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Response for two articles about history of Kazakhstan written by foreign historians

This article provides response for two articles about Kazakhstan during the Soviet period written by foreign historians. The first author discusses collectivization period in Kazakhstan and compares the local cities of that time with Montana in the United States. The second author analyses Kazakhs as a nation by mentioning the fate of Ospan Batyr. 

In the article of Kate Brown named “Gridded Lives: Why Kazakhstan and Montana Are Nearly the Same Place”, she analyzes the influence of socialist ideology on the history of Kazakhstan. In order to evaluate the pressure of the Soviet principles on the local nomads’ life, she compares the history of Kazakhstan’s gridded city, Karaganda, with the United States’ Montana. Although the ideologies of the Soviet Union and the United States were completely different, Brown identifies many similarities in the ways of colonizing the local people. She particularly describes the impact of socialism on Kazakhs during the collectivization as well as their land issue, tradition and religion.

Describing the collectivization period in Kazakhstan, Brown supports the arguments of Matthew Payne and other authors who wrote about the severe suffering of Kazakhs during the famine. As collectivization is the part of socialist ideology it damaged general economic stability in the steppe, but also brought a significant decrease in ethnic population and a loss of almost 85% of the livestock.

As far as the land issue in the Kazakh steppe of the mid of the nineteenth century is concerned, Brown states that both in Kazakhstan and in the US, with the modernization purpose, the colonizers seemed to have to push away the local Nomads and Indians from their good pasturelands into deserts because the local people were not aware of using the rich natural resources of their land. Due to the land centralization, both the Soviet and the US governments took quite good financial profits through building new modernized cities and regions for the immigrants on the former pastorals. Those immigrants were Ukrainians, Germans, and other ethnic groups. This aspect of the colonization process in the Steppe could have several impacts. First, as different ethnic groups came into the Steppe and interacted with the local population, the society became more culturally diversive. Since the main notion of Soviet Union is friendship among different nationalities, the Soviet government did not differentiate between the nationalities, but attempted to create one “socialist” nationality. Clearly, deportations of diversive nationalities into the Steppe were part of the Russian colonization policy. Second, forceful movements of Kazakhs from their pasturelands and the consequent utilization of natural resources of the former pasturelands might have contributed to the beginning of the industrialization process in Kazakhstan. For example, it is known that today mining industry in Karaganda is prosperous and has a significant share in Kazakhstan’s economy.

Furthermore, Brown points out that the Soviet colonization ideology also significantly affected the spread of Kazakh traditions and religion in the steppe. In the US the colonizers tried to forcefully convert Indian people to Christianity. The purpose of such actions might have been to gain more control over the Indian people. A similar approach for obtaining power over the people of the Steppe could be seen from the socialist ideology, in that the Soviet government did not allow the local population of Kazakhstan to learn and teach their religion (Islam). In addition to this, mullas who violated rules were imprisoned. This way, they attempted to break the connection of Kazakh people to their traditional religion, Islam, thereby to establish control over the Kazakh people.

In conclusion, three aspects of Soviet ideology, raised by Brown, were discussed. First, the collectivization process brought massive loss of livestock and deaths of local people. Second, the usage of natural resources might have given a start to the development of industry in Kazakhstan and the arrival of immigrants of different nationalities resulted in culturally diversive society. Third, the attempt to reduce the spread of local traditions and religion led to weakening of Islamic bonds in Kazakhstan.

As for Jacobs Justin’s article named “The Many Deaths of a Kazak Unaligned: Osman Batur, Chinese Decolonization and the Nationalization of a Nomad, he concerns about the result of imagined Kazakh nation, which is the nationalism of its individuals. Describing the biography of Ospan batyr from Xinjiang he indicates that Ospan is the batyr of the whole Kazakh nation, since he struggled against the communist colonizers for the freedom of Kazakh nation. However, the question is that in spite of living in another country among other nationalities how Ospan could consider himself as Ka`qzakh man and why Kazakh people do not consider him as a national hero? It can be explained by analyzing the history of construction of Kazakh nation and the strength of Kazakh identity.

As Benedict Anderson stated in his book named “Imagined communities”, there is no exact definition and criteria for nation; nation is the imagined political community of people with common language and historical identity. Furthermore, he points out that the role of print-communication significantly accelerated the creation of many imagined societies in the world. Thereby, in the construction of Kazakh nation the foresaid factors were also affected, but to what extend?

According to historians, from the ancient time the nation of Kazakh people before having appeared on the scene of history in 18th century consisted of three different large tribes (zhuzes). Although each of the tribe lived in different territories of the steppe, all the three tribes had common language and religion and history, then due to what it led to the construction of one nation – imagined community. Initially, when the three tribes lived on their own, there was no need to be combined together, since population of each tribe lived their peaceful nomadic life.

However, during the attack of Jungars on the Kazakh steppe, they understood the necessity of uniting tribes in one in order to support each other. Since that time the closeness of historical identity of the tribes has started to be more imaginable. Furthermore, in the beginning of twentieth century, when the mass of foreign nations immigrated to Kazakh steppe due to the new reforms of Russian Empire, the difference of Kazakh identity from other nations consequently led to the strengthening of nationalism of Kazakh people. It can be seen from the speech of Alikhan Bokeikhanov in the session with the Russian administration, where he claims about the suffering of Kazakh nation because of deportation of other nations. Therefore, although the main goal of the socialistic ideology was to create a great socialist union of different nations, it conversely influenced on building up of the imagined community of Kazakh people.

However, the main issue is that most of Kazakhs are not aware of Ospan batyr and do not consider him as a national batyr. According to Anderson, the role of printing is important construction of an imagined community, since the members of the community can be aware of other members, activists and their contributions for this nation. Therefore, the reason for the un-fame of Ospan batyr among Kazakh people might be because of slow developing of printed-communication in Kazakhstan. Thus, Kazakh nation do not confess their hero – Ospan batyr. This fact indicates, although Kazakh people has their common deep history, tradition and identity, the imagined political community of Kazakh people is still not enough to consider it as a Nation.

 

  1. Brown, K. (2001). Gridded Lives: Why Kazakhstan and Montana Are Nearly the Same Place. American Historical Review. Vol. 106 Issue 1, p17 http://ahr.oxfordjournals.org/content/106/1/17.full.pdf
  2. JACOBS, J. (2010). The Many Deaths of a Kazak Unaligned: Osman Batur, Chinese Decolonization, and the Nationalization of a Nomad. The American Historical Review. 115 (5): 1291-1314. http://ahr.oxfordjournals.org/content/115/5/1291.extract

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International relations

International relations

Law

Philology

Philology is the study of language in oral and written historical sources; it is the intersection between textual criticism, literary criticism, history, and linguistics.[

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Technical science