Abstract. This article analyzes the literary legacy of Mukhtar Auezov, a seminal figure in Kazakh literature. The purpose is to explore Auezov's multifaceted contributions as a writer, scholar, and public intellectual, with a particular focus on his magnum opus, "The Path of Abai." The research employs a combination of historical-biographical and literary analysis methods, examining primary texts and secondary critical sources. The study concludes that Auezov was not merely a biographer but a national architect who, through his exhaustive epic, codified Kazakh identity, history, and spiritual ethos for the modern world. His work elevated Kazakh literature to world standards, successfully integrating national themes with universal humanistic values [1, p. 124]. Auezov's scholarly and pedagogical activities further cemented his role as a bridge between Kazakh culture and global academic discourse.

Аннотация қазақ тілінде. Бұл мақала қазақ әдебиетінің ірі тұлғасы Мұхтар Әуезовтің әдеби мұрасын талдауға арналған. Мақсаты – жазушы, ғалым және қоғам қайраткері ретінде Әуезовтің көпқырлы үлесін, әсіресе оның «Абай жолы» деген шежірелік романына назар аударып зерттеу. Зерттеу тарихи-биографиялық және әдеби талдау әдістерін қолдана отырып, бастапқы мәтіндер мен сыни әдебиеттерді қарастырады. Зерттеу Әуезовтің жай ғана өмірбаяншы емес, кеңінен қамтылған эпопеясы арқылы қазақтың сәнін, тарихын және рухани эстосын заманауі әлемге кодтаған ұлт кураторы болғаны туралы қорытынды жасайды. Оның шығармашылығы қазақ әдебиетін әлемдік деңгейге көтерді, ұлттық тақырыптарды жалпыадамзаттық гуманистік құндылықтармен сәтті үйлестірді [1, б. 124]. Әуезовтің ғылыми-педагогикалық қызметі оның қазақ мәдениеті мен жаһандық академиялық дискурс арасындағы көпір ретіндегі рөлін нығайтты.

Аннотация на русском языке. Данная статья анализирует литературное наследие Мухтара Ауэзова, знаковой фигуры казахской литературы. Цель – исследовать многогранный вклад Ауэзова как писателя, ученого и общественного деятеля, с особым вниманием к его magnum opus, эпопее «Путь Абая». В исследовании используются методы историко-биографического и литературного анализа, рассматриваются первичные тексты и вторичные критические источники. Исследование приходит к выводу, что Ауэзов был не просто биографом, а национальным архитектором, который через свою всеобъемлющую эпопею кодифицировал казахскую идентичность, историю и духовный этос для современного мира. Его творчество подняло казахскую литературу до мировых стандартов, успешно интегрировав национальные темы с общечеловеческими гуманистическими ценностями [1, с. 124]. Научная и педагогическая деятельность Ауэзова further укрепила его роль как моста между казахской культурой и глобальным академическим дискурсом.

Introduction

The study of national literary canons is crucial for understanding the cultural and intellectual history of a people. Within the Kazakh literary pantheon, Mukhtar Auezov (1897–1961) occupies a preeminent position, not only as a prolific author but as a defining cultural force of the 20th century. The relevance of this topic lies in the need to critically reassess Auezov's legacy beyond mere hagiography, positioning his work within broader frameworks of postcolonial literature, national identity formation, and cross-cultural dialogue. The theoretical significance of the research is anchored in its contribution to the fields of Central Asian literary studies and comparative literature, while its practical value extends to education, cultural policy, and the preservation of intangible heritage. This article aims to provide a comprehensive analysis of Auezov's literary output, scholarly work, and his monumental contribution through "The Path of Abai," arguing that his oeuvre represents a deliberate and successful project of national self-representation on the global stage.

Main Part

Mukhtar Auezov's biography is inextricably linked to the historical trajectory of the Kazakh people in the late 19th and early 20th centuries. Born in 1897 in the Semey region, his early life paralleled the socio-cultural environment later depicted in his works. This intimate familiarity with the steppe, its traditions, and its oral history became the bedrock of his authenticity as a writer. His education, which spanned traditional Islamic schooling and modern Russian institutions, equipped him with a unique dual perspective, allowing him to synthesize indigenous knowledge with contemporary literary forms.

Auezov's literary career was remarkably diverse. He authored over twenty plays, numerous short stories, and scholarly treatises. His early plays, such as "Enlik-Kebek" (1917), based on a classic folk legend, demonstrated his skill in adapting oral tradition for the stage, revitalizing folk narratives for a modern audience. This work established a pattern that would define his approach: grounding literary creation in the deep well of Kazakh folklore and history. His short stories often focused on the clash between traditional ways and encroaching modernity, exploring themes of social justice, love, and personal integrity with psychological depth.

However, Auezov's defining achievement is undoubtedly the epic novel-dilog "The Path of Abai" ("Абай жолы"). The conception and execution of this work consumed over two decades of his life (1942–1956). Far surpassing a conventional biography of the poet and philosopher Abai Kunanbaev, the novel is a panoramic depiction of Kazakh society in the second half of the 19th century. Literary scholar Edward Allworth notes that such epic narratives in Central Asia often serve as "national biographies," and Auezov's work is a prime example [2, p. 178]. Through meticulously drawn characters—from elders and bis (judges) to ordinary herders and women—Auezov presents a comprehensive "encyclopedia" of Kazakh life, customs, legal traditions, and spiritual quests.

The novel's significance is manifold. First, it rescued Abai from relative obscurity and constructed him as the foundational intellectual and moral figure of modern Kazakh identity. Second, it performed a crucial ethnographic function, documenting a vanishing way of life with novelistic detail and empathy. Third, by employing the sophisticated techniques of the realist and psychological novel, Auezov elevated Kazakh prose to a complexity comparable to major European literary traditions. The work is not merely a historical account but a profound meditation on the human condition, exploring universal themes of love, betrayal, the search for truth, and the individual's struggle within societal constraints.

Auezov's contributions extended beyond creative writing. He was a formidable scholar and translator. His research into Kazakh folklore, epics like "Kozy-Korpesh and Bayan-Sulu," and Turkic linguistics opened new academic avenues. His translations of world classics—including works by Shakespeare, Pushkin, and Tolstoy—were not mere linguistic exercises but creative reinterpretations that enriched the Kazakh literary language and introduced global masterpieces to local readers. This bidirectional work—exporting Kazakh culture through his epic and importing world culture through translation—established him as a central node in cultural exchange.

His academic prestige was recognized internationally; his election as a professor at Moscow State University and as a corresponding member of the Academy of Sciences of the Kazakh SSR (and later, the Supreme Soviet of the USSR) underscored his standing. These positions allowed him to advocate for Kazakh culture within Soviet intellectual structures, navigating the complex political landscape to secure a space for national expression.

Critically analyzing Auezov's legacy requires acknowledging the context of Socialist Realism, the state-mandated artistic doctrine under which he worked for much of his career. Scholars like Diana Kudaibergenova argue that intellectuals like Auezov engaged in "negotiated creativity," using the permitted forms to advance national cultural projects [3, p. 95]. "The Path of Abai" can be read as a masterful negotiation, presenting a narrative of progressive enlightenment (aligning with Soviet ideology) that is fundamentally rooted in Kazakh nomadic humanism and resistance to colonial assimilation.

Conclusion. In conclusion, Mukhtar Auezov's legacy is that of a total intellectual who shaped the cultural consciousness of modern Kazakhstan. His literary output, crowned by the epic "The Path of Abai," successfully achieved several interconnected objectives: it monumentalized a key national hero, preserved and celebrated a complex nomadic civilization in narrative form, and demonstrated the artistic maturity of Kazakh literature. His parallel work as a scholar, translator, and educator created essential infrastructure for the continued development of Kazakh humanities.

The reliability of these conclusions is supported by the enduring canonical status of his work, its continuous scholarly analysis, and its unchallenged position in the national curriculum. Auezov transcended the role of a writer to become a cultural architect. He provided his people with a narrative mirror of unparalleled depth and beauty, a mirror in which they could recognize their past, understand their present, and contemplate their future. His work remains vital not as a relic of the past, but as a living testament to the power of literature to define, dignify, and sustain a nation's soul in a changing world. Future research could fruitfully employ postcolonial and memory studies frameworks to further deconstruct the layers of meaning in his negotiation between national identity and supranational political frameworks.

References

1. Oskenbayev A.A. Brush up your talk // My favorite Kazakh writer. – 2014. – P. 124-125.
2. Allworth, E. (Ed.). Central Asia: 130 Years of Russian Dominance, A Historical Overview. – 3rd ed. – Durham and London: Duke University Press, 1994. – 672 p.
3. Kudaibergenova, D. T. Rewriting the Nation in Modern Kazakh Literature: Elites and Narratives. – Lanham: Lexington Books, 2017. – 204 p.
4. Winner, T. G. The Oral Art and Literature of the Kazakhs of Russian Central Asia. – Durham: Duke University Press, 1958. – 257 p.