Turkic Studies Journal

The concept of “happiness” in Turkic languages: A linguocultural approach (based on Kazakh, Kyrgyz, Uzbek, Turkish)

2025-12-21T05:41:57+00:00

This article examines the national and cultural specificity of the concept of 'happiness' in Turkic languages, taking a linguistic, cultural, and cognitive approach. Adopting a qualitative research approach, it aims to reveal the interconnection between language, culture and worldview by analyzing how the concept of 'happiness' emerges in Kazakh, Kyrgyz, Uzbek and Turkish. The study is based on the theory of conceptual metaphor (Lakoff and Johnson, 1980) and a comparative-interpretative linguocultural approach. The analysis is based on proverbs and idioms in the Kazakh, Kyrgyz, Uzbek, and Turkish languages, which belong to different branches of the Turkic language family. This allows us to identify common and differing linguistic and cultural representations of the concept of 'happiness' in various Turkic traditions. The study's primary objective is to reveal the conceptual structure, semantic field, metaphorical models, and cultural representations inherent in lexemes denoting 'happiness' in Turkic languages. It covers three main areas: an etymological review of key terms (e.g. baqyt, mutluluk, bakıt); a linguistic and cultural interpretation, based on paremiological materials and idiomatic expressions; and a comparative analysis of metaphorical models. The paremiological analysis revealed that, in most Turkic cultures, happiness is generally viewed as a blessing or an external gift, originating from the will of God or fate. The most frequent metaphors include images of 'light', 'birds', 'luck', and 'gift' reflecting the common cultural perception of the impermanence of happiness. For instance, Kazakh and Turkish proverbs often depict happiness as transient, 'fleeting' or 'coming and going', depending on a person's spiritual or social harmony. Studying the concept of 'happiness' from linguistic and cultural perspectives reveals that the historical and philosophical worldview and traditional way of life of Turkic peoples play an important role in its formation. In a nomadic lifestyle, ideas about happiness are based on harmony with nature, respect for elders, and humility before fate. Islam has also had a significant influence; in the Muslim worldview, true happiness is understood as spiritual peace and the attainment of Allah's favor. For example, the following expressions are widespread among Kazakhs: ‘Sabyr tubi – sary altyn’ and ‘Qanagat – qaryn toygizar’, in which happiness is associated with patience, contentment and spiritual maturity. For many Turkic peoples, happiness is not a personal achievement or an atmosphere of external comfort, but rather a harmonious existence with nature, family and God. In conclusion, the study emphasizes that the concept of 'happiness' is firmly rooted in the cultural consciousness of the Kazakh, Kyrgyz, Uzbek and Turkish peoples, acting as both a linguistic phenomenon and a sign of national identity, collective values, historical experience and cultural worldview. This study contributes to a deeper understanding of the cultural semantics of these languages, demonstrating how language constructs and preserves cultural representations of the world.

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

2025-12-20T05:34:03+00:00

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.

Ceramic handles of Medieval cauldrons from South Kazakhstan: morphological features and chronology

2025-11-02T17:27:36+00:00

This article examines the morphological features, typology, and chronology of kitchen pottery – specifically, the handles of ceramic cauldrons – discovered at medieval settlements and archaeological sites in Kazakhstan. The relevance of this study lies in the limited research devoted to individual components of medieval ceramic ware, such as rims and handles. Systematic studies of medieval pottery in Kazakhstan began in the mid 20th century. In the early stages, research primarily focused on describing the stratigraphy of settlements and ancient towns, as well as analyzing ceramic complexes. However, the regional characteristics of cauldron types have not yet been the subject of specialized study. The aim of this study is to classify the cauldron-handle types found at medieval settlements in the southern regions of Kazakhstan (Syrdarya-Karatau, Shu-Talas, and Zhetysu) and to identify their similarities and differences in comparison with materials from Sogd, Fergana, and Western Kazakhstan within a chronological framework. The research employed morphological, stratigraphic, and historical-comparative methods, alongside grouping and typological classification. Archaeological materials from the specified regions serve as the primary dataset. The study also examines the manufacturing techniques of ceramic cauldrons (hand modeling and potter’s wheel production) and the composition of the clay paste (sand and crushed stone temper). Two principal morphological types of cauldron handles were identified: arc-shaped (bow-shaped) and crescent-shaped (semi-lunar). The earliest examples of these types appeared and became widespread in the 6th–7th centuries during the so-called “Kenger period”, including a specimen bearing a Sogdian inscription from Kulan. Arc-shaped handles and their modifications (twisted and triangular forms) were widely distributed in the Shu–Talas region (Taraz, Lower Baryskhan) between the 8th and 12th centuries. Over time, both the shapes of the handles and their attachment techniques became more refined, resulting in distinct regional variants. Radiocarbon dating of sites in the Talas region, where cauldrons with triangular handles were found, indicates a timeframe from the early 9th to the early 12th century. Isolated examples of multi-handled (four-handled) cauldrons have also been identified at sites such as Taraz and Aktobe-1. The presence of these vessels at specific centers suggests that they served not only utilitarian purposes but also decorative or representational functions. The study further addresses terminological issues arising from the variety of terms and comparative analogies used to describe the formal characteristics of cauldron handles. Comparative analysis confirms the existence of shared cultural elements associated with the migration of Oghuz tribes from the Syrdarya region to the Volga basin (Samosdelka) in the 9th century. It has been established that the main types of cauldron handles continued to be actively used in culinary contexts in the cities of Southern Kazakhstan up to the 15th century. The findings of this research enable to trace the developmental dynamics of regional pottery traditions in Kazakhstan.

The historical, typological and cultural significance of the yurt – the traditional dwelling of the Turkic peoples of Central Asia

2025-12-21T05:41:13+00:00

The dwelling is one of the most important objects of historical and ethnographic research on the culture of the Turkic peoples. The examination of traditional dwellings of any people depends on a several factors, including knowledge of their social structure, economic activities, and stages of socioeconomic and cultural development. The relevance of studying the dwellings of the Turkic peoples lies in the need to trace their historical and chronological evolution and to identify the ideological and ethnocultural constants that shaped the development and functioning of various types of dwellings among them over many centuries. To achieve these objectives and analyze dwelling forms in nomadic culture, the authors of this article draw on ancient, medieval Arab-Persian, and Chinese sources. The study reveals that both nomadic and sedentary dwellings of diverse designs coexisted within Turkic culture. These include huts covered with tree bark, South Siberian polygonal log structures, Central Asian yurts covered with felt, and various transitional forms of dwellings. The primary economic activity of the Turkic peoples was livestock breeding, associated with seasonal migrations, for which the yurt – a portable dwelling – proved to be the most practical and convenient. Based on the historical sources, this article examines different scholarly perspectives on the origins and development of the yurt, identifying its earliest forms among the Saka/Scythians and the Huns, the ancient ancestors of the Turks. The design, regional variations, and functional significance of the yurt within the cultures of the Turkic and Mongolian peoples of Eurasia are analyzed in a comparative cultural context. The authors difine the yurt not only as a practical, easily erected dwelling adapted to the nomadic way of life but also as an ethnocultural phenomenon closely linked to spiritual beliefs, social organization, and symbolic space. The study provides a comparative systematization of yurt forms common in Central Asia and among the Siberian Turks, whose lifestyle was predominantly semi-nomadic. It is shown that, despite the shared structural components of the yurt – ‘kerege’, ‘uyk’, and ‘shanyrak’ – regional variants differ in the curvature of the ‘uyk’, the design of the ‘shanyrak’, and the materials used for covering, reflecting the ethnocultural and geographical diversity of the Turkic and Mongolian peoples. Particular attention is devoted to the adaptation and refinement of the yurt by Siberian peoples such as the Tuvans, Khakass, and Altaians, in accordance with their natural environments.

The tribal structure and traditional institutions of Kazakh society are key determinants of survival and social stability

2025-12-20T05:33:44+00:00

This article provides a comprehensive analysis of traditional governance and social organization institutions in Kazakh society, tracing their origins to the formation of nomadic communities. These institutions are examined as effective mechanisms for ensuring survival and maintaining social resilience during periods of systemic crisis. The relevance of this study is determined by the necessity to address an existing imbalance in historiography, whereby the examination of external influences – such as Russian colonial policies and Soviet modernization – while paying less attention to the internal adaptive mechanisms that evolved within the framework of centuries-old nomadic traditions. This shift in research perspective allows nomadic societies to be viewed as active agents endowed with sophisticated systems of internal regulation, rather than as passive subjects of historical processes. The research is grounded in an interdisciplinary synthesis that integrates the methodological approaches of history, historical anthropology, and sociology. The study’s theoretical framework is informed by the concept of the ‘moral economy’, which emphasizes the norms of reciprocity, solidarity, and collective ethics of survival. It also draws upon the theory of social resilience, which interprets traditional institutions not as static or archaic remnants, but as dynamic and flexible adaptive systems that ensure the continuity of social structures and the transmission of cultural codes. Within this theoretical framework, the article provides a detailed analysis of the tribal structure of Kazakh society, presenting it as a multi-level, hierarchical system that performs functions of social support, protection, and self-regulation. Particular attention is given to the institutions of mutual aid – asar, zhylu and sauyn – which are conceptualized as practical manifestations of the principles of the ‘moral economy’. These institutions constituted an effective system of collective insurance against vital risks and facilitated the redistribution of scarce resources. The roles of biys and aksakals are also examined, as they functioned as meritocratic mechanisms for dispute resolution and maintenance of legal order based on customary law (adat), thereby ensuring internal stability and social equilibrium. The scientific novelty of the study lies in its capacity to transcend the limitations of traditional historiography, demonstrating that traditional institutions with deep historical roots provided comprehensive protection, ranging from the physical survival of individuals to the preservation of cultural identity. A key finding of the research is that the systemic crisis resulting from the violent disruption of these institutions during the colonial and Soviet periods underscores their crucial role in maintaining the cohesion and continuity of Kazakh society over the centuries. The practical significance of the findings lies in the potential application of the identified models of social resilience to comparative analyses of adaptive strategies in diverse traditional societies across Eurasia, which are currently facing the challenges posed by globalization, climate change and socio-economic transformations in the contemporary era.

The underground cult structure Sultan-epe on the Tupkaragan peninsula

2025-12-20T05:32:08+00:00

This article examines the archaeological and architectural features of the Sultan-Epe underground mosque, which is located on the Tupkaragan peninsula in the Mangystau region of Kazakhstan. The region's territory is distinguished by a high concentration of historical and architectural monuments, shaped by its unique physical, geographical, and historical conditions. The abundance of rocks suitable for artistic processing played a key role in the development of stone-cutting traditions among the indigenous population of Mangystau. These traditions are marked by both high aesthetic and technological standards. The availability of these materials has led to the widespread use of local stone in construction, significantly reducing the reliance on brick production. Since ancient times, the peninsula's main building material has been limestone-shell rock, which is easily quarried and treatable. Despite its apparent fragility, this material retains its original shape and structural integrity over time. Consequently, many limestone structures have been preserved much better than buildings made of other materials, which have lost their original appearance over the centuries. A distinctive place within the region’s heritage is occupied by its underground architectural monuments, which is represented by religious structures that have been carved into rock formations below the surface. This tradition is believed to have originated in the early Middle Ages. To date, more than twenty such structures are known, characterized by a variety of designs and architectural styles. Among the earliest and most significant examples of this type is the Sultan-yepe underground mosque. This unique structure was created within a shallow channel formed by the erosive activity of floodwaters. The channel cuts through a rock formation approximately 2 metres thick, which is covered by marl clay belonging to the region's Neogene deposits. These geological charecteristics played a desicive role in shaping the architectural configuration of the monument and contributed to its long-term preservation. Archaeological investigations of the site were conducted in 2003 under the supervision of A.E. Astafiev and M.D. Kalmenov. The survey clarified key structural characteristics, identified elements of internal layout, and documented materials related to the long-term functioning of the cult complex. In 2005, restoration work was carried out to maintain its current condition and ensure its continued preservation. The Sultan-epe underground mosque is one of the most significant monuments within the architectural and archaeological heritage of Mangystau. It is distinguished by its exceptional state of preservation and considerable scientific value. Studying it contributes to a deeper understanding of the formation processes of the regional architectural tradition as well as the religious and cultural practices of the ancient communities that inhabited the thу peninsula.

Yolyg Tegin, Alp Eletmish and Tonyukuk – the first historians of the Second Turkic Khaganate

2025-12-20T05:33:06+00:00

In Turkic historiography, the authors of the ancient Turkic runic inscriptions – Yolyg Tegin (Kül Tegin), Alp Eletmish (Bilge kagan, Kutlug Elteris) and Tonyukuk – have not yet been widely recognized as historians. The conducted studies have shown that the content and nature of the inscriptions on the Orkhon monuments have a historiographical character. Therefore, the author of the article proposes to consider Iolyg Tegin, Alp Elitmish, and Tonyukuk who described the political and ethnic history of the Second Turkic Khaganate as the first representatives of Turkic historiography. The article analyzes the ideological positions of the supreme rulers of the Second Turkic Khaganate, as well as those of the authors of the mentioned texts, regarding the events they describe. These positions were determined not only by the struggle of the ancient Turks against the Chinese Empire, the Arab Caliphate, and Sogdiana, but also by internal inter-tribal conflicts and cultural traditions. The historians of the Second Turkic Khaganate, in the texts of the Orkhon monuments, call on the Turkicpeoples to preserve the independence of their state and their ethnic culture through the state ideology of “Mangi El (Eternal Nation)”. These views have been proven to be more objective and reliable than those of Soviet-era historians and Chinese chroniclers. It is clear that the medieval Turks' view that their highest mission was to create their own civilization in the Great Steppe shaped their position. Their views are proven to be characterized by objectivity and reliability compared to those of Soviet era historians and Chinese chroniclers. Turkic historians employed several types of historical and chronological methods to determine the timing of events, in particular the 12-year cyclic calendar based on animal names. They also introduced a method of determining the time of an event based on a person's age. To avoid chronological ambiguity, two methods of determining time were used in parallel, meaning that both a person's age and the 12-year animal cycle. Another type of chronology was also applied, whereby the time of an event was determined by the reign period of the khagans' ancestors. The objective and reliable assessment of historical processes and events by Kül Tegin, Alp Eletmish, andTonyukuk – together with their use of several chronological and historical methods – demonstrates that they should be regarded as full-fledged historians of their era. Consequently, they deserve recognition as among the earliest representatives of Turkic historiography. At the same time, the worldview of these first historians of the Second Turkic Khaganate, along with the historical and methodological approaches reflected in their creative tradition and their ideological principles, shows that they were not inferior to the intellectual level of world civilizations of that period and, in some respects, even surpassed it. Therefore, they should be considered the earliest representatives of medieval Turkic historiography as a whole.

Codicological and linguistic structure of Kitabu Bulghatil al-Mushtaq f i Lughat at-Turk wa-l-Qifchaq

2025-12-21T05:42:18+00:00

This article explores the linguistic, codicological and structural features of the 14th-century manuscript Kitabu Bulghatil al-Mushtaq fi Lughat at-Turk wa-l-Qifchaq written by Jamaliddin at-Turki. Composed during the Mamluk period in Egypt, this bilingual glossary was intended to assist Arabic-speaking scholars learn the Kipchak branch of the Turkic language family. Despite its significance in the field of historical Turkology, the manuscript remains underexplored. This study provides a philological and comparative analysis of the manuscript’s noun and verb sections, of the manuscript, identifying lexical correspondences and grammatical continuities between Kipchak Turkic and modern Turkic languages. The manuscript comprises two main sections: noun and verbs, each of which is further subdivided into chapters and subsections. The noun section contains rich thematic vocabulary, ranging from celestial terminology to everyday objects, with examples supported by Arabic and Turkic word pairs. The verb section is organized according to the Arabic alphabet and provides conjugations and derived forms that demonstrate remarkable morphological parallels with contemporary Turkic verb systems. This study highlights the manuscript’s pedagogical value and its complex structure, particularly the distinctive diamond-shaped arrangement of word pairs and the systematic strategies employed by the author to maintain semantic coherence and the sequential order of verb entries. Particular attention is given to placed on identifying missing or disordered folios and considering their implications for reconstructing and interpreting the manuscript’s original structure. Through rigorous linguistic comparison and philological analysis, the paperdemonstrates the continuity and resilience of lexical and grammatical features in the Turkic language tradition. This reaffirms the value of the manuscript as a critical intermediary in the historical interaction between Arabic and Turkic linguistic cultures. The research reveals that several folios were lost from the manuscript. It is believed that this loss occurred prior to foliation being added, as the lexical order between consecutive pages is disrupted and the catchword on page A does not correspond to the initial word on page B. Nevertheless, the folio numbers, added later, remain in the correct order, suggesting that the missing folios were absent when foliation was added. These findings make a valuable contribution to historical Turkic linguistics and manuscript studies, providing new insights into the codicological organization and pedagogical function of medieval Arabic – Kipchak glossaries. This comprehensive approach enriches our understanding of language contact and continuity within the Turkic world.

The Chinese text of the medieval "Orda Balik Inscription"

2025-12-20T05:33:26+00:00

The Orkhon River basin in Central Mongolia is known as the "golden cradle" of Turkic statehood and was the center of the ancient Turks’ material and spiritual culture. This is confirmed by the Orda-Balyk Inscription, written during the era of the Old Uyghur Empire in Old Turkic, Chinese, and Sogdian. The monument currently has several names: The most common is the Karabalgasun Inscription, followed by the Monument to Togyz Uyghur Bilge Khagan (in whose honor the monument was erected), and Orda-Balyk Inscription (the name refers to its location). Chinese sources refer to the monument is referred to as the "Monument to Ai-Tengirde Kutbolmysh Alyp Bilge Khagan" (九姓回鶻愛登裏羅汩沒蜜施合毗伽可汗聖文神武碑). The first information about the monument was received in the 13th century from the Persian traveler Ata-Malik Juvayni, who traveled to the capital of the Mongol Empire, Karakorum. Then, in the late 19th century, further information about the trilingual monument was obtained through the expeditions of N. Yadrintsev, A. Geikel, and V. Radlov. Subsequently, G. Schlegel, examined the materials from these expeditions, studied the Chinese text and published a translation. Having reviewed previous studies and relying on the Chinese sources Ju Tangshu and Xin Tangshu, the author analyzes the monument's Chinese text, examines its fragments, divided into several parts, provides an interpretation and identifies the monument's dedicatory address, and also reveals the activities of the khagans and the history of the Uyghur state, as captured in the monument's text. Dating back to the 8th century, the Orda-Balyk Inscription, was erected during the era of the spread of Manichaeism among the ancient Turks. The text recounts how the Turkic Bogu Khagan, who had come to help suppress a military rebellion in the Tang Dynasty's interior domains, met two Manichaean missionaries in Luoyang and converted to Manichaeism under their influence. The ruler also ordered for the further spread of Manichaeism among the Orkhon Turks. According to the author, this became the cause of religious conflicts within the state and ultimately leading to the fall of the Uyghur Khaganate. In the article, the author proposes referring to the Uyghur Khaganate as either the United Turkic Khaganate or the Third Turkic Khaganate. This argument is based on the fact that the polity was founded in 745 by the same ancient Turks and demonstrated political, cultural, and ethnic continuity with the Second Turkic Khaganate. In 840, the Uyghur Khaganate disintegrated under the pressure of internal and external factors. The Oghuz and Turks migrated in three directions. Most of them crossed the Altai and Tarbagatai mountains and reached Semirechye, where they intermingled with the local population and participated in the formation of the Karakhanid state.

Arabic inscriptions from the Ur-Maral region (Talas Province) in Kyrgyzstan

2025-12-20T05:32:46+00:00

In the Ur-Maral region in the south of the province of Talas in Kyrgyzstan, 17 Arabic inscriptions were inventoried and documented at six different locations. However, 11 of these inscriptions were found at only two different sites (in Chiim-Tash and Zhaltyrak-Tash).
While 13 of the inscriptions were deeply pecked into the rock and are clearly visible, the other four were faintly engraved and very small. These inscriptions, which are mainly names of men (three of whom are referred to as mullahs), are located between 2,700 and 3,700 metres above sea level. In two or three cases, the written names were those of deceased people, and the inscriptions were epitaphs, as evidenced by the use of the words “yadqar qïldï” (“memorized and remembered”). The others were most probably inscribed by shepherds during the summer pasturing season or after crossing a pass. Only one inscription has a religious character, referring to pilgrims (“hajlary”), whereas the others are simply the shepherds’ names, sometimes including their fathers’ names. In these cases, the text is usually written in the Middle Turkic literary language as evidenced by the use of the word “oglu” (“son”). One inscription was dated to the 18th century or early 19th century based on the specific features of the lettering. The others were written in the late 19th or early 20th century, as evidenced by the presence of three dates, two following the Hijra calendar (in 1900 and 1909) and one following the Gregorian calendar (1919), which is the most recent. Four inscriptions were associated with a tamga. The presence of 17 Arabic inscriptions at high altitude, most likely created by shepherds, sheds new light on the literacy of the Kyrgyz population during the 19th century, before the Sovietization of the country. Arabographic inscriptions found in rock art contexts should be systematically documented, analyzed and published to provide further information about the history of nomadic populations in Central Asia.

Phono-semantic units in the “Diwan” of Yunus Emre and their continuity in modern Turkic languages

2025-12-21T05:41:35+00:00

This article provides a linguistic analysis of the shared Turkic lexical elements found in the poetic collection Diwan by Yunus Emre (13th-14th century), a prominent figure in Sufi literature who had a significant impact on the cultural life of Anatolian Turks and played a key role in shaping the Turkish literary language. By analysing the written heritage from a period when the Kazakh and Turkish literary languages were not yet fully formed, the study identifies historical and linguistic continuity, as well as phonetic,morphological and semantic correspondences between modern Turkic languages through the language of Yunus Emre. The study examines more than fifty words from the 'Diwan' that are considered archaic, dialectal, or vernacular in modern Turkish literary language and have fallen out of use, yet remain actively used in the Kazakh language. It provides comprehensive analysis of the phonetic, morphological and semantic development of these words. Ancient and dialectal forms of Turkish words are compared with their modern Kazakh counterparts, demonstrating their connection to the lexical systems of the Old Turkic, Karakhanid, Khorezm, Kipchak, Karluk and Chagatai periods. Particular attention is given to sound correspondence laws, such as the alternation of t ~ d, ş ~ j, j ~ y, ü ~ e, u ~ ı, g ~ ø, and v ~ u. The presence of the Kipchak and Karluk features, alongside Oghuz elements, in the 'Diwan' suggests that the language of the work is not based on a single dialect, but represents a multi-layered linguistic system. As a medieval representative of Turkic literature, Yunus Emre's language integrates the spiritual content of Sufi poetry, with the shared linguistic heritage, cultural memory and historical continuity of Turkic peoples. These findings facilitate the study of the preservation and loss of the shared Turkic lexicon, the evolution of words in individual languages, and the formation of literary language norms. By comparing the language of literary works such as Yunus Emre's 'Diwan', the interconnections between modern Turkic languages can be determined on a systematic, scientific basis.