O.Abdimanuly

Doctor of Philological Sciences, Professor of Al-Farabi Kazakh National University, Republic of Kazakhstan

R. M. Abdikulova

Candidate of Philological Sciences, Docent of Al-Farabi Kazakh National University, Republic of Kazakhstan

A. A. Ospanova

PhD doctor of Al-Farabi Kazakh National University, Republic of Kazakhstan

THE PROBLEM OF INTERTEXT IN KAZAKH POETIC WORD

The problem of intertext in literary studies was considered by such well-known scientists as M.B. Yampolsky, I.V. Arnold, M.M. Bakhtin, U. Eco, G. Genette, J. Kristeva, U.N. Tynyanov, F. de Saussure, G.V. Denisova, U.M. Lotman, M.L. Gasparov and etc. It is the subject of research in works of A. Baitursynov, M.O. Auezov, E.D. Tursynov, N. Kelimbetov, A. Kyraubayeva, U. Kumisbayev, S.S. Agibayeva, and A.S. Edilova. The problem of intertext is analyzed in scientific articles of O.V. Vasileva, N. Bogatova, K. Voronkova, Zh.V. Burtseva, and K.S. Buzaubagarova. It is considered in the narrow and enlarged sense. On the one hand, intertext is determined as a text in a text (see e.g. the works of M.U. Lotman). On the other hand, the nature of intertextuality is studied (see e.g. the works of J. Kristeva, M. Bakhtin, and S. Kibalnik).

M.M. Bakhtin, arguing over the dialogic character of belles-lettres, notes: “There is an enormous, infinite mass of forgotten meanings at any moment of the dialogue development, but at the definite moments of further dialogue development, as it progresses, they come back to memory again and revive in revised (in new context) version” [1,445]. He also points at the citatory relation in the structure of literary text arguing over the dialogism.

M.O. Auezov argues over the similarity and harmony of characters of works of the literature in his work “Reflections of different years”. He highlights the importance of traditions and innovation, the role of quotations and reminiscences in creative works of Kazakh writers [2, 115].

The polemic is carried out about the terms “intertext”, “intertextual”, “intertextuality” in literary studies and linguistics. This problem is the subject of research in modern national philology. It is considered in the context of interaction of literature and a language.

The research of folkloric basis of intertext poetics in Kazakh prose and poesy has begun in national science in recent decades. However, this problem is not studied enough ant the timeliness of the chosen topic results from it. There is a need for the deep and thorough examination of intertext examples in Kazakh authorial verbal literature, since, as I.I. Ilyin notes, “each text is an intertext in point of fact” [3, 207].

Folkloric intertext is widely used in oratorical speech, which was considered as a subject matter of folklore for a long time. Meanwhile, in the estimation of M.O. Auezov, the authors of oratorical speech are bey-orators. Since oratorical speech is mainly pronounced on behalf of the definite bey-orator. V.G. Belinsky confirmed that there are no big names in the folklore and the authors of folkloric works are people [4, 9]. However, in spite of this point of view, to even oratory and folklore first of all results from the pressure of totalitarianism in the Soviet period, but not from the inability to distinguish folklore from authorial verbal literature. The evidence of it is the words of well-known Kazakhstani scientist E. Tursunov who confirms that not only oratory but also the rich authorial poetry of Kazakh aqyns and zhyraus preserved in a verbal form till nowadays for some unknown reasons was considered to be folklore [5, 95]. Meanwhile, Kaztugan, Zhambyl, Kenen, Isa may be easily called the representatives of authorial verbal literature, since, according to R. Syzdykova, oratory and poetry of zhyraus can be called authorial literature of the verbal form [6, 22].

The most important problem preceding the modern literary studies is to number the majority of traditional oratorical words among the richest heritage of orator-beys. It results from the fact that it was often pronounced on behalf of authoritative beys, sultans for the sake of persuasion of a speaker’s speech. First of all, it was one of the ways to attract the public.

However, it is illogical to number the traditional oratorical words among the definite beys and orators. Since, it is difficult to determine their first representatives according to historical facts, chronicles and written archives. But then it is quite true that the traditional oratorical speech of beys came to us in a verbal form.

Abai Kunanbayev and Zhambyl Zhabayev played a significant role in the development of oral lore. Their works are poetic and conformable. Abai Kunanbayev and Zhambyl Zhabayev reflect social conflicts taking place in the country. They oppose the deeply-rooted way, worry about the fate of the people. Thus, the poem of Zh. Zhabayev is made of reminiscences reproducing the images of representatives from different social strata and there are texts from the works of I. Altynsarin and S. Toraigyrov in the works of Abai where the lives of ordinary people are described. The image of the “beggar” is associated with the civil voice, expressing sympathy for “poor Russia” in the work of Anna Akhmatova “White Flock” (1915) and with the images from the works of I. Bunin, A. Gorky, Alexander Block [7, 267]. The works of A. Kunanbayev and Zh. Zhabayev overlap in their social implication. In particular, Abai’s intertext is quite obviously realized in the creative work of the famous Kazakh poet.

The rich folkloric material comprises the poetry of Zh. Zhabayev. It manifests the influence of oratory, aitys and the art of improvisation. The confirmation of it is aphorisms, proverbs, reminiscences and allusions.

If the system of functioning intertext may be determined in literary works, the conditionality of intertext component can be understood in folklores. “Folkloric text is literally formed from anonymous, elusive and, at the same time already heard quotations without quotation marks. Literary text quotes folklore (or even it stylizes it), as a rule emphasizing the fact of citation, demonstrating its folklorism (“signaling” being a folklore, according to P.G. Bogatyrev). The folkloric intertext is basic by the virtue of activity of folkloric consciousness in Kazakh literature” [8, 445]. In fact, not only Kazakh aqyn-zhyraus and orator-beys of the 15^th-18^th centuries, but also aqyn-writers, masters of art of the 19^th-20^th centuries knew the art of aitys, the poetry of aqyn-zhyraus, traditions and customs, history, philosophy and law-making institution “Zheti zhargy (seven statutes)” of their people. The prominent scientist E. Tursynov arguing over the origin and dissemination of folkloric genre writes: “These are generic poets and songwriters-composers aqyns, “prophetic” poets and creators of epic works of zhyraus, tellers of popular stories, legends and traditions of angimeshi, performers of adopted works of zhyrshy, shamans-baqsy, poets-entertainers, sal and seri, poets and soothsayers-physiognomists synshy and other ones” [9, 6]. It is known that there are many common themes in verbal literary genre of aqyn-zhyraus and oratory. For example, the theme of people and the land,knowledgeinteraction of aqyn-zhyraus and bey-orators can be explained through the intertext. There were both conditions and manners to preserve and pass traditional oratorical speech from generation to generation in Kazakh verbal oratory. Also aqyns and zhyraus repeated word-combinations and traditional speech. “To repeat the words of one zhyrau and to hear word for word the same expressions from the third zhyrau was not considered as the harm or encroachment on ownership. This is the peculiarity of the poetry of zhyrau, compulsory conditions” [10, 52]. Such kind of traditioncontinuation in the poetry of zhyrau or oratorical speech can be linked to the poetics of the intertext.

There are the words of the representative of authorial verbal literature Boltirik: “When a person is young, he/she has a certain inner nature i.e. as a green apple; when a person is old, he/she is as a full-ripe dried apple” [11, 104].

It is interesting that Aristotle finds such comparisons in Homer’s “Odyssey” [12, 215] that witness the generality of artistic outlook of the great thinkers, serving as one of the signs of the phenomenon of intertextuality.

K.S. Buzaubagarova, considering the interaction and integration of the traditions of folklore and literature, wrote: “It becomes particularly clear that folklore is the Art of oratory exactly in relationship with literature. Kazakh literature owes folklore proximity by its best artistic values” [8, 444]. The researcher notes, analyzing the poem “Kalkaman - Mamyr”, that the great aqyn (poet) of the Kazakh people Shakarim Kudayberdiuly “relied on the historical, ethical and aesthetic experience of the Kazakh people” in the point of view of the theory of intertextuality.The fate and names of characters of the poem “Enlik - Kebek” are completely repeated in “Kalkaman - Mamyr”. The author, having kept the epic origin in his work and having given the “other” meaning, wrote absolutely a new work. The folkloric plot-archetype acquired new social and moral hue in the edition of Shakarim. There are a lot of new distinctive characters although the works of Shakarim were influenced by folkloric intertext. Therefore, the researcher of folkloric traditions of the works of Shakarim writes: “There are a lot of elusive things in the poems of Shakarim. Heroes take away all the pain and all the torment with themselves. But this is a plot for another work. The physical environment of the folklore does not know the resistance. The poems of Shakarim are characterized intertextually by this peculiarity of folkloric poetics. The peculiarities of folkloric world, as a central category in the poetics of genre-mediated epos, demonstrate the fundamental role of folkloric intertext” [8, 448].

The well-known Kazakh scientist Sh. Eleukenov in his work “Magzhan”, noting that Kazakh poet Magzhan Zhumabayev used one stanza from the poem of Russian symbolism representative D.S. Merezhkovsky as an epigraph for his work “The Prophet”, writes: “The main goal is not only to make reference, the epigraph here is the proof of the wide spread of the East ideas to the whole world” [13, 195]. It would be wrong to assume that similar peculiarities of poetics of the intertext can be found only in the works of M. Zhumabayev. In this case, we can only talk about the similarities, continuity of traditions and the novelty of intertextual theory.

The great attention is paid to the problem of intertext in a novel in the literary studies of Kazakhstan over the last years. Researchers Z.A. Akhmetov, A.Zh. Zhaksylykovand E.V. Lizunova indicate the presence of folk poetic traditions in the first Kazakh novels (“Unhappy Zhamal, “Sad Mariyam”, “Viewing the bride”) [14, 132-138]. The poetic expositions of these works are intertexts, which prepare Kazakh prose readers to the perception of a new genre – the genre of a novel. So, the majority of poetic intertexts are the part of the artistic world of writers. The poems, found in novels, give an expressive tinge to words, thoughts and feelings of characters. Literary scholars Z. Akhmetov and E. Lizunova indicate that the author of the epic novel “The way of Abai” M.O. Auezov widely uses the poems of Abai Kunanbayev both in direct and allegorical sense. Kazakh writers give national hue to their works, renew motifs and enrich the artistic content including folkloric poetic intertexts and quotes.

Thus, national folklore is the basis of modern Kazakh poetry and prose. It gave an impetus to the development of the poetics of intertext. The authorial verbal literature and improvisations, seldom found in the cultures of other countries, create intertextual relationship and make novelty, harmony, identity, unique poetic values of Kazakh artistic culture.

References:

1. Bakhtin M.M. The aesthetics of oral lore. – M., 1979.

2. Auezov M.O. The collection of works in 50 volumes. V. 4. – Almaty: Science, 2001.

3. Ilyin I.I. Modern foreign literary studies. – M.: Intrada, 1999.

4. Belinsky V.G. The complete collection of works in 13 volumes. V. 5. – M., 1954.

5. Tursunov E. The unity of aesthetic experience of nomadic and settled peoples // Nomads. Aesthetics. – Almaty: Science, 1993. – p. 94-96.

6. Syzdykova R. The history of Kazakh literary language. – Almaty: Native language, 1993.

7. Khalizev V.E. The theory of literature: Manual. – M.: High school, 2005.

8. Buzaubagarova K.S. Folklore and literature: to the problem of intertext // Problems of poetics and prosody: materials of the 5^th international scientific and practical conference. – Almaty, 2009. – p. 444-448.

9. Tursunov E.D. The origin of baqsy, aqyns, seri and zhyrau. – Astana: IKF “Folio”, 1999.