Passport of the project about the life and work of abai. Biography of Abai Kunanbaev

abai kunanbaev - poet, thinker, educator-democrat, founder of the new Kazakh realistic.

the time of abai is difficult and restless. the centuries-old patriarchal-feudal foundations in the steppe began to loosen under the onslaught of commodity-money relations that began to penetrate into the villages, feudal and colonial oppression intensified; khanates and the establishment of volost government intensified the struggle for power, enmity, the principle of "divide and conquer" was in full swing. and yet, the local and colonial authorities could not stop the development of Kazakh progressive social thought and art. this time was marked by the formation and further development of the national realist, the founder of which was abai kunanbaev. two wonderful women - grandmother zere and mother ulzhan - brought up ibragim. he grew up inquisitive, attentive, impressionable, for which his mother gave him another name - abai (which means attentive, insightful).

Abay received his primary education in his native village, then he was sent to a madrasah, a Muslim theological school in the city of Semipalatinsk, when he was nine years old. religious scholastic education could not satisfy him, and he voluntarily transferred to the Semipalatinsk parish school. such an act was a kind of manifestation of the search for an independent path and the personal dignity of the young abai that began to form. unfortunately, there is no information about this school and the period of Abai's apprenticeship in it. A clear mind, humanity, justice and love for the people - all these wonderful qualities of Abai made him an unusually popular person. people who were oppressed by feudal lords and officials turned to him for advice, people who did not find justice anywhere, thinking, receptive youth went to him to get knowledge from him and learn poetic skills.

such popularity of the abai was not liked by the opponents of the new, the colonial officials, the mullahs, who hated the abai for his democratic convictions and educational activities. they composed up-noses on him, called him "a troublemaker among the people", "a restless violator of the customs, rights and institutions of fathers and grandfathers." the case ended with the fact that, after conducting a search in the village of Abai, the police forbade him to meet with political exiles, and secret supervision was established over him.

All this caused abai mental pain. moreover, at every step he encountered the disgusting vices of reality, social and moral oppression.

Abai was also pursued by personal misfortunes. in 1896, his talented, educated son Abdrakhman died, who studied in St. Petersburg and on whom the abai had high hopes. the death of his son significantly undermined the health of the poet.

then another blow of fate fell upon him - the death of another son, a talented poet - magaui. Abai could not survive this. 40 days after the death of his son, the great poet also died.

the relation to the surrounding reality and the inner world of the poet with the greatest completeness and immediacy were expressed in his lyrics. Abay's poetry is rich in content: these are poems on socio-political topics, satirical poems, philosophical reflections, landscape lyrics, poems about love, friendship, poetry, science. Abai's lyrics introduce us to his thoughts about the meaning of life, about the happiness of a person, with his moral ideal.

Abai's poetry is a huge step of the Kazakh towards a realistic depiction of life. the poetry of abai reflects diverse pictures of folk life, the endless expanses of the steppes, the life and life of the Kazakh aul, summer camps, preparation for winter, falconry. here is the inner world of people of different generations, different characters. Abai loved his people, everything he lived for, what he aspired to was dear to him.

at the time of his creative heyday, abai creates a number of lyrical works of great social and artistic significance, testifying to the deepening and development of realism in his work. in them, the Kazakh steppe appears before readers in its grandeur and in its most diverse form, in light and gloomy colors. examples are poems about the seasons: “spring”, “summer”, “autumn”, “November - the front door”, “winter”, which are unsurpassed examples of not only landscape lyrics, but also passionate civil, truly real -listic poetry.

Abay's cycle of poems about the seasons is one of the most penetrating creations of Abay's poetry. for the first time in the Kazakh steppe appeared in all its diversity, for the first time pictures of nature became a reflection of the complex, full of deep social contradictions of the life of the Kazakh people.

choose from this text, everything you need, because I don’t know how to write a little)

Abai Kunanbaev- an outstanding poet, thinker, educator-democrat, founder of the new Kazakh realistic literature.

The time of Abay is difficult and restless. The centuries-old patriarchal-feudal foundations in the steppe began to shake under the onslaught of commodity-money relations that began to penetrate into the villages, feudal and colonial oppression intensified; the abolition of the khanates and the establishment of volost government intensified the struggle for power, enmity, the principle of "divide and rule" was in full swing. And yet, the local and colonial authorities could not stop the development of Kazakh progressive social thought and fiction. This time was marked by the formation and further development of national realistic literature, the founder of which was Abay Kunanbaev. Two wonderful women - grandmother Zere and mother Ulzhan - brought up Ibragim. He grew up inquisitive, attentive, impressionable, for which his mother gave him another name - Abay (which means attentive, insightful).

Abay received his primary education in his native village, then at the age of nine he was sent to a madrasah - a Muslim theological school in the city of Semipalatinsk. Religious scholastic education could not satisfy him, and he voluntarily transferred to the Semipalatinsk Russian parish school. Such an act was a kind of manifestation of the search for an independent path and the personal dignity of the young Abai that began to form. Unfortunately, there is no information about this school and the period of Abai's apprenticeship in it. Clear mind, humanity, justice and love for the people - all these wonderful qualities of Abai made him an unusually popular person. People who were oppressed by feudal lords and officials turned to him for help, for advice, people who did not find justice anywhere, thinking, receptive youth went to him to get knowledge from him and learn poetic skills.

Such popularity of Abay was not liked by the opponents of the new, the Russian officials-colonizers, the mullahs, who hated Abai for his democratic convictions and educational activities. They composed up-noses on him, called him "a troublemaker among the people", "a restless violator of the customs, rights and institutions of fathers and grandfathers." The case ended with the fact that, after conducting a search in the village of Abai, the police forbade him to meet with Russian political exiles, and secret supervision was established over him.

All this caused Abai mental pain. In addition, at every step he encountered the disgusting vices of reality, social and moral oppression.

Abay was also pursued by personal misfortunes. In 1896, his talented, educated son Abdrakhman died, who studied in St. Petersburg and on whom Abai had high hopes. The death of his son significantly undermined the health of the poet.

Then another blow of fate fell upon him - the death of another son, a talented poet - Magaui. Abai could not survive this. 40 days after the death of his son, the great poet also died.

The relation to the surrounding reality and the inner world of the poet with the greatest completeness and immediacy were expressed in his lyrics. Abai's poetry is rich in content: these are poems on socio-political topics, satirical poems, philosophical reflections, landscape lyrics, poems about love, friendship, poetry, science. Abay's lyrics introduce us to his thoughts about the meaning of life, about the happiness of a person, with his moral ideal.

Abai's poetry is a huge step of Kazakh literature towards a realistic depiction of life. Abai's poetry reflects diverse pictures of folk life, the endless expanses of the steppes, the life and life of the Kazakh aul, summer camps, preparation for winter, falconry. Here is the inner world of people of different generations, different characters. Abay loved his people, everything he lived for, what he aspired to was dear to him.

At the time of his creative heyday, Abay creates a number of lyrical works of great social and artistic significance, testifying to the deepening and development of realism in his work. In them, the Kazakh steppe appears before readers in its grandeur and in its most diverse form, in light and gloomy colors. Poems about the seasons can serve as examples: “Spring”, “Summer”, “Autumn”, “November - the threshold of winter ...”, “Winter”, which are unsurpassed examples of not only landscape lyrics, but also passionate civil, truly realistic poetry.

The cycle of Abay's poems about the seasons is one of the most penetrating creations of Abay's poetry. For the first time in the history of Kazakh literature, the steppe appeared in all its diversity, for the first time, pictures of nature became a reflection of the complex life of the Kazakh people, full of deep social contradictions.

Choose from this text, everything you need, because I don’t know how to write a little)

Abai Kunanbaev (1845-1904) was an outstanding thinker, educator, poet and founder of Kazakh written literature.

The future poet was born in 1845 in the Chinggis volost of the Semipalatinsk district of the Semipalatinsk region. At birth, he was named Ibrahim. But the closest people began to call him by his middle name Abai. This name means "cautious", "thoughtful" and "attentive".

Abai grew up in a religious family that deeply respects the canons of Islam. His father Kunanbai-kazhy was an influential ruler of the Tobykty clan, a good connoisseur of the Russian language. Communicated with representatives of the advanced Russian intelligentsia. Kunanbay had a rich library, consisting of books in Arabic, Persian and Turkic languages. He was one of the first to take the position of senior sultan in the Karkaraly district, without being a sultan. At the end of his life, he made a hajj to Mecca, built a separate hotel there for pilgrims from Kazakhstan. Returning from the Hajj, he retired from worldly life. His grandfather Oskenbay was one of the most respected Kazakh biys of North-Eastern Kazakhstan. He left behind wise sayings and edifications. Kazakhs of the most distant clans addressed him. Abai's great-grandfather Yrgyzbay was also a famous biy and batyr.

Abay managed to simultaneously study both in the primary Muslim and secular Russian schools in the city of Semipalatinsk. He was familiar with Arabic-Persian and Old Turkic literature. The future poet had excellent knowledge of Kazakh customary law and Islam. The mullahs were even afraid to enter into disputes and discussions with him. Abai was considered an excellent connoisseur of folklore. The father, wanting to prepare a future ruler from Abai, takes him to his village. A. Bukeikhanov wrote: “By the age of 20, Abay gained the fame of the first orator (sheshen), the first connoisseur of folk life, its legal customs, knowing by memory the numerous decisions of cases by the famous biamn ... represented a walking collection of folk legends, proverbs, fairy tales and aphorisms".

As a volost manager, he tried to solve all cases fairly and honestly. For this, he earned deep respect from the common people. But gradually Abay comes to the conclusion that the problems of society should not be solved in such ways. He actively advocates the acquisition of knowledge and education by the Kazakhs.

A huge influence on the formation of the personality of the future poet was played by his communication with representatives of the advanced Russian intelligentsia. At that time, many participants in the national liberation movements who fought for the independence of their homeland were exiled to Kazakhstan. These were representatives of the most educated part of the Polish and Ukrainian intelligentsia. Among the exiles were representatives of the Russian intelligentsia opposed to tsarism. There were many of them in Semipalatinsk. They had a significant impact on the formation of Abai's views and beliefs. They were E. Michaelis, A. Leontiev, S . Gross, A. Black, P. Lobanovsky, N. Konshin, N. Dolgopolov and others. They often visited Abai. It was through them that the Kazakh poet got acquainted with the works of representatives of the advanced Russian culture A.S. Pushkin, M.Yu. Lermontov and others.

Abai began to write poetry at an early age. But for the first time his name has become widely known since the mid-80s of the XIX century, when he wrote the poem "Summer" under his own name. Abay was the author of such poetic and prose works as "Iskander", "The Tale of Azim", "Gaklia" ... and others. He was the founder of written Kazakh literature.

Abay urged the Kazakhs to engage in cattle breeding on a reasonable basis. Particular emphasis was placed on the need for trade and crafts. Abai looked at the inhabitants of Central Asia with respect and some envy: “There is no such plant that the Sart could not grow. There is no such thing that he could not make. There is no country where a Sart merchant has not penetrated.”

The great poet and thinker called on the Kazakhs for knowledge and education: “The soul of the ignorant is dead, The words are empty without thought. And study yourself, and teach. A person lives only by knowledge.”

Abay urged to rid the youth of vices, rudeness and rudeness through education and training. For this, the poet advocated the opening of schools for Kazakh children. In particular, he wrote: “We must take the children from their parents, send the children to schools, send some to one specialty, others to another. It is necessary to create schools, it is necessary that even girls study.

In the matter of education, he set a personal example. He arranged his children in Russian educational institutions. So, he sent his son Abdrakhman to the Tyumen Real School, then to the Mikhailovsky Artillery School.

Excellent knowledge of the Russian language allowed the poet to translate a number of works by the Russian poet M.Yu. Lermontov into Kazakh. In particular, he wrote translations of his works such as "Demon", "Prayer", "Dagger", "I go out alone on the road ...", "Sail", "Gifts of the Terek". Abay also owns the authorship in the translation of excerpts from the poem by A.S. Pushkin "Eugene Onegin".

Abai was also fond of translations of Krylov's fables into Kazakh. A prominent leader of the national liberation movement of the Kazakhs, A. Bukeikhanov, wrote: “Later, the author of these lines had to make sure that in the Kyrgyz steppe in different counties, the “akyns” knew and sang the translations of Abai from Pushkin and Lermontov on the dombra. Abay was a fan of L.N. Tolstoy and Saltykov.

These translated works could not but enrich the Kazakh literature. In total, he translated more than 50 poetic works of famous Russian poets into Kazakh.

The authority of Abai grew every day. Residents of Stepk came to him for advice. In particular, one of the well-known folklorists, poets from the Bayanaul region, Mashkhur-Jusup Kopeyuly, came to Abai. The exiles who stayed in Semipalatinsk also reckoned with Abai.

The unexpected death of his close relatives and sons, on whom he had high hopes, the persecution of the poet greatly crippled his health. In 1891, Abai lost his beloved brother Ospan. In 1895, the eldest son of the poet Abdrakhman died, and in the spring of 1904, his other son Magauya also died. These tragic events had a grave impact on Abai. He withdrew, avoided human society. 40 days after the death of Magauya, the Kazakh people lost their wonderful son, an outstanding poet, public educator, talented philosopher and humanist Abai Kunanbayev.

The poet was buried next to his younger brother Ospan in the Zhidebay area, which is located in the Shyngystau mountains on the territory of modern East Kazakhstan region.

Abai had three wives and raised 7 sons and 3 daughters. He managed to prepare talented students for himself. His close relatives Shakarim, Kokbai, Akylbai, Kakitai and Magauya were his followers.

The poems of Abai in the Steppe were also passed from mouth to mouth by the steppe akyns. They were also distributed in the form of manuscripts. Every literate Kazakh considered it an honor to have such a manuscript. Later, his son Turagul began to collect his poems and translations. In 1909, thanks to the poet Kakitay, the first collection of poems by the great poet was published in Kazan. One of those who contributed to the collection and publication of A. Kunanbayev's poetry was Kokbay Zhanatayuly (1884-1972).

Abai occupies a prominent place in national history and literature. He was the founder of the national written literature. The declaration of 1995 by UNESCO as the Year of Abai was a recognition of his talent and outstanding services to mankind.

Abai Kunanbaev, the great poet of the Kazakh people, philosopher - humanist, composer, master of the artistic word.

He was born on August 10, 1845 in the Semipalatinsk region on the slopes of the Shyngystau mountains, not far from the Kaskabulak spring. Initially, the poet was given the name Ibrahim. They say that the name of the poet was preceded by prophetic dream his father is Kunanbay. In a dream, he saw a great representative of the Tobykty tribe - the thinker and philosopher Annette Baba, who pronounced the name of the holy son of Ibrahim.

Grandmother Zere called her beloved grandson Abay, which means "prudent, cautious, nice." Since then, those around him began to address the boy in the same way, and, in fact, no one called him by his real name.

Abay comes from a noble and rich family of biys and aristocrats. Abay's great-grandfather Yrgyzbai was a batyr and biy of the Tobykty clan. The word "batyr" implies not only personal courage, courage and human strength, but also participation in military battles. Yrgyzbay was the nephew of the famous Zhanibek-batyr from the Kerey tribe, who, for his merits and feats of arms in battles with the Dzungar troops, received the blessing of Abylai Khan himself. His son Oskembay is Abay's grandfather. Oskembay was biy. When he grew old, the head of the family, the famous Kengirbai bi, brought up and taught Oskembai the science of management. Abai's grandfather Oskembay lived in 1778-1850. From him in 1804 was born Kunanbai kazhy - the father of Abai.

Kunanbai as a large, colorful personality, he played a huge role in the formation of the character of Abai and his views, such personal qualities as humanity, purposefulness. The life and work of Abay were to a certain extent determined by the attitudes and examples of his illustrious and sometimes tough, but fair father.

The second dear name associated with the life of the great poet is his own mother Ulzhan, a kind and wise woman.

She was from a rich and noble family of Shanshar, originating from the Karakesek tribe. This family has always been famous for its sharp tongue, famous practical jokes. Ulzhan's great-grandfather was Bertis bi. The word "bi" implies, firstly, oratorical talent, intelligence and wisdom, the ability to resolve complex disputes between tribes, and secondly, the leader of the tribe, the leader of the clan. The position of "bi" is not inherited, they become biys due to their personal qualities. Turpan, Ulzhan's father, had siblings - Kontai and Tontai. They were distinguished by a special predilection for jokes. Ulzhan was not inferior to them in wit. Such qualities of the great poet as wit, the ability to ridicule human shortcomings in a sarcastic form, were inherited by Abai from the maternal nagashi. The entire maternal line, the entire clan in relation to the nephew is considered nagash, and the nephew in relation to the maternal line acts as zhien.

The person who most influenced Abay's early inclination towards the art of words and knowledge was his grandmother Zere. A great connoisseur of the folk verbal treasury, she managed to instill in her grandson the desire and love for knowledge, became his first educator and teacher.

nee grandmother abaya name was Tokbala. When she got married, according to ancient customs, she came to the groom's house with an earring in her nose. After that, they began to call her Zere.

Grandmother was distinguished by kindness and subtle perception of the world around her.

Abay loved his grandmother very much. He spent days and nights next to her, constantly begging her to tell a fairy tale or a story. Grandmother Zere, who treated her grandson with tenderness, with pleasure revealed to him all the richness of oral creativity, cherishing and exciting Abai's imagination.

Zere was a great master of oral storytelling, she knew how to tell colorful and interesting.

Ulzhan also paid a lot of attention to Abai between household chores. When the grandmother got tired, Abai turned to his mother. Ulzhan remembered a lot of poems, knew by heart old poems and aitys of akyns.

It was thanks to his grandmother and mother that Abay had an early interest in creativity and poetry. In many ways, under their influence, Abai embarked on the difficult path of a fighter for human happiness.

The Kazakh people themselves became the next wonderful teacher and educator of the young Abai.

In adolescence, Abai sought to master the high standards of oratory, the customs and rules by which the people lived, examples of honest judging of complex and controversial issues between people and tribes. At all times, the art of the word, oratorical qualities were highly valued among the nomads. It can be assumed that Abay more likely received knowledge about the history of the Steppe through folk wisdom than through systematic education in a madrasah (madrasah - a religious educational institution). Folk storytellers, speakers, poets, masters of oral storytelling gave a huge spiritual basis to Abai's work. He realized that many knowledge and wisdom of life are hidden in folk dastans, legends about batyrs. From a young age, he enthusiastically listened to akyns and storytellers, absorbing samples of folk poetry and, imitating them, began to compose his first poems.

At home abaya Talented and wise people have always been greeted with cordiality. The famous poet Dulat was a frequent guest. He recognized the poetic gift of Abay in his youthful poems and blessed the future poet:

My son, you will grow up too,
Take off on the wings of a dream.
Above the clouds, perhaps you will rise
May your wonderful dreams come true.

Abai did not collect or store his creations, since during his lifetime there was no opportunity to publish his works. Therefore, many of his works, written impromptu, sometimes hastily, sometimes just on a piece of paper, are lost to us forever. Those verses that people knew by heart have come down to us. The rest were included in the manuscripts of Mullah Murseit.

Abay did not correct, did not process once written. He himself admitted more than once that if he had processed his creations, they would certainly have become more perfect. But even in that original form, Abai's creations are the highest examples of human genius.

Hakim Abay went to bed late and got up early. He worked hard for future generations, for the sake of history. When he found inspiration, the poet, with a pale face, watery eyes, quickened breathing, took a pen in his hands, and the verses themselves flowed like a stream. At such moments, the power and mystery of talent were revealed! His work was in some ways comparable to the insight of improvising poets, who immediately compose magnificent rhymes. “Do not know the name of the author, but study his creations,” the great poet wrote. Abay published his first poems on behalf of his close friend Kokbay Zhanatayuly. In 1886, the village of Abay was located on the banks of the Bakanas River. Moving to the dzhailau (summer pasture) after the long harsh days of winter, human love for the mother earth, green grass and human joy deeply touched Abay's heart. And he creates one of his masterpieces “Summer is a sunny time”. This work was published in 1889 in the 12th issue of the newspaper "Dala walayati". For the first time in his life, Abai was satisfied with his creation. He paid Kokbai the ransom and returned to his poems given name. After that, Abay realizes the strength and power of poetry in a new way and completely devotes his life to the art of the word.

Abai gives a new form to love poems and dastans. The poems "Masgut", "Azim's Story" are attractive and interesting stories written in the spirit oriental legends with elements of magic. And the plot of Abai's poem "Eskendir" (Alexander the Great) is also found in the works of Firdousi, Nizami, Navoi. But each of these four great poets has his own interpretation of this personality. The students and followers of Abai continued the creative path of the great poet, preserving and developing his traditions, unique style and originality.

Aul Abai, his very personality was at one time one of the original centers of Kazakh culture, the focus of talents. The poet gathered gifted youth around him, promoted education, culture and art among them, introduced them to Big world poetry. This undertaking of Abay was enthusiastically supported by his children, relatives and friends. They often gathered to listen to Mukhamedzhan, Almagambet, violinist Muk and other talented people. Many evenings in the village of Abai became holidays of poetry and art.

Abay I learned and fell in love with the creation of such folk composers as Birzhan sal, Akan seri, Zhayau Musa, Tattimbet. He especially appreciated the kuy performers and their singing art.

Yesterday a rumor took my soul
Flew into our lands,
So many thoughts came up all of a sudden...
Love this song like me

The poet, realizing the ability of a song to convey the beauty of the world through a melody, did not tolerate mediocre works.

Abay composed many songs. Most of them were not recorded and lost forever. Some of Abai's songs are now perceived as folk creations. Abai's children also loved songs and aspired to learn how to play musical instruments.

Representatives of the poetic school that developed under Abay were his sons Akylbai, Abish, Magash, the son of Kudaiberdy's elder brother Shakarim, friends and students of Kokbai Zhanatayuly, Arip Tanirbergenov Asset Naimanbetov and others.

Akylbay (1861-1904) is the firstborn of Abai. Akylbay's childhood and youth were spent in the house of Kunanbay and his younger wife Nurganym. Since his youth was spent away from his father, he did not receive a Russian education. Subsequently, under the influence of Abay and poetic evenings in his house, Akylbay's poetic talent develops. In addition to short works, he wrote three large poems. His first poem was called "Heat", but it is completely lost. His second poem was called "Zulu". Here he tells about the exciting adventures taking place in Africa. Only the first lines of this poem have survived. His third poem called "Dagestan" tells about the events in the Caucasus. It has great historical value.

When the younger brother Magauiya got married, he asked Akylbay to write a song for him. And he immediately composed it, later called "Song of Akylbay".

The talented poet Akylbay died at a time when his poetic gift was in full bloom. He died in 1904 on the fortieth day after the death of Abai.

His beloved son Abdirahman brought much joy and grief to his father. The poet hoped that Abdirahman would bring great benefit to his people. Therefore, Abai sent both Abdirakhman and Magash to a Russian school, demanding from them not a career as an official, but true knowledge. Abdirakhman graduated from the Real School in the city of Tyumen, then the Mikhailovsky School of Artillery in St. Petersburg. However, his health did not allow him to enter the Military Academy. To our great regret, Abdirakhman, who had high hopes and prophesied a bright future, fell ill with tuberculosis and died in 1845 in the city of Verny (Almaty), when he was 27 years old. The great poet was very upset by the death of his son. It seemed to him that all his dreams and hopes had collapsed.

Experiencing heavy grief, the poet dedicated nine of his poems to the memory of his deceased son. Abish's death was an irreplaceable loss for the poet.

Like a shooting star
He flashed and became invisible.
How did you cry then?
Everyone who met him!
He was smart and brave
There was no fear in his soul.
He looked at death
This is not shared with anyone.

Another son who lived up to the great expectations of his father was Magauiya Kunanbayuly (1870-1904), the youngest son of Abai from his wife Dilda. He was a receptive youth, with a brilliant mind and a gift for words. Abay taught him in the village at a Muslim school, and then at the city school of Semipalatinsk. But after three years of study, Magauia also fell ill. He was forced to leave classes and return to his native village. After that, he was constantly with his father and was brought up by him.

Highly appreciating and understanding the significance of Abai's poetic work, Magash himself became interested in poetry. At the insistence of his father, he wrote the poems "Enlik-Kebek", "Abylay". His most voluminous and perfect work of art is the poem "Medgat-Kasim".
It tells about distant countries unfamiliar to the Kazakhs, about the heroes of other lands.

Magauia in last years of his life became a famous person among the people thanks to fair judicial decisions. He died early, in 1904 at the age of thirty-four, when his name and deeds were just beginning to win the hearts of the people. For Abai, the death of Abdirahman was a heavy loss of fate. From Magauia, Abdirahman, he expected many glorious deeds and prophesied a brilliant future for them. Therefore, their loss was truly a disaster for Abay. After the death of Magash for Abay, "the world seemed to collapse, crashed." He was never able to recover from such a blow of fate. Forty days after the death of Magash in 1904, before reaching the age of sixty, the great poet died.

The name of the brilliant son of the steppe, the great poet of the Kazakh people, thinker, scientist, composer Abai is known to the whole world in our time. Poems and songs, philosophical views, words and thoughts of him resonate in the hearts of people with their humanity, love, depth.

The colonial policy of the then Russia was aimed at suppressing, fragmenting the conquered peoples, at keeping them in darkness and ignorance. In Abai's verses, anxiety for the fate, the future of his people sounds.

Time - strands of fog along the ridges of the mountains.
You look with hope into the misty expanse,
You follow the flow of faceless days
Eternal change of their tiring eyes.

In the works of Abai, the dream of the poet to see his people as an enlightened, developed and independent nation is clearly traced.

The great Abai did not live to see the Kazakh people gain their independence, but his descendants are building a new sovereign state today.

Abai's works inspire the younger generation of Kazakhs to serve their people, support their desire for enlightenment, knowledge, and the development of nations through culture. They are always up to date. The life of Abai, "... who fought with thousands alone," is an example of a relentless search for truth and justice for posterity.

Abai, arguing that "poetry is the ruler of the language ...", he himself was the master of poetry, "the son of not only his father, his people, but of all mankind."

The life and work of Abai Kunanbev (1845 -1904)

The outstanding Kazakh educator and democrat, poet and thinker, the founder of the Kazakh written literature, Abai left his descendants a legacy that is small in number, but powerful in its meaning and content. The influence of this heritage on the development of the human spirit is determined not by the number of lines of his poetry and prose, but by the whole power of the flame that burns the human soul with every word.

The world learned about Abai thanks to the works of the outstanding Kazakh writer Mukhtar Auezov M.O. "Unpublished materials on Abai studies" Alma-Ata 1980 with 17Auezov, who, in fact, devoted his entire creative life to researching and substantiating the great role of Abai in the history of human culture.

Abai (Ibragim) Kunanbaev, according to quite reliable information, “was born in 1845. in the Chingiz mountains of the Semipalatinsk region in a rich family of the foreman of the tobykty clan - Kunanbay.

According to M. Auezov: “His name Ibragim was replaced by the caressing Abay” “be careful”, look around before deciding and acting on something. But, contrary to the will of his mother, he did not become cautious and courageously rushed into battle with the whole pack of steppe aristocrats, who ruthlessly robbed their own people. From the very beginning, he was predisposed to generalizations, not to registration, but to understanding the facts, he was a philosophically thinking person. Segizbaev O. "History of Kazakh Philosophy" p. 295

Having received his initial education at home, with a mullah, Abai was sent to the madrasah of the Semipalatinsk imam Ahmet-Riza. However, not allowing Abai to finish his studies in the city, his father returned him to the village and began to gradually prepare him for judicial activities and future administrative activities of the head of the family. Abay comprehends the methods of conducting verbal competitions, where eloquence, wit and resourcefulness served as a weapon. The trial was conducted on the basis of the customary law of the Kazakhs that existed for centuries. Drawn into the affairs of tribal strife, Abai could not reconcile himself with injustice and cruelty and often went against the interests and aspirations of Kunanbai, making fair and impartial decisions in many cases. Kunanbai often did not like the desire of his son to resolve feuds in justice, and not in the interests of the family.

Between father and son, hostility is brewing and a break occurs. For ten to twenty years, Abay, already a mature and cultured person, has been studying folk poetry, oriental poets and Russian classical literature. In 1886, when he was 40 years old, Abai wrote a wonderful poem "Summer", all the remaining twenty years of his life were spent in meaningful creative, poetic activity.

Abay wrote poems, edifications in prose, poems: "Iskander", "Masgud", "The Tale of Azim".

Abai was the bearer of everything new, stood head and shoulders above the environment that gave birth to him. In his opinion, every thinking person had to develop his own conscious attitude to the surrounding reality: “We must not forget,” he wrote, “that apart from two types of faith - conscious and unconscious, there is no third faith.” In the same place, the Enlightener wanted to see human society good and rational, progressively developing. Each person, taken separately, must contribute his own contribution to this. Therefore, he called on all people who want to be among the reasonable, “once a day, or once a week, or at least once a month, to be aware of how you behaved in life during this time, whether you committed acts that correspond to good and reason. ". History of Kazakhstan v 3 p 536 The desire for the progressive development of society, where a person exalts, "reason, science, will", is one of the main directions of all Abay's work.

He recognized the movement and development of everything around him, including human society. “The world does not stand still,” he argued, “therefore, the life and strength of a person also do not remain in an unchanged state.” Ibid

A person full of strength, armed with knowledge, should strive to use them for the benefit of the whole society, strive to benefit everyone. Abay Kunanbaev saw the ways of serving the human society by each person individually, first of all, in work. Labor is not a heavy duty, but a means of achieving and flourishing the material and spiritual benefits of society. “Labor develops a sense of cognition,” he wrote, “labor consolidates what has been heard into consciousness. A person puts knowledge in order, selects the necessary from the unnecessary and becomes smart. In the same place, He valued every kind of work and put it on a par with such virtues of human society as reason and kindness, perseverance and modesty. The Enlightener sought to instill love and respect for work, first of all, in the younger generation, and was very distressed when he saw how some of the youth spent their time in idleness and idleness. Considering labor as the only way to wealth and abundance of society, Abai believed that "life teaches us how to overcome difficulties." Same place with 537

As a result of the colonial policy of tsarism and the efforts of oppression in the second half of the 19th century, there was a very rapid deterioration in the position of the masses and the ruin of the Kazakh sharua. More and more Kazakhs lost their livestock and replenished the crowds of people without specific occupations. Taking care of this part of the Kazakh poor, Abai showed them the way to existence, urging them not to need hired labor, as the most progressive form of labor in general.

All of Abai's work is permeated with the ideas of intransigence towards idleness and false shame. Human character, in his opinion, is tempered only in the struggle with difficulties, in overcoming these difficulties.

Abay deeply believed in the creative forces of the masses and understood that under the conditions of social life of his day, the masses do not have the opportunity to fully enjoy the fruits of their labor. Bais, biys, foremen and rulers of all ranks have one face in relation to the common people. History of Kazakhstan vol 3 p 537

Abay does not hide the reasons for his dislike and hatred for those who were not with the people. He hates the bays because they extort bribes, cause dissension and "the bay is in a hurry to deceive the law himself." The lordly attitude of the bais towards the common people resented Abai, but this quality was instilled in the bais from childhood, the fate of the poor was deplorable, he had no one to rely on, because

Bai will not help the poor. Why pity him?

And if he gives a piece - look, the bay's mouth is long. Ibid

These accusatory lines, full of just anger, were written by an educator-democrat at a time when tsarism was pursuing its colonial policy. Abai revealed antagonistic contradictions between the majority of workers and the ruling minority - the owners of wealth and power.

The democratic position of Abay determines his attitude to the activities of elders and biys. Although the rights of the biys were curtailed by tsarism, significant judicial power was still concentrated in their hands, and the Kazakh population, for the most part, dealt with them. The decisions of the then biys on many issues fully corresponded to the interests of the tsarist colonizers. Abai wrote:

Before the bosses of the Russian biy

Yulit and bends like a vine ...

In their overwhelming majority, biys during the time of Abai could not behave differently, because they often acquired their place thanks to bribes and bribery. “And the biys and foremen who bought their places have no reason to demand respect for themselves,” Abay clarifies. Taking advantage of the darkness of the population, its downtroddenness and ignorance, the Bis tried in every possible way to benefit. They, in the words of Abay, basically "fooled" the masses. The aspirations of the people were close and understandable to Abay. In the people around him, in his relatives and students, he most of all valued disinterested devotion to his native people and protection of its interests. Grieving for his beloved son Abdrakhman, who passed away early, Abai, listing his virtues (courage, sincerity, nobility, and thirst for knowledge), distinguishes that he "was a defender of the poor, was a fighter for honor and truth" History of Kazakhstan vol 3 p 538

The contradictions of modern Abay society were expressed in his attitude towards the clergy. Being a deep believer, believing that "justice and love are inherent in God."

Abai at the same time saw that the ministers of this faith in Kazakhstan - the appointed mullahs - were people far from justice and honor. Most of them, like the Biys, bought their title and considered it as a source of profit. “There are a lot of Murza who give bribes and bribe their rank for bribes,” he lamented. Abay's attitude towards the ardent champions of the Muslim religion is clearly dismissive. Seeing that many of them do not even know namaz, not to mention other subtleties of religion, Abai wrote: “I think that Kazakhs cannot be called true Muslims.” History of Kazakhstan vol 3 p 538 His attitude towards the Muslim clergy is in tune with the statements of Chokan Valikhanov, who called the ardent champions of religion "harmful charlatans". Seeing the hard life of the masses, Abay did not confine himself to exposing injustice, but demanded active actions aimed at correcting this injustice. Addressing society, he asked: “Why are villains strong? Why are the poor unhappy? Ibid

Abay saw ways to improve the life of the working masses primarily in changing economic basis society. Abay connected the progressive development of the Kazakhs with the development of agriculture, crafts and trade. These three branches of economic development are the subject of constant attention of the Kazakh educator, and, in his opinion, the masses should be guided by them.

Although the majority of the population in Kazakhstan continued to be engaged in cattle breeding, Abay associated further economic development with the expansion and improvement of agriculture. It was agriculture that could provide a reliable basis for the well-being of the Kazakh sharua and return the labor expended a hundredfold. Abai correctly believed that agriculture was less subject to accidents, depending on the climatic conditions of the Kazakh steppe. He wrote:

Agricultural labor is hard - plowing, sowing,

But the earth will still reward a hundredfold in the end.

Determining the meaning and place of the craft in economic development society, Abay directly states: “It is necessary to learn the craft”, because “the craft always remains in the hands, and the artisan who sells without deceit what he has done with his own hands is the best of the Kazakhs.” At the same time, he could not help but see how many obstacles stood in the way of honest artisans in the sale of their goods. Alypsatars were a great evil, these buyers and resellers, who had the opportunity to travel around the steppe and buy cheaper products of their labor from direct producers. Alypsatars were a product of the 19th century and spread in Kazakhstan with the development of commodity-money relations. History of Kazakhstan vol 3 p 538

An integral part of the prosperity of the economy of Kazakhstan, according to. Abai, is to further expand trade. He spoke with deep respect about the Uzbek merchants who visited and traded in many countries. Kazakhs also bought many goods from them, in exchange, mainly for livestock. Abay considered trade as a means of communication between peoples, an incentive for the development of the productive forces of society, therefore he was an active propagandist for its further development in Kazakhstan. Same with 539

The strengthening of colonial oppression and the still strong foundations of patriarchal relations in Kazakhstan were reflected in Abai's views on governance issues. He nowhere speaks of popular uprisings. But from a democratic standpoint, protecting the interests of the masses, Abai constantly looked for ways of progressive development of society. Abai believed that honest people, interested in activities for the benefit of the people, should be elected to the position of rulers.

These people should not break the law, they should not abuse their official position. Especially many disasters were suffered by the masses from the volost rulers. Usually representatives of the bayst were elected to this position. Those who spent considerable money on bribery, gifts and deceit. In an effort to make up for their costs, they forgot their promises to the people. According to Abay, elective positions were usually received by people who were completely unworthy. The people were deceived by promises, almost always unfulfilled. In turn, the working masses also lost faith in the possibility of changing anything through the hands of the rulers.

Abay failed to find ways to resolve the contradictions between the rulers and the interests of the majority of the masses. Hence, Abai could not fully figure out what is the interdependence of society, law and personality. Exploring Abay's attitude to the law, we come to the conclusion that he believed in its justice. Breaking the law brought injustice. It mainly falls on those who violated the law, and before considering the question, who, in whose interests, legislated. Abai didn't come. History of Kazakhstan vol 3 p 539

Abay hated and exposed the rulers - bribe-takers, greedy judges, ignorant mules, considered them evil on the way to the welfare of the people. Like many, he saw the main force capable of overcoming evil in science and education. Revealing the significance of science and education for society, he was convinced of their incompatibility with "evil, lies, boasting, idleness, extravagance." These features of the Kazakh society were hated by the outstanding thinker, he perceived the fight against them as his primary duty. The flourishing of science, he believed, can be achieved only by constantly working and acquiring knowledge. Labor spent on acquiring knowledge is always noble and fruitful. Abai's persistent desire to instill in young people a love for learning and knowledge was expressed in the constant exposure of the vices of Kazakh society, primarily associated with ignorance and darkness. Having studied all aspects of the life of the Kazakh society, Abai came to the conclusion that these vices can be overcome by the entire Kazakh society together. And although every person is the master of his own destiny, there is the destiny of the whole people as a whole. It is impossible to live outside of society or to be better than it. Abai had a clearly developed point of view on relations with other peoples inhabiting Russia. The basic principle by which he was guided in this was the principle of respect, friendship and equality. “Humanity is a friend to man,” said the humanist. History of Kazakhstan v 3 p 539 Political in its deepest essence, the idea of ​​international solidarity of the oppressed masses and their unity on the basis of the advanced achievements of world culture has always found its philosophical understanding and justification.

Abay died in 1904, in the same place from 298 before reaching the full sixty years. The entire Kazakh people experienced this event as their own tragedy. He was a great man, whose legacy will serve as a crystal clear and life-giving source of spiritual purification for more than one generation of people for a long time to come. Same place with 328

(July 29 (August 10), 1845, Semipalatinsk region, Kazakhstan - June 23 (July 6), 1904)

Biography

Abai Kunanbaev is a great poet, writer, public figure, founder of modern Kazakh written literature, a cultural reformer in the spirit of rapprochement with Russian and European culture based on enlightened liberal Islam.

Abay was born on August 10, 1845 in the Chingiz mountains of the Semipalatinsk region (according to the current administrative division) from one of the four wives of Kunanbay, the senior sultan of the Karkaralinsky district department. Abai's family was hereditarily aristocratic, and grandfather (Oskenbai) and great-grandfather (Irgizbai) dominated their family as rulers and biys. He was lucky in terms of family comfort and home education, since both his mother Ulzhan and grandmother Zere were extremely charming and gifted natures. Since light hand mother's name given by the father "Ibrahim" was replaced by the caressing "Abay", which means "cautious, thoughtful". Under this name, he lived his whole life and went down in history.

Started in early childhood, familiarization with the oral art of the people and home education from the mullah was continued in the madrasah of Imam Ahmed-Riza. At the same time, he studied at a Russian school and by the end of his five-year studies began to write poetry. From the age of 13, Kunanbai began to accustom Abai to the administrative activities of the head of the clan. He had to delve into inter-tribal litigation, quarrels, intrigues, and gradually he became disillusioned with administrative and political activities, which led to the fact that at the age of 28 Abay departed from it, completely engaged in self-education. But only by the age of 40 did he realize his vocation as a poet and citizen, in particular, putting his name under the poem "Summer" (previously he attributed his compositions to his friend Dzhantasov Kokpai). A significant impulse in revealing the high potentialities of Abai at that moment was his communication with exiled Russians, with E.P. Michaelis, N. Dolgopolov, S. Gross. Abay's appeal to Russian culture, which experienced in the XIX century. its period of "storm and onslaught" in literature and art, turned out to be all the more natural because in the Eastern tradition the poetic word was highly valued. Abai was close to the poetry of Pushkin, Lermontov, Goethe and Byron. In his translations into Kazakh, he subtly conveyed the spirit of the translated verses and adapted them to the worldview of his fellow tribesmen.

For 20 years, the genius of Abai has flourished in an extremely diversified way, he has gained extraordinary prestige, huge popularity that has never been seen in the steppe before. Akyns, singers, composers flock to him, talented youth crowd around him, a socio-philosophical and literary school is being created.

But Abay, as the ruler of thoughts, causes wild envy, furious anger, manifested in the most insidious forms. The last blows of fate are connected with the death of Abdrakhman and Magavia. He rejected the treatment of the disease and voluntarily doomed himself to death. He was buried near his winter quarters in the Zhidebai Valley, near the Chingiz Mountains, at the age of 60.

I screamed from the cliff
Space answered me -
Mountains and valleys answered.
But hearing the sound
I searched around:
How, where did that sound come from?
There was still the same cliff different, -
There is a response, but the response is empty.

I have a big
Wide relatives, -
There is no reason to be lonely
Great family, but I'm not understood
And I live among people alone.
Like a shaman's grave, I
Alone - that's my truth!

It is impossible to fully understand the tragic feeling of loneliness experienced by Abay without taking into account two circumstances. The first and most fundamental circumstance is the impulse to transform the culture of the people, which Abay gave. First of all, we are talking about verbal culture, about poetic tradition. The Kazakh specificity of folklore, despite its traditional character, did not exclude individual creativity even before Abai, as evidenced by the preserved names of akyns, singers, storytellers, composers, improvisers, masters of poetic competition. Abay brought a completely new quality to all this. He poured into the culture of the Kazakhs a whole stream of images, forms (satire, lyrics, revelations, landscape lyrics, confession), plots, ideas from other cultures and traditions, which meant the inclusion of Kazakh culture in the world of a large culture of classical civilizations and the inculcation of the spiritual experiences characteristic of the latter to the traditional Kazakh culture. Among these foreign cultures is the Arab culture in its largest documents such as the Koran and the Thousand and One Nights, and with it the Hellenistic tradition of Aristotle and Alexander the Great. Then the thousand-year-old Persian culture and literature, which, in the tradition of the Abay family, entered his consciousness from childhood and was fixed by a conscious appeal to the work of Firdousi, Saadi, Nizami, Navoi, Fizuli. The world of Russian culture in connection with European culture and European tradition was completely new, hitherto unknown to the Kazakhs before Abai. But the basis of the perception of the West is a deeply conscious East, adherence to Islam.

There are stories that fate itself is destined to roam. Like the myth of the one-eyed monster, transported from the steppe to the Mediterranean in the form of Homer's Polyphemus, one of Goethe's plots through the Russian plains reached the steppe nomads in the form of well-known poems set to music by Abai. Lermontov translated Goethe's "Night Song of the Wanderer", and Abay pushed off from this in his elegy "Karangy tunde tau kalgyp". Such completely different cultural layers were organically implemented by Abay and organically grafted onto the tree of the Kazakh tradition. It is in this creative fusion that Abay's strength, the power of his cultural impact, the incomparable nationwide creativity, is incomparable. The similarity of Kazakh songwriting with operatic art is surprising, but it becomes quite understandable in the context of Abai's improvisations. What has been said about Abai's contribution to Kazakh culture will not be completely logical if we do not mention that Abai's work is not limited to the surviving texts and melodies, but includes the powerful influence of his personality. He acted as an adviser, storyteller, unobtrusive mentor, teacher, organizer of an unofficial school of talented writers, an educator who, in conversations, in conversations, generously shared what he had read and thought out.

Everything that has been said, it would seem, speaks of a strong, indissoluble creative connection with the environment, with the people, of oncoming flows of sympathy and responses that exclude the very possibility of tragic loneliness. But life, as our Zoroastrian ancestors rightly noted, does not consist of only bright beginnings, there is a place in it for the dark forces of evil, which tirelessly strive to destroy the good. Previously, such situations were explained quite simply, which bribed the minds of inexperienced and even sophisticated people. It was said, for example, that there were tsarist administrators who did not like the satire and criticism of Abay, his connection with political exiles. There is a local ruling elite who hated Abai for his love and compassion for the disadvantaged. An excellent scheme, but too simplified and far from life. In it, in life, everything is much more complicated and scary. After all, it was rightly said in antiquity that "there is no prophet in his own country." His haters and ill-wishers, petty envious people and "big people from the top" who traditionally consider themselves "rulers of thoughts" closed in a dense ring around Abai. Truly great person, "noble man", and remains them as opposed to, in the words of Confucius, "little men".

To the impulses of young hearts I call
I put humanity first.
Who is greedy and heartless,
That little man, really.

Shouldn't the ruthless lines about the human vices of the Kazakhs be turned to today?

For money they are happy to dishonor and honor everything,
Instantly in any repainted color.

It is necessary to imagine the Kazakh society of the Abai era as a whole. First of all, this is a colony with all the attributes of a mixture of imperial and colonial psychology, swagger, tyranny, sycophancy, arrogance, internal inferiority. But it is also a traditional society, where the whole life of a person is in plain sight, where a person is not left alone with his worries and experiences, but they will try to get into the very soul, introduce seeds of suspicion and enmity, gossip into the immediate environment. Invisible to the human eye, an iceberg of incompatibility with true greatness, a big human heart, surfaced on the surface through police surveillance, investigation, hostile actions, up to an attempt on life, slander and denunciations. Truly, Lermontov was right: he rebelled against the opinions of the world alone, as before, and was killed. But the work of Abay, for all its tragedy, despite the vicissitudes of fate, despite all the haters, has firmly grown into the thickness of the people's consciousness and continues to feed it with fruitful impulses. The opponents of Abai failed to achieve the most terrible thing they wanted to achieve: to close the ring around the poet so that his word would remain unanswered. They miscalculated in the main. The word of Abay could not remain absolutely unheard.

A special place in the work of Abay is occupied by "Kara soz". Under this name, 45 "Words" are united - small finished fragments expressed in a carefully, artistically stylistically processed prose form. This is a direct appeal to the reader, a frank conversation - an interview, this is "the mind of cold observations and the heart of sad remarks", this is the philosophy of the life of an individual against the backdrop of the fate of the people. The term "kara" (black) in combination with the term "soz" (word) is extremely ambiguous: it is also the designation of prose, in contrast to rhymed speech and text, it is also the designation of sadness, and, finally, the designation coming from the Turkic tradition, important, important, paramount. "Kara soz" in genre is close to what in the Chingiz tradition was called "bilik", a well-aimed saying, a story about a life example that has the value of a model. According to the European tradition, this is the genre of "maxims", "aphorisms", "conversations". But in fact "Kara soz" is a confession. Given in Russian, the title of this work "Words of Edification" sounds dryly moralistic, mentor-instructive. But one has to reckon with it as a statement in the face of the world and, above all, one's own conscience, a genre known in world literature since the time of Marcus Aurelius, Peter Abelard, Blaise Pascal and Jean-Jacques Rousseau. But for Turkic literature and Kazakh literature in particular, due to its predominantly epic nature, - but not only - the "uncovering of the soul" found in the "Words of Edification" is an unprecedented phenomenon. Confession is an extremely responsible genre. He demands the utmost honesty and sincerity from the writer; the slightest falsity and pretense are contraindicated here. Abai wants his voice not to be the voice of one crying in the wilderness. The canvas of the narrative begins with the beginning, it would seem, purely individual: "Have I lived well until today, but not a little has been passed: But when the end of the path is already visible, when I am exhausted and tired of my soul, I am convinced of the futility of my good aspirations, of the vanity and frailty human life". This is how Abay summarizes his own life and explains the decision to write down "his thoughts." "Maybe someone will like some of my words and he will rewrite it for himself or just remember, and if not, my words, as they say, they will remain with me. "But the tragedy of the situation is not in the usual maxim about the frailty of life and the vanity of vanities inherent in it. "Although I exist, I am truly dead. I can’t figure out what the reason is: either in impotent annoyance at relatives, or in rejection from oneself, or in something else. I look healthy on the outside, but dead on the inside. Whether I laugh, I do not feel joy. Whatever I do, whether I speak, whether I laugh - all this is as if it were not mine at all, but someone else.

Such emptiness means that a person does not receive spiritual responses from outside, that there are no glimpses, no supports for confidence in the possibilities of the environment.

The harsh account presented by the poet to his Kazakh brothers leaves little for consolation. Abay throws aside any external circumstances and the conversation leads to the essence of those values ​​and guidelines that lead the Kazakhs to a dead end: false conceit in superiority over others, idleness, laziness, individualism and groupism, petty vanity, sneer and stupid laughter, loss of conscience and high aspirations, lack of consent and unity, reverence for thieves, villains and swindlers: Where did a whole host of these bad qualities enter the blood of the "proud steppe dweller"? And is it "my people, whom I love and to whose heart I am looking for a path?" Therefore, in the mentioned ninth Word, it is not just about personal spiritual well-being, but about the state and destinies of the people. “I don’t understand,” writes Abai, “how I feel about my people: do I dislike them or do I love them?” If I loved them, I would have approved their manners without the slightest doubt and among all the features I would have found at least one worthy of praise. My love I wouldn't let the belief that my compatriots have the qualities of a great nation die out, but I don't have this belief.

The main feeling that permeates the "Words of Edification" is pain over the underdevelopment of the main part and hope, faith in the power of the mind and internal potencies accumulated by history. "Who poisoned Socrates, burned Joan of Arc, crucified Christ?" - asks the poet. - Crowd. So the crowd has no mind. Manage to direct her to the true path. In order for the people to stop being a crowd, we need educated people who care about the people, the need for culture and self-education must arise. All these processes will require purposefulness; one cannot jump to the heights of culture in one fell swoop. A person must at least be freed from the need for daily bread, because only as an exception, in the rarest case, is someone able to overcome all the obstacles that lock a person into the framework of the struggle for existence. The main thing in the learning process is that it should bring the student the joy of learning. The poet protests against "violence on the part of parents and mullahs who kill sincerity in children."

In the pedagogical system of Abay, moral example and languages ​​are of paramount importance. Through the mother tongue, for the first time, a window to the world is opened. Breadth of views, universal humanity obliges to study the languages ​​of other peoples.

Abai promotes the path of familiarization with European culture, tested by him, as a universally significant way of familiarizing with the achievements of European civilization. "Knowing the Russian language means opening your eyes to the world," Abai says in Word 25. "Knowledge of a foreign language and culture makes a person equal with this people, he feels at ease, and if the worries and struggle of this people are to his heart, then he will never be able to stand aside." Starting from general rule that one who is able to perceive a foreign culture takes a step towards a broader view of the world, learns self-criticism and to overcome limitations, Abai once again insists: "Russian science and culture is the key to understanding the world and, having acquired it, you can make life much easier our people. For example, we would learn different, but at the same time honest ways of earning a livelihood and instruct children on this path, we would more successfully fight for the equal position of our people among other peoples of the earth. It is in the end of this phrase, in the call to fight for "the equal position of our people among other peoples" that lies the deepest root of the fact that the next generation of intellectuals, united around the Alash-Orda, perceived Abai as their spiritual forerunner, as the spiritual leader of the revival Kazakh nation. These are Alikhan Bukeikhanov, Mirzhakip Dulatov, Akhmet Baitursynov, Magzhan Zhumabaev, the whole brilliant galaxy of talented figures of the early and first third of the 20th century, destroyed by the ruthless hand of the Bolshevik oprichnina. Moving in line with the Abai heritage, the followers of Abai were able to raise it to a new height. First of all, they created a circle of intellectual communication, something that Abai lacked, who felt himself in a spiritual vacuum. Abay, like Valikhanov and Altynsarin, essentially acted alone, making individual efforts. Secondly, the successors of Abai's precepts linked general moral requirements with a specific political program for gaining independence and socio-economic progress. This height was lost during the years of the totalitarian regime. A return to it at a new stage in history, when Kazakhstan legally gained independence, would be the best monument to Abai.

Kokbay Zhanatai-uly (1864-1927) was the first to contribute to the collection and publication of a complete collection of works, a collection of data on the life and work of Abai. Huge work on all lines of Abai studies belongs to M. Auezov. In addition to purely scientific studies of the life and work of the classic of Kazakh literature, thanks to the novel "Abai", he imprinted his name next to Ibragim Kunanbaev.

en.wikipedia.org

His real name is Ibrahim, but the nickname Abay (Kazakh Abai “attentive”, “cautious”), given by his grandmother Zera, stuck with him for life. Abai's nephew is also a famous Kazakh poet Shakarim Kudaiberdiuly.

Biography

Born in the Chingiz mountains of the Semipalatinsk region in the family of a large feudal lord Kunanbai Uskenbaev. Abai's family was hereditary aristocratic, and grandfather (Oskenbay) and great-grandfather (Irgizbay) dominated their family as rulers and biys.

He studied at the madrasah of Mullah Akhmet-Riza in Semipalatinsk and at the same time attended a Russian school.

The formation of Abai's worldview was influenced by poets and scientists of the East who adhered to humanistic ideas (Firdousi, Alisher Navoi, Nizami, Fizuli, Ibn Sina and others), as well as the works of Russian classics, and through them European literature in general. He translated the fables of I. A. Krylov, the poems of M. Yu. Lermontov, "Eugene Onegin" by A. S. Pushkin, the poems of Goethe and Byron.

The history of the poem "?ara??y t?nde tau?al?yp" is very interesting. Johann Wolfgang Goethe wrote “Wanderers Nachtlied”, Mikhail Yuryevich Lermontov gracefully translated it into Russian, and after another half a century, the son of the Kazakh steppes, Abai Kunanbaev, will recreate it no less gracefully in the Kazakh language.

Abai Kunanbaev contributed to the spread of Russian culture among the Kazakhs. Subsequently, Turar Ryskulov followed his example. He urged: “Knowing the Russian language means opening your eyes to the world”, “Russian science and culture is the key to understanding the world and, having acquired it, you can make the life of our people much easier. For example, we would learn different, but at the same time honest ways of earning a livelihood and instruct children on this path, we would more successfully fight for the equal position of our people among other peoples of the earth.

For some time Abai worked as a volost governor. However, soon, disappointed in his ability to use the position for the benefit of the people, he left it.

Stupidly studying, I missed life.
I caught myself, but it's too late. Here it is, halt!
Semi-knowledgeable - I fancied myself a sage
And arrogantly waited for awards and praise.
I dreamed of leading the rest,
And they led me astray.
I am alone, and you can’t count the impudent ignoramuses,
And ridiculous jokes are now in honor.
I have no friends, no lover.
I sing wearily at the end of my years.
Oh, how vast the world seemed
That time, as I met the dawn of life!

(Translated by A. Steinberg)

Abai ridiculed some of the customs of the tribal village, opposed the slave position of women in the valley. He spoke out against social evil and ignorance. Satirical poems “Finally, I became a volost…” (1889), “The steward is glad to the authorities…” (1889), “Kulembai” (1888) are filled with criticism of the social situation in the Kazakh tribes. Abai Kunanbaev was an innovator of Kazakh poetry: he introduced such poetic forms like new six-line and eight-line; Poems devoted to the seasons are innovative in nature: "Spring" (1890), "Summer" (1886), "Autumn" (1889), "Winter" (1888), poems about the purpose of poetry. The plots of the poems "Masgud" (1887) and "The Tale of Azim" are based on the motifs of the Eastern classical literature. In the poem "Iskander" the poet contrasts reason in the person of Aristotle with the greed of the conqueror (Alexander the Great).

But Abai, as the ruler of thoughts, causes wild envy, furious anger of enemies, manifested in the most insidious forms. The last blows of fate are connected with the death of his sons Abdrakhman and Magavia. The depressed Abay rejected the treatment of the disease and voluntarily doomed himself to death. He was buried near his winter quarters in the Zhidebay valley, near the Chingiz Mountains, at the age of 60. --- Monument to Abai in the city of Baikonur

In the history of Kazakh literature, Abai took a place of honor, enriching the Kazakh versification with new meters and rhymes. He introduced new poetic forms: octagonal, six-linear and others.

Abai created about 170 poems and 56 translations, wrote poems, “Words of Edification” (“?ara s?zder”).

Abai was also a talented and original composer. He created about two dozen melodies that are popular today. Abai Kunanbaev set some of his lyrical poems to music, and the song to his poems “K?zimni? ?arasy” (“You are the pupil of my eyes”, translated by M. Petrovs) became popular.

The leaders of the Alash-Orda movement perceived Abai as their spiritual forerunner, as the spiritual leader of the revival of the Kazakh nation. Alikhan Bukeikhanov became the first biographer of Abai. His article "Abai (Ibragim) Kunanbaev" - an obituary of the Kazakh folk poet in connection with the characteristics of his work was published in the newspaper "Semipalatinsk Leaf" in 1905. Then, with a portrait of Abai, she was published in the journal "Notes of the Semipalatinsk subsection of the West Siberian Department of the Imperial Russian Geographical Society" in 1907.

In 1914, Turkologist V. V. Gordlevsky chose Abay Kunanbaev and Mirzhakip Dulatov as prominent representatives of Kazakh literature to publish their works in the Eastern Collection, published in honor of the 70th anniversary of the famous orientalist, academician N. I. Veselovsky.

Kara Saz

The famous work of Abay was the prose poem "Kara Saz" (in the literal translation "Black Word"), consisting of 45 short parables or philosophical treatises. In these "Edifications" the problems of history, pedagogy, morality and the rights of ethnic Kazakhs are raised. "Kara soz" was created by Abay in his declining years. He knows the price of everything - deeds, temptations, temptations, but everything passes and only wisdom remains. There are few attempts to translate this work, since it requires not only poetic talent, but also philosophical thinking. Three translations into Russian of this creation of Abay are known. The first ones were made in the Soviet period: in 1970 by the Kazakh writer Satimzhan Sanbaev under the title “Words of Edification”, in 1979 by the famous Moscow writer and literary critic B.N. Seisenbaev. He and Clara Serikbayeva made a new edition of the translation of the poem. It was called "The Book of Words". This translation is symbolic, as the continuity of generations, in addition, Seisenbaev published the “Book of Words” along with Shakarim’s “Notes of the Forgotten” in hundreds of thousands of copies at his own expense. An example worthy of both respect and imitation.

Writings (major editions)

The first collection "Poems of the Kazakh poet Ibragim Kunanbaev" (under the editorship of Kakitay Iskakov) - St. Petersburg, 1909; Kazan, 1922; Tashkent, 1922.
- “Abai Kunanbai?ly toly? wife? (complete collection of poems, edited by M. Auezov), Kzyl-Orda, 1933.
- Kunanbaev A. Lyrics and poems / Ed. Sobolev, foreword. M. Auezov, Moscow, Goslitizdat, 1940.
- Abai Kunanbaev. Favorites. Per. from kaz. ed. L. Soboleva. Alma-Ata, Hood. lit., 1945.
- Abai Kunanbaev. Collected works (in one volume), Moscow, 1954.
- Kunanbaev A. Shy? Armalaryns? toly? zhina?y (ekі tomdy?) - Almaty, 1954 (rev. 1968, 1986, 2002).
- Abai. "Words of edification" (Kara soz). (Translated from Kazakh S. Sanbaev), Almaty, Zhalyn, 1979, 1982.
- Abai. "Book of Words" (in Chinese), Beijing, 1995.
- Kunanbaev A. "The Book of Words" (?ara s?z). (Translated from Kazakh R. Seisenbaev), Semipalatinsk, 2001.
- “Twenty Poems of Abai” (all known translations, compiled and translated by M. Adibaev), Almaty, 2005.
- Abai Kunanbaev. Favorites (series "Wisdom of the Ages"), Moscow, Russian rarity, 2006.
- Abai. Zwanzig Gedichte ("Twenty Poems" ed. G. Belger), Koln, Onelverlag, 2007.

Literature (early publications)

Ramazanov N. Article in the "Eastern collection in honor of A. N. Veselovsky." - M. 1914.
- Saadi A. Article in "Ak-Yul" (in Kazakh). Tashkent, 1923. No. 355, 356, 359, 363, 369, 372.
- Kabulov Ilyas. Article in the newspaper "Soviet Steppe", Kyzyl-Orda, 1928. No. 174.
- Mustambaev, Article in the newspaper "Soviet Steppe", Kyzyl-Orda, 1928. No. 191.
- Arsharuni A. Notes on national literature. Magazine "New East". No. 23-24.

Memory

Museums

Republican Literary and Memorial House-Museum of Abai opened in Semipalatinsk
- In London, on the initiative of the writer Rolan Seisembaev, Abay's house was opened.

monuments

Monuments to the poet were erected in Alma-Ata, in many other cities of Kazakhstan, in Istanbul, Tehran, and also in Moscow.

named after Abay

In Delhi, Cairo, Berlin, Tashkent and other cities of the world there are streets named after Abai.
- Since 1993, the cities of Kazakhstan have traditionally held "Abaev readings" on the birthday of the poet.
- On the Abai peak (4010) in the Zailiysky Alatau near Alma-Ata, massive alpiniades are held annually. In 1995, declared the Year of Abai by UNESCO, the President of Kazakhstan, Nursultan Nazarbayev, also rose to the peak.
- Two more peaks are named after the poet: Abai Kunanbaev in the Middle Talgar and Songs of Abai in the Central Tien Shan.
- The library in Semipalatinsk bears the name of Abai, the reader of which was Abai himself.
- In Alma-Ata, the State Academic Opera and Ballet Theater, the National Pedagogical University and one of the main avenues of the city.
- The Cultural and Leisure Complex in Aktau is named after Abai.
- In the Karaganda region there is a city of the same name.

Abay in works of literature and art

Abai's life is dedicated to the epic novel of his distant relative of the famous Kazakh writer M. O. Auezov "The Way of Abai" (vols. 1-4, 1942-1956), for which he was awarded the Stalin Prize in 1949 (for the first part of "Abai") and Lenin Prize in 1959 (for the second part of "The Way of Abai").
- In 1995, a two-part film "Abai" was shot about the life of the poet, directed by Ardak Amirkulov. Film production Kazakhstan-France.

Abay in philately

A number of postage stamps and other philatelic materials issued in the USSR, Kazakhstan and other countries are dedicated to the memory of the Kazakh poet.

The great people of Kazakhstan in the 19th century are the pride, honor, conscience and soul of the nation. They made great efforts to turn disparate tribes into a single nation, glorified the national language, culture, philosophy, and literature. A special place among them belongs to Abai Kunanbaev. Find out more about him life path and achievements.

Abay Kunanbaev: biography of an outstanding personality of Kazakhstan

Every nation has famous people who represent its culture, worldview and philosophy to the whole world. Thanks to them, masterpieces of national art appear, discoveries in science and technology occur. The names of the great ones are the visiting card of the people and the land that raised them.

Famous people of Kazakhstan are a separate page of our history and culture. Their biographies and achievements are something that every Kazakhstani who loves his Motherland and is proud of his national culture should know.

But one cannot limit oneself only to knowledge, one must also popularize the people who create the image of the country. And these are outstanding personalities of Kazakhstan. Kazakhstan is judged by their accomplishments, its history, cultural and mental values.

National pride is the key to the freedom of the people and the state. It is formed from knowledge about its people and its best representatives. Therefore, do not be lazy to learn as much as possible about famous people Kazakhstan. Touch the national legend - the biography and achievements of Abay Kunanbaev.

Abai Kunanbaev is a great humanist, public figure, educator, talented poet and thinker - a man who laid the foundations of national literature. This glorious son of the Steppe was a representative of the intellectual aristocracy of the Kazakh people of the 19th century.

The Kunanbaev family belongs to the eastern branch of the famous Argyn tribe - Tobykty. Their ancestral lands are the foothills and mountains of Chingiztau, the Chagan River. At the hour of Abai's birth in 1845, this territory was under the control of the Russian tsar and belonged to the West Siberian province, and now it is East Kazakhstan.

The direct ancestors of Kunanbaev are batyrs and biys of the Tobykty clan. His father is a representative of the spiritual aristocracy (kazhy), who ruled the lands of the Siberian Kazakhs during the time of the tsarist empire. Abai's mother Ulzhan came from the ancient family of Bolat-Khoja, nicknamed Karakesek, the leader of the army of Orus Khan.

Therefore, it is not surprising that not just a talented child was born in the family, but a person who, with mother's milk, absorbed love for his land and people. Abay was destined by fate to become the spiritual leader of the Kazakhs. On the eve of the birth of his son, Anet Baba, an adviser to Tauke Khan, appeared to the father of the great poet. He predicted that the great son of the Kazakh people Ibrahim would come to the world. That is the name Kunanbaev was called.

Why is he called Abai? This nickname appeared thanks to his grandmother Zera (nee Tokbala), who instilled in the boy a love for his native language. So affectionately she emphasized the thoughtfulness and discretion of her grandson.

Abay comprehended the first educational basics at home: songs, beautiful sonorous speech, rituals and traditions - what made up the boy's spiritual world and later became the basis for his creativity. In order for his son to receive a systematic education, learn Arabic and Persian, get acquainted with the religious texts of the spiritual fathers of Islam, his father sent Ibrahim to the Semipalatinsk Madrasah. The boy studied with Imam Ahmet-Riza and at the same time studied at a Russian school, where he got acquainted with the advanced achievements of science.

By the end of school education, Kunanbaev had already been visited by Muse: he writes poems, hiding his authorship (attributed them to Kokpai Dzhantasov, a childhood friend). For a while, poetry had to be abandoned, because his father was preparing for him a different career - a manager. Already at the age of thirteen, Abay was right hand and father's assistant. The young man was prepared for political and administrative activities.

For some time, Kunanbaev served as the volost manager. He sought to overcome poverty, eradicate illiteracy, educate the people, improve the social conditions of life of the Kazakhs.

The views on the resolution of controversial issues that arose among the representatives of the family did not always coincide with the father and son. Abai strove to judge according to his conscience, and his father was not averse to extracting his own benefit. Because of these discrepancies, Kunanbaev left his father's house at the age of 28 and moved to Semipalatinsk.

He returns to the improvement of knowledge, is actively engaged in self-education: he reads the works of Eastern thinkers and spiritual fathers, gets acquainted with the masterpieces of Turkic literature. The meeting with political exiles - advanced thinkers and educators of the 19th century, exiled by the tsarist government to the Semipalatinsk province - gives impetus to the formation of the poet's democratic and humanistic worldview.

Truly deep and artistically perfect works come out from under his pen in the 1880s, when Abay approached the forty-year life milestone. By this time, he had followers and students. The first among them were his three sons.

Abai Kunanbayev left not only a legacy of inestimable importance for the formation of Kazakh culture, but also presented the Kazakh people with three brilliant poets - his sons.

He was a happy and unhappy father at the same time. His creatively gifted children wrote poems and brought to life the educational ideas of their father. Two sons - Abdirakhman and Magash - Kunanbaev prepared for military and bureaucratic service. He wanted them to become real reformers, to benefit their people. However, due to illness, Abdirahman could not make a military career and died early (at the age of 27).

The younger Magaui, who had a brilliant mind and the gift of eloquence, studied at the city school for several years and, due to illness, was forced to return to the village to his father. He passed away at the age of 34, and on the fortieth day after his death, the talented son of the Steppe Abai also left the mortal world.

Abay Kunanbaev: philosophical views

Scholars claim that Kunanbaev stood at the origins of the birth of national philosophical thought. His worldview was formed under the influence of Russian humanist thinkers and poets of the Enlightenment, as well as philosophers of the East.

Abai Kunanbaev does not have special philosophical works, therefore, there is no complete philosophical system. His reflections are most fully presented in the book of parables "Gaklia" ("Words of Edification"). Here the author consistently sets out his vision of the history of the Kazakhs, issues of morality, law and morality.

Find out what questions bothered the great poet of the Kazakh people the most:

• The materialistic nature of the world and the role of labor in its cognition.

Abai believed that the world exists independently of human thinking and consciousness. Cognition is the process of reflecting objective reality in a person's thoughts. This is how concepts arise. This happens only in the process of labor activity. Abai argued that knowledge is also the result of human labor, because it is not given just like that.

You always need to be convinced of the correctness of certain conclusions on your own experience, that is, to gain personal experience and thus form the knowledge of the world.

• Mystery of the Soul and man's mind.

Man is the basis of the universe. The soul of a person is his experiences, thoughts, reflections. This is what distinguishes people from animals. They think about the present, remember the past and care about the future. A person is constantly growing upwards, because he strives to capture with his eyes as many delights of the world as possible, to know and comprehend them.

People have a unique possibility of the "third form of knowledge" - knowledge of the soul. Kunanbaev believed that the most important role in the correct understanding of the world is played by the moral purity of a person. If his soul is devoid of vices, arrogance and selfishness, then the world reflected in it is pure and clear.

• Mind and heart.

These are two ways of knowing the world. The mind, according to Abai, cognizes things, but cannot evaluate them. He cannot distinguish between good and evil, but the heart has such properties. It is a source of kindness and humanism, nobility and affection. The heart motivates people to be virtuous, just and merciful, avoid evil deeds and strive for moral perfection.

It is the heart, according to Abay, in the conditions of cruel feudalism that will become the driving force of change, will force the disadvantaged and poor people to fight for the rights. The highest ethical ideal of a thinker can be expressed by the phrase: "Adam Bol!" - 'Be human!'.

• Education is the foundation of a happy society.

In connection with the foregoing, Kunanbaev assigned a special role in the spiritual development of a person not to religion, but to education. He believed that what more people cognizes the world and himself, the more he strives to change the existing order, to make perfect everything that surrounds him, to build a happy society in which morality and good manners reign.

• The failure of religious dogmas.

Kunanbaev was one of the first educators who spoke out against the religious fog, which does not allow a person to see the real picture of the world and change it, making it better. Religion, in his opinion, teaches to serve God.

However, the poet does not seek to dissuade people in the existence or power of the Almighty. He wants awareness of their actions and increased responsibility for own life. The thinker says that God created sickness and health, but does not make anyone sick. It is the same with wealth and poverty.

People must realize the creative potential that nature and higher powers endowed them with. Only then will they turn the world around them into a blooming garden.

• Upbringing.

To transform the world, it is enough to properly educate a person. This should be done in the family and at school. For children, the moral and spiritual qualities of mentors - parents and teachers - are very important. Therefore, education is a mutual process of human improvement.

The one who has knowledge, who has a flame of love in his heart and who acts in justice, is a perfect person who will build a bright and beautiful future. Parents and teachers should take care of the formation of such a personality.

The humanist Abai Kunanbaev highly appreciated the possibilities and importance of man. He advocated that people acquire new knowledge, get acquainted with new languages, works of art.

The thinker believed that the development of the world directly depends on their cultural development. The more a person learns about the world, the brighter his soul and thoughts become. Highly moral people are the basis of a happy society.

Abai Kunanbaev: poems

Abai's poems are a reflection of his views on being, the embodiment of his philosophical reflections and conclusions. Kunanbaev inherited his poetic gift from his grandmother Zere, who colorfully painted with words, telling fairy tales and various stories to her grandson. The poet's mother remembered many verses and poems - the works of akyns.

These creative inclinations were embodied in the original and beautiful voice of the Kazakh poet Abai Kunanbayev. He laid the foundations of poetic art (six and eight lines, created a genre system), enriched Kazakh literature with translations of the best works of Russian poets of the 19th century.

His lyrics are a skillful combination of landscape and philosophical lyrics, meditation and love messages. Abai Kunanbaev did not keep his creations. Most of what has survived to this day are works that people knew by heart, written on scraps and scraps of paper, miraculously survived. The poet never completed the poem. Most of them are impromptu.

They are inspired and full of true feeling. Here are the topics that most excited and impressed the poet:

• Nature.

Green grasses, a river and aul - nature is ideal and perfect, there is nothing superfluous in it. The steppe is covered with a motley carpet. This harmony fills the human heart with happiness. This is the main idea of ​​the poetry "Summer is a sunny time!". It was one of the first poems by Abai, published in the newspaper.

• social injustice.

Bai has many shepherds and the yurt is good,

And the poor man freezes himself in the steppe, the watchman's cattle,

He ferments the skins and tans them in an ice vat,

The wife, poor fellow, weaves chekmen, shivering from the cold.

And there is no fire for the child, and it leaked in the yurt,

And the last warmth has disappeared long ago.

And the old people are in trouble, lie down and die:

And there is no food, and there is no sun, and the wind howls evil.

The poet left the oriental splendor of the poetic image, realistically described the life of nomads and the life of the village. Details, vivid images make a strong emotional impression on readers. He also created typified portraits of his contemporaries ("Kulembay" and "Kozhekbay"), the rich, royal henchmen.

• Poet and poetry in the life of society.

The author raises this topic, touching on the moral, ethical and spiritual component of the life of the people. In the poem “Poet”, the Kazakh singer describes the missionary destiny of a creatively gifted person. His fate is loneliness and the struggle for the souls of people.

• Moral and ethical questions.

This topic can be considered pivotal for Abai Kunanbaev. Whatever the poet thinks about, morality, piety, honesty and decency are issues that come to the fore. They sounded especially expressive in his talented poems "Iskander", "Azim" and "Masgut". They are written in the Nazira style, but ideologically they go beyond this tradition.

In the poem "Iskander" Abay refers to the personality of Macedonian. The poet refuses his idealization, shows the Roman conqueror as a greedy, overly ambitious and bloodthirsty person. Aristotle (the embodiment of the human mind) shows the emperor that the path of evil leads to spiritual, moral and physical ruin. So Kunanbaev allegorically pointed out to his contemporaries the perniciousness of greed and violence.

Abai Kunanbayev's work is extensive both thematically and in genre. Possessing deep knowledge and a big heart, the Kazakh poet strove for the perfection of the world and man. He pointed the way - education, morality, spiritual growth. His lyrics and philosophical treatises are distinguished by love for the people and Kazakh culture, they embodied the wisdom of the people and the beauty of their verbal creativity.

And what outstanding personalities of Kazakhstan interest you?

Interesting facts about Abay Kunanbaev is a great opportunity to learn more about the work of a Kazakh writer. He is considered the founder of the Kazakh written literature. Over the years of his life, he managed to achieve great heights in various fields and become a national hero in his homeland.

So, in front of you are the most Interesting Facts from the life of Abay Kunanbaev.

1. Abai Kunanbaev (1845-1904) - poet, composer, linguist, translator, thinker and public figure.
2. Kunanbaev set himself the goal of uniting Kazakh, Russian and European cultures on the basis of enlightened Islam.
3. Abay is a talented translator. Thanks to him, the Kazakhs were able to get acquainted with the work of other writers (see).
4. Kunanbaev is one of the most prominent literary and cultural reformers in history.
5. Do you know that the real name of the poet is Ibrahim, while "Abay" is considered to be his nickname?
6. Translated from Kazakh, "Abay" means "attentive" or "cautious".
7. Kunanbaev's father had 4 wives, one of whom was his mother named Ulzhan Asanova.
8. An interesting fact is that Abay himself had 3 wives who bore him 20 children.
9. The nephew of Abai Kunanbayev, Shakarim Kudarberiev, is also one of the famous Kazakh poets.
10. In his works, Abai repeatedly ironic about the traditions of the tribal village. For example, he was "against the slave position of women", as well as against any social humiliation and evil.
11. It is curious that Kunanbaev wrote his first serious poems when he was already about 40 years old.
12. In addition to writing, Abay Kunanbaev composed music, often shifting it to his poems.
13. In London (see) there is a museum dedicated to the life and work of the Kazakh classic.
14. Kunanbaev started working when he was barely 13 years old. The father introduced his son to administrative work.
15. Abay was one of the founders of the first legal document written in the Kazakh language.
16. Kunanbaev has been repeatedly harassed by the Russian authorities for supporting many dissidents and disgraced writers.
17. An interesting fact is that during his life Abai Kunanbayev composed about 170 poems and translated more than 50 foreign works into Kazakh.
18. The poet introduced innovative forms of rhymes and versification into the Kazakh versification, in particular, 8-line and 6-line ones.
19. Monuments to Abay Kunanbaev can be seen in Tehran, Istanbul and many cities of Kazakhstan (see).
20. In addition to poems, Kunanbaev wrote several poems.
21. Abai could not be called a poor man. He had large herds