A short biography of Tukay is the most important thing. Gabdulla Tukay: short biography. There is an underground passage in Shamil's house

Gabdulla Tukay was born on April 26, 1886 in the village of Kushlauch, Atninsky district. Real name is Tukaev Gabdulla Muhammedgarifovich. His father was an ordinary parish mullah. At the age of five months, the boy lost his father, and at four years old he was left an orphan. His fate depended solely on the mercy of people who showed favorable feelings towards him.

From 1892 to 1895, Gabdulla’s life took place in the family of an ordinary peasant Sagdi, who lived in the village of Kyrlay. It was he who decided to adopt the boy. At this time, the future writer began to become familiar with the everyday life of the peasants, experiencing joys and sorrows. As he himself admitted later, life in the village showed him new facets of life. Impressions of life in the village left in the memory and, as a result, in the poet’s work a feeling of love for simple, sincere people.

The next life period of Gabdulla was associated with the city of Uralsk. He was taken there by the merchant Usmanov. In this family the mistress was his father's sister. At that time, he studied at the Tukhvatullin Madrasah “Mutygia”, which was distinguished by its progressive attitude. In addition, he was a student in the Russian class, where he showed high talent.

The revolution of 1905 also affected such a small town as Uralsk. The first Tatar periodicals appeared, among similar newspapers and magazines “Fiker”, “Uklar”, “Al-Gasraljadid” and many others. The biography of Tukai Gabdulla begins to be closely interconnected with these periodicals. He collaborates with them, speaking with numerous poems and articles on revolutionary topics.

At the beginning of 1907, the young writer left the Tukhvatullin madrasah. With the beginning of his independent life, many difficulties arise. It was during this period that the revolution was on the decline, and at the same time, there was a ban on the Tatar periodicals in which Tukai was published.

In the autumn of the same year, he decides to move to Kazan in order to begin his new creative activity here. He quickly manages to find his social circle and become close to the creative youth associated with the publication of the newspaper Al-Islah (Reform). However, he was haunted by thoughts of continuing his national-satirical slant of prose, without which it was difficult for him to imagine the further development of his own creativity and Tatar literature in general.

We can say that his plans were partially realized through his work in the satirical and humorous magazines “Yashen” (“Lightning”) and “Yalt-Yult” (“Zarnitsa”). He devoted his creative potential entirely to these publications. With their help, he tried to fight any kind of manifestations of reactionary politics. This, still early period of the writer’s work, was characterized by a passionate zeal for selfless service to the people, while a breath of love for the nation was still felt. He penetrated deeper and deeper into popular reality, quickly moving away from Enlightenment romanticism. A little later, being in conditions of harsh reaction, he noted with grief the fact of how indiscriminately evil undermines the people's soul.

The work of Gabdulla Tukay reveals a whole series of magnificent poetic and essay-journalistic works, in which his attitude towards the people is absolutely clear. His poems “Autumn Winds”, “Dacha”, “Oppression”, written in 1911, as well as the poem “What do rural people lack?” (1912) are typical examples of classical social lyrics, in which the pain of the masses is revealed through the prism of realism.

The basis of Tukay’s poetry is not so much conversational as melodic intonation. The poet argued that it is not a matter of shape, size or rhythm, the very essence lies in the meaning and the ability to convey this very meaning.

During the years of reaction, the poet's health was greatly undermined. His financial situation turned out to be very deplorable. The commercial attitude of the publishers towards Tukay’s work played a role here, as well as, undoubtedly, the disinterest of the author himself in his material well-being. He spent his miserable existence in cold hotel rooms.

During the new revolutionary upsurge, the poet’s life changes significantly. Despite the fact that his health deteriorated sharply, in 1911-1912 he decided to make trips that radically changed his life. In mid-1911, he arrived in Astrakhan, along the way becoming acquainted with the life of the Volga region (he dedicates the essay “A Little Journey” to him). Here he stayed with his friend, the poet S. Ramiev, and later met with the writer and Azerbaijani public figure Nariman Narimanov, who was exiled here for revolutionary activities in his homeland.

In the spring of next year, the writer ventured on a more serious journey, the route of which passed through Kazan, Ufa and St. Petersburg. In Ufa, Tukay meets M. Gafuri. This meeting leaves a deep, indelible mark on the lives of two national writers and further strengthens their sympathy for each other.

But in St. Petersburg, Gabdulla Tukai no longer manages to meet people like Gafuri. Despite this, the advanced intelligentsia of St. Petersburg, although they learned about Tukai’s visit at an untimely time, still tried to give him maximum attention. He stayed in St. Petersburg for thirteen days, after which the writer went to Troitsk, and then to the Kazan steppe. Having spent an unforgettable summer under the steppe sun, drinking kumiss, in the hope of improving his health, Tukay finally returns to Kazan in August. Here he worked in a stuffy printing house, and, not paying attention to his poor health, continued his literary activity.

In the last years of his life and, at the same time, creative activity, Tukai comprehended the reality of the people more and more closely, and moreover, he perceived the confrontation between the people and society more and more sharply (“My first thing after waking up”, “On the occasion of the anniversary” and others). The writer endlessly waged an irreconcilable struggle not only with reality, but also with his own mistakes and illusions that arose in the process of searching for justice and truth.

On April 15, 1913, Gabdulla Tukay died. He left this world at the peak of his talent.

Please note that the biography of Tukay Gabdulla presents the most important moments from his life. This biography may omit some minor life events.

Gabdulla Tukay (Tukay Gabdulla Mukhamedgarifovich) was born on April 26, 1886 in the village of Kushlauch, Kazan province (now this territory is part of the Arsky district of Tatarstan). The father of the future writer was the parish mullah. He died when his son was only five months old. A few years later, Gabdulla’s mother also died. The boy began wandering around foster families. The future writer began to study in the period 1892-1895, when he lived in the family of the peasant Sagdi. From the village of Kyrlay he left for Uralsk, which at that time was the capital of the Ural Cossack army and was part of the Orenburg province (today the city is located in western Kazakhstan). In this city, the boy was accepted by the family of his paternal aunt.

The family of the merchant Galiaskar Usmanov, who sheltered Gabdulla, sent the young man to study at the madrasah of the progressive-minded philanthropists the Tukhvatullins. At the same time, he attended a Russian class, where he began to read the poems of Pushkin and Lermontov. Already at that time, teachers began to note the bright talent of Tukai, who tried himself in literature. Tukay's works were first published in 1904. They appeared on the pages of the handwritten publication “Al-Ghasr al-Jadid” (“New Age”). At the same time, the young writer translated Krylov’s fables and Koltsov’s poems into Tatar. The revolutionary events of 1905 were also reflected in Tukay’s work. He actively published poems with relevant content in the publication “Fiker”. In the autumn of 1907, Tukai arrived in Kazan, determined to devote himself entirely to creativity. The young talented author was able to quickly enter literary circles, becoming close to the youth who united around the newspaper Al-Islah (Reform). During this period, Tukay’s works were published in the satirical publications “Yashen” (“Lightning”) and “Yalt-Yult” (“Zarnitsa”). Over the following years, Tukay increasingly turns to essays; in his journalism, historical optimism is gradually replaced by sober assessments of the rural reality of that time, and the desire to reflect sharp social contrasts. At this time, the poet also wrote such poetic works as “Autumn Winds”, “Oppression”, “The Hopes of the People...”. During the period 1911-1912, Tukay’s health deteriorated sharply. However, he went traveling, first visiting Astrakhan. While visiting the poet Sagit Ramiev, the writer met the Azerbaijani public figure and writer Nariman Narimanov, exiled for revolutionary activities. Then Tukay decides to visit Ufa and St. Petersburg, where he meets Mullanur Vakhitov, who in the future will become a revolutionary. Due to health problems, the writer is forced to travel to Troitsk, and then to Kazakhstan. Returning to Kazan, despite feeling unwell, Tukai did not stop writing until his death. The heart of the twenty-six-year-old Tatar poet stopped on April 15, 1913. Maxim Gorky then wrote that the writer died “of hunger and consumption.” The obituaries published by Kazan newspapers said that in the person of Gabdulla Tukay, the Tatars “lost their greatest national poet.” The writer was buried in Kazan; his grave is located in the Tatar cemetery of the Novo-Tatar settlement.

Tukay Gabdulla (1886-1913) - people's poet of Tatarstan, also distinguished himself as a literary critic and publicist, translator and public figure.

Childhood

Gabdulla was born in the Kazan province in the village of Kushlavych on May 8, 1886 (now the Arsky district in the Republic of Tatarstan).

His father, Mukhamedgarif Mukhamedgalimov, was already 43 years old at the time of his son’s birth; he was a native resident of the village of Kushlavych, where he served as a decree mullah since 1864.

Mother, Mamdude, married Muhamedgarif at the age of 13, father was almost twenty years older than mother. At the time of the boy’s birth, the family’s two eldest daughters, Sajida and Gaziza, were already growing up.

Gabdulla was only five months old when his father died. Two and a half years later, the mother remarried and left for another village, leaving her three-year-old son to be raised by a poor elderly woman. After some time, Mamdude returned for the baby and took her son with her. But when Gabdulla was four years old, his mother also passed away, leaving the boy an orphan. Thus began his bitter wandering “throughout the people.”

At first, the baby was taken in by his maternal grandfather Zinnatulla Amirov, who lived in the village of Uchile and served as a mullah there. But the family, even without Gabdulla, was large and half-starved, so a few months later his grandfather took him to Kazan.

There, at the Haymarket, a new family was found for Gabdulla. These were childless residents of the Novo-Tatar Sloboda Muhammetvali, the head of the family was engaged in handicraft production. The boy felt good in this family, he was loved, and it even seemed to Gabdulla that happiness had finally smiled on him. But disaster struck: his adoptive parents became seriously ill and were forced to return the baby to his grandfather.

The boy again did not stay long in the village of Uchile with his grandfather; Zinnatulla placed his grandson in the peasant family of Sagdi, which lived in the neighboring village of Kyrlay. Tukay lived here for about three years, from 1892 to 1895. As the poet later wrote in his memoirs, the village of Kyrlay opened his eyes to life. The child here was introduced to rural labor, he knew no need, began to study and for the first time felt what it was to love ordinary people and his native land.

But even here Tukay could not remain happy, grief simply haunted him. First, Sagdi’s adult daughters died from various diseases. Then the owner was suddenly injured, and his wife, being a very superstitious woman, associated all these troubles with the foster boy who lived with them. Soon the hostess gave birth to a son, and the relationship with Gabdulla deteriorated completely.

At the end of 1895, Tukay was taken in by his father’s sister Gaziza Zabirova (Usmanova), so Gabdulla ended up in a merchant family in the city of Uralsk. Here the boy went to study at the Mutygiya madrasah; the educational institution had a Russian class, and Tukay attended it at the same time. During his studies, Gabdulla showed high talent in almost all subjects. In the madrasah he was considered the most educated, quick-witted and lively.

Youth and first steps in poetry

In 1904, the handwritten magazine “Al-Gasr al-Jadid” (translated into Russian as “New Age”) began to be published in Uralsk. Tukay's first literary works were written in this magazine. At the same time, he became interested in the poems of Lermontov and Pushkin, and Krylov’s fables, which he translated into Tatar and offered to publish.

Tukay’s most significant poetic work from the early period was the verse “Why are you sleeping, little man?” The author Koltsov A. Gabdulla completely translated it into the Tatar language with the title “A Man’s Dream,” and the poem was published in 1905.

After the 1905 revolution passed, printing houses began to appear in Uralsk:

• "Fiker" ("Thought");
• "Uklar" ("Arrows");
• "Al-Ghasr al-Jadid" ("New Age").

Tukay began to collaborate with these newspapers and magazines, his poems and journalistic articles on revolutionary topics were published. His translations of 77 Krylov fables under the title “Pearls” were also published.

The revolution also left its mark on Tukai’s work. Demonstrations swept through Uralsk in waves, Gabdulla took an active part in them.

In 1907, Tukay completed his studies and began the free life of a poet.

Creation

In the fall of 1907, Gabdulla left for Kazan, where he immediately joined the ranks of progressive youth, entered literary circles and began collaborating with publishing houses:

• magazine “Yalt-Yult” (“Zarnitsa”);
• newspaper “Al-Islah” (“Reform”);
• magazine "Yashen" ("Lightning").

Kazan was, after all, the cradle of Tatar culture. Here the poet found his environment - book and newspaper publications, theatrical society, people similar to himself in spirit and thoughts. He became one of the democratic writers and met Yamashev Kh., the first among the Tatar Bolsheviks. In Kazan, his talent flourished; here he fully emerged as a poet, public figure and journalist; this was the time of his glory.

In 1908-1909, the poet traveled through his small homeland - the villages of Zakazanya. Impressed by this trip, he wrote many poems and travel notes, the best of which:

• "Oppression";
• "Life";
• "Religion and People";
• "Nationalists";
• "Autumn Winds";
• "Ishan";
• “What do rural people lack?”;
• “Hay Bazaar, or New Kisekbash”;
• "Tale from the Stove";
• ballad “Water”;
• "Return to Kazan".

Unfortunately, during this period, Tukai’s health began to deteriorate sharply. He experienced financial difficulties, his situation was disastrous, almost beggarly, the poet vegetated in cheap and cold hotel rooms.

Despite his poor health, he made another grand journey; in the spring of 1911 he sailed to Astrakhan by steamship, where the poet became acquainted with the life of the Volga region. And in 1912 he set off on an even longer journey - from Ufa to St. Petersburg. Here Gabdulla was met rather coldly; he stayed in St. Petersburg for only 13 days, from there he headed to Troitsk. And then he left for the Kazakh steppes, where he lived for almost two months, in the hope of improving his health, the poet constantly consumed kumiss there.

In August 1912, Gabdulla arrived in Kazan. He felt bad, nevertheless he continued to work in the printing house, where he had to constantly breathe lead fumes.

Travel impressions gave rise to new works by Tukay, unfortunately, they were the last:

• essay “A Little Journey”;
• "Tatar youth";
• "Country house";
• “My first thing after waking up”;
• “On the occasion of the anniversary”;
• "The Hopes of the People."

The poet died of consumption and hunger on the evening of April 15, 1913, just shy of turning 27 years old. Gabdulla Tukay is buried in Kazan at the Tatar cemetery.

In the Republic of Tatarstan, many streets, squares and public gardens, a metro station, a collective farm, a printing house and a philharmonic hall are named after the poet, and there is also a cruise ship “Poet Gabdulla Tukai”, which runs in the Volga-Kama basin. Many monuments have been erected and three museums have been opened: in the village of Novy Kyrlay, in Uralsk and in Kazan. Every year in Kazan, on Teatralnaya Street, near the monument to the poet on his birthday, literary readings are held.

There is no complete scientific biography of Tukay. Perhaps the blank spots in the history of his fate will be filled in by the Tukay Encyclopedia, which is being prepared for publication. AiF-Kazan found out whether the legends and myths about the poet correspond to the truth with the help of Guzel Tukhvatova, head of the G. Tukai Literary Museum.

Is Tukay not the real name of the poet?

Tukay was born in 1886 in the village of Kushlavych (now Arsky district of the Republic of Tatarstan). In the registry book, the name of the father of the future poet is written as Muhammetgarif Mukhamedgalimov. But the people called him for short Garif, Garifulla. Therefore, after his father’s name, Tukay’s surname is Garifov. It is difficult to say with certainty where the surname Tukai came from.

Tukay's books were published with the spelling of his name Gabdulla, less often - Abdulla, because the Arabic name Abdulla translated into Tatar sounds like Gabdulla. Tukay was also called Apush - according to one version, this is a shortened version of Alexander Pushkin.

Was Tukay a hereditary poet?

Tukay’s father was a mullah; he died when the future poet was 4.5 months old. The mother remarried a mullah from a neighboring village. In his autobiographical story “What I Remember About Myself,” Tukay wrote that after getting married, his mother gave him to the care of the old woman Sharifa.

“They say that on winter evenings, barefoot and wearing only a shirt, I would go out into the yard and then return to the door to enter the hut. I couldn’t open the door, so I stood there, waiting for it to open, until my feet froze to the ice,” the poet recalled. However, a number of scientists have come to the conclusion that the poet’s memories are not accurate. There was only one woman in the village named Sharifa, who died before Tukay was born.

The poet's mother passed away when Tukay was 3.5 years old. The poet's grandfather Zinnatulla, who was a mullah, wrote poems on the death of his daughter. The museum contains the autograph of this poem.

Did you find Tukay's adoptive parents at the market?

There is a version that the step-grandmother, the second wife of Tukai’s maternal grandfather, who had six children, did not want to keep her husband’s grandson. She agreed with one Kazan merchant that she would send little Tukay to him to be raised.

According to another version, the grandmother was dear. Her six children were uncles and aunts of the future poet. Although the grandfather was a mullah, the family lived from hand to mouth. To prevent little Tukai from starving to death, he was sent to Kazan to be raised. The coachman brought the boy to the house of people who wanted to foster him. However, they were not at home. After this, the child was brought to the Sennaya Bazaar. There he was taken in by the family of a small artisan. He sewed national shoes, and his wife sewed skullcaps and kalfaks. The family sold all this at the Sennoy Bazaar. Together with his adoptive parents, Tukay went to the houses of rich people, where they delivered completed orders.

Tukay has never been to Shamil’s house, where his museum is located?

The fact that Imam Shamil (leader of the Caucasian highlanders who fought with Russia in the 19th century) lived in a mansion on the street. Ekaterininskaya (now Tukay Street) and married the daughter of Ibragim Apakov, many guidebooks to Kazan say. In fact, this house was built by order of the merchant I. Apakov. In 1884, when his daughter married his middle son Shamil, he gave this house to his daughter.

Photo: AiF/ Courtesy of the G. Tukay Museum

Kazan residents began to call the mansion Shamil’s house, but according to documents it belonged to Mrs. Shamil. Opposite Shamil's house on the street. Ekaterininskaya, 63, the editorial office of the newspaper “Al-Islah” was located. When Tukay arrived from the city of Uralsk, the editorial office of this newspaper was located in the rooms of Bulgar, and then moved to a house on Ekaterininskaya. It is quite possible that the poet often visited Shamil’s house - in the bookstore located on the ground floor.

Is there an underground passage in Shamil's house?

Old-timers of the Staro-Tatarskaya Sloboda speak about its existence. In their opinion, Sloboda residents could have dug such a passage to Lake Kaban in order to avoid forced Christianization. The museum building is now being prepared for reconstruction. Builders are inspecting the building, but have not yet found an underground passage.

Did Tukai always wear a skullcap?

Tukai usually did not wear a headdress, trying to be like Russian poets. At one time he wore the same shirt as Leo Tolstoy. He was photographed wearing a skullcap for a collection of poems. The poet came to the photo salon, but he didn’t have a skullcap. Publisher G. Sharaf took a skullcap from his pocket and gave it to Tukay. According to the recollections of friends, Tukay did not attach much importance to clothes. Once I bought a jacket at the market that was two sizes too big, and I wore it for quite a long time.

Has Tukai been poor all his life?

Arriving in Kazan in 1907, the poet worked in the editorial office of the Al-Islah newspaper, collaborated with other publications, and worked part-time as a forwarder in a bookstore, where he received a salary of 40 rubles. It was good money, because at that time a craftswoman was paid 15 kopecks for one embroidered kalfak. Tukay's fees were higher than those of other poets. Tukai ordered after his death to establish a scholarship for gifted children, leaving 500 rubles for this.

Photo: AiF/ Aliya Sharafutdinova

Were candles with a portrait of Tukai produced in Kazan?

Scientist Ibrahim Nurullin wrote that after the death of the popular poet, Kazan began to produce candies, candles, and soap, on the labels of which Tukai was depicted. The candles and soap were not preserved. Whether they were is not known for certain. The museum only keeps a candy label with a portrait of the poet. The Alpha factory that produced them was located in Shamil’s house, so it was also called the “confectionery castle.”

For the sake of Tukay, did Muslim women perform a feat?

The poet's funeral on April 4, 1913 turned into a procession of thousands. As a sign of mourning, shops were closed, Kazan factories and factories announced part-time work. Classes in schools and madrassas were cancelled. The founder of the Tatar Women's Gymnasium, Fatiha Aitova, allowed her students to go to Tukai's funeral with flowers. This was a very bold step for that time, almost a feat. After all, according to Sharia law, women are still not allowed to go to the cemetery.

In the long history of literature of the Tatar people, Gabdulla (Abdulla) Tukay occupies a special place. Having lived a bright but short life (1886-1913), the poet laid the fundamental foundation of the Tatar language and literature.

The poet's childhood

Born (1886) into a conservative religious family (his grandfather was a mullah, his father was a “decreed” mullah in the village of Kushlavych near Kazan), Gabdulla was early left without parental care, becoming an orphan at the age of four. Further childhood with my mother’s relatives in the Perm province remained a painful memory of “pranks without approval”, “tears without consolation”.

Being a sick, extremely exhausted and emaciated child, Gabdulla often heard wishes of death addressed to him, which could not be replaced by a bright memory of a carefree childhood. Attempts to place the boy in foster families met with varying degrees of success: the future poet either left from under an unkind shelter or returned back. Ordeal and poverty are the poet’s most vivid childhood memories.

Ural period of creativity

In 1895, his paternal aunt took him to Uralsk. Living in the progressive merchant family of G. Usmanov, the boy begins to simultaneously attend a madrasah and a Russian class (Tatar-Russian school). An irresistible craving for enlightenment and natural talent led the future poet to his first literary experiments. Partially displayed in 1904 in the printed publication “New Century”, they were talented poetic works. Having initially acted as an imitator of Arab-Persian lyrics, Gabdulla in a short time became a talented folk poet.

Enthusiastically reading the works of M. Lermontov, Gabdulla Tukai is translating Russian classics I. Krylov and A. Koltsov into Tatar.
Krylov’s fables translated by him and the famous “A Peasant’s Dream,” which is a free reading of A. Koltsov’s poetry, appear in printed almanacs.

Impact of the Revolution

The revolutionary upheavals of 1905 (and the subsequent reactionary years) freed the poet from the pan-Turkic influence experienced at the beginning of his work, encouraging him to openly profess democratic ideological tendencies. Having spoken out against autocracy and capitalism, Gabdulla Tukay was imbued with the lack of rights of the oppressed Tatar people and published sharp publications and poems on revolutionary topics in the first editions of Tatar-language periodicals.
Being a proofreader and typesetter, he later became an employee of printed publications.
The declaration of civic position is not limited to literature alone: ​​G. Tukay takes an active part in the wave of demonstrations and protest events.
Leaving the madrasah in 1907, the poet’s biography begins a “free” life. Coinciding in time with the attack on democracy by harsh reaction, Tukay’s work of this period is a fiery militant response, poignantly sounded in the poem “We will not leave!” The fighter’s calls to defend the honor of his homeland and the foundations of democracy began to be heard in other poetic works of Tukai.

Having failed to fully understand the reasons for the revolutionary defeat in the events that took place, the poet experiences confusion, pessimism, and isolation from reality, which manifested itself in the written works.

Kazan period of creativity

During this period of conscious protest, the Tatar poet returns to his small homeland in the city of Kazan. The great desire to devote oneself entirely to serving the people leads to the intensification of literary creativity. Having become close to active youth, Tukay writes a lot for satirical and humorous magazines (“Yalt-Yult”, “Yashen”). During the year of the Kazan period, essays, journalistic and poetic works appeared. The main theme of creativity is the identified priorities: concern for the fate of the people, honor, dignity, incorruptible conscience, a sense of historical optimism.

Visiting his small rural homeland - Zakazanye, the poet feels like a people's defender, completely rejecting the idyllic rural pastoral as the basis of poetic creativity. Soberly assessing the hardships and everyday realities, Tukay writes “Return to Kazan” and “Oppression.”

last years of life

Traveling (1911) along the Volga to Astrakhan, the poet meets interesting people (N. Narimanov, S. Ramiev). The revolutionary sentiments that fueled the intelligentsia of that time prompted Tukai in the spring of 1912 (despite serious health problems) to make a new trip to St. Petersburg (via Ufa).
Eagerly absorbing the impressions of the trip, Tukay, during a stop in Ufa, meets with the writer M. Gafuri. The next 13 days in St. Petersburg also turn out to be rich in impressions. Communication with the future revolutionary Mullanur Vakhitov leaves a deep mark on the poet’s soul.

Having visited the Yakushev merchants in Troitsk on the way back, Gabdulla Tukai leaves (in search of a cure for consumption) to the Kazakh steppe. The hope for miraculous kumiss did not materialize, and already in August 1912 the poet was working in a dusty Kazan printing house, without ceasing to write.

Consumption and hunger, having undermined the already boundless strength of Gabdulla Tukay, cut short his biography on April 2, 1913.

Creativity trends

Having become an irreparable loss for the beloved Tatar people, Gabdulla Tukai entered the history of literature of Tatarstan as a national poet. Preaching with his creativity the aesthetic concept of the development of national literature under the banner of nationality and realism, Tukay becomes the founder of the Tatar language/literature.

Passionately collecting folklore and oral ethno-creativity of his people, the writer creatively developed it. G. Tukai created fairy tales/poems (“Taz”, “Leshy”, “River Witch”) based on the Tatar oral folk heritage, and also wrote children’s poems in his native language for the first time.
Having given the world the first examples of folk poetry in the authentic Tatar language, Gabdulla Tukay became the voice of his people.

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