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Erschienen in: Contemporary Islam 2/2018

12.02.2018

Claiming the mystical self in new modernist Uyghur poetry

verfasst von: Darren Byler

Erschienen in: Contemporary Islam | Ausgabe 2/2018

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Abstract

By recuperating the Sufi poetics of the Uyghur past, “avant-garde” Uyghur poets such as Tahir Hamut and Perhat Tursun are claiming a right to speak as heirs to both a religious and a literary tradition. For these modernist poets, finding one’s own way forward through the past is a way of reclaiming the discourse surrounding Uyghur identity, and the cultural symbols built into it, as an extension of the self. By channeling affect in such a way that it appears to derive from conventional Uyghur imagery, these poets demonstrate a measure of self-mastery that restores a feeling of existential security in the midst of political and religious change. This article argues that the purpose of their poems is to force the reader to accept new interpretations of images of Sufi embodiment and spirituality as valid and powerful. It further claims that the new indexing of Sufi imagery in this emerging corpus disrupts the unity of Uyghur poetry in the genres of Chinese Socialist Realism and ethno-nationalist Uyghur tradition, not in a negative process, but in order to create new forms of thought and subjectivity. It forces the reader to interpret the world not by trying to return to mythical Uyghur origins or reaching for a Socialist or an Islamic utopia but instead as a means of self-determination and affirming contemporary life itself.

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Fußnoten
1
Many of these poets argue that they are channeling the spirit of Uyghur mysticism – a term, mistisizm, that they have taken from contemporary English language religious studies discourse and non-Uyghur mystical poetry. The other terms that might be applied to these poets are diniy (religious/spiritual) and rohiy (a non-religious form of “spirituality”). The term din since it is often associated with institutionalized forms of religion and thus often seems too confining to these poets. Some are likewise suspicious of non-religious forms of “spirit” (rohiy) which they associate with Uyghur ethno-nationalist patriotism and the Chinese politics of recognition that engendered this form of patriotic “spirit” (jingshen). Instead, in as much as they see themselves as involved in spiritual matters, they are poets of mysticism or the mystery (sir) of the universe.
 
2
These interests resulted in Tahir Hamut’s publication of a monograph titled Western Modernist Literary Thought (2000, Xinjiang People’s Publishing House) and a series of controversial works of fiction by Perhat Tursun including The Art of Suicide (1999, Xinjiang People’s Publishing House).
 
3
See “Meet China’s Salmon Rushdie” for an account of Perhat Tursun and others struggles against these impulses (Allen-Ebrahimian Foreign Policy, 2015 http://​foreignpolicy.​com/​2015/​10/​01/​china-xinjiang-islam-salman-rushdie-uighur/​).
 
4
In their poetry Tursun and Hamut often refer to “God” as khuda. As Hamut said in an interview (2014), this term which comes from the Persian refers to a more spiritual and perhaps non-specific god, while Allah (Arabic) refers to the one-and-only-god of Islam. This usage is important because for Uyghur poets the invocation of khuda means something more like ultimate reality or the mysteries of the universe. Allah, in their view, refers to something more dogmatic and less open to interpretation. It also indicates an affinity with reformist Islam.
 
5
It was not until the 1930s when the influence of Islamic Socialism emanating from Kazan introduced modernist forms of fiction as a genre in Uyghur literature (Naby 1991:26).
 
6
Throughout this article I use standard Modern Uyghur Latinization to refer to pre-twentieth century figures in the Uyghur canon and to Islamic concepts. This is to emphasize that I am discussing these figures from the perspective of contemporary Uyghur poets. Sheikh comes from Arabic meaning “elder” or “leader.” In Sufi contexts, it refers to the leader or master teacher of a particular path or school of Sufism. Traditionally many Sufi poets could also be considered such master teachers. A derewish refers to a wandering Sufi mystic who moves from oasis to oasis singing the Uyghur oral tradition or dastan.
 
7
From the Arabic meaning “A Friend of God;” often referred to as a “Saint” in Orientalist literature.
 
8
From the Arabic meaning “blessing.”
 
9
This explains the reaction I have received from Uyghur intellectuals who refuse to see Sufi imagery in poetry, saying such things as, to paraphrase: “we cannot understand what is Sufi and what is not because we don’t have the training, this is just Uyghur poetry.” As Nathan Light puts it, some Uyghur intellectuals go as far as to say that Sufism “should be excluded from representations or practices of modern Uyghur cultural identities” (Light 2008:5).
 
10
One of the factors in play is the illegality of Islamic education and unofficial organization among Uyghurs in China. In addition there is also an element of cultural shame embedded in what is regarded as “superstitious” religious practice and epistemology. My sense is that many religious Uyghurs see themselves as modern, educated, Hanafi Sunni Muslims in distinction from “backward” Sufi practitioners.
 
11
Even then, Ottoman Turkish, centered in Istanbul, and Chagatay Turkish in Central Asia, borrowed heavily for Arabic and Persian. In Central Asia, the influence of Persian persisted for many centuries. Poetry was largely “written in the Persian language which served as a model in form as well as in content for poets of the region. It was only at the beginning of the last century that new influences appeared” (Friederich 2007:96–97).
 
12
The standard Latinization of Elishir Nawa’i in the IJMES is Alī Shīr Nawā’ī.
 
13
The IJMES transliteration of Meshrep is Shāh Baba Raḥīm Mashrab.
 
14
Meshrep explicitly mentions al-Hallaj on numerous occasions in his poetry.
 
15
The model of the trickster is a strong character in Uyghur social life more generally often following the archetype of Nasreddin Ependi of Turkey and Central Asia. Even so, it is not uncommon for particularly charismatic dancers and performers to be characterized as being “just like Meshrep” (Light 2008:120).
 
16
In this Maoist discursive framework communist self-sacrifice, the liberation of rural farmers from bonded servitude and the building of a harmonious multi-ethnic yet Han-centric nation were seen as the primary themes and goals of cultural production. Islam and other forms of cultural thought were often seen as counter-revolutionary and were therefore molded to this ideology or abandoned.
 
17
See the “Second Dastan of the Raq Muqam” as translated by Aziz Isa and Rachel Harris (2007) (http://​www.​uyghurensemble.​co.​uk/​en-html/​muqam-lyrics1.​html).
 
18
Qıyum Qizi (1982) is regarded as one of the most influential female Uyghur poets from the generation of poets that came of age during the Maoist period. In general, the vast majority of Uyghur poets among both generations are male. I have chosen to highlight this poem not as a way of correcting this gender imbalance, but simply because it is one of the best examples of the uses of Sufi poetics in the service of ethno-nationalism. This poem was selected as Qıyum Qizi’s representative poem in the Xinjiang Uyghur Autonomous Region thirty-year anniversary poetry anthology, Joyful Celebration. It appeared in bilingual Uyghur-English translation by Dolkun Kamberi and Jeffery Yang in “Focus on Uyghur Poetry” in the poetry collection Some Kind of Beautiful Signal (TWO LINES World Writing in Translation XVII: 2010) I have retranslated the poem here in order to capture the Sufi rhythms of the poem.
 
19
This is an image first found in the tenth century poetry of al-Hallaj and is perhaps the most widely recognized Sufi image the canon of Sufi literature. It was that was further developed in Nizami’s Layla and Majnun and Attar’s Conference of the Birds. For example, speaking to Majnun (the archetype of the outlandish derewish driven mad with love in Sufi literature), Nizami writes: “You are like the butterfly, my friend, which flutters around in the darkness, searching for the light. Take care that you do not become a candle which, crying bitterly, consumes itself in its own grief.” (Nizami 1997:50; see also Attar 1984:100; 220)
 
20
This image is found repeatedly in Sufi literature as well. For example, Nizami writes about Layla (the archetype of the beloved and the sober secret seeker in Sufi literature) “She herself a pearl unpierced, pierced the pearls of words, threading them together in brilliant chains of poems” (Nizami 1997:40).
 
21
This is a nearly direct quotation of Nizami’s description of Layla. “Those who had been caught by the noose of her locks were chased away by the darts if her eyelashes” (Nizami 1997:39).
 
22
When the Uyghur words for “land” (zımin), “country” (dölet) and “homeland” (weten or yurt) are translated into Chinese they are often rendered simply as “the Motherland” (zuguo).
 
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Metadaten
Titel
Claiming the mystical self in new modernist Uyghur poetry
verfasst von
Darren Byler
Publikationsdatum
12.02.2018
Verlag
Springer Netherlands
Erschienen in
Contemporary Islam / Ausgabe 2/2018
Print ISSN: 1872-0218
Elektronische ISSN: 1872-0226
DOI
https://doi.org/10.1007/s11562-018-0413-2

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