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еңбектерге келетін болсақ.Қазіргі тіл білімінің теориялық зерттеу аймағының
антропоцентристік нысанасы тілдің ең маңызды екі қызметінің, яғни танымдық
(когнитивтік) және қарым-қатынастық (коммуникативтік) қызметін зерделеп, тіл білімін
заман талаптарына сүйене отырып бір деңгейге жоғары көтеру нысанға алынып отыр.
Аталмыш зерттеулердің негізгі мақсаты осыған дейінгі болған лингвистикалық зерттеулерді
жаңашылдықпен жүргізе отырып, ұлттық сананың ерекшеліктерін көрсету болып табылады.
Зерттеу нәтижесінде 2002 жылы «Қазақ грамматикасы» еңбегі, 2007 жылы «Грамматиканың
өзекті мәселелері» атты ғылыми мақалалар жинағы, 2010 жылы «Қазақ тілінің
функционалды грамматикасы» және т.б. іргелі ғылыми-зерттеу еңбектері жарық көрді.
Қорыта келе айтарымыз, Егемендікке қолымыз жеткеннен кейін ғалымдардың
көпшілігі білім беру саласына, әсіресе жоғарғы оқу орындарына тереңдетіп оқытуға арналған
арнайы оқулықтар жазуды қолға алған. Кейбірі Кеңес дәуірінде зерттеген тақырыптарын
өңдеп, толықтырып қазақ тілінде қайта жарыққа шығарған. Тілді зерттеудің тарихи әдісін
ғалымдар лексика, диалектология салаларын зерттеу барысында негізге алса, сипаттамалық
әдіс фонетика мен грамматикада кең өріс алған. Бұл зерттеулерді танып-білу біз үшін теңізге
құйған тамшыдай болмақ, ал тіл білімі салаларының әлі ашылмаған сырларын зерттеу
болашақ ұрпақ біздің міндетіміз деп білеміз.
ӘДЕБИЕТТЕР ТІЗІМІ
1. Аханов К. Тіл білімінің негіздері. – Алматы: Өлке, 2010. - 560 бет.
2. Қасым Б. Түркі тілдерінің күрделі етістіктер мен аналитикалық формалы етістіктері // ҚазҰУ
хабаршысы, Филология сериясы. - №1(135). 2012.
3. Балақаев М. Қазақ тіл білімінің мәселелері. -Алматы: Арыс, 2008. -292 бет.
UDK 821.512.122.09=111
DULATOVA
Y.D., KELGEMBAEVA B.B.
Sarsen Amazholov East Kazakhstan state university, Ust-Kamenogorsk
RESEARCHING OF ACADEMIC
S.A. KASKABASOV ABOUT KAZAKH MYTHOLOGY
Kazakhs mythology was started to research by Sh.Ualikhanov, M.Auezov, A.Konyratbayev,
A.Margulan. In the time of the Soviet Union the national mythology was one of “close themes” of
folklore. The famous Kazakh scientists polymathic Sh. Ualikhanov [1] has done many scientific
researches in this sphere: he has deep searched theoretical problems. They were very valuable for
history ethnography of Kazakhstan. After him these problems were researched by M.Auezov [2],
A. Margulan [3], A. Konyratbayev [4].
In 50-60 years of the 20
th
century the theoretical problems of mythology started to systematize
in Kazakhstan. The representatives of linguistic schools were based their research works on marx-
lenin’s methodology. In connection with that the mythological cognitive significance was out of the
attention of scientists. The shaped concept “shamanizm” connected with ancient faith of Turk
nations didn’t give a possibility to open the real nature of mythology of european opinion about
mythology in the turk culture.
Based on strict Marxist-Leninist methodology, the theory of myth in Soviet science was
investigated in two directions: Ethnography associated with religion and philology related to the
genre. This narrowed the study. Because of this, there were erroneous opinions about the worship of
Kazakhs to animals, totems. Shokan Ualikhanov is one of the first scientists who tried to explore
mythology from the point of view of science. His scientific works have been investigated so far
only on one side. When talking about ancient Kazakh religious beliefs, it is erroneously believed
that Sh. Ualikhanov "thoroughly explored this area". The description of the Kazakhs by Shokan as
an ignorant or religious people pleased the colonial regime or the red empire. Hence, it was widely
believed that Shokan Ualikhanov wrote "traces of shamanism among the Kirghiz". But if we
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carefully consider his small work, we will see that he does not justify or recognize the "black
religion", but, on the contrary, he sees the mythical consciousness of the people and for example,
the customs and traditions of the people is the projection of the real life of people.
In the 50th years of the 20th century, the study of Kazakh mythology resumed. This period is
distinguished by the consideration of mythology in terms of linguistics.
In the era of the development of fiction and the development of aitys, M. Auezov initiated the
study of mythology in a new direction, on the basis of the epos "Manas" showed the cultural
heritage and way of thinking of the Türkic people. From the 90s of the 20th century, domestic
science began to form the philosophical foundations of the Kazakh national mythology. The
emphasis was on her well-known aspects. Kazakhstani scientists have deepened the methodology of
mythology problems. Studies went beyond the national circle of culture and raised general
theoretical, general philosophical, general human issues, made an analysis of the nature of myths
that reveal the characteristics of the era of the revival of the East, as well as the patterns of
development of ancient culture.
We want to name the name SA Kaskabasov, who was the person who raised the national
mythology to a high level, systematized mythology. His works, such as "Kazakhs Halyz Prozas",
"Cradle of Art", "Golden vein", monographies, "Kazakty", "Baba takti shashty izzyz", "Zhalmauz
camper", "Kazakh mythology" "," Bags of the Saryna "," Mythology "," Myths "," Mythological
characters ", are devoted to mythology.
Myth, from the point of view of Kazakh folklore, it does not go beyond the influence of world
mythology, even from the point of view of the typological description of the prose, explaining
different phenomena of nature, the causes of the appearance of objects, the causes of the appearance
of heaven and earth, the appearance of the first man, animals and birds, their Character, features, "-
says the scientist. [5].
If you look at the international term myth from the point of view of Kazakh folklore, you can
find out its peculiarities that differ from the European trend. The Kazakh scientist who noticed this
says: "... Kazakh society, people, way of life." His whole nature, his whole mind spoke of the fact
that the Kazakh folklore differs from the European one, and the differences must be sought in the
way of life of the people. The scientist refers Kazakh myths to the ancient classical and shows the
features of archaic myths. The peculiarities of archaic myths are:
1. The connection of any points of things with their appearance;
2. . The description of the surrounding world is a description of the appearance of this world;
3. Mythical consciousness;
4. . Mythical time.
Mythical consciousness corresponds to worship.
According to the mythical consciousness, the causes of the appearance of various phenomena,
the appearance of animals and plants, stones and mountains, rivers and lakes - are realized due to
mythical changes. The folklorist examines the phenomenon that has not been studied before, he
makes scientific explanations and classifies them [6].
"Kazakh myths in all their components are closely related to ancient classical myths," the
folklorist wrote, "but in Kazakh myths one can find two ways of developing mythical
consciousness, a model of the cosmos, the nature and temper of birds and animals, the opposition of
man and nature, creativity of the Creator [ 7]. Thus, Kazakh myths absorbed different levels of
knowledge of the world, are diversified.
Folklore singled out from previously published Kazakh myths as fairy tales or byelas, and
also worked with the still unknown and unknown, rare material from rare manuscripts. Show the
image of our Kazakh people, their customs and habits, nature, way of life is the material of
scientific monographs of S.A. Kaskabasov, as well as material for further collections of myths.
In his monograph "Kazakh Folk Prose" the scientist gives definitions to mythical
consciousness, mythical epoch, mythical conclusions, mythical time. The time of mythical events is
a mythical epoch.
If we consider the concept of a myth, then it was explained for a long time from the point of
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