chosgixodriz, terjiman entsang we bilanashil, siyasion lyen shishen, ehmet, ömer, astronom jamalidin, binakar exteridin, yaraghshunas alawiddin we ismail, ressam gawkukun, alimlardin chinshiming we shemsidin, déngizchi yighmish, tarixshunas lyen xuyshen.... Qatarliqlarning töhpisi sözimizge delil bolidu.
Uyghurlar öz tarixida bashqilarning ilghar ilim we téxnikilirini ügünüsh bilen birge özining ilghar nersilirini qoshna ellerge ögetken. Tömür, kömür, mis, bughday, paxta ... Larning shinjangda ichkiri ölkilerdin baldur bolishi, xenzu tilidiki tömür söziningmu türki tildiki tömürdin qisqirap 铁 bulishi, yuqurqi téxnikilarning shinjang arqiliq ichkirige tarilishi qedimiy medeniyetlik bolghan uyghur xelqining qandaqtur ekilishperwer millet bolmastin bashqilar medeniyitining jewherlirini qubul qilalaydighan hem öz medeniyitining jewhirini bashqilargha teghdim qilalaydighan millet ikenlikini körsitip berdi. Emma uyghur jem'iyiti 16- esirdin bashlap sopizimning küchlük tesirige uchridi, seidiye dölitining adaletlik sultani seidxandin bashlap xanlarning sopilargha murit bulishi tüpeylidin xoja- ishanlar rayonimizda nahayiti téz köpeydi, muritliri künsiri ashti.
Tesir dairisi zorayghan sopilar qur'an, hedis we sopiliq kitapliridin bashqa barliq medeniyetni cheklishi hem bu xil teqipning uzun dawam qilishi uyghur xelqini menggü toldurup bolmaydighan ziyanlargha giriptar qildi. Uyghur xelqi sopilarning dehshetlik rohi qul qilishi, ularni ghalibiyet yoligha, hörlükke bashlaydighan ilim yolidin mehrum qilishi bilen ular rohi qulluqqa chüshüp qaldi. Herqandaq bir milletning millet rohi yuqulidiken shu millet yoqalmay qalmaydu, uyghur rohi yoqalghini üchün uyghur milliti ewwel jonggharlargha andin chérik ching sulalisigha at-ishek ornida ishlidi.
Sopilar özlirini alla bilen teng orun'gha quyup, islam eqidilirige muxalip ish qilip, islam dini we musulmanlar üchün pütmes, tügimes weyranchiliq we xarliq élip keldi. Ular medeniyet bayliqlirini buzup, medeniyetni menggülük yoq qiliwétish üchün tirishti. Mektep medrislerni sopizimliq paaliyet sorunlirigha aylandurup, sap eqidilik uyghur xelqini rohi qullargha aylandurdi. Sopilar hakimiyet béshigha chiqqan we qorchaq hökümdar bulup turghan waqitlarda qur'an we heptiyek birdinbir uqushluqqa aylandi. Qur'anning ayetlirimu sopizm idiyiliri boyiche tepsirlendi. Kéyinki waqitlarda yeni sopilar texittin chüshken emma tesiri yenila chongqur bolghan chaghlarda maarip asta- asta eslige kélishke bashlidi, emma ijtimaiy penler mutleq asasi orunni teshkil qildi. Tebiii penler we téxnikilar (hüner sen'et) asasen untuldi, oqutush dairisi bekmu tar bulup qaldi. Neshriyatchiliq, basma ishlirimu untulup qolda köchüridighan qalaq haletke chüshüp qaldi. Shu dewer ijtimaiy jem'iyitige nezer salsaq peqet shair, terjiman, tiwiplerla yétiship chiqti, hüner sen'et yenila natural igilik basquchida turup qalghini üchün héchqandaq tereqqiyatqa érishelmidi.
Hökümran ching sulalisimu eslidinla qalaq bir medeniyetning wekilige aylan'ghini üchün ularmu uyghur xelqige héchqandaq bir medeniyet ata qilalmidi, eksiche hökümranliqini ishqa ashurushta paydiliq tongchi (terjiman) yétishtüridighan mekteptin birqanchinila achti. Shu chaghlarda uyghurlarda tesir qilghudek, ularda oyghunush peyda qilghudek birer medeniy tereqqiyat, yüksilish bolmighini üchün qoshnilirimu uyghurlargha héchqandaq ijabiy tesir ata qilalmidi. Ottura asiya jümlidin musulmanlar dunyasi xarabliship, chüshkünliship ketken bulup uyghurlar asasen ene shu islamiyet dunyasi bilen alaqe qilatti, uyghurlargha alahide tesir körsetküdek birer ilghar medeniyet öz qoshniliri arisida bolmighini üchün doktur esed sulayman éytqandek eshabul keheb uyqusigha gherq bolghan idi.
Teghdir tughulushtinla pishanisige yézilghan bolidu dep qarighan xelqimiz hemmini xudadin, mazar mashayiqlardin ah urup izleydighan roh chirmiwalghan bulup, yaritish méningdin yarilish özüngdin ni untughan idi, jennet qélich sayisining asitida digenni chüshen'genu jennetni qandaq halda qurushni bilmigen. Uyghur xelqi pütünley ene shundaq chüshkün, qalaq dunya muhitining ichide bulup gheripning yéngi medeniy muweppeqiyetliridin peqet 19-esirning axirliri toghriraqi 20- esirning bashlirida xewer tapti ؤe... Bu zaman gheplet we biperwaliq zamani emes, oyghinish we sezgürlük zamanidur jahilliq we nadanliq dewri emes ilim- pen dewridur. Susluq we bikarliq dewri emes tirishish we gheyret waqtidur. Bashqa milletler ilim meripet sayiside hawada uchup perwaz qilmaqta, su astida bolsa xuddi quruqluqta yürgendek erkin üzüshmekte. Biz téxi gheplet uyqusida yatmaqtimiz. Uyqu ölümning buradiri we muqeddimisidur. Bu halette daim uxlimaq yoqilish we ölüm yolidur hélihem waqit we purset bar... Dep chuqanlar saldi. 20- Esirning 30- yillirigha kelgende andin bu halet özgirishke bashlidi.
Xulase qilghanda uyghurlar 1600-yilidin 1900-yilighiche bolghan 300yil jeryanda türlük qismetlerge duchar bulup medeniyette chékinip ketti, burunqi jenggiwarliqini yuqatti. Emma u ötmüsh, hergizmu hazir medeniyette algha basalmasliqimizning sewebi emes, hazir mes'uliyetni ulardin izlesh öz mes'uliyitini bashqilargha ittirishtin bashqa nerse emes, lékin tarixi sawaqlarni qubul qilishimiz , sewenlikler üstide izdinip uni tüzitishimiz lazim. Emdi, mana insaniyet 21- esirge özining türlük yéngiliqliri bilen zamaniwiliship kirsimu biz tolimu töwen angda mes we eleng- seleng halda, köpimiz ishek harwisigha olturup kirip kelduq, biz dawamliq mushundaq yürsek ewlatlirimiz biz toghrilq nime dep yekün yazar tarix bétige?
Izahatlar:
Molla musa sayrami «tarixi eminiye» shinjang xelq neshiriyati uyghurche neshri, 49-bet
Molla musa sayrami «tarixi hemidi» milletler neshiriyati 1986- yili uyghurche neshri323-, 324-betler
Yuqarqi eser, 156-, 140-, 153-, 154-, 240- betler
Koropatkin «qeshqeriye» shinjang xelq neshiriyati1983- yili uyghurche neshri 223- bet
Ibrahim niyaz «tarixtin qisqiche bayanlar» qeshqer uyghur neshiriyati uyghurche neshri 269-bet
Shinjang medeniyiti 1987-yili 4-san 28-bet
Molla musa sayrami «tarixi hemidi» uyghurche, 176-bet
Bulaq mejmuesi omumi 13-san 231-bet
Qeshqerqedimki kitaplar tetqiqat xewiri uyghurche 1985-yil 1-san 79- bet
Ottura asiya tetqiqati 1987-yil uyghurche 1-san 76-bet
Abduqadir damollanesiheti
Shinjang medeniyitii jornili 2000-yili 1-san 71-bet
Menbe eskertilmidi, özre soraymiz.
____Karakuyash Rédaksiyesi
Ghalip Barat Erk
Uyghurlar qedimki dewrde tereqqi qilghan sherq xelqliridin biri idi, emma yéqinqi 3- 4 esirde tereqqiyati eng qalaq haletke chüshüp qaldi, bu zadi nime üchün?
1 . Tereqqiyatning aldinqi sherti tinchliq bolmighan
Tarix betlirini waraqlaydighan bolsaq bileleymizki 1600-yilidin 1900- yilighiche bolghan 300 yil uyghur jem'iyiti pütünley urush oti ichide qalghan hemme yerni qan hidi purap turidighan jem'iyetke aylan'ghan. Seidiye xandanliqining adilliqi bilen dang chiqarghan sultani Abdukérimxanning qestke uchrishi bilen xandanliq xarablishishqa yüzlendi. Xanliq dairisi xanzadilerning üstünlük, bayliq, xanliq, térrétoriye (zémin) talishidighan urush sehnisige aylandi, bir mezgil güllen'gen bu dölet halaketke yüzlendi. Sultan seidxandin bashlan'ghan sopilargha murit bulush ewjige chiqip pütkül xelq birqanche topqa bölündi, eslidin xaniqalarda istiqamet qiliwatqan sopilar hoquq talishish küreshlirige aktip ishtirak qildi hemde qestlep öltürüsh, muritlirigha rehberlik qilip hakimiyet talishish küreshliride az bolmighan qirghinchiliqlarning biwaste sewepkarigha aylandi. Axirqi hésabta sopilarning bölgünchilik we hiyle mikirliri, seidiye ewladlirining iqtidarsizliqi tüpeyli 1680- yili hakimiyet uyghurlardin jonggharlarning qoligha ötti, sopilar jonggharlarning sadiq ghalchilirigha aylinip özlirining qorchaq hakimiyitini tikleshke muyesser boldi. Sopilarning jonggharlar yardimide tiklen'gen bu qorchaq hakimiyiti emeliyette xelqni ékispilatatsiye qilip bayliq toplap uni xojayinlirigha sowgha qilip xelqni téximu dehshetlik weyranchiliqqa giriptar qildi. Sopilarning dehshetlik zulumi astida uyghur xelqi jonggharlar üchün séliq tölep, qul dédek tutup berdi. Pütkül uyghur diyari sopilarning”aq taghliq“ we ”qara taghliq“ tin ibaret ikki mezhepning hakimiyet, murit, bayliq talishidighan, öz- ara qirghinchiliq qilishidighan halaket meydanigha aylandi.
Bu ikki mezhep qirghinchiliq qilishqandin sirt özlirining sopistik idiyisi boyiche medeniyetni qattiq teqib qilip medeniyetni xelq turmushidin we uyghur jem'iyitidin yuqatmaq boldi, jümlidin medeniyet erbaplirinimu qirghin qilip yuqatti. Hakimiyet jonggharlar we ularning hamiyliqidiki sopilarning qolidin manju - ching impériyisige ötkendin kéyin, ching sulalisining chérik hökümranliri bir türküm yerlik féodallar bilen éghiz- burun yaliship, xelqqe éghir zulumlarni saldi. Netijide puqralar éghir zulumgha qarshi köp qétim qozghilang qilghan bolsimu intayin dehshetlik basturuldi, üchturpan jigde yéghiliqi ( pütün xelq qirghin qilip yoqutulghan dégen melumatlar bar ) we her qétimliq qozghilangning meghlubiyitidin kéyin xelqning yurt makanini tashlap bashqa yurtlargha köchüshi, shimali Uyghuristanda qirghin qilip adem qalmighanda ( Xitay tarix kitaplirida Shimaliy Uyghuristan we yette su rayonining qedimdin Uyghurlar yashap kelgen tupraq ikenliki shunche köp yerde tilgha élinghandin bashqa, Mehmud kashigheri ‹‹ türki tillar diwani ›› da bu yerning uyghurlarning Uyghurlarning wetini ikenliki , ularning intayin güllengen sheherlirining bolghanlighini bayan qilghan) jenubtin ahale köchürüshi shuning misalidur.
Xelqning qozghilangliri he dégendila meghlup bulup turdi, sewebi ularning rehberlik qatlimi shekillenmigen, tarix danko yaki ata türk mustapa kamal kebi rehberni wujutqa keltürmigenidi, azadliq heriketlirining nishani peqet zulumni yoqitish bolghini üchün inqilabtin xojilarmu paydilinip öz hakimiyitini tikleshke tirishti, xojilarning topilanglirimu xelqning talapet tartishigha sewebchi bulup ziyanlarnimu keltürdi.
19- Esirning kéyinki yérimigha kelgende xelq bir qétim keng kölemlik azadliq üchün qozghilang kötürüp xoten, qeshqer, kuchar we ghuljilarda hakimiyitini tiklidi, lékin ulargha yétekchilik qilghudek bashchilar bolmighanliqtin xotende hebibullahaji, kuchada rashadinxan kebi sopi- zahit hakimiyet ishliridin xewersizler rehberlik qilip bölünme halette xanliq qilishti. Ularda weten, xelq, millet éngi bolmighanliqtin birliship hakimiyet qurup xelqchil siyaset yürgüzüshke qadir bolalmay aqiwet xelqning ghalibiyet méwisini qoqanliq rengwaz yaqupbegning hiyle- mikri aldida tartquzup qoydi.
Ili sultanliqi, ürümchi- sanji xuyzu hakimiyiti, kuchar rashidinxan xoja hakimiyiti, xoten hebibulla xoja hakimiyiti we qeshqer buzruk xoja (emeliyette bedölet hakimiyiti bulup aq taghliq xojilarning qollishini qolgha keltürüsh üchün jahan'gir xojining oghli buzruk xojidin paydilan'ghan)ning öz-ara istila urushliri yüz berdi we yaqupbegning jenubi shinjang hem turpan, ürümchilerni igilep atalmish ” bedölet yette sheher hakimiyiti“ ni qurdi. 1878- Yili ching sulalisi hemmini yéngip özining nispi haldiki tinchliq hakimiyitini yürgüzgiche yenila urush dawam qilip keldi. Tarix betlirini waraqlap baqsaq, jümlidin eyni waqitta urushqa biwaste qatnashqan, urush weyranchiliqini öz közi bilen körgen tarixchi alimimiz molla musa sayraminining "tarixi hemidi" ," tarixi eminiye" kitablirini köridighan bolsaq bu heqte yéterlik chüshenchige ige bolalaymiz. Misal:
"Atiliq ghazi yigitliri, serwazliri adem öltürüshtin charchidi, qolliri qapardi. Atiliq ghazi qoshunigha egiship kelgen qassaplarni we xotendiki yaqa yurttin kelgen musapir qassaplarni chaqirip kélip adem öltürüshke buyridi. Qassaplar xendek léwide turup ademlerni boghuzlap xendekke ittiriwerdi.... Shu qétim töt tümen adem halak bolghan bolsa kérek."
Qedirlik kitabxanlirimizgha bu xil qirghinchiliqtin téximu köp pakitlarni körsitip béreleymiz. Chünki bizning tariximiz bu xil qirghinchiliqlar bilen tolup ketken. Qan hidi, adem ustixanliri tarim wadisining hemme yérini qaplighan idi. ” Uyushqaq, yenggüchi, eqilliq“ menalirigha ige xasiyetlik nami bar uyghur xelqimu bir uchum mezhepchi, bayliqxumar, huquqperest, urushperstler teripidin urush qaynimigha mejburi sörep kirildi. Xelq öz hayatighimu képillik qilalmaydighan, etisigimu ishench qilalmaydighan bulup qaldi. Eshu bir uchum rezil shexsler özining shexsi menpeeti, paraghetlik turmushi üchün milletni, xelqni, wetenni, kelgüsini, ewladlarni püchek pulgha (erzimes shexsi menpeetige) sétiwetti, uyghur diyari halaketke yüzlendi.
1678 - Yilidin 1685- yilighiche jonggharlarning uyghurlarni istila qilish urushliri boldi, aq taghliqlarning dahiysi appaq xoja dalay lamagha bash urup medet tilishi bilen purset kütüwatqan jonggharlar seidiye uyghur dölitige hujum qildi. Appaq xojining aq taghliq muritliri ichidin maslashti, shuning bilen jonggharlar ghelibe qilip uyghurlarni öz hökümranliqigha aldi.
1755 - Yili ching sulalisi shimali shinjangni istila qildi.
1759 -Yili ching sulalisi chong - kichik xojilarning topilingini tinchitip shinjangni öz hökümranliqigha aldi. Qara taghliq wetenperwerler aq taghliq düshmenlirini yoqutush üchün ching sulalisining ghelibe qilishida ichki jehettin masliship zor töhpilerni qoshti.
1765- Yili üchturpan uyghurliri qozghilang kötürdi, bu meshhur jigde yéghiliqi bulup ching sulalisi ghelibe qilghandin kéyin barliq ahalini qirghin qilip tügetti.
1803- Yili yüsüp xojidin paydilinip qoqenlikler parakendichilik saldi.
1820-Yilidin 1828-yilighiche jahan'gir xojining köp qétimliq topilingi boldi.
1845-Yili qeshqerde uyghur we qirghiz déhqanlar qozghilang kötürgen.
1847-Yili yette xoja topilingi boldi.
1852-Yili welixan töre töt qétim bésip kirip nurghun qirghinchiliq qilghan we jallatliq qilip nechche kalla munari yasighan.
1854-Yili qeshqerde déhqanlar qozghilang kötürgen.
1857-Yili atush mis kan ishchiliri, memtili bashchiliqida kuchar déhqanliri, xotenning bir qisim yéziliridiki déhqanlar qozghilang qilghan, welixan törimu topilang kötürgen.
1858- Yili qeshqerde bir qisim déhqanlar qozghilang kötürgen.
1860 -Yili yekende, 1862-yili xoten, kuchar, baylarda qozghilang bolghan.
1864-Yili kucha déhqanliri qozghilang kötürüp ghelibe qilghan hemde rashidinxan hakimiyiti tiklen'gen.
1864-Yili xoten déhqanliri qozghilang qilip ghelibe qilghan hemde hebibulla haji hakimiyiti tiklen'gen.
1864- Yili ili xelqi qozghilang kötürüp ghelibe qilghan hemde ili sultanliqini qurghan.
1864- Yili sidiq beg qeshqerni ishghal qilghan.
1865 -Yili qoqentlik qoshbégi yaqupbeg aq taghliqlardin buzruk xojini özige qalqan qilip qeshqerge kirdi hem aq taghliq xojilar buzruk xoja üchün ularni qollidi. U ching sulalisi teripidin yoqitilghiche her xil urush we qirghinchiliqlar bulup turdi.
1871-Yili charrosiye ching sulalisi bilen tüzülgen toxtam boyiche ili sultanliqini ishghal qildi.
1875- Yili ching sulalisi qoshunliri shinjanggha yürüsh qildi. 1878-Yili ching sulalisi pütün ghelibini qolgha keltürüp jenubi shinjang we ürümchi, turpan rayunlirini ishghal qildi.
1881- Yili ching sulalisi(qaraxan) charrosiye (aqxan)gha 70 ming kwadrat kilométir zémin we besh milyon 9000ser kömüsh urush chiqimi tölep ilini qayturiwaldi.
Yuqurida körginimizdek nurghun qozghilang hem topilanglar boldi, xelqning ghelibe qilghan, meghlup bolghan dewirlirimu boldi, emma keng xelq ammisigha héchbir menpeet nésip bolmidi. Chünki xelq intayin töwen ang sewiyide bolghini üchün peqet chérik, mustebit hakimiyetni aghdurushnila meqset qilghan bulup konkrét nishan bolmighan, ularda mexsus hakimyetchilikni chüshen'güdek sewiye, siyasi pérogiramma tüzgidek iqtidar bolmighanliqtin ghelibe miwisi he dégende bir uchum sopi - zahit, xoja- ishanlarning qoligha chüshüp ketti yaki shular teripidin paydilinip kétildi, xelq ikki sopilar mezhipining muritlirigha aylinip ketkini üchün bir top qozghilang qilsa ikkinchi bir terep ulargha qarshi turdi, netijide hökümranlar uyghurlarning ”öz yéghida öz göshini qoridi“.
Seidiye uyghur döliti dewridin bashlap aq taghliq we qara taghliqlar hakimiyet yürgüzse yaki hakimiyetke tesir körsitelise ikkinchi birterepni qattiq qirghin qildi, eger bir mezhep xelq qozghilingi bilen hakimiyet tiklise yaki qozghilanggha ishtirak qilsa ikkinchi biri ulargha qarshi meydanda turdi, mesilen: aq taghliq xojilarning rehbiri qara taghliqlar tesiridiki seidiye xanliqini yoqutush üchün dalay lamagha bash urup jonggharlarni bashlap kélip muritlirini ichki jehettin maslashturup uyghur xelqini jonggharlargha qul qilip berdi.
Qara taghliq xojilar bolsa jonggharlar we ularning hamiyliqidiki aq taghliq xojilar hakimiyitini yoqutush üchün ching sulalisigha yol bashlidi (qara taghliq xojilar shu xizmetliri üchün uyghur zéminide wang, gung menseplirige ériship bir mezgil xelqni ézip paraghetlik turmush kechürdi, qumul wangliri, kuchar wangliri, turpan- ili xojiliri shularning misali) we muritliri ichki jehettin maslashti. Gerche kucha we xoten qatarliq jaylarda hakimiyet tiklen'gen bolsimu xelqqe nep élip kélelmidi. Bu heqte tarixchi molla musa sayrami epsuslan'ghan halda ” ... Kucha xojiliridin rashidin xojam dégen mewlane ershidin welining mazirida dua telep bilen yatqan, hich kishi bilen arilashmaydighan we derwish teriqiside ömür ötküziwatqan bir adem idi ... Aq kigiz üstide olturghuzup, burunqi sultanliq qaidisi boyiche xanliq textide olturghuzdi ... Bu sheherlerde nahayiti köp ghezine- mülük, qoral- yaraqlargha ige boldi, nahayiti köp ghezine toplandi. Bularning hemmisi tuluq muhemmet yaqup bék atiliq ghazining qoligha chüshti.
Ular shunchilik dölet hökümetke ige bulup, nurghun mal- mülük toplighan chaghlarda ya özining birer uruq- qayashlarigha rehim we shepqet qilip baqmidi, ya birer duaguy, ehli pezil we hünerwenlerge kengri in'am we éhsan qilip, ularning mal dunyagha bolghan éhtiyajidin chiqmidi, ya birer derya- östengge köwrük saldurup yaxshiliq qilmidi, ya meschit xaniqa bina qilip, köl quduqlarni kolitip wexpe eshyalar toxtatmidi .... Nemune eser qaldurmay nam nishansiz ketti. Ulardin héchbir nemune yadikar yaki yaxshi ish baqi qalmidi .... "Dep lenet oquydu. Alimning bayanigha qarighanda bu xil lenetke yene xoten padishahi hebibulla hajimu duchar bulup umu xelq inqilap qilip hakimiyetni élip padishahliqqa olturghuzsa umu oxshashla xelq üchün qilchilik yaxshi ish qilip bermestin ghezinini aldi bilen bedöletning kéyin ching sulalisining qoligha oshuqi bilen chüshüshige sewebchi bolghan. Ili sultanliqini éytsaq 10 yilliq hayatida qanche sultan almashti? Shuning özila kupaye.
Welixan törining qilmishini körsek:” welixan törem kashigherni muhasire qilip, qishlaq we kentlirini qolgha kirgüzüp .... Töt kalla munarisi yasaptu. Munarning égizliki on ikki gez miqdari kéletti deydu. Lékin uning özi beng chékish, hayasiz ishlarni qilish we qan töküshtin héchqandaq özini tartip éhtiyat qilmaydiken.“ Xelq étiqat qilghan xojilar meghlup bulup ottura asiyagha qachqinida qirghinchiliqqa yenila azadliqqa, barawerlikke intilgen, barawerlik, ademdek yashash üchün küresh qilghan xelq qanliq qirghinda qaldi. Ili qayturiwélin'ghanda 50 nechche ming uyghur ahalisining yurt makanini tashlap charosiye dairisidiki ottura asiyagha köchüshi, rosiyelik ظa.N. Kurpatkinning" qeshqeriye "namliq kitabida yazghan" jongguluqlar bu weqeni” xojilar yéghiliqi“ dep ataydu.
Bu weqening netijiside 20000tütün yeni 100000 kishi ching sulalisining öch élishidin qorqinidin , qeshqer, yeken we aqsulardiki yurt makanliridin ayrilip, xojilarning keynidin taghqa chiqip ketti ... Bu qétimqi qach- qach 1-ayda yüz berdi. Shu künlerde shiwirghan arilash qattiq qar yéghiwatqan bulup, bu ach yalingach kembeghellerning köpchiliki iz déreksiz yoqalghan", bu waqieler her qétimliq qozghilanglar hem qozghilanglar meghlubiyitidin kéyinki qattiq qirghinchiliqlar bolghanlighini toluq ispatlap béridu. Heqiqet shuni éniq körsitip berdiki gerche xelq qozghilip mustebit hem chérik hakimiyetni aghdurushni közlisimu ularda eshu zulumni yuqutushtin özge nishan bolmighan, ularda birer siyasi pérogiramma bolmighan hem bolishimu mumkin emes idi, chünki xelqte unchilik iqtidar bolmighan, ularda birer siyasi nishan ortaq étiqat bolmighini üchün qan töküp inqilap qilsimu birlishelmestin bölünüp yashap börige yem bolghan.
Ularning qisqa hakimyetliri, qozghilangliri meghlup bolghandin kéyin xelq yenimu qattiq dishwarchiliqqa duchar bolghan jümlidin yurt makanini tashlap chiqishqa mejbur bolghan. Charrosiye ilini ching sulalisigha ötküzüp bergende ching sulalisining öch élishidin ensirigen ahale rosiye térritoriyisige köchti. Molla musa sayrami "bu yette sheherni seremjan qilghandin kéyin, yette sheherde qiriq ming chérik turghuzushqa höküm qildi. Lékin ilini igiligen chaghda bir milyondin artuq ademni halaketke giriptar qilghan idi. Nurghun adem terep terepke qéchip ili etrapida adem guruhi az qaldi... , Dise xaqan mensepdarliri bu yette sheherde töremge yar bolghan yaki töremning ishini tutup xizmet qilghan ademlerni izdep tépip öltürüp, ularning charwa mal we zéminlirini olja qilip, onmingdin köprek xotun-qiz we oghul reside- nariside balilarni olja esir qilip u terep lenju ölkisi, bu terep ili, chöchekke élip bérip, xitaylargha tapshurup we xizmitige tutup berdi" ○6 deydu.
2. Islamiyettin chetnigen sopistik dini esebiylikning élip kelgen jahaletning weyranchiliqi
Qazaq alimi choqan welixanupning bayanigha asaslan'ghanda pütkül uyghur xelqi sopilarning ikki gorohigha bölünüp ketken bulup qeshqer, aqsu, kuchalarda aq taghliqlar mezhipidiki ahale köp bolsa, yéngisar, yarkent, xotenlerde qara taghliq xojilargha murit bolghan ahaliler köp bolghan. Ular herbir sheher yurtlardimu muritliri arqiliq xelqni parchilighan bulup öz- ara alaqimu qilmaydighan bolghan ( misal qilsaq qeshqer shehri ahalisining sherqi shimal tereptikiliri ichide aq taghliqlar köp sanni, gherbi jenup mehelle kentliride qara taghliqlar köp bolghan), öz- ara perqlendürüsh üchün aq we qara taqi kiygen, aq taghliq we qara taghliq namlirimu shundin kelgen.
Biz tarixi pakitlardin eyni waqitta sopizimning qanchilik yamrap ketkenlikini, nadan xelqning sopizimning kishenliride meniwiyet jehettin qandaq xaraplashqanliqini körüp baqayli:
Alla xasliqi xojamlargha xas yaki alla xojam dep xojamlargha heddidin ziyade eqide we ixlas qilip, ularni hemmidin yuqiri mertiwilik dep hésablap, alla bilen xojamlar ariliqida turidighan héchqandaq birer yuqiri mertiwilik insan yaki janning bulishini étirap qilmaydiken we yol qoymaydiken ... Ulargha nahayiti yuqiri eqide baghlap , atlirini yilqa uyuri bilen, qoylirini qotini bilen we qizlirini qizliq ippetliri bilen, sékilek bolsa sékilekliki bilen élip kélip xojamlargha tartuqlap, nezir hediye qilip emdi bizge héchqandaq nerse lazim emes‘ dep ularning duasini élip alla xojam dep tonighan idi.
Bundin bashqa yene tezkirei hidayet qatarliq eserlerdinmu sopilarning özlirini islam dinigha muxalip, kupriliq bilen özlirini alla bilen teng orun'gha quyup terghip qilghanliqini biliwalalaymiz. Biz gerche puqralarni sopizimgha hemmisi bu derijide ixlas qilidu dep qarimisaqmu , sopizimning tesirining nahayiti chongqur bolghanlighini körüwalalaymiz.
Özlirini alla bilen teng orun'gha qoyghan bu sopilar némini terghip qilidu? Dotsént ibrahim niyaz bu heqte mundaq dep yazidu:
Sopizimning tüp ghayisi insanlarni terki dunyaliqqa bashlap, réal dunyadin, ijtimaiy turmushtin yüz örüp xiyali dunyada köridighan <راھەت> ghémini qilishqa chaqirishtin ibaret
Xelqimiz eqide qilghan özlirini dini islamgha béghishlighan xudaning ashiqliri islam eqidilirige muxalip bolghan qilmish etmishliri bilen özlirini seid- muhemmed peyghemberning ewladi diyiship sap eqidilik musulmanlarni aldap, xelqning muhemmet eleyhissalam bolghan eqidisidin paydilinip özlirini niqablap xelqni terki dunyaliqqa bashlap özlirige ixlas qilghuchilarni jennetke érishtüridighanliqini wede qilip, xelqni özlirige mayil qilishti, bu dunyaning yaxshiliqigha muyesser bolalmighan xelqimiz u dunyada jennette bolsimu rahet körüshni, u dunyada bolsimu ademdek yashashni izdidi, shunga xojilargha ishinip ulargha murit boldi.
Sopizimning bunche küchiyip kétishide eyni dewrning qelemde hem elemde yétilgen padishahliri sultan seidxan we sultan abdureshitxanlarning sopilargha murit - muxlis bolghanliqimu sewebchi bolghan idi, ular xan- sultanlarning özlirige murit bolghan pursette siyasi jehettinmu paydilinip (mesilen, muritlirining baj- séliqini kechürüm qilishini telep qilish) öz muritlirini köpeytken digen qarashlarmu bar.
Xoja ishanlar özlirini heq körsitish üchün suda mangalaymiz, ölükni tirildüreleymiz, asmanda uchalaymiz, topini yémek ichmek, altun kömüshke aylanduralaymiz, yamghur yaghduralaymiz, birla waqitta birqanche jayda zahir bolalaymiz, süpköchlep késel dawalaymiz, ghayipni bilimiz, qol tekküzmestin nersilerni yötkiyeleymiz, ösümlük we haywanlar bilen sözlisheleymiz《 dep saxta karametlirini herxil usullar arqiliq teshwiq qilip, herxil hiyle- mikirlerni qollinip xelqni aldap, ularning eqide- ishenchige érishkendin kéyin xelqimizning maddi - meniwi dunyasigha hujum qildi. Netijide ular barliq uyghur medeniyet miraslirini urup chaqti, buzdi, ot qoydi, weyran qildi. Medeniyet eslihelirini buzup, medeniyet sorunlirini sopiliq paaliyet sorunliri xaniqalargha aylandurdi. Xelqning medeniyet sorunliri - mektep, medris, kütüpxanilar sopilarning ayagh astida weyran boldi.
Awamni medeniyettin waz kéchishke qistap medeniyetni men'i qildi. Kimiki sopilar bilen qarshilashsa xuddi xoja jahan ershi, baba rehim meshrep we mirza shah mehmut joras kebi qestke uchrap pajielik öltürüldi. Bu heqte "jahalet pirliri shinjangda namliq eserde yézilghandek:appaq xoja we appaq xojichilar (biz bu yerde aq taghliq xojilarnila emes, qara taghliq xojilarnimu bir qatarda tonushimiz lazim) zamanisida qeshqeriyede medeniyet, maarip, ilim - pen, edebiyat - sen'et, muzika, naxsha, usul, güzel- sen'et, tiyatir, sérkchilik, tibabetchilik, metbechilik, terjime, xettatliq ... Qatarliq barliq ilmiy paaliyetlerning hemmisi qet'iy men'i qiliwétilgen. Bundaq ishlar bilen shughullan'ghuchilar kapir , jaduger, murtedler hésablinip jazagha tartilip turghan, öltürüwétilgen.
Hetta xet yézishni öginish, saz ügünüsh, yasash, meshrep oynash, oyun- külke, xotun-qizlar perenjisiz ashkare yürüsh qatarliq adettiki ijtimaiy insanchiliq xisletlirimu qet'iy men'i qiliwétilgen. Pütün jem'iyette qur'an we heptiyektin bashqa barliq yézilma eserler, bolupmu milli eserler, xatire, nemuniler, köydürüwétilgen, yoq qilip tashlan'ghan. Ilim- meripet orunliri buzuwétilgen, cheklen'gen. Ularning ornigha zikri söhbet xaniqaliri, gülex, sazayi hemidanlar (towa qildurush orunliri), xoja, ishanlarning turalghu jayliri, emeldar binaliri dessitilgen. Pütün jem'iyette dua- tilawet, xetme, istighpar uqush (allahtin gunahini tilep turush) ammiwi ijtimaiy meshghulatqa aylandurulghan.
"Tezkirei ezizan" qatarliq eserlerdin melumki ” aq taghliq“, ”qara taghliq“ xojilarning deslepki bashchiliri bir tughqan bulup ularning öz aldigha nopuz tiklesh üchün köz qarashlirida mahiyetlik perq bolmisimu xelqni ikkige bölüp mezhepchilik qilghan. Ular öz- ara nizah qiliship, xelqni urush jédelge sélip qan töküp menggü ornini toldurup bolghusiz tarixi jinayetlerni qaldurup ketti. Uyghur xelqining barliq pajieliri, yaman künlerge qélishi pütünley sopilarning qilmish etmishliridin bolghan. Pütün uyghur diyarini jahalet qaplap pütün xelq qarangghuluq dunyasigha gherq boldi.
3. Éghir zulum xelqni halidin ketküziwetken
Hakimiyet béshida olturghan herqandaq hökümran öz hökümini qol astidiki emir ekabirliri arqiliq yürgüzidu, hökümran qanche chérik, xiyanetchi we parixor bolsa qol astidikilermu shunche chérik, parixor we xiyanetchi bolidu. Tariximizni waraqlap köridighan bolsaq ene shundaq chérik, parixor, xiyanetchi emeldarlarning köp ötkinini bileleymiz. Hökümran we qolchumaqlirining chérikliki, parixorliqi tüpeylidin xelq üstidiki baj séliq köpiyip ketken, xelq qatmu-qat zulum destidin yashashqimu amalsiz qalghan. Bir tereptin xan we uning ambal, doteyliri zulum qilsa yene bir tereptin, nainsap begler, xojilar, sherietni destek qiliwalghan mollilar herxil alwang- yasaq, baj- séliq, öshre- zakat, pitre yighip zulum salghan.
Ching sulalisining sadiq qul ghalchiliri begler bolsa baj we séliqni hessilep yighip özini béyitish bilen birge ambal, doteylerge sogha - salam , para bérip téximu chong imtiyazlar üchün (toghrisi xelqning qénini téximu bek shorash üchün) heriket qildi, xelq qangghir qaxshap jan teslim qiliwatsa ambal, dotey, beg-ghojamlar özlirining paraghetlik turmush peyzini sürdi, netijide zulumgha chidimighan xelq nurghun qétimliq qozghilanglar qilip mustebit, chérik hakimiyetni aghdurmaq boldi. Xotenlik tarixchi muhemmet elemning tarixi weten waqiati xoten namliq esiride eyni dewirdiki baj- séliqning 65 xili xatirlen'gen iken. Chirik ching sulalisi chériklikte mensepni baha quyup élan chiqirip sétish derijisige bérip yetken bulup emdi biz ching sulalisining mensep sétish heqqidiki élanigha munasiwetlik bayanni körüp baqayli:
Herqandaq puli bar adem kümüsh pul sowgha qilsa mensep bérimiz, dep bazar güzerlerge élan chaplidi... Herqandaq nami nishani yoq , oghri, qimarwaz, sergerdan bolsimu pul berse uninggha mensep bérildi.... Mensepni sodiliship baha qoyup ashkare satidighan boldi .Mana buningdin shu chaghdiki hakimiyetning qanchilik chirikleshkenlikini, bu seweplik xelqning qanchilik riyazet chekkenlikini, qanchilik zulumgha duchar bolghinini qiyas qilish müshkül emes. Démek eyni tarixi dewrde hoquq achköz, bayliqperst, parixorlarning, oghri, qimarwazlarning qoligha chüshüp "su aqidu saygha, pul aqidu baygha" digendek weziyet dawam qilghan, puqralar üstidiki zulum téximu kücheygen.
Qerz üchün, alban üchün boldi méning halim xarab,
Hezriti chünwang bégim halimgha rehim etkey yana.
Kelseler albanchilar xéne puli dep tutsiler,
Pul tapalmaymen tinep , dishwar bolur halim yana.
Kéchiler, kündüzleri hem ders oqur érdi balam,
Qerz üchün, alban üchün, hem derstin qaldi yana.
Aqsuluq muellip molla toxti mundin yüz nechche yil muqeddem yazghan esiri "erziyet "tiki yuqurqi bayanlar arqiliq shunimu bileleymizki , zulum shu derijige yetkenki beg-ghojamlar özlirini aghichiliri üchün xénigimu alwang yighqan. Bu xil alwang, baj séliqlarning köplükidin, zulumning éghirliqidin xelq intayin qiyin ehwalda qalghan. Dini ölima, tarixchi imir hüseyin qazi axunum bir shéirida mundaq dep yazidu:
Ötmüshte bu shinjanggha shen dotey iken manju,
Magaza, tawa toku, kiygenliri sap pangchu.
Rahette yatar uxlap puqragha kötertip jذ,
Puqrani haqaretlep singku bilen dep chentu,
Datanggha qadap qoyghan neyze qélich hem cheydu.○12
Mana bularning hemmisi tarix, eyni dewrdiki réalliq. Ching sulalisi hökümranliri dewri we bashqa dewrlerde bolsun hökümranlarning éghir zulumliri xelqni pütünley halidin ketküziwetken. Mushu xil ehwal astida tinchliqning bolmasliqi, sopizimning bésimi, iqtisadi qiyinchiliq xelqni özining medeniy maarip ishlirigha köngül bölelmeydighan qilip qoyghan. Xelq maddi, meniwi bayliqliridin pütünley mehrum bolghan.
”Pul bolsa janggalda shorpa“ deydu uyghur danaliri, derheqiqet pul bolmisa hich ish aqmaydu, pul démek iqtisad, kapital, meblegh démektur. Yuqurida körginimizdek urush we dehshetlik ézishler uyghur xelqining igiligini pütünley weyran qilghan bulup sopizimning terki dunyachiliq teshebbusi bu weyranchiliqni téximu kücheytiwetken. Meyli jonggharlar bolsun yaki ching sulalisi bolsun xelqning medeniyet maarip ishlirigha meblegh sélishi, qollishi mumkin emes idi, chünki xelq pen- maarip arqiliqla hayatliq yolini, barawerlikni hetta ularni aghdurup özige özi xoja bulush yolini tapalaytti, hökümranlar uyghurlarni adaqqi öz hökümide tutushni meqset qilidighan tursa buni qandaqmu xalisun?
Öz -özini tonighan, milletperwerliki wujutqa kelgen milletla menggü öz mewjutluqini kapaletlendüreleydu, buni peqet heqiqi pen- maaripla ishqa ashuralaydu. Shunga büyük mutepekkur yüsüp xas hajip ilim bilen kökke chiqqili bolidighanliqi, qulning qulluqtin xalas bolalaydighanliqini mundin ming yil muqeddem bizge jaka qilghan. Ching sulalisining axirqi ghalchisi yang zéngshinning xelqni menggü nadanliq kishenide kishenlep turush üchün pen maaripni qattiq cheklep, xurapi mollilarni sétiwélip xelqni idare qilghanliqi buning pakiti emesmu? 20 -Esirdin ilgiri ershi, futuhi, molla muhemmet sadiq qeshqiri, zohuri, molla yunus yerkendi, ghéribi, nizari, katibi, molla muhemmet tömüri, nazimi, tejelli... Ge oxshash muweppeqiyet qazan'ghan bir türküm medeniyet erbabliri yétiship chiqqan, ularning muweppeqiyet qazinishida melum iqtisadi arqa tiriki bar idi.
Bolupmu 20-esirning aldinqi yérimidiki medeniyet erbaplirimizdin abduqadir damolla, abduxaliq uyghur, lutpulla mutellip, molla muhemmet oghuz hemra, iminjan bahawiddin... Qatarliq bir türküm ot yürek kishiler iqtisadi jehettin azraq bolsimu asasi bolghachqila chet'elge chiqip yaki ölke merkizige bérip ilim tehsil qilalighan, mektep échip ilim tarqitalighan. Iqtisad yeni pul bolmighanliqtin nurghun eqilliq perzentler xuddi molla toxti yazghandek uqushtin qélishqa mejbur bolghan. Iqtisad bolmisa qurulush qilghili bolmighinigha oxshash mektep medrislerni sélip ilim meripet tarqitish mumkin bolmaydu, xelqmu nadan qélip menggü ”mangqurt“ bulup qalidu.
4.Sirtqi dunya bilen alaqe aziyip békinmichilik kücheygen
Xelqimizning medeniyet we tereqqiyatta bunchilik qalaq haletke chüshüp qélishi xelqara muhit bilenmu zich munasiwetlik. Yüen sulalisi dewride uyghur déngizchisi yighmishning gherpke baridighan déngiz yolini échishi, ming sulalisi dewride xuyzu déngizchisi jéng xéning déngiz qatnishini yene bir baldaq yuquri kötürishi bilen sherq - gherp alaqisi quruqluqtin( quruqluq yoli bixeter emes idi) köre déngiz yoligha köchti. Chünki kéyinki ottura esirdin bashlap ottura asiyada bir- birige qarshi birmunche ushshaq féodal xanliqlar barliqqa keldi. Netijide yipek yolidin ibaret bu sherq - gherp medeniyet, iqtisad- soda liniyisi ténch bolmighanliqtin asta - asta öz rolini yuqutup baridu. Bu heqte sabiq sowétlik muellipler gafirof bilen miroshinkowlar mundaq dep yazidu:
"Yipek yolining tosulushi hemde yawrupaliqlarning hindistan we junggogha baridighan déngiz yolini échip, uni igiliwélishi sewebidin merkizi asiyaning dunya bilen bolghan soda qatnash alaqisi üzülüp qaldi. Gherp bilen sherqning iqtisadi we medeniyet almashturush yoli özgirip, merkizi asiyani jenup we shimal tereptin egip ötidighan boldi. Merkizi asiyada yerlik féodal hökümranliq kücheygenliktin, iqtisad we medeniyette nahayiti téz xaraplishishqa qarap mangdi."
Amérikiliq ataqliq tarixshunas stawrianus ependi dunya tarixidin yekün chiqirip ‹‹ dunyaning omumi tarixi ›› namliq kitabida ” dunya tarixi ispatlidiki bir ijtimaiy guruhning medeniyette tereqqi qilishi uning qoshnilirining tejribilirini qubul qilalighan qilalmighanliqi belgileydu. Bir ijtimaiy guruh érishken her xil keshpiyatlarni bashqa ijtimaiy guruhlargha tarqitidu. Shunga ularning arisidiki bérish kélish qanche köpeyse öz ara ügünüsh pursitimu köpiyidu. Omumen , medeniyette eng iptidai halettiki qebililermu uzaq jeryanda békik yashighan, shuning üchün ular qoshna qebililerning medeniyet muweppeqiyetliridin paydigha érishelmigen. Bashqiche qilip éytqanda bashqa jughrapiyilik amillargha oxshash insanlarning tereqqiyatidiki achquch milletler arisidiki yéqinlishishqa baghliq. Bashqa milletler bilen öz ara tesir körsetken eshu milletler ghayet tereqqiyatlargha érishish imkaniyiti intayin zor .
Emeliyette , ularning téz sür'ette tereqqi qilishigha türtke bolidu, chünki ularning duch kélidighini tereqqiyat pursiti bolupla qalmastin yene shallinish bésimidur. Nawada öz ara tesir pursitidin paydilinip tereqqi qilmisa chuqumla assimilatsiye bolidu yaki yoqulush xirisini élip kélidu. Eksiche békik halette yashighan millet sirttin kélidighan inértsiyige érishelmise , yene xewp - xeter bolmisa shallinish bésimimu ular üchün mewjut bolmisa ular eslidiki haliti buyiche nechche ming yil yashaydu“. Ottura asiyada yashighan uyghur xelqimu yuqurqi qanuniyetning sirtida emes.
Bu chaghda shinjangdila emes, ottura asiyaning bashqa jayliridiki ehwalmu buninggha asasen oxshash bulup musulman sherq dunyasi xaraplishishqa yüzlinip burunqi medeniy güllinish pütünley tügeshken, burunqi ilim pen güllinishi axirliship xurapiyliq we mezhepchilik küchiyip tepriqe hakimyetliri köpeygen, öz- ara nizalar köpiyip igilik we xelq turmushi xarablashqan. Yawropada bolsa ehwal buning eksiche bulup islahat, riqabet jush urup rawajlinip, tebiii pen, ijtimaiy penlerde we sanaette yéngi bösüsh boliwatqan we sanaet, yéza igiliki tereqqi qilip mashinilishiwatqan bulup uchqandek tereqqi qilghan idi.
Biz bolsaq bulardin pütünley xewersiz halda” quduqning tégidiki paqidek“ asman mushu dep yürüwatattuq. Netijide insanlar tereqqiyatigha töhpe qushup kéliwatqan uyghur xelqi "uchar gilem", "yaghach at" ta ekis etken hawa qatnash arzulirimu shu boyiche chöchek bulup qéliwerdi. Yüsüp xas hajipning ilim bilen kökke chiqqili bolidighanliqi, qul bolsimu ilim bilen azadliqqa érisheleydighanliqi heqqidiki chaqiriqlirimu bizni oyghitalmidi, biz esirlerni ishek harwisigha olturup ötküzüp kelduq, ishek harwisini alahide qatnash qorali, kala bilen sapanni ishlepchiqirish qorali qilip esirdin esirge köchüp kelmektimiz. Özimizni békik halette saqlap kelginimiz üchün yawropa ellirining jümlidin pereng we orus, johot - ejnebilerning qandaq tereqqi qilghinini pisentimizge almiduq, welsipit yasisa ”sheytan harwa“ dep atiduq, mushu esirde hetta ”ayrupilan'gha nime dégen chong qush bu dep dan chachqan“liqimiz némini ispatlaydu?
Medeniyet, maarip jehettin tarliqqa yüzlen'gen
Hemmige melum bolghinidek, qedimki ottura asiyada türki xelqler yashap kelgen ana makan bulup ularning el farabi, muhemmet xarezmi, mehmud kashgheri, yüsüp xas hajip, jamal qarshi, ehmet yükneki, imaiddin kashgheri, singqu seli tutung ... Kebi birmunche peylasop, edib- alimlar yashighan bulup matématika (aljebir), edebiyat, ilmiy kimiya, ilmiy mentiq, ilmiy nujum, pelsepe, tibabet, naxsha-saz qatarliq sahelerdin xéli yaxshi ilmiy muweppeqyetlerni qolgha keltürgen idi. Mongghullar dewrige kelgende alimlimizning ilmiy emgekliri mongghul impiriyisi bilen nahayiti keng dairige tarqilip özini namayen qildi we dunya medeniyitining tereqqiyatigha öchmes töhpilerni qoshti. Mesilen: ediplerdin seydulla, sewinich hiya, mazuchang, shüangfularni, yéza igilik alimi tömür töbrük (lu mingsen)nع, uzuqluqshunas qusquy, yéziqshunas tatatunga we chosgixodriz, terjiman entsang we bilanashil, siyasion lyen shishen, ehmet, ömer, astronom jamalidin, binakar exteridin, yaraghshunas alawiddin we ismail, ressam gawkukun, alimlardin chinshiming we shemsidin, déngizchi yighmish, tarixshunas lyen xuyshen.... Qatarliqlarning töhpisi sözimizge delil bolidu.
Uyghurlar öz tarixida bashqilarning ilghar ilim we téxnikilirini ügünüsh bilen birge özining ilghar nersilirini qoshna ellerge ögetken. Tömür, kömür, mis, bughday, paxta ... Larning shinjangda ichkiri ölkilerdin baldur bolishi, xenzu tilidiki tömür söziningmu türki tildiki tömürdin qisqirap 铁 bulishi, yuqurqi téxnikilarning shinjang arqiliq ichkirige tarilishi qedimiy medeniyetlik bolghan uyghur xelqining qandaqtur ekilishperwer millet bolmastin bashqilar medeniyitining jewherlirini qubul qilalaydighan hem öz medeniyitining jewhirini bashqilargha teghdim qilalaydighan millet ikenlikini körsitip berdi. Emma uyghur jem'iyiti 16- esirdin bashlap sopizimning küchlük tesirige uchridi, seidiye dölitining adaletlik sultani seidxandin bashlap xanlarning sopilargha murit bulishi tüpeylidin xoja- ishanlar rayonimizda nahayiti téz köpeydi, muritliri künsiri ashti.
Tesir dairisi zorayghan sopilar qur'an, hedis we sopiliq kitapliridin bashqa barliq medeniyetni cheklishi hem bu xil teqipning uzun dawam qilishi uyghur xelqini menggü toldurup bolmaydighan ziyanlargha giriptar qildi. Uyghur xelqi sopilarning dehshetlik rohi qul qilishi, ularni ghalibiyet yoligha, hörlükke bashlaydighan ilim yolidin mehrum qilishi bilen ular rohi qulluqqa chüshüp qaldi. Herqandaq bir milletning millet rohi yuqulidiken shu millet yoqalmay qalmaydu, uyghur rohi yoqalghini üchün uyghur milliti ewwel jonggharlargha andin chérik ching sulalisigha at-ishek ornida ishlidi.
Sopilar özlirini alla bilen teng orun'gha quyup, islam eqidilirige muxalip ish qilip, islam dini we musulmanlar üchün pütmes, tügimes weyranchiliq we xarliq élip keldi. Ular medeniyet bayliqlirini buzup, medeniyetni menggülük yoq qiliwétish üchün tirishti. Mektep medrislerni sopizimliq paaliyet sorunlirigha aylandurup, sap eqidilik uyghur xelqini rohi qullargha aylandurdi. Sopilar hakimiyet béshigha chiqqan we qorchaq hökümdar bulup turghan waqitlarda qur'an we heptiyek birdinbir uqushluqqa aylandi. Qur'anning ayetlirimu sopizm idiyiliri boyiche tepsirlendi. Kéyinki waqitlarda yeni sopilar texittin chüshken emma tesiri yenila chongqur bolghan chaghlarda maarip asta- asta eslige kélishke bashlidi, emma ijtimaiy penler mutleq asasi orunni teshkil qildi. Tebiii penler we téxnikilar (hüner sen'et) asasen untuldi, oqutush dairisi bekmu tar bulup qaldi. Neshriyatchiliq, basma ishlirimu untulup qolda köchüridighan qalaq haletke chüshüp qaldi. Shu dewer ijtimaiy jem'iyitige nezer salsaq peqet shair, terjiman, tiwiplerla yétiship chiqti, hüner sen'et yenila natural igilik basquchida turup qalghini üchün héchqandaq tereqqiyatqa érishelmidi.
Hökümran ching sulalisimu eslidinla qalaq bir medeniyetning wekilige aylan'ghini üchün ularmu uyghur xelqige héchqandaq bir medeniyet ata qilalmidi, eksiche hökümranliqini ishqa ashurushta paydiliq tongchi (terjiman) yétishtüridighan mekteptin birqanchinila achti. Shu chaghlarda uyghurlarda tesir qilghudek, ularda oyghunush peyda qilghudek birer medeniy tereqqiyat, yüksilish bolmighini üchün qoshnilirimu uyghurlargha héchqandaq ijabiy tesir ata qilalmidi. Ottura asiya jümlidin musulmanlar dunyasi xarabliship, chüshkünliship ketken bulup uyghurlar asasen ene shu islamiyet dunyasi bilen alaqe qilatti, uyghurlargha alahide tesir körsetküdek birer ilghar medeniyet öz qoshniliri arisida bolmighini üchün doktur esed sulayman éytqandek eshabul keheb uyqusigha gherq bolghan idi.
Teghdir tughulushtinla pishanisige yézilghan bolidu dep qarighan xelqimiz hemmini xudadin, mazar mashayiqlardin ah urup izleydighan roh chirmiwalghan bulup, yaritish méningdin yarilish özüngdin ni untughan idi, jennet qélich sayisining asitida digenni chüshen'genu jennetni qandaq halda qurushni bilmigen. Uyghur xelqi pütünley ene shundaq chüshkün, qalaq dunya muhitining ichide bulup gheripning yéngi medeniy muweppeqiyetliridin peqet 19-esirning axirliri toghriraqi 20- esirning bashlirida xewer tapti ؤe... Bu zaman gheplet we biperwaliq zamani emes, oyghinish we sezgürlük zamanidur jahilliq we nadanliq dewri emes ilim- pen dewridur. Susluq we bikarliq dewri emes tirishish we gheyret waqtidur. Bashqa milletler ilim meripet sayiside hawada uchup perwaz qilmaqta, su astida bolsa xuddi quruqluqta yürgendek erkin üzüshmekte. Biz téxi gheplet uyqusida yatmaqtimiz. Uyqu ölümning buradiri we muqeddimisidur. Bu halette daim uxlimaq yoqilish we ölüm yolidur hélihem waqit we purset bar... Dep chuqanlar saldi. 20- Esirning 30- yillirigha kelgende andin bu halet özgirishke bashlidi.
Xulase qilghanda uyghurlar 1600-yilidin 1900-yilighiche bolghan 300yil jeryanda türlük qismetlerge duchar bulup medeniyette chékinip ketti, burunqi jenggiwarliqini yuqatti. Emma u ötmüsh, hergizmu hazir medeniyette algha basalmasliqimizning sewebi emes, hazir mes'uliyetni ulardin izlesh öz mes'uliyitini bashqilargha ittirishtin bashqa nerse emes, lékin tarixi sawaqlarni qubul qilishimiz , sewenlikler üstide izdinip uni tüzitishimiz lazim. Emdi, mana insaniyet 21- esirge özining türlük yéngiliqliri bilen zamaniwiliship kirsimu biz tolimu töwen angda mes we eleng- seleng halda, köpimiz ishek harwisigha olturup kirip kelduq, biz dawamliq mushundaq yürsek ewlatlirimiz biz toghrilq nime dep yekün yazar tarix bétige?
Izahatlar:
Molla musa sayrami «tarixi eminiye» shinjang xelq neshiriyati uyghurche neshri, 49-bet
Molla musa sayrami «tarixi hemidi» milletler neshiriyati 1986- yili uyghurche neshri323-, 324-betler
Yuqarqi eser, 156-, 140-, 153-, 154-, 240- betler
Koropatkin «qeshqeriye» shinjang xelq neshiriyati1983- yili uyghurche neshri 223- bet
Ibrahim niyaz «tarixtin qisqiche bayanlar» qeshqer uyghur neshiriyati uyghurche neshri 269-bet
Shinjang medeniyiti 1987-yili 4-san 28-bet
Molla musa sayrami «tarixi hemidi» uyghurche, 176-bet
Bulaq mejmuesi omumi 13-san 231-bet
Qeshqerqedimki kitaplar tetqiqat xewiri uyghurche 1985-yil 1-san 79- bet
Ottura asiya tetqiqati 1987-yil uyghurche 1-san 76-bet
Abduqadir damollanesiheti
Shinjang medeniyitii jornili 2000-yili 1-san 71-bet
Menbe eskertilmidi, özre soraymiz.
____Karakuyash Rédaksiyesi
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