This article addresses one of many complex questions concerning the spread of Islam in the territory of Kazakhstan, in particular the northern Aral region. Based on fieldwork, the author analyses architectural monuments, such as Gappar's grave, Baspaq cemetery and Matygul's grave, which represent Islam in the allusive functions of a mosque and funeral chamber. On the basis of a comparative analysis of monuments from the Middle Ages, such as Abat-Baytak, with the monumental constructions over graves in Kazakhstan, it is concluded that the Sufism trend of Islam prevailed in this region.
, as well as local kinship terminology of Xoja groups in the Turkistan and village Qarnak, which is about 25 kilometres east of the Turkistan city of Kazakhstan. I focus on processes of identification, and construction of kinship and other identities
Construction, temporality, and politics in Astana
This article focuses ethnographically on the built environment of the socalled “Left Bank” area in Astana, Kazakhstan. Previously merely a provincial administrative center, the city became the country’s capital in 1997; soon a new quarter of monumental, futuristic, and stylistically extravagant administrative, residential, and commercial buildings emerged. I argue that the construction effort produces complicity by mobilizing and channeling citizens’ agency. Against the background of recent history, it offers a sense of restored progress-directed collectivity within which individual citizens can seek to engage, pursuing more meaningful and materially satisfying lives. A selective vision of the city is propagandized widely, producing a hyperreal space that captures imaginations, set in opposition to more “ordinary” social space. The contrast between that vision and the lived realities of Astana causes disillusionment, but emic criticism of the political economy fails to transcend the logic of modernization narratives that the ideology of Astana’s construction rests upon.
This article focuses on controversial plans by the government to rebuild Aisha Bibi, a small, crumbling mausoleum in southeastern Kazakhstan, and thereby hitch its symbolic potency to the nationalist drive. There has never been one commonly accepted account of the building in terms of when and by whom it was created. Nonetheless, it has long been a site of pilgrimage for many different groups and, since the Soviet period, a source of scientific interest. Plans to construct a replica building have brought the multitude of previously co-existing narratives into sharp relief as the new version threatens to oust the others, effectively making one narrative claim exclude others. Further, as is the nature of all representations, the replica will halt and contain the unboundedness and perishability of the mausoleum which, for many local narratives, is an essential part of Aisha Bibi.
This article is devoted to an investigation of the 'feeling of membership' of certain subtribes and tribes that is typical of the cultural and social memory of traditional Kazakhs. Our empirical study found that people in present-day Kazakhstan are strongly interested in their social and historical roots and traditions and in a sense of tribal (zhuzal) belonging. This tendency is most probably a result of the necessity for Kazakhs to find a new self-identification, as the old one has been destroyed. Along with the development of traditional values, there has been a growth of Western innovations and cultural values in Kazakh society. We examine the interlacing of old values and ideas with new motives and ways of social activity, a process that has affected societal behaviour in everyday life.
Despite decades of official denial, modern Germany has always been a
country of immigration. From Poles migrating to the Ruhr in the late nineteenth
century, to German refugees and expellees after World War II, to
Italians and Greeks in the 1950s, to ethnic Germans from the former
Soviet Union and refugees from Bosnia in the 1990s, the country has a
long history of attracting newcomers. In fact, according to the recently
released 2011 census data, approximately 19 percent of the Federal Republic’s
population of around 80 million has a “migration background.”1 Of
course, this national average masks substantial variation at the state or city
level—places like Hamburg, Berlin and Baden-Württemberg have shares of
residents with such a background of a quarter or more, whereas the eastern
Länder have proportions under 5 percent. This sizeable population is
also very different than a generation ago—increasingly rooted and diverse:
60 percent of this group has German citizenship and about half of this subgroup
was born in Germany. Regarding countries of origin or ancestry,
17.9 percent have origins in Turkey, 13.1 percent in Poland, and about 8.7
percent in both Russia and Kazakhstan.
Views from Central Asia
Markus S. Schulz
World Expo 2017, “Future Energy” Astana, Kazakhstan, 10 June 2017 to 10 September 2017 www.expo2017astana.com The future of energy is crucial for human mobility and well-being on a finite planet. What energy types are available to cover
Anna Bara and Erika Monahan
, and the Making of Soviet Kazakhstan Sarah Cameron (Ithaca, NY: Cornell University Press, 2018), x + 277 pp., $49.95 (hardcover). ISBN 9781501730436. In The Hungry Steppe: Famine, Violence, and the Making of Soviet Kazakhstan , Cameron draws on
Turkistan (southern Kazakhstan). However, their external connections, communications with Samarqand sacred families, remained beyond his research. A large number of publications on the history of Xojas, the descendants of Makhdumi A'zam, have been published
Identité et modernité
his Followers to Drink Camel Urine? ’, in Proc. of 4th Conference of ISOCARD, ‘Silk Road Camel: The Camelids, Main Stakes For Sustainable Development’ , 8 – 12 June 2015 , Almaty , Kazakhstan , Konuspayeva G. (ed.), Special Issue of