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=== ''From the Darkness of Ages'' === === ''From the Darkness of Ages'' ===
Idris' '']'' is considered his ] ''{{ill|From the Darkness of Ages|ru|Из тьмы веков}}'' ({{lang|ru|Из тьмы веков}}, ''Iz t'my vekov''; 1968),{{sfn|Gould|2016|p=88}} written in ], a mountainous village in Ingushetia, near which much of the story takes place, from 16 August 1965 to 10 February 1967.{{sfn|Gould|2020|p=407}} Based on rich folkloric, ethnographic, historical and documentary material about life of the Ingush in the second half of 19th – beginning of 20th century life,{{sfn|Yandieva|2005}} the novel's purpose was to describe the most important moments of national history of the Ingush from the point of view of ] and the principle of ].{{sfn|Dakhkilgov|Martazanova|2013|p=386}} It became not only the main book of Idris during his lifetime, but also the main book of all Ingush literature, in which activated Idris' talent in connecting historical fact and artistic fiction, writing a broad epic view of history, personality and exploring the deep layers of human character.{{sfn|Dakhkilgov|Martazanova|2013|pp=386–387}} Idris' '']'' is considered his ] ''{{ill|From the Darkness of Ages|ru|Из тьмы веков}}'' ({{lang|ru|Из тьмы веков}}, ''Iz t'my vekov''; 1968),{{sfn|Gould|2016|p=88}} written by him in ], a mountainous village in Ingushetia, near which much of the story takes place, from 16 August 1965 to 10 February 1967.{{sfn|Gould|2020|p=407}} Based on rich folkloric, ethnographic, historical and documentary material about life of the Ingush in the second half of 19th – beginning of 20th century life,{{sfn|Yandieva|2005}} the novel's purpose was to describe the most important moments of national history of the Ingush from the point of view of ] and the principle of ].{{sfn|Dakhkilgov|Martazanova|2013|p=386}} The main theme of the novel is ] (good faith in the future) which for the Ingush people, who have been not once deported and resettled, is the most precious feeling, necessary today.{{sfn|Patiev|2013}}

The novel became not only the main book of Idris during his lifetime, but also the main book of all Ingush literature, in which activated Idris' talent in connecting historical fact and artistic fiction, writing a broad epic view of history, personality and exploring the deep layers of human character.{{sfn|Dakhkilgov|Martazanova|2013|pp=386–387}} Although there were already novels in Ingush literature, Idris, however, gave this genre a large-scale epic character with ''From the Darkness of Ages''. Amongst readers arose opinion that the novel is an encyclopedia of the life of the Ingush people during the second half of the 19th century but Idris refused such a definition.{{sfn|Patiev|2013}}


==Translations into English== ==Translations into English==

Revision as of 16:05, 2 February 2024

Soviet writer and poet (1910–1993) In this name that follows Eastern Slavic naming customs, the patronymic is Murtuzovich and the family name is Bazorkin.
Idris Bazorkin
Native nameБайсаранаькъан Идрис
Born(1910-06-15)15 June 1910
Bazorkino [ru], Nazran okrug, Terek Oblast, Russian Empire
Died31 May 1993(1993-05-31) (aged 82)
Grozny, Chechen Republic of Ichkeria
Resting placeEgikal, Ingushetia, Russia
Occupationwriter, poet, playwright
LanguageIngush, Russian
Alma materPedagogical institute of Vladikavkaz (1933)
Period(1928–1993)
Genrehistorical fiction, literary realism
Notable awardsOrder of Friendship of Peoples

Idris Murtuzovich Bazorkin (15 June [O.S. 3 June] 1910 – 31 May 1993) was a Soviet writer, poet and playwright whom many consider to be the founder of modern Ingush literature [ru]. He was also a politician and a statesman. His major work is the historical novel From the Darkness of Ages [ru] (Iz t’my vekov; 1968).

Life

Early life

Born on 15 June 1910 in Bazorkino [ru], Russian Empire, in the family of the tsarist officer Murtuz-Ali, Idris was of Ingush background. The Bazorkin branch of the Gazdiev family came from the village of Egikal in mountainous Ingushetia. Idris' grandfather, Bunukho [ru], was one of the first Ingush generals of the tsarist army; granduncle was the founder of the village of Bazorkin, Mochko [ru]. Murtuz-Ali, the third son of General Bunukho Bazorkin and an officer in the tsarist army. Not wanting to come under Soviet rule, he emigrated to Qajar Iran during the Russian Civil War and died there in 1924. Idris' mother Gretta, a daughter of the Swiss engineer Louis de Ratzé, who worked in Vladikavkaz, instilled in Idris the foundations of Russian and Western European cultures. Not wanting to emigrate with her husband to Iran, she remained in Vladikavkaz where she died in 1923.

At first, Idris studied in the preparatory class of a gymnasium in Vladikavkaz, but being affected by the Russian Civil War he was forced to continue further studies in a madrasah of his native village, Bazorkino, the impressions from which later formed the basis of one of his first stories, Boang (lit. 'Trap'). In 1924, Bazorkin entered the preparatory department of the Ingush Pedagogical College in Vladikavkaz. While there, Idris for the first began acquaintanced with literature by writing poetry for the handwritten magazine Red Sprouts, organized by Victoria Abramova and Tembot Bekov [ru]. One of Idris' teachers was a professor and linguist Mikhail Nemirovsky who offered Idris to become his student and heir by becoming a linguist. Idris, not wanting to give up literary activity, refused the offer.

In 1930, after graduating from the College, Bazorkin entered the Social and Literary Department of the North Caucasus Pedagogical Institute in Vladikavkaz. During his study years, Idris wrote stories, plays, poems and articles. In 1932, Bazorkin, in collaboration with Mukharbek Shadiev, published a textbook of the Ingush language for 1st grade in rural schools. The drawings for the publication were also made by Bazorkin. In 1933, in collaboration with A. Akhriev and Akhmet Oziev, he published a primer for rural schools.

In 1932–1934, Idris combined his studies in Vladikavkaz with work as a teacher in the villages of mountainous Ingushetia. In 1934, the Ingush national publishing house "Serdalo" in Vladikavkaz (Ordzhonikidze) published a collection of poems and stories by Bazorkin Nazmanch ('Singer'). A significant year for Bazorkin was 1934 as he participated in the First All-Union Congress of Soviet Writers as a delegate from Checheno-Ingushetia, where he met the writer Maxim Gorky and was accepted into the newly formed Union of Writers of the USSR.

In 1934–1935, Bazorkin, together with the Chechen-Ingush Theater Studio [ru], underwent an internship at the Tbilisi State Theater named after Shota Rustaveli. In 1935–1938, he worked as the head teacher of the Pedagogical Workers' Faculty in Ordzhonikidze. In 1937, the first multi-act play in Ingush literature, At Dawn, written by Bazorkin in 1934–1935, which tells about the Russian Civil War in the North Caucasus in 1919. In 1938, translated into Ossetian by A. Tokaev, it was staged at the North Ossetian State Theater.

In 1934 Ingush Autonomous Oblast and Chechen Autonomous Oblast were merged into Checheno-Ingush Autonomous Oblast and Bazorkin, like almost all representatives of the Ingush intelligentsia, moved from Ordzhonikidze to Grozny in 1938. There he worked as the head of the Literary Department of the Checheno-Ingush State Drama Theater. With the beginning of the Great Patriotic War, the main theme of Bazorkin's work became the theme of the fight against the Nazis and victory over them. Being a full-time lecturer for the regional party committee and a correspondent for republican newspapers and radio, he, together with his colleagues, travelled to the cities and villages of Checheno-Ingushetia, Kabardino-Balkaria, North Ossetia, speaking to soldiers and the population of front-line and rear settlements, on the radio, writing in essays and articles in the press, writes works with characteristic titles about the deeds of the Nazis on their native land: "We will not forgive!", "The face of the enemy", "At the open grave", "The anger of the people", "The honor of a mountain woman", "Son of the Motherland", "A word to the Chechen-Ingush intelligentsia", "They will not pass", etc. In 1943, due to the retreat of German troops from the territory of Checheno-Ingushetia, the writer decides to switch exclusively to literary work.

In exile

On 23 February 1944, the Chechen and Ingush were deported to Kazakh SSR and Kirghiz SSR. Idris was deported to Kyrgyzstan where he began working as an administrator at the Frunze Opera and Ballet Theater [ru]. It was forbidden for exiled writers to write and publish at that time, so Bazorkin resorted to collecting material for his works, hoping for further rehabilitation.

The deported peoples, especially after the 20th Congress of the Communist Party of the Soviet Union, began to hope that justice would be restored to them. In Kazakhstan and Kyrgyzstan, a national movement for returning to the homeland began, the informal leader of which was Idris, who at that time worked as the chief administrator of the State Kyrgyz Opera and Ballet Theater. On 9 June 1956, as a head of a group of representatives of the Chechen and Ingush intelligentsia, Idris arrived in Moscow to meet with the First Deputy Chairman of the Council of Ministers of the Soviet Union, Anastas Mikoyan. Mikoyan promised the delegation to multiply their letters and send them to all members of the Soviet Government and assist in the restoration of the Checheno-Ingush Autonomous Soviet Socialist Republic. On 24 November 1956, the Central Committee of the Communist Party of the Soviet Union adopted a resolution "On the restoration of the national autonomy of the Kalmyk, Karachay, Balkar, Chechen and Ingush peoples". In September 1956, a group of Ingush writers and other representatives of the intelligentsia, among whom was Idris, sent an appeal to the Presidium of the Board of the Union of Soviet writers in which they petitioned for "the return of the Ingush people to the fraternal family of Soviet peoples and the restoration of the autonomy of the Ingush and Chechens". The appeal received a great response among the Communist Party's bureaucracy, since it was forwarded by the secretary of the Board A. Surkov to the Central Committee of the Communist Party of the Soviet Union. Such initiatives of the Ingush intelligentsia had a certain positive impact on the country's leadership making the decision to restore the Checheno-Ingush Autonomous Soviet Socialist Republic.

Return

In 1957, Idris returned to Grozny. At the end of 1972, Bazorkin initiated a collective letter to the Central Committee of the Communist Party of the Soviet Union, in which he raised the issue of returning the Prigorodny District of North Ossetia to the jurisdiction of the Chechen-Ingush Autonomous Soviet Socialist Republic.

Constant discrimination of the Ingush in the Prigorodny District forced them to organize a rally in Grozny on 16–19 January 1973 [ru], at which they demanded that the Soviet authorities solve the problem of the Prigorodny region and provide the Ingush with social equality with the Ossetians. One of the leaders of this movement was Bazorkin. Despite the fact that the rally was peaceful, held under the slogans of "friendship of peoples", "restoration of Leninist norms" with the Ingush themselves maintaining order, they did not receive any reaction from the authorities and the rally ended in clashes with the police and the condemnation of its most active participants. Thus, the organizers of the rally, including Bazorkin, were accused of nationalism. Bazorkin was expelled from the Communist Party, his books were removed from libraries, and his name was deleted from textbooks and anthologies.

According to Bazorkin himself, after the rally, conditions of Ingush in the Prigorodny District improved somewhat. Ingush language appeared in schools, literature in the Ingush language arrived in the region, broadcasts in the Ingush language began on radio and television, for the first time Ingush deputies appeared in the Ordzhonikidze City Executive Committee and the Prigorodny District Executive Committee. However, much remained the same: authorities continued to limit the registration of Ingush in the district, Ingush children couldn't receive a normal education, discrimination in employment continued and Ingush were negatively portrayed in historical and fiction literature.

Last years

During the East Prigorodny conflict in the Prigorodny region of North Ossetia and in Vladikavkaz in October-November 1992, the writer was taken hostage by North Ossetian gangs, and his personal property, which included the manuscript of the continuation of the epic novel, was exported by unidentified persons. According to neighbors, four people in civilian clothes, accompanied by a platoon of fully equipped armed soldiers, arrived to Idris' apartment in a passenger car and a UAZ military minibus, and stole from his apartment several large cardboard boxes full of papers. The fate of the manuscripts is still unknown.

In November 1992, immediately after the end of the armed phase of the conflict, the writer was taken to Ingushetia, where he died on 31 May 1993. He was buried in the family village of Egikal.

Works

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Idris wrote mainly in Russian and to a lesser degree Ingush. According to writer Yakub Patiev [ru], even his Russian language -books feel as if they were written in Ingush. Bazorkin was a pioneer in many genres in the Ingush literature [ru]. According to Khanifa Martazanova, a scholar of Russian and foreign literature at Ingush State University, Idris' prose showed great interest in the concept of man, the world, and history. She also characterized it by having "thematic richness, diversity of genre forms, and artistic perfection" and "closely connected with the everyday life of the people, with its past and present, with the spiritual demands of the time, pos and solv problems that were important, relevant in nature, global and deep in their essence and content."

From the Darkness of Ages

Idris' magnum opus is considered his historical novel From the Darkness of Ages [ru] (Из тьмы веков, Iz t'my vekov; 1968), written by him in Dzheyrakh, a mountainous village in Ingushetia, near which much of the story takes place, from 16 August 1965 to 10 February 1967. Based on rich folkloric, ethnographic, historical and documentary material about life of the Ingush in the second half of 19th – beginning of 20th century life, the novel's purpose was to describe the most important moments of national history of the Ingush from the point of view of social struggle and the principle of historicism. The main theme of the novel is optimism (good faith in the future) which for the Ingush people, who have been not once deported and resettled, is the most precious feeling, necessary today.

The novel became not only the main book of Idris during his lifetime, but also the main book of all Ingush literature, in which activated Idris' talent in connecting historical fact and artistic fiction, writing a broad epic view of history, personality and exploring the deep layers of human character. Although there were already novels in Ingush literature, Idris, however, gave this genre a large-scale epic character with From the Darkness of Ages. Amongst readers arose opinion that the novel is an encyclopedia of the life of the Ingush people during the second half of the 19th century but Idris refused such a definition.

Translations into English

  • Bazorkin, Idris (2013). "First lines". British Centre for Lit. Translation (2): 43–49.
  • Bazorkin, Idris (2010). Grant, Bruce; Barker, Adele (eds.). "Evening Prayers". The Russia Reader: Culture, History, Politics. Translated by Gould, Rebecca. Durham, NC: Duke University Press: 293–302. doi:10.1215/9780822392583-047.
  • Bazorkin, Idris (2010). "Light of the Ancestors". Washington Square (27): 152–167.

Notes

  1. O.S. 3 June 1910.
  2. Russian: Идрис Муртузович Базоркин, IPA: [ɪdrʲɪs mʊrtʊzəvʲɪd͡ʑ bəzərkʲɪn]; Template:Lang-inh
  3. Idris' native village, Bazorkino, was burned and plundered by the Denikinites; Ten-year-old Idris' apartment in Vladikavkaz was robbed at gunpoint by Bicherakhov's [ru] detachments in 1920.

References

  1. ^ Yandieva 2005.
  2. Patiev 2013; Karabulatova, Ebzeeva & Pocheshkhov 2017, p. 449
  3. Patiev. sfn error: no target: CITEREFPatiev (help)
  4. Patiev 2013; Karabulatova, Ebzeeva & Pocheshkhov 2017, p. 449
  5. ^ Turkaev & Malsagov 1969, p. 27.
  6. ^ Patiev 2013.
  7. Turkaev & Malsagov 1969, pp. 27–28.
  8. Turkaev & Malsagov 1969, p. 27; Patiev 2013
  9. Dolgieva et al. 2013, pp. 531–532.
  10. Dolgieva et al. 2013, p. 532.
  11. Nekrich 1978, p. 131.
  12. ^ Shnirelman 2006, p. 292.
  13. Nekrich 1978, p. 132.
  14. Shnirelman 2006, p. 297.
  15. Karabulatova, Ebzeeva & Pocheshkhov 2017, pp. 449–450.
  16. Karabulatova, Ebzeeva & Pocheshkhov 2017, p. 450.
  17. Patiev 2016.
  18. Dakhkilgov & Martazanova 2013, p. 387.
  19. Gould 2016, p. 88.
  20. Gould 2020, p. 407.
  21. Dakhkilgov & Martazanova 2013, p. 386.
  22. Dakhkilgov & Martazanova 2013, pp. 386–387.

Sources

Further reading

  • Bazorkina, Aza (2001). Воспоминания об отце [Memories of my father] (in Russian). Nalchik: El'-Fa.
  • Kharsieva, Liliia (2007). Специфика ингушской культуры: эстетические и духовно-нравственные основы романа И. Базоркина "Из тьмы веков" [Specifics of Ingush culture: aesthetic and spiritual-moral foundations of I. Bazorkin’s novel "From the Darkness of Ages"] (in Russian). Nazran: Piligrim.
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