Xitayning 'meshrep'ni b d t medeniy miras tizimlikige aldurush iltimasi ret qilindi

[Aziz Isa Elkun]

Xitayning 'meshrep'ni b d t medeniy miras tizimlikige aldurush iltimasi ret qilindi

Muxbirimiz erkin tarim

RFA Uyghur 2010-01-08.  RFA Uyghur radiosidin xewerni biwaste anglash >>


Birleshken döletler teshkilati pen-Medeniyet komitéti yeni UNESCO teripidin on ikki muqam qoghdilidighan medeniy miraslar qatarigha kirgüzülgendin kéyin, xitay döliti uyghur meshripinimu qoghdilidighan medeniy miraslar qatarigha kirgüzüsh üchün iltimas sunghan.
 
                                                                                                               
Doktor réychél xarriis xanim, uyghur muzikisi heqqide tetqiqat élip bériwatqan mutexessislerdin biri bolup, süret, u yazghan `on ikki muqamni qéliplashturush` namliq kitabning muqawa körünüshi.
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Doktor réychél xarriis xanim, uyghur muzikisi heqqide tetqiqat élip bériwatqan mutexessislerdin biri bolup, süret, u yazghan on ikki muqamni qéliplashturush`namliq kitabning muqawa körünüshi.

UNESCO Bu heqte köz qarishini élish üchün iltimasni 5 mutexessiske ewetken. Bu mutexessislerning köpi xitay hökümitining uyghur meshripini qoghdap qélish üchün uyghur diyarida muwapiq shert sharaiــt yaratmighanliqini közde tutup iltimasni ret qilghan. Bu mutexessislerdin biri london uniwérsitéti asya we afriqa énistituti muzika oqutquchisi doktor réychél xarriis xanimdur.

Doktor réychél xarriis xanim, uyghur muzikisi heqqide tetqiqat élip bériwatqan chetellik mutexessislerdin biri. U yazghan `On ikki muqamni qéliplashturush'  namliq kitab ötken yili engliyining london shehiride neshr qilinghan idi.

Doktor réychél xarriis xanim téléfon ziyaritimizni qobul qilip, meshrepning qoghdilinidighan medeniy miraslar tizimlikige kirgüzüsh telipining ret qilinishi heqqide téximu tepsiliy melumat berdi.

U aldi bilen bu resmiyetning bashlinishi heqqide melumat bérip mundaq dédi: "ötken yili etiyazda birleshken döletler teshkilati pen-Medeniyet komitétining éghiz medeniyiti miraslirini qoghdash heqqidiki bir iltimasini tapshurup aldim. Bu iltimasta uyghur meshreplirini éghiz medeniyiti miraslirini qoghdap qélish tizimlikige kirgüzüsh muwapiqmu‏- Emesmu & buninggha bolghan pikringlarni yézinglar déyilgen. Buningda méning heyran qalghinim, iltimasta "me shi la pu" dep yézilghan. Bu iltimas eslide ürümchidiki éghiz edebiyatini tetqiq qilish ishxanisi teripidin yézilghan bolup, xitay döliti namidin birleshken döletlerge sunulghan iken. Men bu iltimasni körgendin kéyin nahayiti xursen boldum, chünki uyghur medeniyitide muhim ehmiyetke ige bolghan meshrepni qoghdap qélish intayin zor bir ish.

Doktor réychél xarriis xanim uyghur meshrepliri heqqide söz qisturup mundaq dédi: "uyghur meshrepliri heqqide sözleydighan bolsam, uyghur meshreplirining türliri nahayiti köp yerlik xususiyetlerge ige. Men uyghur rayonida tetqiqat élip barghan bir qanche qétimliq sepirimde kördüm. Qirghizistan bishkektiki meshrep, ürümchidiki meshrep, ghulja we jenubtiki dolan meshripi qatarliq meshreplerning hemmisining özige xas xususiyiti bar. Uyghur éghiz edebiyati tetqiqat ishxanisigha barghan idim. Ular yuqiriqi meshrep türlirini tetqiq qilish jehette köp xizmetlerni qilghan."

Doktor réychél xarriis xanim bu doklatni hazirlighan xitay dölitining uyghur medeniyitige hörmet qilmighanliqini anglitip mundaq dédi: "xitay döliti birleshken döletlerge sunghan bu doklatta shuni bayqidimki, uyghur muqam muzikisi, uyghur medeniyiti we islam mediniyiti bilen zich munasiwetlik bolsimu, doklatta islam dégen söz birla qétim uchraydu. Doklatta uyghur medeniyitige sel qaralghan. Yeni bu uyghur medeniyitige, uyghur enenilirige hörmet qilmighanliq dep qaraymen."

Xitay hökümiti uyghur diyarida maaripta uyghur tilini cheklewatqan bügünki künde xitayning meshrepni qoghdap qélish üchün b d t gha iltimas sunishigha qandaq qaraysiz dégen soalimizgha mundaq jawab berdi: "bu iltimasni bahalash doklatimda men bu heqtiki mesililerni otturigha qoydum. Uyghur medeniyet saheside tetqiqat élip bériwatqan mutexessislermu men bilen oxshash köz qarashta. Mushu iltimas arqiliq uyghur meshripini saqlap qalghili bolamdu& saqlaymen dések, qandaq shekilde saqlaymiz& hazir xitaylarning uyghur naxsha, muzika we meshreplirining chinliqini saqlap qélishigha ruxset qilmay özgertiwétishi, saqliniwatqan négizlik mesililerdin biri. Birleshken döletler teshkilati pen-Medeniyet maarip komitétining medeniy miraslarni qoghdash tizimlikige kirgüzüshning sherti, bir milletning, özi yashawatqan yerde öz medeniyitini qoghdap qélish, rawajlandurush hoquqigha ige bolushi."

Doktor réychél xarriis xanim bahalash doklatida otturigha qoyghan mesililer üstide toxtilip mundaq dédi: " xitaylar birleshken döletler teshkilatigha sunghan bu doklatqa uyghur meshripi tonushturulghan sinalghu lintisimu qoyulghan. U lintida heqiqiy uyghur déhqanlirining meshripini emes, senetchiler yalghan saqallarni taqap sehnide oynighan bir meshrep bar iken. Bu heqiqiy uyghur meshripige qandaqmu wekillik qilalaydu& bu addiy bir misal. Emma bu, b d t teshkilatining bu heqtiki belgilimilirige xilap bir ish. Iltimas qilghuchi terep yeni xitay hökümiti qosh tilliq maarip dep uyghur tilini cheklimigen bolsa, meshreplerni cheklimigen bolsa, xitayning bu iltimasini qobul qilsa bolidu dep doklat yazghan bolattim."

Hazir uyghur diyarida boluwatqan ehwallargha héchqandaq mutexessis sel qariyalmaydu. Epsuski, bu iltimasni ret qildim. Chünki uyghurlar qéyin weziyette tursa, uyghur meshripinimu qoghdilidighan medeniy miraslar qatarigha kirgüzüshning uyghurlargha paydisi yoq. Buni qilishtin burun uyghurlar duchar boluwatqan cheklimilerni emeldin qaldurush kérek.
 
Yuqiridiki awaz ulinishidin, bu söhbitimizning tepsilatini anglaysiler.
 

Xewer menbesi:

http://www.rfa.org/uyghur/xewerler/tepsili_xewer/meshrep-bdt-xitay-01082010185352.html/story_main?encoding=latin
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Report on the examination of nomination files no. 00304
for inscription on the List of Intangible Cultural Heritage
in Need of Urgent Safeguarding in 2010

Original: English
Name of the examiner: Rachel Harris
Name of the expert (if different):
Date of the examination: (revised on) 10 August 2010
Nomination file No. 00304
State Party: China
Name of element: Meshrep


The practice of meshrep is widespread amongst the nine million strong Turkic Muslim Uyghurs of Xinjiang (Chinese Central Asia) and their diaspora. It is arguably the Uyghurs’ most distinctive set of cultural practices and strongest marker of identity. It is loosely glossed as ‘festivities, gatherings’, but it subsumes a range of specific practices tied to different localities or sub-groups (the Dolan meshrep), life-cycle and calendric events (the Kok meshrep of Qumul). Meshrep typically incorporate ritual practices, performing arts especially music (including the Uyghur Muqam repertoire) and dance, religious instruction, and foodways. They are rooted in community networks of hospitality and reciprocity. They enforce community bonds and uphold local notions of morality.

‘Traditional’ practices in the core sense of the word, meshrep may also be re-invented and reinvested with contemporary relevance and meanings. Meshrep are maintained in rural and in urban settings. Key participants and transmitters include the organisers (yigit beshi) who
maintain the rules and spirit of the gatherings, and the folk artists (musicians and dancers) who infuse them with life. Some local traditions of meshrep are exclusive and gendered male (the Ghulja meshrep), while others may include the whole community, and women may play more significant roles.

I consider the meshrep appropriate for designation as Intangible Cultural Heritage. The state
party has provided a reasonable overview of meshrep practices and demonstrated adequately that it adheres to the Convention’s definition of Intangible Cultural Heritage. It is most relevant to the Article 2.2(c) definition of ‘social practices, rituals and festive events’ of the convention. As a set of defined social practices centering on community celebrations, the meshrep includes ritual practices, religious instruction, food, music and dance, games and jokes. The practice of meshrep is widespread amongst the Uyghur people. As a rooted, community–based practice, the meshrep is variously manifested in different localities, but all local variations share the core characteristics listed above.

Local manifestations of meshrep are living traditions, transmitted from generation to generation, and they have the potential to be updated and recreated in response to the changing environment and social realities. These complexes of practices are forums for Uyghur communities or sub-groups to come together in times of celebration. The meshrep also provides a forum to re-assert community values and uphold moral standards. Meshrep are also important venues for the performance of locally maintained artistic traditions, primarily music (including folk songs and Muqam traditions) and dance. Participation in meshrep demands a wide range of locally acquired knowledge, including ritual and religious, linguistic, custom and etiquette, norms of hierarchy and reciprocity, and play. As such they are key occasions which provide local communities with a sense of communal identity and continuity.

Meshrep are community-based practices widespread amongst the Uyghur people in both urban and rural areas across the Xinjiang region and in diaspora communities in the Central Asian  states and beyond. As an umbrella term, meshrep covers a wide range of more or less formalised gatherings. Extensive ethnographic fieldwork and documentation carried out by Xinjiang scholars over the last two decades bears testament to the variety and cultural richness of meshrep practices currently maintained around the region. At the least formalised end of the scale, meshrep are popular and frequent, and in no danger of dying out, but the submission rightly identifies the tendency within urban areas to practise simplified, small-scale forms of meshrep with less well-defined rules. With its active links with local cultural organs, reaching deep into rural areas across the region, the submitting body is well-placed to give an overview of the current state of practice in rural areas, and their suggestion that the number of competent transmitters of traditional meshrep in rural areas is sharply diminishing should be taken seriously.

The risks detailed by the submission are recognisable and valid, and the drive for modernity in Xinjiang is certainly impacting on meshrep practices, although it is perhaps over simplistic to ascribe this to young people following fashion and losing interest in traditions. The report also cites as a risk the problem of rural young people migrating to Chinese cities for jobs, and this is currently a serious concern. Another major concern for the long-term viability of meshrep – linked to modernization but not mentioned by the submission - is the shift to Chinese language as a medium of teaching in schools. A more immediate risk is posed in some areas by the movementof  Uyghur communities in order to make room for new development. Other immediate risks not covered in the submission include local restrictions on a range of community-based religious activities and on large public gatherings; these may be reasonably assumed to have a direct impact on the viability of meshrep gatherings.

It is still a concern that the only mention of the word ‘Muslim’ in the entire document comes under this section regarding respect for the custom of ritual washing. Will similar respect be offered to other Muslim practices which may take place at meshrep: for example communal prayers and sermons?

The submission details three local traditions of meshrep which have been included in China’s formidable national intangible cultural heritage lists.

The state party responded to my earlier comments concerning the use of Chinese pinyin
transliterations by changing ‘maxirap’ to ‘meshrep’ in the August resubmission, but the April
revised submission reverts to ‘maxirap’. No other terms have been amended in either document.

OVERALL RECOMMENDATION:

Recommend not to inscribe.

Source:

http://www.unesco.org/culture/ich/doc/src/ITH-10-5.COM-CONF.202-5%20Rev.-EN.pdf