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Negative consequences of country colonization in Kazakhstan

In article on the basis of objective investigation and usage for the first time archival documents introduced into scientific circulation, materials of the pre-revolutionary press the essence of a colonial policy of the imperial government in the Western Kazakhstan is analyzed. Long time country colonization was estimated unambiguously as the progressive phenomenon, tragic consequences of this p olicy in social and economic and spiritual life of the Kazakh people weren not shown.

Key words: Country colonization, large-scale colonization, deprivations fertile, suitable lands and water sources, their wintering collapsed, mosques appeared in the center of the Russian settlements, graves of their ancestors, russification and christianization of the Kazakh people, deprivation it the national features, language and religion were destroyed, country colonization infringed on national, social and economic and spiritual interests of the Kazakh people, narrowing patrimonial migration.

Raising the question of cultural and community connections of the Kazakh people and immigrants, it is possible to note that, in historical science only positive aspects of these communications had been described, and to consideration of negative sides of these communications of due attention wasn't given. The concept of the imperial authorities about a superiority of immigrants over local population negatively affected different spheres of public life of the Kazakh people, undermined foundations of national traditions and spiritual heritage of the Kazakhs transferred from generation to generation, led to deterioration an economic situation and crisis of the spiritual origin.

Construction of immigrants’ settlement together with the Kazakh auls or in close to them led to changes, both in the economic sphere, and in cultural and everyday life of the Kazakh people.

Resettlement of the Russian peasants to Kazakhstan solved not only a main objective – to slacken agrarian crisis in the central regions of the empire, but also pursued the aim – to Russify the Kazakh people and to strengthen influence on spiritual life of Kazakhs.

At the first stage of resettlement the most part of the Russian peasants rented lands from Kazakhs and, having constructed hunters lodge, was settled among local population. Some part of immigrants in searching the earnings constantly lived in the Kazakh auls. The colonial authorities, in connection with small number of people and weakness of the Russian immigrants in comparison with ―foreigners‖, undertook various measures for preserving the Russian consciousness of immigrants. It was provided, by small number of immigrants in the Kazakh steppe, and that only separate families of the Russian peasants lived in some Kazakh auls.

The colonial authorities were afraid that ―peasants would get under influence of Kazakhs and would lose the Russian shape. [1,2].

For example, the member of Turgaysky regional statistical committee of Katarinsky expressed fear that the Russian settlements failed the mission assigned to them tsarist on ―russification of Kazakhs‖ [2,33]

Moving of the Russian peasants whenever possible in auls, or in the neighborhood with the Kazakh auls, according to imperial administration, created opportunities for "expanding Christian religion among the Kyrgyz, to familiarizing of the steppe with the Russian state both the Russian culture and uniting with the Russian people‖. Representatives of local administration at all did not hide the colonial intention on this matter.

So, it was proved that resettlement of the Russians was the only way in russification ―foreigners‖ of Russian impire.

In this regard, on April 5 and 26 1912 the Synod sent the letter to Head department of land economy and land management in which it was specified that ―during reallocation of the land Kyrgyz-Muslims and Kyrgyz-Christians should be settled with Russian peasants‖ [3,259] the corresponding instructions were given.

Along with colonization of the Kazakh lands, the tsarism started extending civil laws and rules of Christian religion in the Kazakh steppe. Imperial officials thereby tried to approve only Christianity as official religion.

Proceeding from it, the colonial authorities and religious institutions from the middle of the XIX century started undertaking measures for promoting Christian religion in the Kazakh steppe and to broad attraction of local population to this religion, and, at the same time, strengthened the activities for preservation by arriving immigrants of the Russian-orthodox shape.

Diocesan Committees for the purpose of promotion and preservation of traditions and ceremonies of orthodox religion and strengthening of immigrants’ belief regularly sent to the steppe of orthodox priests [4,529]. During construction of houses and economic constructions in resettlement settlements the priority put construction of churches for immigrants. For example, during the founding Kustanai city with purpose to rise motherland’s prestige dignity of Christians‖ [5, 5] was constructed the cathedral temple.

In 1914 for satisfaction of religious needs of the Russian immigrants who have passed the Ural River, the imperial government 1,5 million rubles were allocated gratuitously. [6,5]

On the eve of 1916 in Ural Turgayskom resettlement area 63 churches, 195 meeting-houses and 113 church and communal schools [7,207] functioned. Among them in resettlement settlements in Ural area were open 40 churches and prayer hall [8, 31].

Resettlement of the Russian peasants to the Kazakh steppe created great opportunities for implementing the policy of russification of ―foreigners‖. The colonial authorities using the developed convenient situation started extending Christian religion among Kazakhs. For the purpose of realizing this direction Aleksandrovsky, Makaryevsky (1894) and Aktyubinsk (1898) camps were organized. [9,100]. Missionary schools were open on these camps, in its turn, boarding schools in which since 1898 the Kazakh children started being trained were created and at the first stage 20 Kazakh children studied there [10,15]. And in the territory of the Ural area the missionary camp started functioning in 1900 in the Russian-Kazakh settlement Shilik [11,245].

Meanwhile, the colonial authorities weren't limited to the organization of only missionary camps. By the XX century beginning, during strengthening the country colonization, within Christianization and russification policy of tsarism concerning Kazakhs, opening as well other missionary establishments was planned and from the authorities investing money in the organization of such establishments was provided. For example, in 1899 2000 rubles for the organization of missionary establishment in Aktobe were allocated. [12,239].

In addition, for receiving more significant results in missionary activity, the special attention was paid to knowledge by priests Kazakh language. In particular, in all churches of Turgaysky area the priests knowing the Kazakh language were appointed. All of them were under the leadership of the main missionary F.Sokolova. These priests, carrying out Christian sermons in the Kazakh language, started attaching local population to Christianity actively.

The imperial government used different methods to make Kazakhs accept Christian belief: gave money, promised to allocate the land plots, agricultural stock and, even to build houses for Kazakhs.

Thus, colonization of the Kazakh steppes wasn't limited only by taking the Kazakh lands, but also by means of ―carrot and stick‖ mentioned spiritual life of Kazakhs, pursuing Christianization policy.

Authorities’ actions in this direction shortly started yielding the results. By the end of the XIX century the number of christened Kazakhs increased. Originally christened Kazakhs were settled among the Russian peasants in the settlement Mikhailovka; special houses were built for them. Later for christened Kazakhs of Turgaysky area the settlement Makaryev was constructed. In 1900 the number of christened Kazakhs of this settlement was120 people [13,174]. Same year the number christened in a missionary camp Shilik of Ural area reached 66 people [14, 5].

Missionary society of Orenburg diocesan committee sent the application to regional management about need of newly christened Kazakhs of Aktyubinsk district close with settlements of Russian peasants. On its basis, in 1903, about 200 Kazakhs who have accepted Christianity were settled in the settlement Prigorodny being near Aktyubinsk [15,13].

In this regard we consider necessary to note fact that acceptance by Kazakhs of Christian religion was compelled and is caused by a difficult situation and aspiration to receive any financial support from the government. Actually, as the scientisthistorian noted, Professor S. Zhakypbek ―… accounting on archival materials, it is possible to track that on acceptance of Christianity, Kazakhs were motivated by very difficult, difficult situation. Certainly, rich wealthy Kazakhs never did such things. The most part of the christened was made by the grown poor, become impoverished Kazakhs who didn't have relatives and sympathizing persons in an aul, for a survival such Kazakhs were compel ed to step into this way‖ [16, 52]. So, owing to country colonization, the Kazakhs who have lost the lands which economy came to ruin, were compelled to worship to a cross.

The colonial administration for the purpose of involvement Kazakhs to Christian religion and for stimulation rendered the monetary help to the christened. For example, in 1895 for improvement of a life of newly christened in Kustanai it was gratuitously allocated 2000 rubles for 10 years [17, 11]. However, despite ―help‖ to christened Kazakhs from the authorities, the missionary organizations and church, position of such Kazakhs, in comparison with other orthodox was worse. Here so, in the course of large-scale country colonization of the Kazakh steppe and its tragic consequences the grown poor, become impoverished representatives of the indigenous people who lost the lands and has appeared in a stalemate ―threw‖ the language and religion and ―turned‖ into Russians.

Certainly, measures directed on a baptism of Kazakhs, went in parallel with prosecutions of Moslem doctrine. Earlier, to the middle of the XIX century the imperial authorities sought to use Islam in the colonial policy.

The policy ―… supports by the Russian authorities the Moslem doctrine, introduced 150 years ago‖ [18,245], now strongly disturbed the same power, missionaries and church figures. About it Chernavsky wrote the following: ―Kyrgyz (kazakhi A.D.) Orenburg area is under the influence of Russians not long. Despite it, Kyrgyz remained nomads, neighboring with Russians gave some results‖ [19,245]. Meanwhile, under the influence of the Tatar mullahs and the Central Asian religious figures Islam was widely adopted in the steppe. Researcher Shternberg according to one Muslim, noted: ―Til there were no missionaries in the Kyrgyz steppe, Kyrgyz didn't know Moslem and didn't teach the children except for the few rich men who employed teachers of Tatars.

When missionaries began to scold Islam, Kyrgyz thought that the government wanted them to convert to Christianity, everyone, even poor, considered to train children Muslim, employing for summer of Tatar pupils of madras. Then the police began to forbid Tatar mullahs and pupils to go to Kyrgyz (kazakham A.D.)

But they began to go there under the guise of dealers, and Kyrgyz became even more diligent being Tatars. Muslim missionaries during 50 years couldn't so couldn’t make the Kyrgyz Tatar as it was made by the Russian missionaries during 15 -20 years‖ [20, 543]. Such orientation of Moslem doctrine came to a sectional view with a colonial policy of tsarism.

In such situation the imperial government started carrying out the measures directed on restriction the influence of Islam on public life of the nomadic population. The Orenburg boundary commission started imposing a ban on stay of Tatars in the Kazakh steppe, performance of religious functions by them, and also Kazakhs’ trips to Turkestan, Bukhara and hajj commission to Mecca.

Such policy of the imperial government led to control strengthening over madrasah, the intellectuals, censorship introduction on printing editions and persecutions on dissidents of religious figures and the national intellectuals, declared as propagandists of Pan-Islamism and a pantyurkizm.

For example, in 1916 pride of the Kazakh people, national intellectuals A.Baytursynov, A.Bukeykhanov and M. Dulatov were accused and inflicted punishment for the articles ―Political Situation‖ published in No. 213 in the newspaper ―Kazakh‖ [21,1-7].

Introduction since 1807 of obligatory teaching of Russian in Muslim schools, madrasah and introduction of the Russian graphics in the Kazakh writing from the second half of the 70th years of the XIX century was one more measure in policy of russification of inhabitant. In this regard, the researcher of the Kazakh area Yadrintsev wrote: ―Introduction of the Russian graphics resulted in mass illiteracy of foreigners‖ [22, 86].

Summing up, it is possible to note that country colonization, on the one hand, was directed on strengthening of a socio-political bearing part of the imperial government, on the other hand, was a basis for pumping out of richness of the Kazakh steppe. The imperial government, having opened a way to the Russian peasants for large-scale colonization, thus, deprived the Kazakh population of fertile, suitable lands and water sources. During country colonization historically developed economy of Kazakhs fell into decay, the cattle breeding economy entered a crisis strip, and it, in turn, led to deterioration of a life of the Kazakh people, its impoverishment. Kazakhs lost not only suitable lands for cattle breeding, but, together with it, their wintering collapsed, mosques appeared in the center of the Russian settlements, graves of their ancestors were destroyed. Kazakhs lost lives also being considered as a source the rivers and lakes, wells, swills for cattle, the wood, etc.

The imperial government with the purpose of russification and Christianization of the Kazakh people, and also deprivation the national features, language and religion, settled the Kazakh population together with the Russian immigrants. So, country colonization infringed on national, social and economic and spiritual interests of the Kazakh people. Decreasing patrimonial migration generated land disputes among Kazakhs, and the aggravation of the land question split the Kazakh society even more. Thus, the Kazakh society decaying from within turned into the victim of a colonial policy of tsarism.

 

Reference: 

  1. 1 . Delo. -1874 . -№11.
  2. 2 . Central state archive of the Republic of Kazakhstan (TsGA RK).F.318. L.33.
  3. 3 . TsGA RK. F.25..3. 74. L.259.
  4. 4 . Turgaysky newspaper. -1898 . -№26. 5 . Turgaysky newspaper. -1898 . -№26.
  5. 6 . Colonization questions. -1915 . -№17. Page 203.
  6. 7 . TsGA RK. F.29. 1. 411. L.31.
  7. . The review of the Ural area for Uralsk, 1916. – 138p. Page 100.
  8. . State archive of the Orenburg region (ГАОрО). 175..2. 13. L.15.
  9. . The Orenburg diocese in the past and the present: Issledokvakniya Chernavskogo. issue.1//Works by the Orenburg Scientific Archive Commission (OSAK). T.7. Orenburg, 1900.-346 pages Page 245.
  10. . Works OUAK. – 7. Page 239.
  11. 12 . TsGA RK. F.25. Оп.1. 2968. L.174.
  12. 13 . TsGA RK. F.25. Оп.1. 2674. L.5.
  13. 14 . Works OUAK. T.7. Page 240.
  14. 15 . TsGA RK. F.25. Оп.1. 2788а. L.13.
  15. 16 . Zhakypbek S. Protest khazret/Akikat. 1997 . -№6. – In Kazakh language.
  16. 17 . ГАОрО. F.175. Оп.1. 15. L.1.
  17. . Works OUAK. 7. Page 245.
  18. . Works OUAK. 7. Page 104.
  19. . Shternberg L. The general review//Forms of national movement in the modern states / Under the editorship of Kostelyansky A.I. SPb, 1897. Page 543.
  20. 21 . ГАОрО. F.10. Оп.2. 242. L.1-7.
  21. 22 . Yadrintsev N. M. Sibir as colony. SPb. 1882 . 471с. Page 86.

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