From the starting point of NUZIP to the end of the master's program, I received loving support from Nazarbayev faculty members. For his part, Aleksey Levshin is very confident about the credibility of his research sources.
Literature of Kazakhstani and Russian Authors
They made an important contribution to the formation of the scientific and ethnographic study of the Kazakh people. 6. And their perspectives are considered in the rest of the literature review.
Literature of International Scholars
In addition, they are free to speak out about the negative attitude that the majority of Russian ethnologists have taken to represent the people of the Steppes. President Zelensky to rename Russia Muscovy is a reference to the Eastern historical memory of the Russian nation.
Introduction to Russian Ethnographers
Introduction to Russian Ethnographers…
Киргизская степь Оренбургского ведомства» (Материалы для географии и статистики России, собранные офицерами Генерального штаба. Киргизская степь Оренбургского ведомства) генерал-лейтенанта Льва Мейера. В течение нескольких лет он активно участвовал в деятельности Оренбургского отделения Русского географического общества. В 1830-1850-е годы работал в пограничной конторе Оренбургской и Самарской генерал-губернаторств.
This was updated information about the rules and customs of the Kazakh people.85 For the thesis. The newspaper was published in Yaroslavl in 1902 by the Provincial Government Printing Office. The essay was published in the newspaper News of the Orenburg Department of the Imperial Russian Geographical Society, Number 2 in 1893.
The essay "Kyrgyz of the Akmola Region" (Киргизы Акмолинской область) is a series about the daily life of the Kyrgyz of the Akmola Region that was published in the. On March 30, he was appointed acting division commander of the 22nd Infantry Division (approved with the production of staff captains on April 7, 1846). Tserkovnye Vedomosti was a weekly journal (published since 1888), by the official body of the Holy Synod.
The religiosity of the Kazakhs through the Lens of Russian
The Younger Horde Kazakhs’ religiosity as described by Russian Ethnographers
This chapter focuses on the Russian ethnographic material of the Kazakhs who stayed in the Younger Horde territory. In a general sense, Levshin follows Fedor German's position in describing the religious affiliation of the Kazakh people. One of the chapters of the monograph chapter called Religious education (Религиозное образование) is devoted to the religious education of the nomadic population of the Orenburg region.
His research results mainly reflect the poor religiosity of the Kazakhs, rather than its total absence. Has only a very vague understanding of the existence of two interpretations of Mohammedanism: the Sunni and the Shia.” of religious faith among the Younger Horde of Kazakhs.
As evidence, two cases about the religiosity of the Kazakhs were presented in both German and Kazantsev's notes. The second case relates to the failed mission of the Scottish Bible Society to spread the Bible among the Orenburg Kazakhs. In 1898, he published the article "The oath of the Kirgiz before the Russian court" (Присяга киргиз перед русским судом) in the Journal of the Ministry of Justice.
The Middle Horde Kazakhs’ religiosity as described by Russian Ethnographers
Казахи, которые были кочевниками и вели кочевой образ жизни, имели свое толкование функции мечети. Затем каждый откладывает свои обязанности, падает на колени и молится» («в каждом селе мулла или, при отсутствии такового, один из почетных стариков, более сведущих в законе, пять раз в день открывает юрту уходит, громко выкрикивает какие-то молитвы. Затем каждый, оставив занятия, становится на колени и несколько раз молится»).155 Это наблюдение автора дает хорошее объяснение формальной связи среднетвердых казахов с исламом. регион Сибирской Киргизии» (Материалы для географии и статистики России, собранные офицерами Генерального штаба.
Область Сибирских Киргизов) does not contain sufficient information regarding the religion of the concerned Middle Horde Kazakhs. Consequently, he points out that the nomadic Middle Horde people, although they recognized themselves as adherents of the Islamic religion and observed Islamic ritual practices, were indeed weak in their religious beliefs. I therefore argue that his academic background did not allow him to properly grasp the nuances of the proper.
Судя по изложенному материалу, этнографический очерк «Кыргызы Акмолинской области» не дает много информации, которая могла бы пролить свет на религиозную веру казахов Средней Орды в более широком контексте. 69 догматов недоступны пониманию киргизов» («Известна только обрядовая сторона религии, ее сущность и ее догматы недоступны пониманию киргизов»).163. В конце XIX века православный священник Ефрем Елисьева опубликовал в «Православном благовестнике» и «Серковных ведомостях» свои этнографические материалы, связанные с религией казахов.
The Great Horde Kazakhs’ religiosity as described by Russian Ethnographers
Elisiev says that "at the appointed time, at night, the Kyrgyz stood up for prayer" («В урочные часы, ночью, киргизы вставали на намазы»).165 Elisiev offers no significant evidence that his missionary efforts to baptize the Kazakhs resulted in any tangible results related to his missionary activity for familiarizing the inhabitants of the Middle Horde with the Orthodox religion. Thus, the descriptions of the religious features of the Kazakhs of the Great Horde correspond to two evaluation criteria: their poor knowledge of Islam and their tendency to superstition and shamanism. About the religious ignorance of the inhabitants of Semirecheye, Zeland states the following: "The Kyrgyz consider themselves Sunni Mohammedans, but are generally indifferent to them.
The named author in his essay writes as follows: "Marriage takes place through the mullah, who reads the appropriate prayers and performs certain rituals" («бракосочетание очень при споредстве муллы, хороший читает продуктые молодыы и провечает бесплатно обряды»1. confession about the existence of religious institutions and authorities in the areas of the Great Horde can be considered doubtful and controversial. Zeland indicated that "mullahs are present in the steppe, but there are few of them and they are uneducated; the theological knowledge of most of them consists of memorization of some prayers from the Koran. Further, on the issue of mosques, it is also quite unclear what types of mosques the author was referring to, as I argue in the case of Semyon Bronevsky's observations, a mosque, according to nomads, could be a yurt built for collective prayer.
В целом, академическое образование Зеланда не дает нам уверенности в том, что его рассказы точно отражают религиозность Великой Орды казахов. Если углубиться в рассказы очерка о суеверии или шаманской природе существования среди Великой Орды казахов, то можно принять во внимание следующие три утверждения Зеланда: «Мусульманские обряды кыргызов еще смешаны с остатками язычества» («Мусульманские обряды у кыргызов до сих пор вытеснены остатками язычества»)170, «уважение к кладбищам у кыргызов почти достигает уровня религиозного поклонения» («Уважение к кладбищам у кыргызов почти достигает уровня язычества» («Уважение к кладбищам у кыргызов почти достигает уровня религиозный культ»)171 и «Кыргызы часто молятся на могилах»172. В то же время я утверждаю, что утверждения двух последних авторов ошибочно связывают уважение казахов к кладбищам и молитву на могилах с актами язычества. Согласно канонам ислама, «посещение могил в исламе является поощряемым действием как для мужчин, так и для женщин».173 Таким образом, недостаточное знание исламского учения привело к ложным предположениям и предрассудкам и привело к изображению казахских мусульман как язычников.
The Kazakhs’ religiosity, as described by Russian Ethnographers without territory
The essay "Life and Customs of the Kirgiz" (Быт и нравы киргизов) by the author Alexander Smirnov refrains from the tone of negativity customary for the majority of Russian ethnographic materials concerning the Kazakhs. The Kyrgyz question” (Причины волнений в киргизских степях. Киргизский вопрос) is more pessimistic in its depiction of the religiosity of the Kazakhs. As can be seen, such statements represent the positivity of the Islamic dogmas in the Kazakh institution of marriage and family.
In other words, according to the author of the essay, Islamic norms had only legislative significance, without being an inalienable part of the Kazakh religion. Then, by rejecting any Islamic values to Kazakhs, German defends the general tendency of Kazakhs towards superstition. Most ethnographic accounts mirror each other regarding the poverty of the three Horde Kazakhs in religious matters.
The poverty in this context means the weak attachment of the nomads to the religion of Islam. At the same time, other Russian ethnologists' voices belong to the pens of Boris Yuzefovich and Ivan Anichkov, whose research findings argue for the persistence of the Kazakhs in their ties with the Islamic religious canons. This is particularly related to the ethnographic results of the orthodox priest Efrem Elisiev, whose ethnographic activities were closely intertwined with his direct missionary efforts.
Kazakh Nomads’ Customs and Mores through the Lens of Russian
The Middle Horde Kazakhs’ mores and traditions, as described by Russian
С таким утверждением не согласен. Кроме того, Зеланд предлагает интересные моменты, связанные с мужеством казахов. Как уже говорилось, многие русские этнографы относились к этому скептически, особенно в отношении казахов Младшей Орды. о храбрости кочевников.
Materials on Anthropology and Ethnology of the Kyrgyz" (Материалы по антропологии и етнологии киргиз) strongly disagree with such Zeland's depiction of Kazakh morality. The chapter brings together the core ideas of how Russian ethnographic narratives look at Kazakh customs and manners in the 19th century from various perspectives In the second chapter of the thesis, I argue that most Russian ethnographers transmitted commonly accepted assumptions about Kazakhs' weak attachment to Islam and propensity for superstition.
105 In the third chapter of the dissertation I discussed the stories of Russian ethnographers about the customs and traditions of the Kazakhs. 106 meaning of words and phrases, I read and examined the data in the context of the entire chapter or paragraph. Contribution of Russian researchers to the collection and study of materials on the customary law of the Kazakhs (late 18th - early 20th centuries).” Bylye Gody 16, no.
