Voices of Uyghur Heritage

Muhemmet Ayup — Pioneer of Veterinary Medicine

Muhemmet Ayup (1915–1984) was a respected Uyghur veterinarian, medical administrator, and educator who made significant contributions to animal health, veterinary science, and professional training in Xinjiang.

Born in July 1915 in Urumqi, Muhemmet Ayup graduated in 1938 from the Veterinary Department of Dihua Agricultural and Animal Husbandry College. He later worked as a veterinarian in several areas, including Mori, Luntai, Dihua, Shaya, and Aksu, gaining extensive practical experience in livestock medicine.

After 1949, he was appointed by the Xinjiang Provincial People’s Government as the Director of Aksu Regional Veterinary Hospital in 1950. His professional work focused on:

• Veterinary medical practice and management
• Prevention and treatment of animal diseases
• Development of local veterinary services
• Training veterinary professionals

During the 1950s and 1960s, Muhemmet Ayup played an important role in controlling widespread livestock diseases, especially foot-and-mouth disease, helping protect animal husbandry and rural livelihoods.

He also devoted himself to education and professional training. Through his efforts, many grassroots veterinary workers received technical instruction — with around 67% of local veterinary personnel in the Aksu region receiving training connected to his work.

Muhemmet Ayup’s legacy reflects the important contribution of Uyghur scientists and specialists in modernising veterinary medicine, supporting agriculture, and protecting the traditional livestock economy of Central Asia.

Reference:
• Biographical Records of Xinjiang Scientific and Technical Experts, Agriculture Section, p. 103.

Abdulla Sopi — Engineer of Oasis Water Systems

Abdulla Sopi (1922–1982) was a Uyghur engineer and water conservancy specialist whose career was dedicated to irrigation development, hydraulic engineering, and the management of water resources in Xinjiang.

Born in 1922 in Ghulja (Yining), Abdulla Sopi graduated from the Water Conservancy Department of Xinjiang College in 1942. He became one of the early Uyghur specialists in modern hydraulic engineering, working to improve agricultural production and water infrastructure in the oasis regions of Central Asia.

Throughout his professional life, he served in several important positions, including:

• Head of the Water Conservancy Construction Section in Yecheng
• Deputy Captain of the Xinjiang First Water Conservancy Engineering Team
• Director of the Water Conservancy Department at the regional agricultural school
• Vice President of Kashgar Water Conservancy School
• Deputy Director of Kashgar River Basin Management Office
• Engineer at Ili Prefecture Water Resources Department and Hydropower Design Institute

He participated in and supervised numerous water conservancy projects, including reservoirs, canals, flood-control works, and irrigation systems in areas such as the Yarkand River basin, Yengisar, Hotan, Yecheng, Kashgar, Nileke, Ghulja, and other oasis regions.

Beyond engineering, Abdulla Sopi played an important role as an educator. During his teaching career, he prepared courses and training materials on water management and agricultural hydraulic engineering, helping train a new generation of technical specialists.

His achievements reflect the contribution of Uyghur engineers who combined scientific knowledge with the long tradition of oasis water management, supporting agriculture and sustainable life along the Silk Road.

Reference:
• Xinjiang Communications, Science and Technology: Biographies of Scientific and Technical Figures (新疆交通・科技・科技名人录), p. 48.
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Uyghurs and Their Life Culture
Abdushükür Muhemmetimin (1995)
1. Introduction: Uyghurs as a Central Asian People
Abdushükür Muhemmetimin begins by presenting the Uyghurs as one of the major indigenous peoples of Central Asia, historically concentrated in the Tarim Basin and surrounding oasis regions. He notes that Uyghur communities also exist outside their homeland, including in neighbouring Central Asian countries and wider diaspora communities.
The author describes contemporary Uyghur society as traditionally based on:
• agriculture
• gardening and oasis cultivation
• handicrafts
• commerce and trade
• education
• literature and cultural activities
He argues that Uyghur society represents a historical continuity from ancient Central Asian civilisations into modern social and economic life.
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2. Ethnogenesis and Historical Origins
A significant part of the article discusses theories concerning the origins of the Uyghurs. Abdushükür explains that Uyghur ethnogenesis should be understood as a long process involving different peoples and cultures across Central Asia.
The article discusses ancient groups including:
• Aryan-related Central Asian populations
• Scythian/Saka peoples
• Tocharians of the Tarim Basin
• Sogdians
• Dingling and related northern groups
• Turkic tribal confederations
According to the author, the Uyghurs inherited cultural elements from both ancient oasis societies and steppe peoples. He emphasises that horse culture, migration, trade, and interaction between nomadic and settled communities played an important role in shaping Uyghur identity.
The article explains that the Uyghur people were not created by a single migration or single tribe, but emerged through the interaction and integration of multiple Central Asian populations over centuries.
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3. The Uyghur Name and Historical Identity
Abdushükür discusses the origin of the ethnonym “Uyghur.” He explains that the exact historical beginning of the name remains debated.
The article presents two important points:
1. The appearance of the name “Uyghur” should not be confused with the beginning of Uyghur ethnic formation itself.
2. The name originally belonged to a tribal group but later became the collective identity of a wider political and cultural union.
After the collapse of the Orkhon Uyghur Khaganate, the name continued among later Uyghur states, including:
• Ganzhou Uyghur Kingdom
• Qocho/Idiqut Uyghur Kingdom
• Uyghur communities in the Tarim Basin
The author explains the common interpretation of the word “Uyghur” as connected with the idea of “union” or “coming together.”
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4. Formation of Uyghur Life Culture
The central argument of the article is that Uyghur life culture developed before the formation of Uyghur states and continued through different historical periods.
According to Abdushükür, Uyghur civilisation passed through several cultural stages:
• steppe and horse culture
• oasis agricultural civilisation
• Silk Road commercial culture
• Buddhist cultural periods
• Islamic cultural periods
These layers together formed a continuous cultural tradition.
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5. Family Life and Social Customs
The article provides detailed descriptions of Uyghur social traditions.
Birth and Childhood
Traditional customs include:
• respect for motherhood
• ceremonies after childbirth
• naming traditions
• cradle ceremonies
• childhood celebrations
• teaching children crafts and knowledge
The author connects some ancient customs with older Central Asian beliefs and later Islamic traditions.
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6. Marriage Traditions
Uyghur marriage customs are described as highly structured social ceremonies.
Important traditions include:
• family discussions before marriage
• engagement customs
• tea ceremonies
• religious marriage ceremony
• public wedding celebrations
• gatherings between families
Marriage is presented not only as a personal relationship but also as a connection between families and communities.
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7. Funeral Traditions and Ancestor Memory
The article examines Uyghur funerary culture and explains that burial customs changed under different religious influences.
Practices discussed include:
• washing and preparing the deceased
• wrapping the body
• funeral prayers
• carrying the body collectively
• burial ceremonies
• grave markers
• memorial gatherings
The author also mentions older archaeological burial practices, showing cultural changes across historical periods.
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8. Festivals and Seasonal Celebrations
The article identifies festivals as important expressions of Uyghur cultural continuity.
It discusses:
Nowruz
Presented as an ancient spring and new year celebration shared among many Central Asian peoples.
Related traditions include:
• spring gatherings
• community celebrations
• seasonal customs
Other traditional celebrations mentioned include:
• melon festivals
• agricultural celebrations
• seasonal gatherings
After Islam became dominant, Islamic holidays such as Eid became integrated into Uyghur cultural life.
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9. Architecture and Household Culture
Abdushükür describes the traditional Uyghur courtyard house as the foundation of social life.
Typical features include:
• enclosed family courtyards
• fruit gardens
• grape trellises
• decorated gates
• carved wooden elements
• guest rooms
• family spaces
• storage rooms
The author connects architecture with oasis ecology, showing how houses reflected the natural environment.
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10. Music, Dance, and Meshrep Culture
Music and dance are described as essential parts of Uyghur identity.
The article discusses:
• folk songs
• dance traditions
• local musical forms
• meshrep gatherings
Meshrep is described as a traditional social institution combining:
• entertainment
• education
• ethics
• community values
The author connects these traditions with the later formation of the Uyghur Twelve Muqam classical musical system.
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11. Literature and Oral Tradition
The article highlights Uyghur oral literature, including:
• myths
• heroic stories
• legends
• historical narratives
• folk wisdom
Examples mentioned include traditions associated with:
• Oghuz narratives
• Afrasiyab legends
• Dede Qorqut stories
• folk romances
The author considers Qutadghu Bilig one of the highest achievements of Uyghur classical literature, representing philosophy, ethics, politics, and intellectual thought.
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12. Visual Arts and Crafts
The article describes Uyghur achievements in:
• painting
• sculpture
• architecture
• metalwork
• jade craftsmanship
• wood carving
• decorative arts
It connects these traditions with archaeological remains from different religious periods, including Buddhist and Manichaean artistic heritage.
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13. Food Culture
Food is presented as a key element of Uyghur civilisation.
The article discusses:
• noodle traditions
• baked foods
• meat dishes
• steamed foods
• festival dishes
Abdushükür argues that Uyghur cuisine reflects:
• oasis agriculture
• Central Asian traditions
• Silk Road exchange
• hospitality culture
Food is treated as both material culture and social identity.
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14. Clothing and Aesthetic Culture
The author traces Uyghur clothing traditions through archaeological and artistic evidence.
Important elements include:
• colourful clothing
• jewellery
• riding clothes
• decorative traditions
• textile culture
The article argues that Uyghur clothing influenced neighbouring cultures through Silk Road exchanges.
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15. Trade and Silk Road Commercial Culture
Trade receives special attention as a historical Uyghur activity.
The author connects Uyghur commerce with:
• jade trade
• caravan networks
• Silk Road exchange
• international merchants
He argues that commercial activity helped Uyghurs become cultural intermediaries between eastern and western regions of Eurasia.
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16. Traditional Sports and Games
The final cultural section discusses physical traditions including:
• horseback archery
• wrestling
• horse games
• polo-like games
• chess
• acrobatics
• children’s games
These activities are interpreted as traditions that developed discipline, skill, and social cooperation.
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Conclusion
Abdushükür Muhemmetimin’s article presents Uyghur culture as a historically layered civilisation formed through the interaction of steppe traditions, oasis settlements, Silk Road connections, and religious transformations. The article argues that Uyghur identity is expressed not only through language and history but also through everyday practices such as family life, architecture, music, food, clothing, trade, and social customs.
Reference
Original Uyghur:
ئابدۇشۈكۈر مۇھەممەتئىمىن. (1995). «ئۇيغۇرلار ۋە ئۇلارنىڭ تۇرمۇش مەدەنىيىتى». شىنجاڭ تەزكىرىسى ژۇرنىلى، 1995-يىللىق 3-سان.
Latin transliteration:
Abdushükür Muhemmetimin. (1995). “Uyghurlar we Ularning Turmush Medeniyiti.” Shinjang Tezkirisi Zhurnili, 1995-yil, 3-san.
English style:
Abdushükür, M. (1995) ‘Uyghurs and Their Life Culture’, Xinjiang Tezkirisi (Xinjiang Historical Records) Journal,
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Enwer Eziz — Pioneer of Water Engineering

Enwer Eziz (1922– ) was a distinguished Uyghur hydraulic engineer whose work made important contributions to water conservation, irrigation development, and agricultural engineering in Xinjiang.

Born in June 1922 in Artush, Enwer Eziz graduated in 1957 from a specialised programme in rural water supply organised by Xinjiang University. He dedicated his professional career to one of the most essential challenges of oasis civilisation: the careful management and use of water in an arid environment.

Throughout his career, he served as:

• Deputy Director of the Xinjiang Water Conservancy Survey and Design Institute
• Senior Engineer of the regional Water Resources Department
• Chairman of the Xinjiang Water Conservancy Society
• Member of regional scientific and technical associations

His expertise covered irrigation engineering, hydraulic structures, dam construction, and sustainable water management. He published several important technical works, including:

• Water-Retaining Earth Dams (1976)
• Design and Construction of Hydraulic Structures (1978)

He also authored scientific articles, including “Water Is Power” (1982) and studies on water evaporation, water consumption, and conservation methods.

Among his major achievements were:

• Participation in major irrigation and water infrastructure projects
• Development of improved techniques for hydraulic construction
• Solutions for drinking-water and agricultural water supply problems
• Contributions to protecting fragile oasis environments from inefficient irrigation and salinisation

Enwer Eziz belonged to a generation of Uyghur scientists who connected modern engineering with the centuries-old water knowledge of Central Asian oasis communities. His legacy reflects the importance of science, innovation, and environmental understanding in sustaining life along the Silk Road.

Reference:
• Biographical Records of Xinjiang Scientific and Technical Experts, Agriculture Section, p. 35.
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Uyghur Polu — The Taste of the Silk Road

A single dish carrying centuries of history, hospitality, and cultural memory.

Uyghur Polu is one of the most treasured traditional dishes of the Uyghur people, prepared with rice, carrots, onions, oil, and tender meat — commonly lamb. More than just food, Polu represents family gatherings, weddings, festivals, and the deep tradition of honouring guests.

Across the ancient Silk Road, rice-based dishes connected different cultures, ingredients, and culinary techniques from Central Asia to surrounding regions. Uyghur Polu developed its own distinctive identity through oasis agriculture, local flavours, and generations of family tradition.

From the historic streets of Kashgar to Uyghur homes across the world, Polu remains a symbol of generosity, community, and cultural heritage.

References:
• Zunun, M. T. (2019). Concise Encyclopedia of Modern Uyghur Social Customs and Traditions
• Bellér-Hann, I. (2008). Community Matters in Xinjiang 1880–1949: Towards a Historical Anthropology of the Uyghur
• Thum, R. (2014). The Sacred Routes of Uyghur History

A Brief Overview of Research on the Works of Alisher Nava’i

Maqsut Selim and Osman Jüme

(Master’s and Doctoral Researchers, Faculty of Uyghur Language and Literature, Minzu University of China)

Abstract

Alisher Nava’i is one of the greatest literary figures in the history of Turkic literature, particularly in fifteenth-century Uyghur literary tradition. Since the 1950s, scholars inside and outside China have carried out extensive work on the collection, preservation, editing, publication, and study of Nava’i’s writings. Numerous studies have examined his works from linguistic, literary, historical, philosophical, and biographical perspectives. This article provides a general overview of the preservation of Nava’i manuscripts, the publication history of his works, and the development of Nava’i studies.
Keywords: Alisher Nava’i; manuscripts; literary works; research; Chagatai literature
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1. Discovery and Preservation of Manuscripts of Nava’i’s Works
From the sixteenth century onwards, the works of Alisher Nava’i became widely circulated among Turkic-speaking peoples of Central Asia, including the region known today as Xinjiang. His writings became an important part of traditional madrasa education together with works such as Divan-i Hikmet and Sufi Allahyar. Nava’i’s diwans and his Khamsa were studied by generations of students.
Government scribes and professional calligraphers copied earlier manuscripts, helping these works spread throughout the region. Many prominent twentieth-century Uyghur intellectuals, including Abdukhaliq Uyghur, Abduréhim Ötkür, and Ehmet Ziyai, encountered Nava’i’s works through traditional education, and his literary heritage deeply influenced their later writings and research.
According to available information, during the Soviet period more than 1,000 manuscript volumes of Nava’i’s works were preserved in various libraries. The Institute of Oriental Studies of the Academy of Sciences of Uzbekistan alone preserved approximately 254 manuscript copies. Collections of Nava’i’s works are also preserved in major libraries such as the Topkapi Palace Library and Süleymaniye Library in Türkiye, although the exact number of manuscripts remains uncertain.
Beginning in the 1950s, systematic efforts were made in Xinjiang to collect, organise, and publish classical manuscripts. A survey conducted in 1957 identified approximately 150 manuscript copies of Nava’i’s works. These manuscripts included:

• Khamsa-i Nava’i
• Mahbub al-Qulub
• Lisan al-Tayr
• Chahar Divan
• Nava’i’s poems
• Tuhfat al-Afkar
• Bahram Gur
• Kulliyat-i Nava’i
• Nava’i’s narrative poems

These manuscripts were preserved in museums and manuscript collection centres.
The catalogue List of Ancient Uyghur, Uzbek, and Tatar Works, published by Kashgar Uyghur Publishing House in 1988, recorded many copied manuscripts of Nava’i’s writings.

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2. Publication and Academic Study of Nava’i’s Works

Although only part of Nava’i’s literary heritage has been published, his works have been studied from multiple perspectives, including:
• linguistics
• literature
• philosophy
• cultural history
• folklore
• intellectual history

Courses on classical Uyghur literature in institutions such as:

• Minzu University of China
• Xinjiang University
• Xinjiang Normal University
• Kashgar Pedagogical Institute
• Ili Pedagogical Institute
• Hotan Pedagogical College
include special sections devoted to Nava’i studies.
Important academic works related to Nava’i include:
• History of Classical Uyghur Literature
• Studies on Classical Uyghur Literature
• History of Uyghur Literature
• History of Uyghur Philosophy
• Islamic Culture among the Uyghurs
• Nine Wisdoms along the Silk Road
• Philosophy of Sufism

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3. Development of Nava’i Research

Research on Nava’i has a long history. According to available records, one of the earliest studies appeared in 1840 when Saburi wrote an article entitled Nava’i’s Sense of Justice, analysing Nava’i’s Saddi Iskandari.
Between the seventeenth century and the twentieth century, many writers inspired by Nava’i adapted his works into prose or composed new poems and epics based on his themes. For example, Nimshéhit Armiye Eli composed Ming Öy and Farhad-Shirin under Nava’i’s literary influence.
Prominent Uyghur scholars who contributed to Nava’i studies include:

• Abdushükür Muhemmetimin
• Abdushükür Turdi
• Muhemmettursun Mirziehmet
• Imin Tursun
• Khemid Tömür
• Mirsultan Osmanov
• Abduréhim Sabit
• Esker Hüseyin
• Gheyretjan Osman
• Abduréop Polat Teklimakani
• Ablimit Ehet
• Es’et Sulayman
• Hörmetjan and others

More than 300 academic articles on Nava’i’s life and writings have appeared in journals such as:

• Bulaq
• Miras
• Journal of Xinjiang University
• Journal of Xinjiang Normal University
• Tarim
• Ili River
• Kroran
• Kashgar Literature
• Aksu Literature

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4. Existing Problems and Future Directions in Nava’i Studies

4.1 Preservation and Publication of Manuscripts

Further efforts are needed to:
• collect and catalogue Nava’i manuscripts
• preserve existing copies
• obtain copies from Uzbekistan, Türkiye, Russia, and other countries
• introduce international research achievements to Uyghur scholars
• publish unpublished works of Nava’i
• compile a comprehensive dictionary of Nava’i’s language

4.2 Training Specialists in Chagatai Studies

More attention should be given to educating younger scholars specialising in Chagatai Uyghur language and literature.
A major challenge is the misconception that studying Chagatai requires complete mastery of Arabic and Persian, discouraging many students from entering the field. While knowledge of these languages is helpful, this should not prevent further research into Chagatai literary heritage.

4.3 Internationalisation of Nava’i Research

Although many valuable studies have been produced, much existing research remains explanatory rather than analytical.
Future Nava’i studies should engage more deeply with international scholarship, especially research produced in:
• Türkiye
• Uzbekistan
• Russia
• Europe
• North America
Comparative and interdisciplinary approaches will strengthen Nava’i studies at a global academic level.

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References

1. Xinjiang Academy of Social Sciences (eds.). History of Uyghur Literature, Vol. 2. Beijing: Nationalities Publishing House, 2006.
2. Muhemmettursun Mirziehmet. Works of Alisher Nava’i. Xinjiang People’s Publishing House, 2001.
3. Aziz Atawulla Sartekin. Catalogue of Published Uyghur Works. Xinjiang University Press, 2004.
4. Imin Tursun. On Nava’i. Nationalities Publishing House, 2000.
5. Ablimit Ehet. The Great Poet Alisher Nava’i. Xinjiang People’s Publishing House, 2001.
6. Office for Collecting, Editing and Publishing Ancient Minority Texts of Xinjiang. Catalogue of Ancient Uyghur, Uzbek and Tatar Works. Kashgar Uyghur Publishing House, 1988.
7. Alisher Nava’i. Farhad and Shirin (Chinese translation). Changjiang Fine Arts Publishing House, 2008.
8. Es’et Sulayman. The Condition of Khamsa and Uyghur Language and Literature. Xinjiang University Press, 2001.
9. Nava’i, Alisher. Mizan ul-Awzan. Edited by Kemal Eraslan. Ankara: Turkish Language Association, 1999.

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Main Article:
نەۋايى ئەسەرلىرى تەتقىقاتى ھەققىدە قىسقىچە بايان

مەقسۇت سېلىم، ئوسمان جۈمە

(مەركىزىي مىللەتلەر ئۇنىۋېرسىتېتى ئۇيغۇر تىل- ئەدەبىيات فاكۇلتېتىنىڭ 2009-، 2008-يىللىقلار ماگىستىرانتى، دوكتور ئاسپىرانتى

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