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In Knowledge and the Ends of Empire, Ian W. Campbell investigates the connections between knowledge production and policy formation on the Kazak steppes of the Russian Empire. Hoping to better govern the region, tsarist officials were desperate to obtain reliable information about an unfamiliar environment and population. This thirst for knowledge created opportunities for Kazak intermediaries to represent themselves and their landscape to the tsarist state. Because tsarist officials were uncertain of what the steppe was, and disagreed on what could be made of it, Kazaks were able to be part of these debates, at times influencing the policies that were pursued.Drawing on archival materials from Russia and Kazakhstan and a wide range of nineteenth-century periodicals in Russian and Kazak, Campbell tells a story that highlights the contingencies of and opportunities for cooperation with imperial rule. Kazak intermediaries were at first able to put forward their own idiosyncratic views on whether the steppe was to be Muslim or secular, whether it should be a center of stock-raising or of agriculture, and the extent to which local institutions needed to give way to imperial institutions. It was when the tsarist state was most confident in its knowledge of the steppe that it committed its gravest errors by alienating Kazak intermediaries and placing unbearable stresses on pastoral nomads. From the 1890s on, when the dominant visions in St. Petersburg were of large-scale peasant colonization of the steppe and its transformation into a hearth of sedentary agriculture, the same local knowledge that Kazaks had used to negotiate tsarist rule was transformed into a language of resistance.
This study concentrates upon the socio-political and nationalist views of three influential representatives of the early twentieth-century Kazak intelligentsia: Alikhan Bokeilhanov, Akhmet Baitursynov, and Mukhamedzhan Seralin. The resulting discourse on literature, education, and politics shaped the Kazak nationalist movement before 1920. This study draws on the published works of the Kazak intelligentsia, the periodicals Ai qap (1911-1915) and Kazak (1913-1918), and archival records from the Central State Archives of the Republic of Kazakstan.
This is the first volume of field work, based on western ethnological standard, about the Kazakhs of Kazakhstan since Alfred E. Hudson's work published in 1938. Based on fieldwork conducted throughout the region, the various articles reflect the contemporary life of rural and urban Kazakhs. A common theme is the socio-cultural aspects of how their way of life has changed since independence.
This ethnography of Muslim life among the Kazaks of Central Asia describes the sacralisation of land and ethnic identity, local understanding of Islamic purity, the Kazak ancestor cult and domestic spirituality, and pilgrimage to the tombs of Sufi saints.
In this volume you will find stories about One-eyed, Seven Horned Monsters that double as mothers-in-law, as well as Tricksters, Illusionists, Shape-shifters, Ogres and even the Origin of the Meaning of Fate itself. The Uyghur people have origins that are as ancient as the Han Chinese, if not older. Originating in central China, they were slowly pushed further west until they settled in the Tarim Basin. But the Uyghurs are not just limited to East Turkestan and can also be found inhabiting the Central Asian countries of Kazakhstan, Kyrgyzstan, and Uzbekistan. Smaller communities can also be found in Mongolia, Pakistan, Afghanistan and Russia. Because they have travelled so far and have encountered so many different cultures, it is therefore not surprising that Uyghur Folk-Lore is extensive, which when woven together in such a volume, results in a rich tapestry that can only be pleasing for the reader. We invite you to curl up with this volume and indulge yourself in the fifty-nine tales and stories that stretch back in time, almost to the great flood itself. The Uyghurs are an ethnic minority, who like the Tibetans, have been fighting for their independence for generations. A percentage of the sales from this book will be donated to charities, schools and special causes.
In 1948, some twenty thousand Kazak families, with their herds of camels, sheep and horses and all their possessions, set but from Sinkiang Province on a tragic but unwavering exodus from their communist-dominated country. In addition to continual attack and pursuit by communist troops, the nomads suffered intense and dreadful hardships on a journey which took them across waterless deserts where their animals died of thirst, into the icebound Tibetan uplands without food or shelter, over mountain passes eighteen thousand feet above sea level and across vast stretches of trackless, hostile land. Two years later, less than a quarter of their original number finally straggled, exhausted but undaunted, into East Kashmir. Here they found shelter, but it was only a temporary respite and more of these gallant people were to die before the rest found sanctuary and the chance to build a new life in Turkey. The author tells, for the first time, the story of this mass migration which has its only parallel in the Exodus of the Israelites. He describes in full the events which led up to it, and the people who took part in it. The book closes with a picture of the Kazaks beginning to rebuild their shattered way of life after one of the most harrowing, yet inspiring, experiences ever recorded
Of all the states of the former Soviet Union, it is in Latvia and in Kazakstan that the titular nation represents the lowest share of the total population: as of 1997, approximately 57 per cent in Latvia and 50 per cent in Kazakstan. In such a situation it is difficult to see how the titular (Latvian, Kazak) culture can serve as a consolidating ele