Shi jinping Fransiye We Gérmaniyediki Ziyaritide Naraziliq Namayishlirigha Duch Keldi

Muxbirimiz Erkin Tarim
2014-03-28
 
germaniye-xi-jinping-uyghur-namayish.jpg

Girmaniyedikiuyghurlarxitayreisi shijinpinghaqarshinamayishta

RFA/Erkin Tarim

27 – Mart küni fransiyening paytexti parizh shehiride xitay reisi shi jinpingning fransiyediki ziyaritige qarshi naraziliq namayishi ötküzülgen.

Fransiye sherqiy türkistan jemiyiti mesulliridin igiligen melumatqa asaslanghanda, namayishqa uyghur, tibet, teywenlikler we démokrat xitaylardin bolup, 300 etrapida kishi qatnashqan. Ular qollirida öz bayraqliri we «tibetlerge erkinlik», «uyghurlargha erkinlik», «xitay medeniyitimizni yoq qilish siyasitini toxtatsun» dégenge oxshash shuarlar yézilghan luzunkilarni kötürgen halda xitay hökümitige bolghan naraziliqini ipadileshken.

Xitay reisi shi jinping fransiyediki resmiy ziyaritini axirlashturup, 28 – Mart küni etigen gérmaniyege élip baridighan resmiy ziyaritini bashliwetti. Shi jinping gérmaniye reisi bilen uchrishish üchün kirip kétiwatqanda, qollirida ay yultuzluq kök bayraq, lozunkilarni we türmide yétiwatqan uyghur ziyaliylirining resimini kötürüwalghan namayishchilar yangraq shuar sadaliri bilen kütiwaldi. Bu namayishni dunya uyghur qurultéyi oyushturghan bolup, namayishqa 700 kilométir yol bésip bérlingha kelgen myunxén shehiride yashawatqan uyghurlar, xeter astidiki milletlerlerni qoghdash teshkilatining mesulliri, türk teshkilatliri we tibetlerdin bolup 300 etrapida kishi qatnashqan.

Imagining the Uyghur Literary Tradition

Nathan Light © 1998-2003

 

Sözni köngüldä pishurmighächä tilghaylatma,
Här nikim, köngüldä barni tilgha yüklimä.
                                — Ali Shir Nava’i

Until you have ripened words in the heart, don’t speak them,
Don’t just bring to the tongue whatever there is in the heart.

Introduction

This collection of books and journals forms the core of material for my research into the recent definition of the canon of Uyghur literature. Recent Uyghur scholarship and publications in China have begun to construct a unified literary history for the Uyghur ethnic group out of the long and diverse tradition of Turkic literature. The motivations and methods of this work offer insight into how literary works become identity symbols for social groups.

Since 1980 in China, in the context of political liberalization following the excesses of the Chinese Cultural Revolution, there has been an unprecedented growth in the study and publication of the literature of the Uyghurs of Xinjiang (also known as Eastern or Chinese Turkestan). The ethnic group known as Turki or Eastern Turki before the 1920s and as Uyghur (also Uighur or Uygur) since then, has never before under Chinese rule been given the opportunity to publish and appreciate a literature it could identify as reflecting its national identity. Since 1980, literature that had previously only circulated in manuscript form has been collected, edited and published on a large scale, and strong nationalist sentiments have grown around this material, which has been embraced as a coherent tradition embodying Uyghur culture, values and identity.

The works in my collection represent the results of research by most of the important scholars of Uyghur literature now working in China, as well as several from the Soviet Union. The breadth of the Uyghur literary tradition, its rapid wholesale conversion into print, and the complex ideological concerns governing which works and interpretations have become widely accepted, make it distinctive among world literary traditions. The materials that I have collected reveal a process of creating a tradition from disparate sources, in which writings that have been widely dispersed in time, space, and cultural context, are being brought together and presented as a coherent whole that stands for and helps shape national cultural identity.

In Chapters 2-6 of my dissertation, I discuss many of these works and the ways they have been used by Uyghurs thinking about their cultural identity.

The following list of works contains primary materials in Turkic, and background materials in Chinese, Russian, and English.

I cite the full name of the Shinjang Uygur Aptonom Rayonluq Az Sanliq Millät Qädimki Kitablarini Yighish, Rätläsh, Näshrigä Täyyarlash Ishkhanisi [The Xinjiang Uyghur Autonomous Region Office for Collection, Edition, and Preparation for Publication of Minority Nationality Ancient Books] not only because it underlines the collective, official and bureaucratic nature of these publishing endeavors, but also for the variations that indicate a refreshing lack of concern for

BIBLIOGRAPHIES

Chen Yanqi, Sa Suo. Xiyu yanjiu shumu. Urumqi: Xinjiang renmin chubanshe, 1990.Classified bibliography of 6734 Chinese, European, Russian and Japanese books on Central Asia and Xinjiang (known in Chinese as Western Regions).

 

Liu Ge, Huang Chengyang. Xiyu shidi lunwen cailiao suoyin. Urumqi: Xinjiang renmin chubanshe, 1988.Classified bibliography of 8032 articles in Chinese about history, minorities, economy, culture, literature, language, geography and archeology of the Western Regions.

MANUSCRIPT CATALOGS: TURKIC

 

Dmitrieva, L. V., et al. Opisanie tiurkskikh rukopisei Instituta Narodov Azii. Vols. I – III. Moscow: Nauka, 1965-1980.Description of Turkic manuscripts collected in Central Asia, many of which contain works that also circulated in Eastern Turkestan.

 

Muginov, Abdulladzhan Muginovich. Opisanie uigurskikh rukopisei Instituta Narodov Azii. Moscow: 1962.One of the first attempts to classify a certain group of traditional manuscripts as “Uyghur” based on linguistic features, and time and place of composition, rather than on their popularity among Uyghur readers.

 

Sawut, Torsunmuhämmät. Uyghur ädäbiyati tarikhi materiyallar katalogi. Ürümchi: Shinjang Dashö Därslik Bölümi, 1991. Publisher indicated on cover as: Shinjang Dashö Til – Ädäbiyat Fakulteti. 388 page oliograph typescript.Bibliography listing 3541 books and articles about Uyghur literary history, organized by period and subject. More valuable is the list of 665 manuscript titles held in eight collections in Ürümchi. (This book is only available at the Textbook Office of Xinjiang University. It cannot be mailed from the country because it has no publication registration number.)

 

Shinjang Uyghur Aptonom Rayonluq Az Sanliq Millät Qädimki Äsärlirini Toplash, Rätläsh, Näshir Qilishni Pilanlash Rähbärlik Guruppa Ishkhanisi. Uyghur, Özbek, Tatar Qädimki äsärlär tizimliki. Qäshqär: Qäshqär Uyghur Näshriyati, 1988.Despite the title, this catalogue briefly describes approximately 1500 Turkic, Persian and Arabic manuscripts and nineteenth century lithographs held in the Xinjiang Library in Ürümchi.

COLLECTIONS AND JOURNALS

Bulaq; Uyghur kilassik edibiyati mejmua’esi [title varies]. Ürümchi: Shinjang Khälq Näshriyati. Issues 1-41 (1980-1993).The more than 10,000 pages published so far in this journal contain discussions and editions of works that are being included into the Uyghur literary canon, and many translations of works from Persian and other Turkic languages. Hence it gives an excellent view into the processes of creating the Uyghur literary tradition from works discovered in single surviving copies, and from works that have been preserved abroad, and must be brought home and disseminated to include them within the tradition. Qädimqi Uyghur yazma yadikarliqliridin tallanma. Abduqäyyum Khoja, et al., eds. Ürümchi: Shinjang Khälq Näshriyati, 1983.Collection of excerpts in Turkic from the Orkhon tablets, Turfan manuscript finds, and Mahmud Kashghari. Shinjang Özbek ädibliri. Qadir Äkbär, ed. Ürümchi: Shinjang Khälq Näshriyati, 1988.This collection of poems by “Uzbek” poets is an important indication of the ways by which poets can excluded from a Uyghur ethnic identity. Several poets in this collection are popular among Uyghur singers and readers and circulated widely in manuscripts among Uyghurs, but apparently because their writings are strongly religious and even ecstatic, they are excluded from the modern Uyghur vision of proper literature. Uyghur kilassik ädäbiyatidin. Tiyipjan Eliyop, Räkhmitulla Jari, eds. Ürümchi: Shinjang Khälq Näshriyati, 1980.

 

Early selection of excerpts from important Turkic or Uyghur authors from Mahmud Kashghari through Molla Bilal.

EDITIONS AND TRANSLATIONS OF LITERARY MANUSCRIPTS

 

Abdirähim Nizari. Nizari dastanliri. Beijing: Millätlär Näshriyati, 1985. From a manuscript entitled Muhäbbät dastanliri which was copied in 1838, held at the Shinjang Uyghur Aptonom Rayonluq Tarikhiy Muzäy, prepared under the direction of the Shinjang Uyghur Aptonom Rayonluq Az Sanliq Millätlärining Qädimqi Äsärlärini Yighish, Rätläsh, vä Näshr Qilishni Pilanlash Rähbärlik Guruppisi.

 

Ädip Äkhmät binni Mäkhmut Yuknäki. Ätäbätulhäqayiq. Beijing: Millätlär Näshriyati, 1980. Khämit Tomur, Tursun Ayub, eds. Transcription and translation. This brief thirteenth- or fourteenth-century didactic dastan is one of the first Turkic works of a strongly Islamic content to be written in Central Asia. This version is edited from Arabic script and Uyghur vertical script versions, all of which are in Turkey.

 

Älishir Navayi [Nava’i]. Ghäzällär. Ürümchi: Shinjang Khälq Näshriyati, 1982. Transcription with modern translation. A selection of the ghazal poetry by the most prolific fifteenth-century Turkic poet, Mir Ali Shir Nava’i, put into modern orthography. This work seems to exclude many of the more religious writings of this poet, but nonetheless has not been reprinted and is difficult to find.

 

Älishir Navayi [Nava’i]. Khämsa; Farhad – Shirin. Rähmitulla Jari, ed. Ürümchi: Shinjang Yashlar – ösmürlär näshriyati, 1991. Transcription with modern translation. Part of a series of modern orthography printings of this poet’s longer works.

 

Älishir Navayi [Nava’i]. Khämsa; Läyli – Mäjnun. Teyipjan Eliyov, ed. Ürümchi: Shinjang Yashlar – ösmürlär näshriyati, 1991. Transcription with modern translation. Part of a series of modern orthography printings of this poet’s longer works.

 

Ämir Khisro Dehlivi. Chahar Därvish [The Four Dervishes]. Qäshqär: Qäshqär Uyghur Näshriyati, 1981. A widely-known Persian religious narrative poem translated into Turkic by an unknown Eastern Turki writer.

 

Äkhmät Hojam Niyaz Oghli Qusuri. Rävzätuz zuhra. Qäshqär: Qäshqär Uyghur Näshriyati, 1990. Edited by Imin Säypulla according to the plan of the Shinjang Uyghur Aptonom Rayonluq Az Sanliq Millät Qädimki Äsärlirini Toplash, Rätläsh, Näshir Qilish Ishkhanisi. A mystical dastan by an eighteenth-century Sufi poet from the region of Pichan. One of the many works of which manuscripts are not known outside Xinjiang.

 

Babur, Zahir ad-Din Muhammad. Traktat ob `Aruze; faksimile rukopisi; Izdanie teksta, vstupitel’naia stat’ia i ukazateli. I. V. Stebleva, ed. Moscow: Nauka, 1972. The writings of the famous founder of the Moghul Empire in India on the application of the Persian poetic principles known as `aruz within Turkic poetry.

 

Gada’i. The Divan of Gada’i. Janos Eckmann, ed. Bloomington: Indiana University Publications. Uralic and Altaic Series, volume 113. 1971. Fascimile, transcription, and glossary. Central Asian Turkic poet of the fifteenth century, whose writings are scarce and not usually considered to be part of the Uyghur tradition. From a linguistic and thematic point of view there is no reason his works should not be included, so it will be interesting to see how he will be treated as he becomes known in Xinjiang.

 

Gheribi. Bähramgor. Mämitimin Yüsüp, ed. Qäshqär: Qäshqär Uyghur Näshriyati, 1989. Original version of this dastan composed by Nizami Gänjivi in Persian, rewritten by Khisrav Dehlävi, and then a Turkic version written by Nava’i. The present version written in the mid-nineteenth century by the Kashgar poet Gheribi. Edited from a manuscript which was copied in 1838, now held at the Shinjang Uyghur Aptonom Rayonluq Az Sanliq Millät Qädimki Kitablarini Yighish, Rätläsh, Näshrigä Täyyarlash Ishkhanisi.

 

Ibrahim Mäshhuri. Divan Mäshhuri. Kashgar: 1985. Author is late nineteenth-century Sufi poet. Work contains many references to daily life in the cities of Kashgar and Khotan.

 

Mähmut Qäshqäri. Turki Tillar Divani. Ürümchi: Shinjang Khälq Näshriyati, 1981-84. Three volumes. The famous eleventh century Turkic-Arabic dictionary edited with modern Uyghur translations of the Arabic definitions.

 

Muhämmäd Sidiq Zälili. Zälili divani. Beijing: Millätlär Näshriyati, 1985. Edited by Imin Tursun under the direction of the Shinjang Uyghur Aptonom Rayonluq Az Sanliq Millätlärning Qädimqi Äsärlirini Yighish, Rätläsh, Näshr Qilishni Pilanlash Rähbärlik Guruppisi. The Divan, or collected poems, of one of the most prolific poets of eighteenth-century Eastern Turkestan. Edited from several manuscripts.

 

Muhämmät Imin Khirqiti. Muhäbbätnamä vä Mehnätkamä (lirik dastan). R. Jari, ed. Ürümchi: Shinjang Khälq Näshriyati, 1982. Two dastan narrative poems written by a native of Kashghar in the nineteenth century. Qadimki Uyghur yeziqdiki Maytri Simit. Israpil Yüsüp, et al., eds. Urumqi: Shinjang Khälq Näshriyati, 1987. Facsimile, transcription and translation into modern Uyghur and Chinese. A Buddhist manuscript in vertical script Uyghur, estimated to be from the eighth or ninth centuries A.D.

 

Qidirkhan Yärkändi. Divan Qidiri ning muqäddimisi. Qäshqär: Qäshqär Uyghur Näshriyati, 1986. Transcription with translation. The surviving parts of an introduction to a poet’s collected works, describing poetic performances in the sixteenth century under the rule of the Yarkand Khanate.

 

Rabghuzi [Nasir ud-din ibn Burhan ud-din ar-Rabghuzi]. Qissäsul Änbiya. Qäshqär: Qäshqär Uyghur Näshriyati, 1988. Oliograph typescript. Legends of the Muslim saints, in a famous Turkic version from the fourteenth century, widely circulated in manuscript throughout Central Asia. This non- scholarly publication is important because it indicates that traditional texts that do not get published as official parts of the Uyghur canon still have a popular audience because they are important to Uyghur religious identity. Transliteration into modern Uyghur modified Arabic script of a version lithographed in Tashkent in 1895.

 

Yusuf Khass Hajib. Wisdom of Royal Glory (Kutadgu Bilig); A Turko-Islamic Mirror for Princes. Robert Dankoff, translation and notes. Chicago: University of Chicago Press, 1983. English translation of one of the most important early Turkic literary works.

 

Yusuf Khas Hajib. Qutadghu bilik. [Colophon has: Qutadghu bilik ning Pärghanä nuskhisi.] Ürümchi: Shinjang Khälq Näshriyati, 1985. Facsimile edition of the Arabic script Tashkent manuscript of this philosophical guide for rulers by an eleventh-century Turk whom Uyghurs have come to see as one of the two founders of Uyghur literature.

 

Yusuf Khas Hajib. Qutadghu bilik. [Colophon has: Qutadghu bilik ning Vena nuskhisi.] Ürümchi: Shinjang Khälq Näshriyati, 1985. Facsimile edition of the Vienna manuscript in Uyghur vertical script.

 

Yusuf Khas Hajib. Qutadghu bilik. Ürümchi: Shinjang Khälq Näshriyati, 1985. Parallel text: transcription and translation into Modern Uyghur.

 

Yusuf Khas Hajib. Qutadghu bilik; hazirki zaman Uyghur tilidiki näsriy yäshmisi. Abdushukur Turdi, Qadir Äqbär, preparers. Beijing: Millätlär Näshriyati: 1991. A new translation into modern Uyghur.

EDITIONS OF HISTORICAL MANUSCRIPTS

 

Ayaz Shikästä. Jahannamä. Abdushukur Turdi, ed. Ürümchi: Shinjang Khälq Näshriyati, 1985. Edition of historical poem written 1533.

 

Babur, Zähirdin Muhämmäd. Babur Namä. Khämit Tömür, trans. Beijing: Millätlär Näshriyati, 1991. The autobiography of the founder of the Moghul Empire in India. Fragmenty Uigurskoi versii biografii Siuan’-Tszana. Transkriptsiia, perevod, primechaniia, kommentarii i ukazateli, L. Iu. Tugusheva. Moscow: Nauka, 1980. Text edition of a Uyghur vertical script manuscript translation of a Chinese narrative of travel to the Western Regions.

 

Molla Haji. Boghrakhanlar täzkirisi. Abdurehim Sabit, ed. Qäshqär: Qäshqär Uyghur Näshriyati, 1988. Prepared from a 19th century manuscript, according to the 1987 plan of the Shinjang Uyghur Aptonom Rayonluq Az Sanliq Millät Qädimki Äsärlirini Toplash, Rätläsh, Näshir Qilishni Pilanlash Rähbärlik Guruppisi.

 

Molla Mersalih Kashqäri. Chinggiznamä. Qäshqär: Qäshqär Uyghur Näshriyati, 1985. Haji Nurhaji, ed. Edited from a manuscript now held at the Xinjiang Academy of Social Sciences, #00679. Matches exactly the manuscript described by Muginov (Opisanie, 1962, #38) as an anonymous history of Kashgar.

 

Molla Ismätulla binni Molla Nemätulla Mojiz. Tävarikhi musiqiyyun. Änvär Baytur, Khämit Tomur, eds. Beijing: Millätlär Näshriyati, 1982. Facsimile, transcription, translation into modern Uyghur, and commentary. A thirty-nine page manuscript history of musicians, poets and singers, written in 1854. The original is now held by the Nationalities Research Institute of the Chinese Academy of Social Sciences in Beijing.

 

Molla Musa Sayrami. Tarikhiy äminiyä. Muhämmät Zunun, ed. Ürümchi: Shinjang Khälq Näshriyati, 1991. Early twentieth-century historian whose manuscript work was first published as a lithograph by Pantusov in 1905 in Tashkent.

 

Molla Musa Sayrami. Tarikhi Hämidi. Änvär Baytur, ed. Beijing: Millätlär Näshriyati, 1986. Edited from a 1911 autograph manuscript at the Xinjiang Academy of Social Sciences, under the direction of the SUAR Az Sanliq Millätlärining Qädimqi Äsärlirini Yighish, Rätläsh, vä Näshr Qilishni Pilanlash Rähbärlik Guruppisi. Pp. 27-711 are the text, 712-775 are notes. This manuscript does not seem to exist in collections outside of Xinjiang, except as a fragment in the Lund collection of Gunnar Jarring. It is an extension and elaboration of the same author’s Tarikhiy äminiyä. Qädimqi Uyghurlarning tarikhiy dastani Oghuznamä. Beijing: Millätlär Näshriyati, 1980. Geng Shimin, Tursun Ayup, eds. Transcription, translation, notes. An historical epic of unknown date describing the mythical origins and history of the Oghuz tribe of Turks. Modern Uyghur scholars consider this part of the Uyghur tradition. The original manuscript is an Uyghur vertical script version in Paris.

 

Shah Mähmut Joras. [Churas]. Sä’idiyä Khandanliqi tarikhigha da’ir matiriyallar. Qäshqär: Qäshqär Uyghur Näshriyati, 1988. Translated from Persian by Häbibulla Eli from the edition of Akimushkin (Moscow, 1976), introduction by Qurban Väli. Author wrote this work in Persian in the Eastern Turki city of Kashgar in the seventeenth century, describing the cultural life and history of the court and its conflicts with surrounding rulers.

 

Churas, Shah Mahmud ibn Mirza Fazil. Khronika; kriticheskii tekst, perevod, kommentarii, issledovanie i ukazateli. O. F. Akimushkin, ed. Moscow: Nauka, 1976. Russian scholar’s facsimile edition and translation of Churas’s historical work.

STUDIES OF LITERATURE AND LITERARY HISTORY

 

Abdukerim Räkhman. Folklor vä yazma ädäbiyat. Qäshqär: Qäshqär Uyghur Näshriyati, 1988. Articles on the relations between folk narratives and written Uyghur literature.

 

Ärshidinov, Batur. Uyghur klassikliri ijadiyitigä dastan zanri (XIX äsirning birinchi yerimi). Almuta: Nauka, 1988. A Soviet Uyghur scholar’s work on the dastan genre of Uyghur poetry during the first half of the nineteenth century, a period of considerable popular upheaval in which the dastan in both oral and literary forms played an important role.

 

Kaidarov, A. T. Razvitie sovremennogo uigurskogo literaturnogo iazyk. Alma-Ata: 1969. Soviet Uyghur description of the development of Uyghur literary poetry and prose. Gives the version of the Uyghur literary tradition constructed by Uyghur scholars living in the Soviet Union.

 

Polat, Mähämmät. Uyghur ädibiyatida proza. Ürümchi: Shinjang Khälq Näshriyati, 1985. A study of Uyghur literary style.

 

Shäripidin Ömär. Uyghurlarda kilassik ädäbiyat. Ürümchi: Shinjang Yashlar – ösmürlär näshriyati, 1986. Mäs’ul muhärriri: Qurban Barat. Articles on Uyghur classical literature.

 

Sheripidin Omär. Uyghur kilassik ädibiyat tarikhidin ocherik. Ürümchi: Shinjang Khälq Näshriyati, 1981. Articles on Uyghur classical literature. This book is designated Neibu (internal circulation only), but I was able to get copies at Xinjiang University’s textbook distribution office.

 

Tarikhiy miras – “Qutadghu Bilik” häqqidä bayan. Vol. 3. Qäshqär: Qäshqär Uyghur Näshriyati, 1988. Third volume in a collection of article-length studies on the Qutadghu Bilig.

 

Uyghur pälsäpä tarikhighä a’it mäsililär. Islamjan Sherip, Abdukerim Rakhman, eds. Qäshqär: Qäshqär Uyghur Näshriyati, 1981. Articles about the philosophical tradition contained within Uyghur literature.

 

Uyghur ädäbiyati tarikhi; aliy mäktäplär üchün därslik. Vol. 3. [Ürümchi]: Shinjang Ma’arip Näshriyati, 1992 – . Part of a four volume history of Uyghur literature, more comprehensive than previous efforts. This is the third volume, covering the period 1650-1920. The series came out beginning with volume four and working backwards.

 

Vahtijan Ghochur and Äsqär Husäyin. 1987. Uyghur klassik ädibiyati tezisiliri. Beijing. The most authoritative and comprehensive history of Uyghur literature before the Uyghur ädäbiyati tarikhi; aliy mäktäplär üchün därslik began appearing.

 

Yüsüpjan Äli Islami. Qutadghu Bilik vä qanun. Ürümchi: Shinjang Khälq Näshriyati, 1993. A study of the relations between the Qutadghu Bilig treatise on government, and legal principles.

Russia, China, Crimea, Uyghuristan and Putin’s Risky Gambi

My train of thought started with with Ambrose Evans-Pritchard article in the Telegraph on the possible impact of Putin’s Crimea gambit on Sino-Russian relations entitled Putin’s Russia caught in US and Chinese double-pincer. Pritchard has his own prejudices, of course, and the headline is terrible – there is no Sino-American diplomatic co-ordination to effect a ‘double pincer’ – but the article is worth reading. China’s failure to back Russia at the UN Security Council was significant, but not surprising.

It’s a useful corrective on a UK mainstream media narrative on the economic impact of Crimea dominated by self-interested City analysts telling us the West has miscalculated in doing anything other than patting Russia on the back over the past month, as it is claimed that Russia will simply reorient itself towards China in the event of any sanctions.

In what ways can Russia reorient towards China? Russia is still an economy driven by exporting primary commodities, especially oil and gas, and China is a rapidly growing market for both energy and commodities. There is, however, no gas pipeline between Russia and China. China already sources a huge amount of energy from Central Asia and the Middle East (never forget that 90% of Gulf oil flows east). Why should China buy Russian gas and spent a lot of money on pipelines to get it, instead of Kazakh or Turkmen gas through an already existing pipe? Indeed, Evans-Pritchard correctly points out that China is an assertive player in the New Great Game taking place in Central Asia over gas and much else.

I’m surprised that Evans-Pritchard fails to point out the other obvious reason for Chinese coldness towards Russian expansionism. China is extremely wary of encouraging separatism in its Wild West: Tibet and especially Uyghuristan, where the pot of ethnic tensions is currently being kept at a hot simmer by continual heavy migration of Han Chinese to this historically Turkic Muslim region. Beijing is almost always a conservative diplomatic player and it is not in China’s selfish interests to upset what was becoming a global consensus that big states don’t annex little bits of neighbouring states.

Ultimately, I think the Russians have miscalculated badly over Crimea. Russia’s economy has massive structural problems – overdependent on energy and especially on gas sales to Europe along with an ageing and shrinking population, not particularly well educated and in desperately poor health. Russia’s demographic statistics are grim, albeit somewhat improved over the past decade: life expectancy at birth is 70; the total fertility rate is only 1.61 and the population has shrunk by 5 million since the end of the USSR despite massive migrations of both ethnic Russians and others from other ex-Soviet republics. While the sanctions imposed by Western states – remember this includes Russia’s most important export markets – are probably ineffectual, the nervousness generated about Russia’s stability at home and abroad is a real economic problem, and capital flight is starting to become an issue. With the Chinese cautious and the West rebuffed, where can Russia turn now for allies? The Middle East, and other energy-rich states with the same sort of economic structure it has already? I don’t see how that adds up, economically or otherwise, for Russia. Exporting gas to Iran isn’t really a starter.

In the short term, surface appeareances may be that Putin has humiliated both Kiev and the Western powers through simple aggression and brinkmanship. In the medium term, what has it gained and at what cost? It has occupied territory with little to offer economically, and the Russian Black Sea fleet already had all the basing rights it needed. Crimea’s regional government is as bankrupt as the rest of the Ukrainian state. Putin has probably ended any possibility of a pro-Moscow government emerging in Kiev for a generation and pushed the EU and USA to finally engage with Eastern Europe’s forgotten big country. Both Putin personally and Russia as a country suddenly look very unstable, ruining the image of thuggish efficiency cultivated over Putin’s years in power. Further risks remain: mistreatment of Crimean Turks could do Moscow enormous reputational damage in Turkey and, more importantly, hitherto loyal Central Asia; Eastern Ukraine remains a potential minefield for everyone and Moscow is hardly treading carefully.

The cautious Angela Merkel, usually measured in her language about other world leaders, warned Obama privately a month ago that Putin was in danger of losing touch with reality. Depressingly, I think that might be right.

Personality sites tend to characterise Putin as the ultimate INTJ strategic mastermind. Under pressure, what is his Myers-Briggs shadow? An ESFP behaving badly – aggressive, acting on impulse, failing to think the consequences of decisions through, and desperate to the be at the centre of attention. I know Jungian psychology isn’t everybody’s cup of tea but – recognise anyone here?

Atushta Yaridarni Kötürgen Jamaet Oblastliq Hökümetke Qeder Yürüsh Qilghan

Muxbirimiz Shöhret Hoshur
2014-03-27
 

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urumchi-xitay-saqchi-charlash.jpg

Yeken qatarliq rayonlardiki xitay hökümitining bésimigha qarshi weqelerdin kéyin ürümchining amanliq ishliri téximu kücheytilgen. 2013-Yili 29-Iyun, ürümchi.

AFP

Atushta 23-Mart küni yüz bergen alahide saqchilar zorawanliq weqesi heqqide muxbirimiz weqe yüz bergen teweliktiki saqchixanigha téléfon qildi. 1-Saqchixana xadimi we saqchixana bashliqi weqening yüz bergenlikini yoshurdi.

Emma weqede xitayning alahide saqchiliri teripidin chala ölük qilinghan nijat semetning ailisi, weqe yüz bergen küni 50-60 Kishilik bir jamaetning bu heqsizliqqa naraziliq bildürüsh üchün yaridarni kötürüp, oblastliq 1‏-Doxturxanidin oblastliq hökümetke qeder yürüsh qilghanliqini ashkarilidi. Yaridar ailisining melum qilishiche, yürüsh kéche saet birde yüz bergen, jamaet yaridarning xizmet ornidiki bashliqlarning terbiye we wede bérishi bilen arqisigha chékingen.

Téléfon ziyaretlirimiz dawamida, atush sheherlik saqchi idarisining xadimi we 1-Saqchixanining bashliqi weqe heqqide melumat bérishtin özini qachurdi. Emma ziyankeshlikke uchrighan aile weqege qarita yalghuz özliriningla emes, weqeni körgen-Bilgenlerningmu qattiq échinghanliqini we oblastliq hökümetke qeder özliri bilen birlikte yürüsh qilghanliqini bayan qildi. Weqening jeryanini bashtin axiri yene bir qétim anglatqan semet hajim bu qétimqi tesiratini bundaq bayan qildi:
-Méning eng échinidighinim: balamni 2-Saqchixanigha özüm yétilep apirishta, balamni qanun arqiliq qoghdaymen dep oylighantim, balamda gunah bolsa tutup solap sotlaydu, gunahi bolmisa, qandaq bir uqushmasliq bolghinini manga chüshendüridu dep oylighantim, alahide saqchilarning balamni méning közümning aldida koyza sélip urup tépip, nege apiridighanliqinimu dep bermey apqéchip kétishini texmin qilmighantim. Mana 4 kün bolay dédi, hökümettin bir adem kélip, balangni ma sewebtin urduq dégen adem yoq, balang qandaq dégenmu adem yoq. Jemiyette kishiler dep yürgen «bular hökümet emes, bulangchi, bular saqchi emes, qaraqchi» dégen geplirige emdi ishendim, men bekla döt ikenmen, balamni chala ölük qilip qoyghiche bilmey yürüptimen.

Yuqirida yekshenbe küni atushta yüz bergen xitay alahide saqchilirining topliship adem urush weqesi heqqide toluqlima melumatlar berduq. Melum bolushiche, weqe sadir qilghuchi alahide saqchilar xitay millitidin, weqede tayaq zerbisidin chala ölük qilinghuchi uyghur, 21 yash, atush sheherlik sheher bashqurush idarisining kadiri.

Hungary: Archeologists Discover Tomb of Atilla the Hun

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Budapest| Construction workers building the foundations of a new bridge over the Danube River in the Hungarian capitol, have unearthed a spectacular 6th century sepulchre. The analysis of the monument revealed that it was the burial chamber of a great hunnic leader, most likely  that of King Attila himself.

“This site is absolutely incredible!” explains Albrecht Rümschtein, an historian from the Lorand Eötvös University in Budapest and member of the team of specialists investigating the tomb. “We found many horse skeletons, as well as various weapons and other artefacts, all traditionally associated with Huns. These objects include a large sword made of meteoric iron, which could certainly be Attila’s legendary “Holy War Sword of the Scythians”, allegedly given to him by the god Mars himself. In fact, this definitely seems to be the resting place of the almighty Attila, but further analysis needs to be done to confirm it.”

Nicknamed “the scourge of God” by roman historians, Attila was the ruler of the Huns, a nomadic people originating possibly from Central Asia. He ruled from 434 A.D., until his death in 453 after a feast celebrating his latest marriage to a beautiful and young gothic princess named Ildico. He led many military raids on both the Eastern and Western Roman Empires provoquing what has become knowned as the Barbarian Invasions or the Great Migration, a large movement of germanic populations that greatly accelerated the fall of Rome and the advent of the Middle Ages in Europe. He his considered by most Hungarians, as the founder of the country.

The discovery of this funerary site could bring many clarifications concerning the origins and identity of the hunnic people and of Attila himself, which have both been sources of debate for centuries. The analysis of pieces of pottery and jewelry found on the site, should bring a new light on their cultural origins and trade networks, and help scientists better understand this badly documented people.

– See more at: http://worldnewsdailyreport.com/hungary-archeologists-discover-tomb-of-attila-the-hun/#sthash.js5rPgER.2sxZOtgf.dpuf

Xitayning Aqsu Kelpinde Yolgha Qoyuwatqan Pilanliq Tughut Siyasiti Perqliqmu?

Muxbirimiz Shöhret Hoshur
2014-03-21
Aqsu kelpindiki 40 yashliq ana xeyrinsa mamutning 5 ayliq hamilisining mejburiy chüshuriwétilgenliki radiomizgha melum qilinghandin kéyin muxbirimiz mezku nahiyening pilanliq tughut mudiri amut mamutni ziyaret qildi.
Mudir, xeyrinsa mamutning 5 ayliq hamilisini chüshürüwetkenlikini étirap qilish bilen birlikte, yéqinqi bir yil ichide 15 hamilini chüshürüwetkenlikini, bularning köpinchisining 4 bilen 6 ayliq arisidiki hamile ikenlikini ashkarilidi. Mudir yene 6 aydin ashmighan hamililerni pilanning sirtida bolsa dawamliq chüshürüwétidighanliqini bayan qildi. Xitay merkizi hökümitining pilanliq tughut mesuli, bu yil 1 – Ayning béshida, chong ayliq hamililerni chüshürüshke qetiy bolmaydighanliqi heqqide mexsus bayanat élan qilghan idi. Kériye nahiyisidiki bir sabiq pilanliq tughut mesulimu ikki ayning aldida muxbirimizgha qilghan sözide 45 künlüktin yuqiri hamilini chüshürüshke qetiy bolmaydighanliqini éytqan idi. Undaqta, xitayning aqsu kelpinde yolgha qoyuwatqan pilanliq tughut siyasiti perqliqmu? töwende muxbrimiz shöhret hoshurning bu heqte teyyarlighan programmisini anglaysiler:
Mudir amut mamutning bayan qilishiche, 6 ayliqtin yuqirilar chong hamile, 3 bilen 6 ayliq arisdikiler ottura hamile, 3 aydin töwenler bolsa kichik hamile hésablinidu؛ pilandin sirt bolghan 6 ayning töwidiniki hamililerni chüshürüshte siyasette héchqandaq tosalghu mewjut emes. Uning yene bayan qilishiche, pilanliq tughutta «toluqlima tedbir» déyilidighan tedbirmu bar, bu tedbirge asasen, nahiyilik pilanliq tughut komitétining 27 heptilik, yeni 7 yérim ayliq hamilinimu chüshürüshni testiqlash heqqi bar. Biz uningdin, merkizi pilanliq tughut komitétining bu yil 1 – Ayda élan qilan qilghan «chong ayliq hamililerni qetiy chüshürüshke bolmaydu» déyilgen uqturushini soriduq. U özining bundaq bir uqturushtin xewiri yoqluqini éytti.
Hörmetlik radio anglighuchilar, oxshash weqe yeni hamile qetliam qilish weqesi, ötken yilning axiri kériyening arish yézisidimu yüz bergen. Biz shu chaghda kériye nahiyisining alaqidar rehberliridin birige téléfon qilghan. U, xitayning hamile chüshürüsh belgilimisi heqqide, bolupmu qanche ayliq hamilining chong ayliq hamile sanilidighanliqi heqqide mundaq dégen idi:
– Men 2008 – Yilgha qeder 9 yil pilanliq tughut xizmiti ishligen. Chong ayliq hamilini chüshürüsh 2005 – Yillarda toxtitilghan. Pilanliq tughutta dayingchan qilishqa) hamilini qirish, parchilash we chüshürüwétishke( qetiy bolmaydu dégen uqturush bar. Bu dégenlik 45 kündin yuqiri hamile chong hamile sanilidu, chüshürülse qetiy bolmaydu dégenlik.
– Her qaysi jaylarning bu heqtiki belgilimisi perqliqmu – Ya?
– Herqandaq bir nahiye yaki yaki wilayet bolsun, chong hamilini chüshür, yeni qorsaqtiki balini öltür démeydu. Eger mushundaq weqe yüz bergen bolsa, bu xata.
Hörmetlik radio anglighuchilar, yuqirida anglighininglar, her ikki nahiye derijilik bolghan oxshash wezipidiki xadimlarning oxshash weqe üstidiki oxshimighan bayanliri. Bu bayanlar mundaq bir soalni tughdurmaqta: xitayning kelpin nahiyisidiki pilanliq tughut siyasiti perqliqmu we yaki herqaysi nahiyeler pilanliq tughut mesiliside öz aldigha tüzüm tüzüp öz aldigha ijra qiliwatamdu?

Malayshiyada 62 Neper Uyghur Musapir Tutqun Qilinghan

Muxbirimiz Qutlan 2014-03-18
malayshiya-uyghur-panahliq-tutqun.jpg

Malayshiyada tutqun qilinghan uyghur musapirlar. 2014-Yili mart.

Türkiyening «sabah» géziti we malayshiya taratqulirining xewerlirige qarighanda, 13-Mart küni malayshiyada 62 neper uyghur musapirning tutqun qilinghanliqi melum.

Malayshiya chégra bashqurush xadimlirining ashkarilishiche, ötken peyshenbe küni 62 neper uyghur musapir malayshiyaning tayland bilen tutishidighan shimaliy chégrasida tutulghan. Malayshiya saqchi terep tünügün tutqunlarning xitaydiki eng sezgür rayon bolghan shinjang uyghur aptonom rayonidin kelgen uyghurlar ikenlikini ilgiri sürgen.

Malayshiya saqchi dairilirining axbarat wasitilirige ashkarilishiche, bu weqe yéqinda taylandta tutulghan 220 neper musapirdin kéyinki yene bir qétimliq top halette « chégradin qanunsiz ötüsh» weqesi hésablinidiken.

Biz bu heqte yenimu tepsiliy melumat élish üchün amérika uyghur birleshmisining muawin reisi ilshat hesen ependini ziyaret qilduq.

U özining yéqinda malayshiyada tutqun qilinghan 62 neper uyghur musapirning ehwaligha yéqindin diqqet qiliwatqanliqini tekitlidi.

Ilshat hesen özining malayshiyadiki dostliri we shexsiy munasiwet dairisi arqiliq bu weqedin jüme küni xewer tapqanliqini bildürdi. Uning bayan qilishiche, malayshiya chégra saqchiliri teripidin tutqun qilinghan uyghur musapirlar arisida ayallar, hetta kichik balilarmu bar iken. Eng chonglirining yéshi 40 yashtin ashidiken.

U malayshiya hökümitining ilgiri birqanche qétim uyghur musapirlirini xitaygha qayturup bergenlikini tilgha aldi. U yene yéqinda malayshiya hawa yollirining bir yoluchilar ayropilani ghayib bolush weqesi bilen malayshiya dairilirining ichki-Tashqi bésim ichide turuwatqanliqini, tutqun qilinghan mezkur 62 neper uyghur musapirning malayshiyadin xitaygha qayturulush xewpiningmu mewjutluqini tekitlep ötti.

Ilshat hesen ziyaritimiz jeryanida yene b d t, amérika we xitay terepning malayshiyada tutqun qilinghan uyghur musapirliri heqqidiki axbarat inkasliri heqqide toxtaldi. Shuning bilen bir waqitta yene, uyghur musapirlirining türlük yollar bilen malayshiyagha topliship qélishining sewebliri heqqide öz qarashlirini otturigha qoydi.

Axirida u, bu qétim malayshiya saqchiliri teripidin tutqun qilinghan 62 neper uyghur musapirning teqdiri mesiliside malayshiya hökümet terepke nisbeten özining anche chong ümidte emeslikini tekitlidi.

 

Pushing the Uighurs Too Far

By WANG LIXIONGMARCH 18, 2014

BEIJING — The roots of the hatred between ethnic Han Chinese, China’s dominant group, and the mainly Muslim Uighurs of the western borderlands go deep. In 1949, the fledgling Communist government subsumed the independent Uighur state of the East Turkestan Republic, and ever since, the Uighurs have agitated for some degree of autonomy from Beijing.

Chinese dominion has never ceased to remind the Uighurs of their status. In 1993, the ashes of a loathed People’s Liberation Army general, Wang Zhen, were scattered from atop a sacred mountain in the Tien Shan range, which is the main source of the Uighurs’ water in the Uighuristan (No Xinjiang). Since then, the Uighurs feel they have been forced to live on water tainted by the remains of their nemesis.

A terrorist attack earlier this month, killing 29 people in a train station in Kunming in the southwestern Yunnan Province, was blamed by Chinese officials on militant Uighurs. The radicalization of the Uighurs’ cause is an inevitable result of Beijing’s continued repression.

As Beijing has ramped up the pressure in recent years against the Uighurs, violent clashes between them and Chinese security forces have been on the rise. When a Uighur man drove a car through a crowd near Tiananmen Square in October, killing two pedestrians and the two other occupants of the car, Beijing’s heavy-handed tactics only worsened.

The government likes to flaunt how much money it has showered upon Uighuristan in the last decade. Beijing boasts that urban residents in the region saw their annual per capita income more than double from 2000 to 2009, while rural villagers, officials say, tripled their annual income in that period. New transportation infrastructure and natural gas pipelines, mostly financed by Han Chinese from the East, have continued apace. The changes have propelled Uighuristan into the 10th-fastest-growing region in the country.

But while the economic indicators have soared, the majority Uighurs have been left behind. The best jobs have gone mostly to the Han Chinese. Uighurs lucky enough to find jobs often end up doing manual labor — toiling in coal mines, cement plants and at construction sites. Unemployment among young Uighurs is widespread. On my nine visits to Uighuristan, I have often seen bands of working-age Uighur youths loitering on the streets, whether I was in a city or in the countryside.

Beijing’s economic push into Uighuristan comes with a demographic rush that many Uighurs find most overwhelming. As money from the east has been piped westward, so have people — more than 8 million of them. Han Chinese now make up some 40 percent of Uighuristan’s population, a sharp rise from just less than 7 percent half a century ago. The Han go West to make money and look after their own, explaining why Uighurs are not benefiting from the economic boom. So long as Uighuristan’s economy is run by the Han Chinese, Uighurs will be at a disadvantage — in language and personal networks.

In Urumqi, the regional capital, I saw a public square that had been turned into a restaurant featuring live dance performances. I would pass by to find only a handful of Uighur tour guides accompanying foreign visitors among the several hundred overwhelmingly Han patrons. The local Uighurs had to peek through a new iron fence to enjoy performances by their own people. The image of Uighurs peering through the bars at Han Chinese and foreigners was symbolic of how marginalized the Uighurs have become in their land under Han Chinese rule.

http://www.nytimes.com/2014/03/19/opinion/pushing-the-uighurs-too-far.html

Putin: Kırım toprağımızdır!

19.03.2014 01:21
Putin: Kırım toprağımızdır!
Referandumun yasal olduğu ileri sürülerek Kırım’ın Rusya’ya bağlanması yeni federal bölgeler oluşturulması için anlaşması imzalandı

Kremlin Sarayı’nda, Parlamento’nun alt ve üst kanadı milletvekilleri, sivil toplum kuruluşları temsilcileri ve Kırım Meclisi yöneticilerine seslenen Rusya lideri Vladimir Putin, referandumun Kırım halkının özgür iradesiyle gerçekleştirildiğini belirterek, Kırım’ın Rusya’ya bağlanmak istediğini ve bu teklifin değerlendirildiğini söyledi. Putin, Rus parlamentosunda yaptığı tarihi konuşmada, “Kırım, tarihi Rus toprağıdır” dedi. “Kırım referandumu demokratik ve yasaldır” diye devam eden Putin, Kırım’ın Rusya’nın vazgeçilmez bir parçası olduğunu söyledi.  Putin, Kırım’ın Ukrayna’dan ayrılarak Rusya’ya bağlanmaya karar verdiği referandumun demokratik ve uluslararası hukuk çerçevesinde gerçekleştiğini söyledi. Putin, “Kırım, BM’nin şartlarına uygun bir şekilde bağımsızlığını ilan etti. Ukrayna da bu hakkını kullanmış ve SSCB’den çıkmıştı. Şimdi bunu Kırımlıların yapmasını neden istemiyorlar. Burası stratejik bir bölge ve sadece Rusya’nın sürdürülebilir egemenliği altında kalabilir” dedi.

“Kırım konusunun hepimiz için tarihi bir önemi var” diyen Putin, “Pek çok Rus askeri, Kırım ve Rusya’nın ortak tarihinde rol almıştır. Sivastopol limanı Rusya’nın Karadeniz’deki donanmasına uzun seneler ev sahipliği yapmıştır. Kırım, Rusya’ya çok benzeyen bir bölgedir ve Rusya’dan ayrı değildir. Huruşçev Kırım’ı, Ukrayna’ya yasalara aykırı bir şekilde verdi” şeklinde konuştu.

Üç dil vurgusu

Referandumun Kırım’ın tercihini ortaya koyduğunu belirten Putin, “Kırım halkına destek çıkmak durumundayız. Bundan sonraki süreçte de Kırım da üç dil olacaktır, Rusca, Tatarca ve Ukraynaca” dedi. Putin, Ukrayna’da yaşayan Rus kökenlileri de korumaya devam edeceklerini belirterek, “Onlar demokratik bir ülkede yaşamayı hak ediyorlar” dedi.

Moskova’nın G-8 üyeliği askıya alındı

Fransa Dışişleri Bakanı Laurent Fabius G-8 üyesi yedi ülkenin Rusya’nın katılımını askıya aldıkları kararını açıkladı. En zengin ülkelerin oluşturduğu G-8’in yedi üyesinin aldığı karar, Rusya’nın Kırım’ı istilası nedeniyle alındı. Rusya’nın haziranda Soçi’de ev sahipliğini yapmasının planlandığı zirve hazırlıklarını 7 ülke daha önce aldıkları kararla rafa kaldırmıştı. Ama ABD ve Batı’nın yaptırımları Moskova’da ciddiye alınmadı. Özellikle ABD Başkanı Barack Obama, Moskova’ya uygulamaya karar verdiği yaptırımlar yüzünden Rusya’da alay konusu oldu. Ruslar Obama’ya “Maskara” adını taktı. ABD ve Avrupa Birliği söz konusu oylamayı yasa dışı ilan etmiş ve yaptırım uygulama kararı almıştı. Yaptırımlar Rusya ve Ukrayna’dan 21 yetkiliyi kapsamına alıyor. Nitekim Times gazetesi Kırım referandumu nedeniyle Batılı ülkelerin aldığı yaptırım kararının Rusya’yı etkilemediğini yazdı. Gazeteye göre, ticari yaptırımlar Avrupa’yı olumsuz etkileyebilir. ABD de yedi üst düzey Rus hükümet yetkilisi ve milletvekiliyle Kırım’daki ayrılıkçı liderlere mali ambargolar koydu. Ambargonun gerekçesi demokratik süreç ve Ukrayna’daki kurumların altını oyma diye açıklandı.

Bağımsızlık umutları dirildi

Kırım’ın Ukrayna’dan ayrılma kararı alması, dünyanın çeşitli ülkelerinde bağımsızlık planı yapan bölgeleri de yeniden gündeme getirdi: Bu bölgeler şöyle sıralanıyor: * Katalonya: İspanya’nın doğusundaki Katalonya Özerk Yönetimi, 9 Kasım’da bağımsızlık referandumu düzenlemeyi planlıyor. İspanyol hükümetinin Katalonya’nın bağımsızlık ilanının kabul edilemez ve yasa dışı olacağını öne sürerken, Katalan yönetimi, tek taraflı bağımsızlık ilanının da masada olduğunu belirtiyor. * Quebec: Kanada’nın Fransızca konuşulan eyaleti Quebec, 7 Nisan’da seçimlere gitmeye hazırlanıyor. Anketler bölgenin bağımsızlığını savunan ayrılıçıkların tek başlarına hükümeti kurmalarına yetecek desteği alabileceğini gösteriyor. Ayrılıkçılar hükümet kurarsa, bağımsızlık referandumuna gitme kararı alınabilir. * İskoçya: İskoçya’da 18 Eylül’de düzenlenecek bağımsızlık referandumu, Londra’da endişeye neden oluyor. İngiltere Başbakanı David Cameron, şu ana kadar defalarca İskoçlara Birleşik Krallık’ın parçası olarak kalmaları çağrısında bulundu. * Venedik: Bin yıldan uzun süre bağımsız bir devlet olarak varlığını sürdüren Venedik, 1866’da İtalya’ya bağlanmasından 148 yıl sonra yeniden bağımsızlık peşinde. Venedik’in başkenti olduğu Veneto bölgesinde pazar günü internet üzerinden başlatılan bağımsızlık referandumu 21 Mart’a kadar sürecek. Bölge halkının yüzde 64’ü bağımsız bir devlet olmaya destek veriyor.

http://www.yenicaggazetesi.com.tr/putin-kirim-topragimizdir-95815h.htm

 

DIŞ İŞLERİ BAKANI DAVUTOĞLU : TAYLAND’DAKİ MÜLTECİ UYGUR KARDEŞLERİMİZİN MESELESİNİ EN KISA ZAMANDA ÇÖZECEĞİZ.

Hamit Göktürk

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15 Mart’ta Tayland ormanlarında bulunan 82’sı çocuk 220 Doğu Türkistanlı Uygur mültecinin sorunu Türkiye’nin ve uluslar arası toplum’un sıcak gündemini oluşturmaya devam ediyor. Çin yönetimi bu mültecilerin kendilerine iadesi için ısrarlı taleplerini sürdürürken,daha önceki yıllarda yapılan hatalı iade rezaletinin tekrarlanmaması için yoğun çabalara devam ediliyor.

Konu ; Hükümet düzeyinde ilk kez gündeme geldi. Uygur sığınmacıların meselesi 18 Mart gecesi Tvnet. Televizyon kanalında, Dış İşleri Bakanı Prof.Dr.Ahmut Davutoğlu’nun katıldığı ve canlı yayınlanan “Müzakere Özel” programında dile getirildi. Kırım krizi başta olmak üzere bir çok uluslar arası konunun konuşulduğu bu canlı programda Tayland’daki Uygur mültecilerin meselesi de kendisine soruldu.

Tayland’a sığınmak isterken, dağlık ve ormanlık arazide yakalanan kalabalık Uygur mültecilerin Türkiye’ye kabulü ve ülkemize getirilmesi için sosyal medya’dan çok soru geldiğini açıklayan program yöneticisinin sorusuna karşılık Bakan Davutoğlu şunları söyledi :

“ Tayland’da mülteci statüsünde bulunan Uygur kardeşlerimizin meselesi Hükümetimizin ve Bakanlığımızın sürekli gündeminde. Çalışmalar büyük bir ciddiyetle sürdürülüyor. Bakanlığımızdan görevliler bölgede bulunuyor. Ancak, bu konu uluslar arası hukuku ilgilendiren hassas bir konu. Üçüncü bir ülkenin vatandaşı olan insanlarımızın meselesi. Ben konu ile bizzat ilgileniyorum. Birleşmiş Milletler yetkilileri ile sürekli temas halindeyiz. Bizzat BM.Mülteciler Yüksek Komiserliği ile görüştüm. Uygur Kardeşlerimizin Suriye’li mültecilerle karşılaştırılmasını şık ve doğru bulmuyorum. Olaylara insani olarak yaklaşmalıyız. Ortadan mağduriyet var. Burada ayrım asla söz konusu olamaz. Hiç kimse bunu aklına getirmesin.

Kamu oyumuzun konuya yaklaşımını, Sosyal Medya’nın girişimlerini ve konu ile ilgili sorulan soruların iyi niyetinden ve samimiyetinden hiç şüphemiz yoktur. Ancak, bu konu çok özel ve hassas bir konudur. Bu konuda kamu oyunda oluşturulacak gerginlikler sürece zarar verir. Uluslar arası özel hukuk burada söz konusu. Bu tür çalışmalar özel mecrasında yürütülür. Vatandaşlarımız ve hiçbir kimsenin bu konuda üzülmesin ve hiç te şüphesi olmasın. Uygur Kardeşlerimizin sorunu en kısa zamanda çözülecek ve bizler de hepimiz hayırlı sonuçlara ulaşmış olacağız.”

Dış İşleri Bakanımız Prof.Dr.Ahmet Davutoğlu’nun bu açıklamaları Türkiye,uluslar arası toplum ve özellikle konunun çözümünü hassasiyet ve büyük bir umutla takip eden Doğu Türkistan’lıların endişelerini gidereceğini, geçmiş yıllarda Tayland,Malezya,Kambuçya ve Vietnam’in iade ettiği Müslüman Uygur mültecilerin dramatik durumun tekrar yaşanmayacağına olan güvenin pekişmesini sağlayacağı ümit ediliyor.

China says too soon to say if Thai trafficking victims Uyghur

BEIJING: China’s foreign ministry said on Monday that it was too soon to say if a group of about 200 people rescued by police from a human smuggling camp in southern Thailand were Uighurs from China’s restive far western-Uyghuristan.

Thai police sources told Reuters that the people were believed to be Uighurs, a Muslim people who speak a Turkic language, many of whom chafe at Chinese restrictions on their culture and religion.

“China and Thailand have unimpeded channels on law and order and security cooperation,” Chinese Foreign Ministry spokesman Hong Lei told a daily news briefing.

“As of now the identity checks on the relevant people are still being carried out and it’s not reasonable to reach conclusions at present, (as this) lacks a factual basis.”

The U.S. State Department said last week that they welcomed reports of the rescue of the Uighurs.

Hong implied that such comments were unwarranted.

“We’ve noticed that some countries have made improper comments while the facts are unclear, which is highly irresponsible,” he said, without elaborating.

The latest trafficking victims brings the total number of people freed from human traffickers to well over 800 since Reuters exposed the whereabouts of the illegal camps in a Dec. 5 investigation.

The raid is further evidence that human smugglers in southern Thailand – already a notorious trafficking hub for Rohingya boat people from Myanmar – are exploiting well-oiled networks to transport other nationalities in large numbers, despite an ongoing crackdown by Thai

police.

Unrest in Uyghuristan has killed more than 100 people in the past year, prompting a crackdown by Chinese authorities.

In 2009, 20 Uighurs were deported from Cambodia to China despite the objections of the United Nations and human rights groups, who said they faced lengthy jail terms upon their return.

New York-based Human Rights Watch also criticized Malaysia for deporting six Uighurs to China last December.

At least 100 Uighur men, women and children are being held at an immigration detention centre in Bangkok, part of a small but growing number arrested for illegally entering Thailand, most likely overland through Laos from southwest China.–Reuters

Read more: China says too soon to say if Thai trafficking victims Uighur – Latest – New Straits Times http://www.nst.com.my/latest/china-says-too-soon-to-say-if-thai-trafficking-victims-uighur-1.517987#ixzz2wN2OOC2s

Sabiq Sot Xadimi Gülnar Abletning Qéyin-Qistaqta Ölgenliki Ashkarilanmaqta

Muxbirimiz Shöhret Hoshur
2014-03-13

Üch kündin buyan ündidar we féysbok qatarliq ijtimaiy taratqularda, bir uyghur qizining képenlengen körünüshi we uning xitay türmiside qéyin-Qistaqta ölgenliki gheyriy resmiy uchur bolup tarqalmaqta.

Uchurda ölgüchining aqsu awattin ikenliki we 8 ayning aldida «chetel bilen qanunsiz alaqileshti» dégen guman bilen tutqun qilinghanliqi ilgiri sürülgen. Radiomizda buningdin del 8 ay ilgiri awat nahiyilik sot mehkisining bir ayal xadimining dölet mexpiyetlikini ashkarilash gumani bilen xizmettin toxtitilghanliqi heqqide bir qisqa xewer bérilgen idi. Muxbirimizning burun bu heqte igiligen uchurlirini qaytidin tekshürüshi we qaytidin éniqlash élip bérishi dawamida, ikki xewerde déyilgen kishining bir shexs ikenliki yeni awat nahiyilik sot mehkimisining xizmetchisi gülnar ablet ikenliki ashkarilanmaqta.

Mushu ayning 10-Küni aqsuning awat nahiyisidiki xitay saqchiliri bir siyasiy mehbusni éghir aghriq halitide ailisige tapshurup bergen. Ular mehbusni ailisige tapshurghanda uning késel ikenlikige ait ispatname yazduruwalghan. Aile mehbusni awat nahiyilik doxturxanigha aparghinida doxturlar uni dawalap saqaytishqa közi yetmigen we késelni ürümchige yollighan. Ürümchi 2-Doxturxanigha apirilghan bimar qutquzush ünüm bermey jan üzgen. Charisiz aile bu heqte héchkimge héchnéme déyelmigen؛ ölgüchining dostliri jesetni resimge élip ündidar qatarliq taratqularda tarqatqan. Resimlerde jesetning yüz we put barmaqliridiki zéde izliri körülmekte we xewerde ölgüchining qéyin-Qistaqtin ölgenlik éhtimalliqi eskertilgen. Yene xewerde bayan qilinishiche, ölgüchi buningdin 8 ay burun chetel bilen qanunsiz alaqilishish gumani bilen tutqun qilinghanliqi bayan qilinghan. Xewerde ölgüchining aqsu awattin ikenliki bayan qilinghan bolsimu, emma kespi heqqide melumat bérilmigen. Bu uchurdiki ölgüchining jinsi we yurti radiomizda buningdin burun xewiri bérilgen bir tutqunning kimlikini eske salmaqta؛ yene bu ikki xewerdiki mehbusning tutulghan waqti we tutulush sewebimu oxshiship ketmekte. Eyni chaghdiki éniqlashlirimiz dawamida tutqunning awat nahiyilik sot mehkimisining katipi ikenliki we ismining bolsa gülnar ablet ikenliki éniqlanghan idi.

Eyni chaghda awattiki alaqidar xadimlar awat nahiyilik sotta gülnar ablet isimlik bir xadimning xizmettin toxtitilghanliqini yoshurmighan bolsimu, uning néme üchün jazalanghanliqi heqqide tepsiliy melumat bermigen. Biz bügün awat nahiyilik sot mehkimisige köp qétimlap téléfon qilghan bolsaqmu, téléfonni qobul qilghuchilar chiqmidi. Biz axiri, nöwette chetelde yashawatqan, awat nahiyiside kengri alaqe tori bolghan bir uyghur muhajirdin, gülnar abletning hayat yaki emesliki heqqide melumat soriduq. Muhajir xanim aqsudiki munasiwetlik kishilerdin sürüshte qilish arqiliq, gülnar abletning 10-Mart küni wapat bolghanliqi heqqide uchur yetküzdi.

Soal: zumret xanim, gülnar abletning hayat yaki emesliki heqqide uchur alalidingizmu?
Jawab: aldim. Awattiki bir sabiq xizmetdishimning déyishiche, gülnar ablet tügep ketkendin kéyin, gülnar abletning ailisi nazaret astida iken, shunga méning tonushlirim ölüm petisige bérishqa pétinalmaptu.

Soal: sizge bu uchurni bergen kishiler, gülnar abletning hayat yaki emeslikini bilish imkanigha ige kishilermu? yeni mushu xewer ishenchlikmidu sizche?
Jawab: awattek bir nahiye üchün, bu nahayiti chong bir ish, buni jemiyetke ariliship yürgen hemme kishi bileleydu. Men gülnar abletning ehwalini sorishimgha bir dostum «senmu bu gepni sorighininggha qarighanda otni paxtining ichide saqlighini bolmaydiken-De?» dédi, mushuning özimu gölnar abletning béshigha bir ish kelgenlikining belgisi, men 4 kishidin sorudum, hemmisila, gülnar abletke bolghan hésdashliqini ipadilidi.

Soal: sizmu wetende xizmet munasiwiti bilen qanun sahesidikiler bilen yéqin munasiwette bolup baqqan biri bolush süpitingiz bilen, gülnar abletning tutulush we jan üzüsh sewebini qandaq texmin qilisiz?
Jawab: texmin emes, ehwalning éniq jeryanini uqtum. Gülnar ablet shinjang uniwérsitétining qanun fakultétini püttürgen iken, nahiyilik sotta xatiriligüchi (pütükchi) iken. Bultur 6-Ayda bir sot échiliptu؛ sot ölüm jazasi bérilgen bir siyasiy mehbus üstidin iken. Sot jeryanida mehbusqa gep qilish pursiti bermigendin bashqa heddidin ziyade qattiq-Qopal muamile qiptu؛ bu jeryanni qol téléfonigha chüshürüwalghan gülnar ablet sottiki bu körünüshni q q toridiki dostlar chembirikige yollap «buninggha siler qandaq qaraysiler?» dep soraptu. Yeni siyasiy meqsetlik qilghanmu ish emes, peqet közi körgen heqsizlikke qarshi dostliri bilen pikirliship baqmaqchi. Bu körünüsh derhal tordin öchürülüptu we u tutqun qiliniptu؛ aridin 8 ay ötkende öre turghuchiliqi yoq halette ailisige qayturuluptu.

Gülnar abletning qolgha élinish we öltürülüsh jeryani heqqide resmiy dairiler teripidin éniq melumatqa érishelmigen bolsaqmu, uyghur rayonining omumi weziyiti we weqe heqqide tarqalghan gheyriy resmiy uchurlar, uning atalmish dölet mexpiyetlikini ashkarilash jinayiti bilen eyiblengenliki we qamaqxanining nachar sharaiti we qéyin qistaqlar sewebidin jan üzgenliki éhtimalgha yéqin körülmekte.

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Turkish officials trying to identify group found in Thailand

 

Friday, March 14, 2014

Source tells the Anadolu Agency that he suspects unidentified group are Uighur Muslims from Xinjiang province in China.

HAT YAI, Thailand – Diplomats from the Turkish Embassy in Bangkok arrived at an immigration detention center in southern Thailand on Friday to identify 220 people who claim to be Turkish refugees and have expressed a desire to be relocated to the country.

 

 “I have been instructed to establish their identity. My findings will be passed to my headquarters. They don’t have documentations, as far as I know,” Ahmet Akay, the deputy chief of mission from the Turkish Embassy in Bangkok told the Anadolu Agency.  

 

Speaking to reporters immediately after a brief meeting with the refugees’ leaders, Akay said they appeared to be speaking a dialect of a Turkic language and that they had expressed a desire to be located to Turkey.    

 

 When asked if the refugees were Turkish citizens, Akay said: “Ethnicity and citizenship are two different thing. This is a humanitarian situation.”    

 

He said it was not up to the embassy in Bangkok to decide whether they would be permitted to relocate to Turkey, or whether they would be classified as asylum seekers. 

 

The two diplomats will remain at the scene until Sunday to work with Thai officials to determine the identity of the 220 refugees — 78 of whom are men, 60 are women and 82 are children, mostly toddlers.    

 

The group was discovered Wednesday night residing in a remote camp surrounded by a rubber plantation and was immediately relocated to the detention center. 

 

Authorities initially tried to separate the women and children from the men to place them at a government-run Child Protection Centre, but the men refused to allow them to do so. 

 

The group then spent two nights in tents at the Immigration Detention Centre compound, which is situated less than two kilometers from the entrance to Hat Yai International Airport.  

 

During this time, authorities were unable to garner little information from them.

 

Police Major General Thatchai Pitaneelaboot, the chief of Thailand’s immigration bureau in the south, said the refugees would not provide any personal information, such as their country of origin, their nationality or how they arrived in southern Thailand.    

 

 Only one person, a presumed leader of the group, would talk and all he would say was that his people are “Turkish” and added that he would only talk to Turkish officials, Pitaneelaboot said.    

 

A group of local Thai Muslim females arrived at the detention Friday afternoon with halal food and to act as go-between for the authorities by speaking Arabic, yet the refugees refused to provide any more information. 

 

A turning point came with the arrival of the Turkish diplomats and a self-proclaimed teacher Erkin Ezizi, who flew from Ankara and arrived in southern Thailand on the same flight as the Turkish diplomats. 

 

The refugee men wept openly on seeing him. Some walked over and hugged Ezizi tightly as he appeared to comfort them with encouraging words. 

 

Ezizi was traveling on a Turkish passport but a Thai translator said, judging from his dialect, he may have been an ethnic Uighur living in Turkey. 

 

Ezizi and the diplomats urged the refugees to cooperate with Thai immigration officials who have expressed frustration over their inability to communicate with the refugees and the refugees unwillingness to provide basic information about their country of origin, their immediate plans in southern Thailand or how they arrived in the Southeast Asian country. 

 

Thai immigration officials also held a closed door meeting with a Chinese official from the consulate in Songkhla province on Friday morning but the diplomat did not meet with the refugees or speak to the press. 

 

“The Chinese diplomat just wanted our briefings and informed us that they stand by to provide any assistance should we request it,” Police Major General Thatchai said. 

 

Thatchai said he suspected that the refugees are part of a human trafficking network that work with local “agents.” 

 

“Rohingya refugees (from Burma) have come through this region and lately more Bangladeshi have been arriving on our shores. This is the first of such a group, of this scale, who appeared to have originated from Central Asia,” Thatchai said.

 

He added that Thailand has a porous border with many entry points, especially along the coastal areas, making it easy for people to enter.   

 

In what appeared to be a related incident, Malaysian border officials have detained 62 self-proclaimed “Turks” suspected of entering Malaysia illegal on its northern border with Thailand. They were spotted on the Thai-Malaysian border fence at about 5:30am on Thursday.  

 

 Authorities have yet to establish if the 220 “Turks” in southern Thailand were from the same human trafficking network. 

 

Senior Thai government officials told the Anadolu Agency on Friday that they are aware that the entire world is watching and that they have to be careful about how they handle this issue. 

 

A source working in an environment connected to the livelihood of refugees told the Anadolu Agency on Thursday that he suspected that the unidentified group of Muslims are Uyghur from Uyghuristan. 

 

 “If it is established that they are Uighur from Xinjiang, it could be a diplomatic headache if the Chinese government decide to pressure Thailand and ask for their deportation,” the man, who did not wish to be named for reasons of confidentiality, said,

 

 Malaysia came under strong criticism from human rights organizations in December 2013 when officials deported six Uyghur.    

 

 Similarly, in December 2009, Cambodia, despite objections form the United States and the United Nations, deported 20 ethnic Uyghur minority back to China. 

 

The deportation came at the height of communal violence between ethnic Han Chinese and the local Uyghur in the Chinese province of Xinjiang. Nearly 200 people, mostly Han Chinese, were killed during the riot. 

 

The Uyghur people are a Turkic-speaking ethnic minority group who have accused the Chinese of government of human rights violation and discrimination against them. 

Copyright © 2014 Anadolu Agency

TAYLAND ORMANINDA 200 TÜRK MÜLTECİ BULUNDU !

TAYLAND ORMANINDA 200 TÜRK MÜLTECİ BULUNDU !

Eşi benzeri görülmemiş olay…

TAYLAND ORMANINDA 200 TÜRK MÜLTECİ BULUNDU !

Tayland polisi, bir ormandaki gizli kampta 200 Türk mülteci bulunduğunu açıkladı. Polis olayı “eşi benzeri görülmemiş” olarak nitelendirdi.

Tayland polisi, ülkenin güneyindeki Songkhla bölgesindeki bir ormandaki gizli kampa yaptığı baskında, 200 Türk mültecinin yakalandığını söyledi.

Ülkenin güneyinde Malezya sınırı yakınlarındaki Songkhla vilayetinde bulunan kamptaki mültecilerin kendilerini ‘Türk’ diye nitelendirdiği bildirildi. İnsan Hakları İzleme Örgütü’nün Tayland temsilcisi gruptakilerin Çin’den gelen Uygur Türkleri olup olmadığını saptamaya çalıştıklarını söyledi.

Polis Müdürü Thatchai Pitaneelaboot, ‘Burada bu kadar çok Türk’ün ele geçirilmesi eşi benzeri görülmemiş bir durum’ diye konuştu. Polisin verdiği bilgiye göre yakalanan 200 kişinin üzerinde kimlik bulunamadı. Deutsche Welle’nin haberine göre söz konusu kişiler Türkiye’den geldiklerini iddia ediyorlar.

TAYLAND

Tayland polis yetkilileri mültecilerin aileler halinde bulunduğunu ve çoğunun kadın ve çocuk olduğunu belirterek, eşyalarını yanlarında taşımaları nedeniyle buradan başka bir yere gitmek istedikleri izlenimi verdiklerini kaydetti.

Grubun Tayland’a nasıl geldiği belirsizliğini koruyor. Polis gözaltına alınanların sorgulanması için tercüman beklendiğini açıkladı. Tayland’daki Türk büyükelçiliği ise konudan haberdar olmadığını açıkladı.

SÖZCÜ
http://www.millibirlikhaber.com/tayland-ormaninda-200-turk-multeci-bulundu.html

Ghayip Anisi Qurbangül Xanim: Biz Tartiwatqan Azaplar, Kunming Weqesi Qurbanliriningkidin Éghir

Muxbirimiz shöhret hoshur
2014-03-07

1 – Mart kunming weqesi bezi siyasiy mulahizichilerning, uyghurlarning ötmüshi we bügüni heqqide qelem tewritishge türtke bolghan bolsa, bu yene xitay hakimiyitining éghir ziyankeshlikige uchrighan bir qisim aililerni özlirining bundin burun béshidin ötken échinishliq kechmishilirini eslishige türtke boldi.

Ghayip alimjan hélajining anisi qurbangül xanim, özlirining béshigha kelgen pajiening kunmingda öltürülgenlerning aile – Tawabatiningkidinmu échinishliq ikenlikini tilgha élip «biz balilirimizning jesitigimu ige bolalmiduq, ölgenliki heqqide uchurghimu érishelmiduq, uchurini sorighanliqimiz üchün öyimizdin qoghlanduq» dédi. Qurbangül xanim yene xitay saqchilirining uning öyige bésip kirip nareside balilirining aldida pishanisige qoral tengligenlikini we buningdin qorqup ketken 4 yashliq balisining bir yilghiche ésigha kélelmigenlikini eskertti.

Hörmetlik radio anglighuchilar, kunmingda weqe yüz bergendin kéyin biz, xitay hökümitige yillardin béri yighlap – Yalwurup derdini anglitalmaywatqan we mushu yighlap – Yalwurghini üchün düshkellengen, ishxanilardin heydiwétilgen, tutup solap qoyulghan erzdar anilarni ziyaret qilduq we ularning weqe heqqidiki tesiratini soriduq. Erzdar nurungül toxti «méni bular bek bozek qilghan, balamni xitay élip qachsa, méni türmige apirip solap qoyghan, kunmingdiki weqeni anglap birsi derdimni élip bergendek xosh boldum» dédi. U yene bu xoshalliqining bashqa ish üchün emes, peqet hökümetning uyghurlar junggudin razi dégen teshwiqatining pakit arqiliq inkar bolghanliqidin ikenlikini eskertti. 16 Yashliq ghayip alimjan hélajining anisi qurbangül xanim, özining besh yildin buyan tartqan azaplirini eslep ötkendin kéyin, bügüngiche téxi axbaratqa ashkarilimighan 4 yashliq oghli uchrighan ziyankeshlik heqqidimu toxtilip ötti. Bayan qilinishiche ghayip oghli tutup kétilgen küni 4 neper qara kiyimlik saqchi hélaji ailisige qoralliq basturup kirip, ailidiki ata – Anining her ikkisining pishanisige qoral tenglep turup öyde axturush élip barghan. Öy igiliri saqchilarning axturush élip bérishigha héchqandaq naraziliq bildürmigen, hetta éghizmu achmay süküt qilip turghan ehwalda élip bérilghan. Téximu muhimi saqchilarning bu qorqunchluq herikiti 4 we 12 yashliq ikki naresidining köz aldida dawam qilghan. Shunga saqchilarning shu künki qorqunchluq qiyapet we qorqunchluq awazidin yüriki ézilgen 4 yashliq bala bir ayghiche jöylüp uxliyalmighan, bir yilghiche kochida saqchilarni körse qorqup yaymichilarning taxtisining astigha yaki exlet sanduqlirining arqisigha möküwalghan.

Qurbangül xanim sözining axirida, özi béyjingdin tartip – Sörilip tutup kélinginide, béyjingliqlarning tamasha körüp turghanliqini eslidi. U bu nuqtida uyghur xelqi uchrawatqan zulumgha xitay xelqining tamashibin bolup qarap turmasliqi kéreklikini, xitay hökümitining zorwanliqigha uyghur xelqi bilen bir septe turup qarshi turushi kéreklikini, undaq bolmighanda, bir dölet ichide yüz bériwatqan adaletsizlikning bu dölettiki hemme puqrani teng ziyangha uchritidighanliqini eskertip ötti.

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