The epic “Manas” of the Kyrgyz in China. Research materials

Abstract

This review addresses the study of the versions of the Kyrgyz heroic epic Manas preserved by the Kyrgyz diaspora in the People’s Republic of China (PRC). It highlights the main content of the reviewed monograph by Ms. Cholpon Temirbekovna Subakozhoyeva (Subakojoeva), a Kyrgyz scholar and Candidate of Historical Sciences, who has been researching the versions of the Manas epic and Manas studies in the PRC since the 1990s. Many factual materials first introduced into scientific circulation by Ch. T. Subakozhoyeva in the Kyrgyz language (2015–2016), have now, thanks to this monograph in Russian language, become accessible to a much wider Russian-speaking audience in Eurasia and beyond. As the author rightly notes, extensive work on recording, collecting, publishing, and studying the Manas epic was already being carried out in the PRC before the beginning of the 21st century. Among the renowned Chinese scholars who have made significant contributions to Manas studies in China, the author cites such prominent figures as Muhamed Hu Zhenhua and Lan Ying, as well as ethnic Kyrgyz professors Adyl Jumaturdu, Toktobubu Isak-kyzy, Mambetturdu Mambetakun, and others.The author of the monograph rightly emphasizes that among the versions of the Manas epic recorded from Kyrgyz epic tellers in the PRC, the most famous is that of Jusup Mamai ("Jüsüp Mamai"; 1918–2014). His version consists of eight parts: "Manas," "Semetey," "Seitek," "Kenenim," "Seyit," "Asylbacha–Bekbacha," "Sombilek," and "Chigitey" (i.e., eight generations in total). The author visited the PRC several times and personally met with Jusup Mamai on multiple occasions.
The monograph includes the Kyrgyz text and Russian translation of the episode describing the funeral feast in honour of Kökötöy Khan according to Jusup Mamai version, accompanied by detailed commentary and a glossary.It would be worthwhile, in future editions of this monograph, to add to the appendix section photographs of scholars such as German professors Karl Reichl and Gundula Salk, Japanese professor Nishiwaki Takao, and other researchers who have contributed to the study of Manas epic versions among Chinese Kyrgyz epic tellers. Overall, this monograph represents a significant contribution to contemporary Manas studies, made by Ch. Subakozhoyeva – an ethnographer, folklorist, translator, historiographer, and historian all embodied in one scholar.