Relevant bibliographies by topics / Uighur (Turkic people)

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  2. Dissertations / Theses
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Academic literature on the topic 'Uighur (Turkic people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Uighur (Turkic people)"

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Kaynarbaykyzy, Yeskeyeva Magripa. "Proverbs and sayings in Sary (Yellow) Uighur language." Turkic Studies Journal 4, no. 2 (2022): 56–71. http://dx.doi.org/10.32523/2664-5157-2022-2-56-71.

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Proverbs and sayings in the modern Turkic languages, which have their own way of formation, develop in close contact with the common Turkic paremiological system, which determines the directions of internal processes of disintegration of the common Turkic language system. The 70М.Қ. Ескеева Turkic Studies Journal 2 (2022) 56-71results of the study of a particular language contribute to finding solutions to problems in the Turkic language, complementing theoretical considerations, and identifying features of the common Turkic worldview. Proverbs and sayings preserved in the language of Yellow Uighurs in the assimilation process, along with the peculiarities of the ethnic worldview, contribute to revealing the features of the common Turkic worldview, clarifying the peculiarities of the development of the paremiological system of Turkic languages in general. The research study considers the meaning and features of the use of proverbs and sayings in the yellow Uighur language, which have a narrowed functional scope, in the context of the history, everyday life and traditions of the people, in the context of spiritual and cultural values. It is determined that changes in the situational use of a single paremiological meaning are also facilitated by the semantic field of dominant lexemes in proverbs and sayings. The ethno-cultural content of the Sary Uighur proverbs describing Tengrism, public and social relations, family and moral values is determined. Key lexemes in the structure of proverbs and sayings of Sary Uighur are compared with versions in the Kazakh language, structural, semantic and common features are distinguished. The Sary Uighur and Kazakh proverbs and sayings are compared, and the features of the content of paremia that characterize the common features of the Turkic peoples and the individual peculiarities of each nation are given. The research study used the materials of two field expeditions (07.2012; 09.2012) organized with the participation of the author to the settlement of the Yellow Uighurs in the Sunan region of the People’s Republic of China.
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Sodiqov, Qosimjon. "STYLISTICS OF ANCIENT TURKISH NOTES." Golden scripts 1, no. 2 (2019): 42–70. http://dx.doi.org/10.52773/tsuull.gold.2019.2/rzgt6013.

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In the beginning of the last century, Russian and Western European scientists discovered many historical ruins and manuscripts as a result of scientific expeditions to the historical lands of present-day Xinjiang. Among the manuscripts were the official documents created by the ancient Turkic Buddhist monarchy. Most of these historical documents are in the Old Uighur script with extensive information on the socio-economic system of the ancient Turkic states, the relationships between people, trade and legal systems.These official documents contain wealthy land owners’ business forms, farmers’ and ordinary peoples’ papers on saling and buying, slaves’ complaints about their owners’, rental papers’, the notes on freedom, statements of the wealthy slave owners and many others. All of the mentioned manuscripts have proof of an established state’s political system, a formal etiquette of the landowners, the conceptualization of the rule of law, a high-developed social rights’ system, and a strong established court system.This article presents ancient Turkich official documents found in Turf which are studied stylistically. These documents are important in historical monuments in Turkic written literary language. They serve as a reliable material in the study of historical formation and development of the Turkish official style.
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Buyarov, Dmitry V. "Development of bilingual education in the Xinjiang Uygur Autonomous Region of China at the present stage." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2023): 139. http://dx.doi.org/10.31857/s086919080023793-9.

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The article examines the features of the system of bilingual education of national minorities in the Xinjiang Uygur Autonomous Region. The specificity of the SUAR lies in the polyethnic and polylinguistic composition of the population. Uighurs and Han Chinese predominate, having socio-economic, religious, cultural, and linguistic differences. It is more difficult for the indigenous Turkic-speaking population to adapt to the modern socio-economic situation, the insufficiently educated population becomes the basis for the development of nationalist and extremist sentiments. The Government notes the relationship between terrorist activity and the educational backwardness of the local Uighur population, which leads to increased efforts to develop bilingual education as a counter-terrorism measure. The 2009 ethnic riots in Xinjiang and the change of leadership in China have strengthened the state's approach to promoting bilingual education. The policy of universalizing Putonghua in Xinjiang schools leads to a rejection reaction among national minorities. Bilingual education is the strategy of the plan for the socio-economic development of the autonomous region by providing Uighurs with language and educational skills to realize opportunities. Bilingual education is carried out at all levels of education: kindergartens, schools, universities. Bilingual education is becoming the main one and is designed to ensure a high degree of socialization of young people from national minorities. Bilingual education leads to ambiguous consequences: It contributes to the socio-economic development of the Turkic-speaking population, but causes discontent among the indigenous population, who perceive it as a violation of nationalculture and customs.
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Abduova, Bayan, Ulmeken Asanova, and Altynai Ashenova. "BLUE WOLF AS TOTEM AND IDEAL-ARTISTIC SPIRIT IN THE SPIRITUAL WORLD OF THE KAZAKH PEOPLE." Bulletin of the Eurasian Humanities Institute, Philology Series, no. 1 (March 24, 2022): 39–48. http://dx.doi.org/10.55808/1999-4214.2022-1.05.

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The precious legacy of ancient Kazakhs to younger generations, one of the first values is indeed the language. Language is a witness of previous generation’s existence. Language and human existence are considered in unity, language phenomena are studied in combination with the worldview, culture, as well as system of thinking. Spiritual, cultural being determines our orientation in life, manifesting itself in a language. As we are all aware, many thousands of years ago, man lost in the fight against natural disasters more than it won. Development of human being as a race and language are considered together. We analyze them in unity with the worldview, culture and way of thinking. People who suffer from the rear, the elements, various catastrophes, evoked a variety of beliefs, believed in them. At the same time we still do not know which belief came first and which belief was applied last. One of the beliefs that arose from the old worldview is the totem of the "blue wolf” (Kok-bori). Since ancient times, the image of the wolf has occupied a large place in the traditional beliefs of different peoples. This image has a great place in the worldview of the nomadic peoples of Central Asia, especially the Turks, as a monument of material culture. In many sources, in Ancient Scripture, the wolf -beast is a predator of steppe origin, not an animal, but a mother animal, standing at the origins of its kind. In addition, foreign, Russian scientists, domestic researchers, referring to various sources, write that the ancient Turkic tribes reached the level of totem, they estimate it as a sacred beast, some elements are found in household attributes. The Turkic people include: Kazakh, Kyrgyz, Uzbek, Azerbaijani, Turkish, Nogai, Bashkir, Tatar, Altai, Karakalpak, Uighur, Turkmen, Saka, Gagauz, Madiyar, Karachay, etc. Folklore and mythological networks manifest the spiritual world of the people and are fixed in the minds of the younger generation as a reflection of the universal worldview. This article analyzes the blue spirit storm of the Kazakh people, the totem "bori", the emergence and continuity of these beliefs at the present stage, the revival of the spiritual continuity of the ancient Turks and the Kazakh people and modern without losing the values of national cultural values, the viability of the principles and absorption Turkic spirit in the consciousness of generations.
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Roberts, Sean R. "The Uighurs of the Kazakstan Borderlands: Migration and the Nation." Nationalities Papers 26, no. 3 (1998): 511–30. http://dx.doi.org/10.1080/00905999808408580.

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One of the most important characteristics of the newly independent republic of Kazakstan is the multinational nature of its population. In addition to the members of the titular Kazak nationality, numerous Slavic, Turkic, and other peoples have made, or have been forced to make, Kazakstan their home. Most of these peoples, with the exception of the Kazaks, could be characterized as diasporas. However, the Uighurs, a Turkic Muslim people living in Kazakstan, are not a standard example of a diaspora. Unlike many of Kazakstan's diasporic communities, such as the Russians, Koreans, Uzbeks, Kyrgyz, and Germans, who can rely on outside support from recognized nation states to protect their rights, the Uighurs are a stateless people whose claims to sovereignty are not internationally recognized. Furthermore, unlike other stateless diasporas in Kazakstan, such as the Tatars, the Chechens, and the Mesketian TurksM whose homelands are clearly located outside of Kazakstan, the Uighurs’ “homeland” in China's Xinjiang province borders on the former Soviet republic, which raises the question of whether or not many Uighurs are indigenous to the territory of Kazakstan.
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Akynbekova, A. "Common Words Related to Food in Chagatai and Turkic Languages." Bulletin of Science and Practice 6, no. 1 (2020): 387–91. http://dx.doi.org/10.33619/2414-2948/50/49.

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In connection with the development of each of the adjacent languages as national, there are commonalities along with the specifics. Such commonalities are clearly expressed and noticeable in the comparison of related languages among themselves. To this end, this article examines what took place and were used in the Turkic languages in the XV–XIX centuries, the words in the Chagatai language associated with food and have become archaisms today. In this particular example of generalization, the use of the Chagatai language as a literary written language in the XV–XIX centuries was proved by a number of Turkic Muslims with different linguistic and dialectical differences: Kyrgyz, Khakass, Altaians, Kazakhs, Uighurs, Uzbeks, Turkmens, Karakalpaks, Tatars, Bashkirs and other peoples. As a result, was confirmed the correctness of the views that the Chagatai script is the heritage of all Turkic peoples. At the end of the work, based on the works of the above-mentioned scientists, it was concluded that the studies in this direction are able to fully realize the real links between the present and the past of the culture and language of the Turkic people and will create prerequisites for further restoration of these customs, without losing their uniqueness, uniqueness.
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Baltabay, D. "ETYMOLOGY OF SOME TURKIC WORDS IN THE WORK SHEZHIRE-I TERAKIME." Bulletin of the Eurasian Humanities Institute, Philology Series, no. 1 (March 15, 2024): 24–34. http://dx.doi.org/10.55808/1999-4214.2024-1.02.

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The study of monuments of historical writing in the linguistic aspect is of great importance for linguistics. The research article analyzes the etymology of the words qaryndas, elshi, eñbek and baila- verb found in the work «Shezhire-i terakime». The use of these words in ancient Turkic written monuments, medieval heritage and modern Turkic languages is described. The main goal of the study was to determine the etymology of Turkish words. Hypothetical opinions of Altaic and Turkic scientists are given during the research. The work of Abulgazy Bahadur Khan “Shezhire-i terakime” is a medieval work written in the Chagatai language. Its lexical layer consists of Turkic, Mongolian, Arabic, and Persian words. Also, the mixed use of Oghuz, Kipchak, Karluk-Uighur elements in the language of the work indicates that the Chagatai language was a common written language for the Turkic peoples. Therefore, the lexical-semantic study of the historical work, which we took as an object, and the determination of the etymology of Turkic words in it speaks of the relevance of the study. To differentiate theoretical conclusions, the article uses the method of analysis, the method of semantic analysis, the descriptive method, and the historical- comparative method.
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Huseyin, Yildiz. "Naming China in Ancient Turkish Texts: notes on tabgaç/tavgaç, kitań and çin." Iasaýı ýnıversıtetіnіń habarshysy 129, no. 3 (2023): 53–73. http://dx.doi.org/10.47526/2023-3/2664-0686.04.

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The Chinese, the oldest neighbors and enemies of the Turks in ancient times, are one of the peoples who left the deepest trace in the Turkic culture. The names used in ancient Turkic texts for the Chinese who ruled dynasties also differ depending on the periods and dynasties. The most commonly used of these names are tabgaç/tavgaç, kitań and çin (tabgach/tavgach, kitan and chin). The first two of these words refer to the Turkic Khaganate, and the third is partially found in ancient Turkic texts dating back to the ancient Uighur period.In the Old Turkic period, which lasted from the VI to the XIII centuries, the I Turkic Khaganate (Kekturk), II Turkic Khaganate (Kutluk), Orkhun-Uygur Khaganate, Kansu-Uygur Khanate, Khojo-Uygur Khanate, Turkic Khakanate (Karakhanid), Western Turkic Khakanate and Eastern Turkic Khakanate ruled. The equivalents of this period in the history of China are the Southern and Northern Dynasties (420–581/589), the Sui Dynasty (581–618), the Tang Dynasty (618–907), the Five Dynasties Ten Kingdoms (907–960) and the Song Dynasty (960–1279). For this reason, in ancient Turkic texts related to China, one of these Chinese dynasties should be indicated in the designations, depending on the period of the text.In this study, textual assessments of the origin, derivatives and use of names related to the Chinese in the ancient Turkic language will be carried out on the basis of the words tabgaç/tavgaç, kitań and çin.
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Nussipzhanova, Bibigul, and Bibigul Mukhambetzhanov. "SPECIFICS IN THE NATIONAL DANCES OF THE TURKIC PEOPLES." Central Asian Journal of Art Studies 9, no. 1 (2024): 122–34. http://dx.doi.org/10.47940/cajas.v9i1.829.

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To date, the modern picture of the cultural space is a very diverse, multi-level style palette. In this sense, the XXI century is full of colors of several epochs at once, unfolding consistently and intensively. The relevance of the topic under consideration is also due to the fact that in the period of globalization and the "capture" of the minds of modern youth by the delights of Western European culture, turning to the dances of the Turkic world is another opportunity to preserve the desired folk traditions, which, like language, dance is a reflection of the mentality, character of the nation and even its history. Striving into the roots of Turkic culture, studying and analyzing the dance art of Turkic-speaking, fraternal peoples, its history and its actual modern interpretation is a kind of challenge of the time. The article draws attention to the characteristic features of the common and special in the Turkic circular dances. The author, referring to existing sources, noted about the worship of ancient people, came to the conclusion that the Turkic peoples have a common root, have a common culture and values. The paper analyzes the historical interrelationships and conditionality of changes between the modern period and the stage of cultural construction in the national dances of the Turkic peoples. Also, on the basis of the studied materials, the comparative analysis examines the dance culture of representatives of modern Turkic peoples (Kazakhs, Bashkirs, Uzbeks, Uighurs, Azerbaijanis). The similarities that unite them are not only the common language, historical and geographical space, similar toponyms, customs and traditions, folk crafts, oral folk art, musical culture, but also circular dances. In addition, the article examines the specifics of the in the music of the Turkic-speaking peoples. The article emphasizes that the identification of interregional connections in the musical system of the Turkic-speaking peoples occurs at several levels of research, allowing to optimally show the processes of connections, to identify their origins. The article examines the peculiarities of the development of national choreographic culture in historical retrospect; analyzes the characteristic features of the formation of ethnic dance, the degree of influence of natural factors, color symbols, everyday life on the development of national dance culture as a whole.
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Chobanoglu, О., K. Ashirkhanova, and B. Dinayeva. "Reflection of the National Mentality in Kazakh Paremies and Their Semantic Commonality With Paremies in Turkic Languages." Iasaýı ýnıversıtetіnіń habarshysy 126, no. 4 (2022): 29–42. http://dx.doi.org/10.47526/2022-4/2664-0686.03.

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The article examines the reflection of the national mentality in Kazakh paremies and the paremies common to Turkic languages. The national and cultural peculiarities of the Turkic peoples are determined through the paremia. The authors conduct a linguistic analysis of paroemias that are similar both in subject matter and in form. Compare and analyze their linguistic community, similarity. In the semantics of proverbs and sayings in Kazakh, Tatar, Turkish, Turkmen, Uzbek, Uighur, Azerbaijani, Kyrgyz languages, the main attention is paid to the image of national culture. It is analyzed that the commonality and linguistic identity of proverbs and sayings in the Turkic languages belong to a certain pattern, a historical source. They note that the Turkic paremias are semantically congruent, although there is no absolute coincidence. Analyze by examples that phonetic, lexical and grammatical features are expressed in accordance with linguistic patterns in Turkic paroemias. Individual variants of the Turkic general invariant in paremias were analyzed using linguistic facts. The presence of the full version of proverbs and sayings in one of the related languages, and in the other-an abbreviated version in one language, is shown using specific language data. Analyzes various changes in the components of proverbs and sayings of the Turkic languages. The authors consider lexico-semantic, grammatical and phonetic deviations associated with the independent development of Turkic languages by analyzing Turkic paroemias, which differ in structure and composition, but have a common system of logical thought, as a natural phenomenon.
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Dissertations / Theses on the topic "Uighur (Turkic people)"

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Fitzpatrick, L. F. "Uyghur youth in a Chinese state." Laramie, Wyo. : University of Wyoming, 2008. http://proquest.umi.com/pqdweb?did=1594489611&sid=2&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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Kaltman, Blaine. "In the shadow of the dragon : a study of the coping strategies employed by the Uighur living in predominantly Han locales in Xinjiang and China's coastal cities /." [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19114.pdf.

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Li, Jiarui. "The inbetweeners : Uyghur MinKaoHan and their private lives in Xinjiang." Thesis, University of Cambridge, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709257.

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Chen, Yangbin. "Uyghur students in a Chinese boarding school social recapitalization as a response to ethnic integration /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B3679806X.

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McMurray, James. "The ethnic as ethic : education choices amongst the Uyghur of Xinjiang." Thesis, University of Sussex, 2017. http://sro.sussex.ac.uk/id/eprint/68637/.

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This thesis is about education in Xinjiang, the choices available to students and parents, and the factors taken into account when making these choices. The subject of language tuition and use has increasingly assumed a central position in the resentment felt by much of the Uyghur population of Xinjiang towards the Chinese government and the Han population. The long-term, policy-driven increase in the use of Mandarin in schools in Xinjiang has accelerated in the last decade as those which have previously used the Uyghur language for the majority of teaching have steadily been converted into bilingual institutions. This change has significantly reduced the linguistic options for Uyghur parents, as ‘bilingual' schools are substantively similar to Chinese-language schools. Mandarin, as the primary language of government and trade in China, is widely recognised by Uyghur parents and students as essential to career success in contemporary Xinjiang and the Uyghur language is not existentially threatened. Nonetheless, this change is lamented by many, even those who chose bilingual or Chinese-language education for their own children. This ethnographic work, largely set in the regional capital of Urumqi, explores the disparity between materially self-interested choices and this sentiment. Contextualising the subject of education against the background of the Uyghur people's general interaction with the Chinese people and state, the thesis contends that there is a communally-maintained avoidance of all influences perceived to be Chinese, and that this avoidance is best understood in ethical terms. Utilising the work of Alasdair Macintyre (1981), it argues that the maintenance of difference from the Han, in the context of a narrative understanding of history which represents all Chinese influence as destructive or dangerous, has come to be understood amongst the Uyghur as virtuous in itself. With evidence drawn from 18 months of fieldwork in Xinjiang and interviews with parents, students and educators, it examines how attempts to maintain this virtue play out against other values and concerns in the choices they make about schooling.
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Rudelson, Justin Jon. "Bones in the sand the struggle to create Uighur nationalist ideologies in Xinjiang, China /." [S.l. : s.n.], 1992. http://catalog.hathitrust.org/api/volumes/oclc/55021002.html.

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McKinney, Evan W. "China's Muslims separatism and prospects for ethnic peace." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://library.nps.navy.mil/uhtbin/hyperion/06Sep%5FMcKinney.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, September 2006.<br>Thesis Advisor(s): Alice Lyman Miller, Tuong Vu. "September 2006." Includes bibliographical references (p. 73-78). Also available in print.
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Meyer, Patrik Kristof. "Governing Muslim minorities as security treats : the case of the Uyghurs and the concept of a new Chinese nation." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610840.

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Yang, Fan. "Governing China's border regions : the impact of ethnic minority policy on ethnic Uighurs and Koreans." HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1232.

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Chen, Yangbin, and 陳暘斌. "Uyghur students in a Chinese boarding school: social recapitalization as a response to ethnic integration." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B3679806X.

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Books on the topic "Uighur (Turkic people)"

1

Tömüri, Ismayil. Idiqut uighur khabliqi mădăniyiti. Shinjang Khălq Năshriyati, 1998.

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Kakoullēs, Loukas. Tourkogeneis ethnotētes: Apo tē Voulgaria hōs tēn Kina. [s.n.], 1997.

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Shou-i, Pai, ed. Hui tsu jen wu chih. Ning-hsia jen min chʻu pan she, 1985.

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Masimi, Kasym. Plemennoe obʺedinenie "Uĭgur": Istorii︠a︡ Uĭgurskoĭ derzhavy : istoriko-khronologicheskoe issledovanie. Nash Mir, 2004.

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Mozhati. Zhong shi ji Weiwu'er li shi. Zhong yang min zu da xue chu ban she, 2014.

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Divitçioğlu, Sencer. Nasıl bir tarih?: (Kök Türkler, Karahanlılar). Bağlam, 1992.

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T, Talipov, Tilivaldi A, Kamalov A. K. 1961-, and T︠S︡entr uĭgurovedenii︠a︡ im. G.S. Sadvakasova., eds. Uĭghurshunasliq boĭichă tătqiqatlar =: Issledovanii︠a︡ po uĭgurovedeni︠u︡ : k 75-letii︠u︡ izvestnogo ti︠u︡rkologa Tuglukzhana Talipovicha Talipova. T︠S︡entr uĭgurovedenii︠a︡ Instituta vostokovedenii︠a︡, 2000.

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Gh, Sadvaqasov, та Institut uĭgurovedenii͡a︡ (Qazaq SSR Ghylym akademii͡a︡sy), ред. Voprosy istorii i kulʹtury uĭgurov. Izd-vo "Nauka" Kazakhskoĭ SSR, 1987.

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Räcäbov, Äbülfäz. Uyğurlar. Azärbaycan Dövlät Näşriyyatı, 1996.

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Kasimov, Islamdzhan. Uighur millii kiyimliri. Iparkhan, 1996.

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Book chapters on the topic "Uighur (Turkic people)"

1

Ölmez, Mehmet. "One more Mongolian word from the Turkish dictionary. Urgan ‘a stout rope’." In Essays in the History of Languages and Linguistics: Dedicated to Marek Stachowski on the Occasion of His 60th Birthday. Ksiegarnia Akademicka Publishing, 2017. http://dx.doi.org/10.12797/9788376388618.26.

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Turkic-Mongolian relations and the borrowings between these two language families have always been an interesting field of study for lexicographers. Even more interesting is the case of re-borrowings in these languages, e.g. the case of those Mongolian borrowings in Turkish that eventually originate from Turkic. As an example we can mention Turkish ulus ‘nation, people’, Chaghatai kuduk, etc. (cf. Old Turkic uluş ‘country, land’ and kudug). Another example, being the subject of this paper, is Turkish urgan ‘rope’ which goes back to classical Mongolian urġa(n), cf. also Old Uighur uruk.
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Chatonnet, Françoise Briquel, and Muriel Debié. "Missionary Communities." In The Syriac World. Yale University Press, 2023. http://dx.doi.org/10.12987/yale/9780300253535.003.0005.

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This chapter focuses on Syriac encounters with various cultures through evangelism. Syriac churches, especially the Church of the East, were strongly evangelistic and carried the gospel beyond the Mediterranean world in an expansion unparalleled in either antiquity or the Middle Ages. Bordered to the west by the Greek Christian world and to the north by the Armenians, the Syriac missions mainly focused on the south and the east. Syriac missionaries did not arrive as part of an army or invading power, but rather in merchant caravans and among refugees. The Syriac churches were thus in contact with all kinds of peoples, languages, and cultures. Bound together by the same religion, Syriac churches included not only those who spoke various vernacular forms of Aramaic but also those who spoke Persian, Arabic, Sogdian, Uighur, Turkic, and myriad languages from Central Asia, China, and India. As a result, Syriac could not be identified with a single people, ethnicity, or state, as was the case with Copts and Armenians. Instead, Syriac culture was truly international.
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Sinor, Denis. "The Uighur Empire of Mongolia." In History of the Turkic Peoples in the Pre-Islamic Period / Histoire des Peuples Turcs à l'Époque Pré-Islamique. De Gruyter, 2000. http://dx.doi.org/10.1515/9783112402290-017.

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