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Yärkäntning baghida bulbul, sayraydu sähär tangda Nakhsha eytip saz chelip, dostlar oynaymiz gulistanda Chalsangchu rawabingni sataringni, Yärkäntning muqamigha, Dostlar zoqlunup qalsun, dostlar, Yärkäntning sadasigha Yärkänt yolida ösäk, ösäkni berip korsäk Ösäktiki dostlarni dostlar qochaghlap turup söysäk The nightingale in Yärkänt's orchard sings at dawn Let's sing and play our instruments, friends, and play in the flower garden Play your rawab and satar for the muqam of Yärkänt Let's entertain ourselves, friends, with the songs of Yärkänt There's woodland beside the Yärkänt road, let's go and see Friends, let's embrace each other in the woodland Driving along the road leading west out of Zharkent on our way to a mäshräp gathering we pass an area of scrubby woodland. Our driver Nurmuhämmät bursts into song. This song, Ösäk Sadasi, he explains, is the anthem of the mäshräp. But this mäshräp isn't going to be much fun, he complains. He gestures towards his neck. This will be a dry gathering; no alcohol allowed. The town of Zharkent (Yärkänt in the Uyghur pronunciation) lies in southeast Kazakhstan, near the Chinese border crossing and trading centre of Khorgas. The new highway -built with Chinese money under the Belt and Road Initiative -has by-passed Zharkent. It retains the feel of a Soviet-era Central Asian town with its single-storey houses with sloping corrugated iron roofs and thick whitewashed walls. A ramshackle but thriving bazaar runs along the street leading to the old Zharkent mosque. Now a heritage site, this nineteenth-century monument combines the distinctive Chinese-style curved tiled roof with a Central Asian dome and minaret. The mosque and bazaar attest to the complex histories of

Камалов А. К. ИСТОЧНИКОВЕДЧЕСКИЕ ЗАРИСОВКИ ПО ВОЕННО-ПОЛИТИЧЕСКОЙ ИСТОРИИ УЙГУРСКОГО КАГАНАТА Статья обращается к малоизвестным эпизодам военно-политической истории Уйгурского каганата (744-840 гг.) в Монголии на основе сопоставительного изучения древнеуйгурских рунических надписей и китайских сочинений эпохи Тан. Сведения Терхинской (Тарьятской) надписи, созданной по повелению фактического основателя Уйгурского каганата Элетмиш Бильге-кагана в 753-756 гг. и введенной в научный оборот в 1980-е годы, ставятся в контекст известных по другим источникам данных о военных походах уйгуров в Восточный Туркестан, целью которых было установление контроля над основными магистралями Великого Шелкового пути. Сведения уйгурской надписи также привлекаются для анализа дворцовых переворотов, произошедших в уйгурской столице-городе Ордубалыке в 779 и 790 гг. На основе сопоставительного анализа данных источников делается заключение о том, что участие внучки танского генерала Пугу Хуайэня по имени «принцесса Ябгу» во дворцовом перевороте 790 г. является еще одним подтверждением высокого положения токузогузского племени бугу (кит. пугу) в родо-племенной иерархии Уйгурского каганата, о чем также свидетельствует найденная недавно в захоронении Шорон бумбагар эпитафия вождя племени пугу И-ту-шо-е, составленная в 678 г. на китайском языке. Ключевые слова: история, рунические памятники, китайские источники, Уйгурский каганат, Танская империя Kamalov А. К. SOURCE STUDIES SKETCHES ON MILITARY AND POLITICAL HISTORY OF THE UYGHUR KAGHANATE The article examines unknown episodes of military and political history of the Uyghur kaghanate (744-840 AD) in Mongolia based on comparative analysis of the Old Uyghur runic inscriptions and Chinese historical sources of the Tang Empire. The accounts of the Terkh (Taryat) inscription compiled by order of the factual founder of the Uyghur kaghanate Eletmish Bilge kaghan in 753-756 and discovered in the 1980s by Soviet and Mongolian scholars are put into 110 the context of the information of other sources on military marches of the Uyghurs to Eastern Turkistan aimed at establishing control over the Great Silk Road that crossed oases of the region. Accounts of the same Uyghur inscription are used to elucidate coup d'etats in the capital city of the kaghanate-city of Ordubalyk, in 779 and 790. Based on comparative analysis of the sources the author concludes that involvement of the granddaughter of the Tang general of Toquz-oghuz (Uyghur) origin Pugu Huaien called in the Tang dynasties the 'Princess Yabghu' in the coup d'etat of 790 should be considered as an important confirmation of a high position of this clan in the tribal hierarchy of the Uyghur kaghanate. A high position of the Toquz-Oghuz (Uyghur) clan bughu (Chin. pugu) in the tribal structure of the kaghanate is also demonstrated by the Chinese epitaph of Yi-tu-shuo-ye, a chief of the Pughu tribe, established after his death in 678: this epitaph is discovered in Shoron Bumbaghar grave in Mongolia by joint Mongol-Russian archeological expedition.

The article discusses the birth of a national historical discourse in Central Asia at the turn of the 20th century with special reference to the Taranchi Turks of Russian Semirech’ye (Zhetissu) and early example of Uyghur national history written by the Taranchi intellectual Näzärγoja Abdusemätov (d. 1951). The article shows how intellectuals among the Taranchi Turks, an ethnic group who settled in the Semirech’ye oblast of the Russian Empire in late 19th century, became involved in debates on nations and national history organized on the pages of the Tatar newspapers and journals in the Volga region of Russia. Näzärγoja Abdusemätov’s published work Ili Taranchi Türklirining tarihi (‘History of the Taranchi Turks of Ili’) receives particular attention as part of an examination of the evolution of the author’s ideas about an Uyghur nation.

The history of Uyghurs, the Turkic Muslim people indigenous to the Xinjiang Uyghur Autonomous Region of the People’s Republic of China, also known as East Turkestan, is represented differently in historiographies of many countries. Chinese historiography depicts Uyghurs as migrants in their homeland, referring to the migration of nomadic Uyghurs from the present territory of Mongolia in 840 ce, in contrast to the Han Chinese who started settling down in this region much earlier. The history of Uyghurs is interpreted in Chinese works based on the concept of a “Chinese nation,” according to which all peoples populating the country have comprised one nation since ancient times. Uyghurs are therefore depicted as people who never set up their own independent states. The Uyghur ethnocentric vision of the past, on the contrary, substantiates the indigenousness of Uyghurs to their homeland. It highlights the Central Asian origin of Uyghurs, who belong to the family of Turkic nationalities and have a history much longer than that of the Han Chinese. As an oppressed ethnic minority in China, Uyghurs were excluded from writing their own history; therefore, a Uyghur national narrative was developed mainly outside China. Soviet historians made significant contributions to the formulation of the main principles of Uyghur national history. The process of writing Uyghur history is influenced by dominating narratives in üüü and other countries that have sizable Uyghur communities (Turkey and post-Soviet Central Asian nations). Despite the domination of narratives on the history of Uyghurs in many countries, academic research on Uyghur history has gained significant achievements, although as a field of research Uyghur and Xinjiang studies occupy peripheral positions in Central Eurasian studies.