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本文对该书将要涉及民族的史诗传统做一个简短的评述十分必要。笔者着重强调的是乌兹别克、卡拉卡尔帕克、哈萨克和柯尔克孜(吉尔吉斯)史诗。乌兹别克主要居住在乌兹别克斯坦;他们的语言与当代维吾尔语一样属于中心突厥语。这是从11至12世纪的喀喇汗王朝宫廷所使用的方言和书面语中发展而来的(巴拉撒衮、喀什噶尔、撒玛尔罕、布哈拉)。现代维吾尔语的主要使用者是新疆的维吾尔族。上述两个关系密切的语言数世纪以来深受伊朗语(波斯语和塔吉克语)影响。令人费解的是,当1920年代人们开始对乌兹别克史诗展开正规的记录工作时,并没有完全涵盖其繁荣的口头史诗传统,尤其是对游牧的和半游牧的乌兹别克人,即所谓的克普恰克-乌兹别克人的传统。
This article is very necessary to make a brief comment on the epic tradition of the nation to be involved in the book. The author emphasizes the epic of Uzbekistan, Karakalpak, Kazak and Kirgiz (Kyrgyzstan). Uzbekistan mainly lives in Uzbekistan; their language, like contemporary Uyghur language, belongs to the central Turkic language. It evolved from the dialect and written language used by the Kham Khanate court in the 11th and 12th centuries (Balaatsu, Kashgar, Samarkand, Bukhara). The main user of modern Uyghur language is Uighur in Xinjiang. The two closely related languages have been influenced by Iranian (Persian and Tajik language) for centuries. Puzzlingly, when the formal records of Uzbek epics were started in the 1920s, they did not fully cover their prosperous oral epic traditions, especially for nomadic and semi-nomadic Uzbeks, the so-called Kipcha K - Uzbek tradition.