Аннотация:The basis of traditional Turkic culture was nomadism as the most favorable form of economic management in the existing conditions. Nomadism should be understood as a form of interaction, balance, harmonious coexistence of nature and man. This way of life determined the corresponding world view, whereby a person did not think himself outside of an inseparable unity with nature, instead being a part of its integrity, because for the traditional person the whole world was animated. In traditional culture, the thing was not conceived outside the person; it lived and died with him, carrying information about its owner. However, the traditional worldview is not a concrete individual’s outlook, but rather a view of the human race in general, of the human collective. The subject of this worldview is the tribe, while each individual is still far from developing an independent worldview. The veneration of nature, the sun, the moon, the sky, of fire, which is characteristic of the traditional worldview, is expressed in an extremely ritualized system of relations that determine human behavior. Dependence of an individual on the will of the clan, understanding the place of a person in society reveals basic concepts of the Kazakh traditional worldview such as aruah, ryhm, kydyr, kut. Traditional concepts of the Kazakh people about the place of man in the world and in society are distinguished by the explanation and interpretation of everything that happens in human life - luck, success, wealth, happiness and, conversely, failures, disasters, losses, direct intervention of external forces. Man is not the cause of all that happens in his life, and not the subject of his destiny; instead, they are determined by somebody else, be it God, kydyr, aruah, or the "bird of happiness".
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The fact that the laws and taboos developed by the clan, in many respects, had an external, unconscious character for the traditional person, also speaks of the lack of independence of human individuality. In his actions, man was guided by rigid generic laws, whose nature he often did not think of, the meaning of which was not his conviction. Therefore, in developing conditions and transforming social relations, there are changes in the world view: taboos collapse, ceasing to have the status of the law, disappearing from memory. At the same time it should be noted that, despite the rigid rules and prohibitions prevailing in the clan society, the process of individualization, isolation of the individual from the tribal collective did occur. The heroes of epics are the individualities that have emerged from the "mute community", which begin to act contrary to the rigidly developed system of patrimonial laws. The epic hero is the mirror of the clan, the embodiment of its power and unity; he is an image in which the clan realizes itself. Not every person is a hero, but only one who makes universal destiny the basis of his individual life. And such epic heroes as Korkyt-ata, who sought the ways of immortality, the batyrs Koblandy and Alpamys, and even more so Tolegen and Kyz-Zhibek, Kozy-Korpesh and Bayan-Sulu, who claimed free choice of their loved one in spite of patrimonial politics and dominant traditions, no longer fit in into the ancestral consciousness. And that is why epic tales speak more and more insistently of the need to adhere to rules and patrimonial laws, of the necessity to act like everyone in accordance with the established traditions.