China News Service, Beijing, August 11 (Liu Yue) Have you heard of "Manas"?

There are a thousand "manas" in the eyes of a thousand people - in the eyes of believers, it is the ancestor of the Kirgiz people thousands of years ago. The bard sang it into a unique rhythm ballad. , the artist regards it as a treasure of folk literature...

　　So, what exactly is "manas"?

The first "Manas" International Concert.

Photo courtesy of Ishabek Bessenbek

"Manas" a hero and an epic

　　The vast sandy sea, the rolling mountains and rivers, the eagles grazing through the birch forest, the cattle and sheep lying on the green pastures, the clear lakes, the white yurts, the warriors and girls dancing around the bonfire, the barbecue sizzling, and the fragrance of fruits and vegetables.

　　Here is Xinjiang, where 'Manas' spread.

　　""Manas" is not only the general name of the whole epic, but also the name of the first protagonist of the epic." Ishabek Besenbek, director and researcher of the "Manas" Research Office of the Xinjiang Folk Literature and Artists Association, was interviewed by reporters At that time, he said: "Manas culture has a long history, and the epic that came into being at the historic moment is vast and large-scale. The songbook has hundreds of thousands of lines and is divided into eight parts: "Manas", "Sai Maitai" and "Saiyi". Tek, "Kanenim," "Sayite," "Aslerbacha-Buickbacca," "Sumbylek," and "Kigtai."

　　The original "Manas" was a hero from a thousand years ago. He and his seven generations of descendants led the Kirgiz people to fight many times against foreign invaders, and led the people to pursue a free and happy life.

Therefore, the Kirgiz people took him as the theme, and created this great and shocking heroic epic "Manas" on the basis of ancient myths, legends, songs and proverbs and other folk literature.

Manasqiguthup Kanji sings "Manas".

Photo courtesy of Ishabek Bessenbek

　　Although the "Manas" epic did not attract international academic attention until the 19th century, relevant records were left in historical records as early as the 15th and 16th centuries.

It narrates the process of the Kirgiz's various tribes and clan relations gradually moving towards unity, and represents the highest achievement of the ancient Kirgiz culture.

It is worth mentioning that "Manas" is not only an epic work that simply narrates heroic stories, it also has the characteristics of civilization.

　　According to Iskhabek Bessenbek, Manas covers a wide range of fields, including philosophical thought, history, language, aesthetics, astronomy, medicine, and military affairs.

Therefore, in the development history of the Kirgiz culture, Manas also has high academic value. It is an encyclopedia for the study of ancient Kirgiz history, class relations, ethnic exchanges, moral concepts, folk customs, and folk culture.

From the horseback to the computer, the "Manas" they guard together

　　Due to the unique ecological environment and historical reasons, before the appearance of writing, the culture of the Xinjiang region relied on oral transmission.

Initially, it was a special group of "singers" who made Manas' heroic deeds spread - they were called "Manaski".

　　For thousands of years, countless "Manasqi" have enriched, supplemented and adjusted the content of this epic, and integrated the life characteristics of Kirgiz society in different historical periods to inherit and recreate, thus forming a profound connotation and diverse forms. , The unique style of "Manas".

For example, the famous Manasqijusuf Mamayi in our country, his singing book can be said to be one of the most complete in structure and richest in content in the world at present.

　　Manaschi is the inheritor of Manas culture, and they also have their own listeners - you watch the scenery on the bridge, and the people who watch the scenery look at you upstairs.

This piece of scenery began on horseback, in the era of backward traffic.

In the 1960s, a photo of Manasqi and the investigation team (from left to right in the last row: Gusup Mamayi, Sakan Omur, Pazili Abikai, Tao Yang, Liu Fajun and other staff) .

Photo courtesy of Ishabek Bessenbek

　　"Because Xinjiang is relatively large, many pastoral areas were closed to traffic in the early years, and people could only go to their hometowns by manual walking or by means of transportation such as mules and horses." Liu Wenxi, chairman of the Xinjiang Folk Artists Association, recalled that many studies were conducted at that time. Experts and scholars of Manas culture even had to ride horses into the pastoral mountainous areas for several months: "In the 1960s and 1970s, there were also research groups from the Chinese Academy of Sciences who came to Xinjiang. Experts and scholars, such as Teacher Lang Ying and Teacher Liu Fajun, came to our grasslands in Xinjiang to eat and live with Manasqi, and conduct research and conservation work."

　　They lived with the shepherds for a long time and made a lot of written records, so that this oral civilization could be put on paper and properly treasured.

And when the visitors from afar were piety piecing together the original appearance of this long scroll on horseback, beside the fire and in the yurt, there were also full-fledged grassland eagles circling back to guard the gods on this land.

　　"I started to study 'Manas' in 1996, and I became the director of the "Manas" research office in 2001. It has been 26 years now." Iskhabek Besenbek was full of emotion, he was born in As a servant, he spanned the whole of China in his youth. He went to Minzu University of China to study Chinese language and literature. After graduation, he returned to his hometown and engaged in the research work of recording and publishing, translation and protection of Manas.

In 2004, Xinjiang Federation of Literary and Art Circles and the People's Government of Kezhou jointly established the "Manas" Chinese Translation Working Committee, which was based on the "Manas" sung by Jusup Mamayi, and completed the eight parts of "Manas". 18 volumes, 230,000 lines and more than 20 million Chinese characters, which lasted 17 years.

　　From rushing to remote mountainous areas to taking root in desk work, on horseback, in front of computers, researchers have been passed down from generation to generation, so that the fire of Manas culture can be preserved.

How did Manas culture come to life?

　　Culture needs to adapt to the tide of the new era in order to develop by leaps and bounds, which is the consensus of the academic community.

　　Although "revitalization" is only four words, researchers and relevant departments have worked hard for many years.

The textual arrangement of the Manas culture bears the brunt, except for the collection and collection, the publication and translation work for "Manas" has never stopped.

Since the 1980s, the Xinjiang Federation of Literary and Art Circles has held several international and domestic "Manas" academic seminars, and the "Manas" Research Office of the Xinjiang Folk Writers and Artists Association has compiled and published Jusuf Mamayi, Satbal De Alle and many other Manasci phonographs, various texts and versions of "Manas" research treatises have been published one after another.

　　After the reform and opening up, the form of cultural transmission has undergone tremendous changes.

Modern technology has entered pastoral areas and rural areas, and television media and online media have gradually become popular, which has a considerable impact on traditional culture.

"Many traditional cultures are dying, and 'Manas' is also facing the phenomenon of inexorability." Liu Wenxi believes that the turning point was born in 2006.

　　In 2006, "Manas" was successfully selected into my country's national intangible cultural heritage list, and in 2009 it was included in the UNESCO Human Intangible Cultural Heritage List. Liu Wenxi said: "Since then, 'Manas' has The project has been pushed to a climax among the people. In particular, the relevant state departments have given some singers certain financial and living allowances, and the culture has ushered in a good turning point.”

　　Jusuf Mamayi began to learn to sing "Manas" at the age of 8 until his death at the age of 96.

He has contributed to the singing and inheritance of "Manas" all his life, and is very famous among the Kirgiz people.

　　"After the folk literature and art workers discovered the inheritor in the field investigation, they reported the specific situation of his singing "Manas" to the relevant cultural and government departments. The relevant departments also made decisions and instructions, He was given high treatment. The change from a herdsman to the vice-chairman of our Xinjiang Federation of Literary and Art Circles greatly improved his social status and political treatment.”

Güsup Mamai.

Photo courtesy of Ishabek Bessenbek

　　The two interviewees agreed that "Manas" will usher in a second development climax.

And how to play the contemporary value of heroic epic is the top priority of research work.

　　Iskhabek Bessenbek pointed out that the spirit of national unity contained in the epic "Manas" coincides with the mutual assistance of various ethnic groups in China at present, and the inner logic of the courage to explore and pursue a happy life is also the same. In line with the values ​​of contemporary society.

　　During this period of time, the researchers of Xinjiang Folk Writers and Artists Association were confidently discussing and studying how to carry out the work in the next step. Liu Wenxi said bluntly: "We hope to mobilize the forces of all sectors of society and use the media methods of modern technology. Make "Manas" into cartoons, cartoons, cartoon images, and make it a reduced version of children's books, scientific books, etc., so that 'Manas' can be truly protected."

　　Precisely the core of heroic and epic civilization, seeking resonance with the current era, and using emerging science and technology to explore different forms and possibilities of cultural expression may be the key point for the revitalization of Manas culture.

(Finish)