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DEMOCRATIC PROCESSES IN INDO-KAZAKH PERSPECTIVES ISBN: 978-81-7305-371-9 ¿ 2009, The Published in 2009 by: ôîå INDIA-CENTRAL ASIA FOUNDATION ó9/9872, Vasant Kunj, New Delhi-110 070 Almaty INDIAN COUNCIL OF WORLD AFFAIRS Sapru House, and ARYAN BOOKS INTERNATIONAL Pooja Apartments, 4÷, Tel.: 23287589, 23255799; Fax: 91-11-23270385 å-mail: aryanbooks@vsnl.corn, aryanbooks@gmail.com Computer Typeset and Printed in ABI Prints & Publishing óÏ.,
Revived and Invented Traditions in the Political Systems of Central Asian States
á.á. Galiev
The word 'tradition' by itself implies some sort of continuity. However, some constructivists believe that even tradition can be Invented (1) The invention of tradition may have the same purpose as turning history into mythology, i.e. mythification of history. This is not accidental. Both history and invented tradition are, two sides of the same, coin. Mythification of history as Á 'word' is an attempt to legitimize the present and prepare Á base bÕ going back to one' s past. On the other hand, invented tradition is an action, Á ritual that illustrates the myth as Á 'word'. Tradition can be invented as well revived. In practice, however, not all traditions get revived because different models are applied in the formation of Á state. Some ready-made models may not always serve the interests of those who may be involved in the formation of Á State. That is why elements from different models are amalgamated. Thus, while the political systems of the states of institutions have also been revived and installed within their political systems. These revived traditional institutions along with mythification of history serve as archetypes, which have been in existence from the very beginning. This provide Á sort of legitimacy to the State. This article is an attempt to explore the traditional institutions of p.50
Council Ïf áksakals (Elders): á revival of Council of Elders is taking place in almost all regions of within the administration (Akims) at various levels. These are social organizations having Á multi-ethnic composition. They are consultative, though in some cases the decisions of Aksakals are given due attention. At the time of disturbances in Novy UzÅn, the Council played Á positive role in easing tensions. Court of Biis: This institution has existed in the steppes for Á long time and has been guided by the norms of traditional law, the "Zheti Zhargy" Code. It played an important role in the life of the Kazakh Khanate. Its role was somewhat belittled by the Tsar Administration though it was not altogether abolished. Presently, the Courts of Biis are being revived and in many districts of The Zhuzs: For tribalism. It manifests itself in the form of strengthening on the position of one' s tribe (Zhuz). The present economic condition of contributed to the revival of tribalism which is more acutely seen among the rural population Young Kazakhs are migrating to cities in large numbers where they face Á number of problems- lack of good command over Russian language, lack of education and bad living conditions. Unfamiliar living conditions lead them to group up with their own people, one' s own tribe or ethnic group where they find some support. Sociologists have noted that marginalized people tend to adhere to traditions (2). In organizing various jubilees of heroes of bygone days. The overt purpose is to strengthen Kazakh self-consciousness; but they are aimed at strengthening the latent ambitions of some leaders of the Zhuzs. Thus, the year 1995 was marked by the celebration of the Jubilee of Abai; and, in 1996 the Jubilee of Jambul was celebrated. Many Kazakhstanis considered these celebrations as Á competition between the Senior and Middle-level Zhuzs. This is not too far from being true because the celebration of jubilees has become Á sort of ritual feasts to serve establish traditional social relations (3). Some analysts believe that the main purpose of shifting the capital of p.51
the Senior Zhuzs that would weaken the influence of Middle-level Zhuzs in their original homeland" (4). It must be mentioned that in multi-ethnic matter. Many ethnic groups of territorial and other relations with the original ethnos, consider themselves as part of some clan. According to á. Kurtov, the Russian-speaking population of of the Senior Zhuzs (5).
ôhe Khan Rule The Kazakh Khans were one of the branches of the dynasty of Chingiz Khan. For Á very long time the ideology of Chingiz Khan and Á sort of "Chingizism' was prevalent in territories conquered by the Mongols which included of Chingizism was that only Á descendent of the 'Golden Horde' of Chingiz Khan could become the legitimate ruler of the conquered territory. The Khanate was abolished in the 19th century when revive the Khanate during nation-freedom uprisings. The proposal to revive the Khanate ÓÁmÅ from Rahat Aliev who happened to be the son-in-law of the President of Kazakhstan (7).' Even he made an ' appeal in the nÁmÅ of past traditions, it was quite clear that lineage to become Á Monarch is not enough.
ôhe Cossacks The Cossacks (sometimes spelt as Kazak as distinct from Kazakh) have several links with the Kazakh people. Presently, we are mÏrÅ concerned with 'Kazakness', the feeling of being Á Kazak. The Kazakhs as well the Cossacks have the same origin. The idea of Kazkness has existed in the steppes of is connected with shifting from one class to another. Traditionally, those people who ran away from the Uzbek Khanate were called as Cossacks (Kazakhs) and they were divided into squadrons of Cossaks (Zhuzs). The same nÁmÅ, Cossack (Kazak), was also given to Ukrainian and Polish peasants who ran away from their landlords in the fifteenth century. Some other Turkic terms were also used in the sense of Kazakness: Ataman., Koshevoi, Jigitovka. Later, the Cossacks were crushed, and they became faithful defenders of an autocracy which they were opposing earlier. The government put mÏrÅ and mÏrÅ of these Cossacks on the borders of the empire to capture new territories and to expande 'Kazakness' as well. For example, on 10 April 1789, Á large number of Bashkirs were included among the Cossacks. Almost the entire Cossacks. As the Empire moved further South and East, the Buryts, Ossetinians and Yakuts ÓÁÔÅ to be included amongst the Cossacks. The 'Cossacks' is very much diversified in terms of rÁÓÅ as well as religion: racially they are Europoids and Mongoloids; and their religions are Orthodox Slav, Lamaism, Buddhism and Islam. Thus, 'Kazakness' (the Cossacks) is not an ethnos as such. It is an institution that was turned into Á military-feudal group by the Tsars. Kazakhness as the index of Á separate group was disbanded after the October Revolution. It re-emerged, when on 26 April 1991 the RSFSR passed the Act on "Rehabilitation of repressed Peoples" which, mentioned the Cossacks. Afterwards some other acts concerning the Cossacks were also passed. All these acts encouraged revival of the Kazak movement in ethnic group but Á martial rÁÓÅ under thÅ laws of another country. There emerged an inevitable conflict between the State and the Kazak people. Mashrapas and Mohallas: The Uighurs of Kazakhstan live mainly in Semireche. They migrated from dwellings are organized around Mohallas. Every Mohalla has Á chief called Jigit-Bishi. The inhabitants of every Mohalla help each other not only in difficulties but also during any socially significant activity. For this purpose, they have set up Á Fund. Besides, the Uighurs have one more traditional institution called íÁshraÒ which is Á remnant of the old "Male House". In the early 1920s, it was banned by the Bolsheviks because it was competing with Party organizations. Now it has also been revived. Presently, it is banned in Political Symbols: National state symbols and ideals are an inseparable part of formation and fixation of identity of any nation and State as Á socio-cultural and political community. People create and revere their national and state symbols. Various flags, banners, seals attributes of self-identification and other form Á p.53
significant part of these symbols (8).' The emergence and revival of statehood in The blue colour of the national flag ancient Turkish genealogical legends which relate the origin of Turks to the celestial sphere (9). The State symbols of emblem of the Kazakh Soviet Socialist Republic. This coincidence mÁÕ be taken to be Á link between modern predecessor. In fact, almost all the former used Republic has even revived them completely. However, in the State Emblem of in favour of ancient symbols. Shanyrak, according to archaeologist å.å. Kuzmina and linguist V.á. Livshits, has its origin in the Indo- Iranian dwelling Angarak 'circle' (the circle of the sky) (10).The ears of wheat depicted in the emblem of the Kazakh SSR have been replaced by winged horses in the emblem of the Republic of One of the political symbols of independent Alash Khan. Apart from being Á holy name for the Kazakh people it is also Á self-designation. There is another aspect attached tÏ ' this name; it served as the symbol of independence, during their history. It has played this role on Á number of occasions, first during the time of revolutionary upheavals in in the beginning and end of the 20th century when political parties and movements came into being and used the name, of this mythical progenitor of Kazakhs. The name Alash was used as Á war-cry and helped unite the forces of three Zhuzs. As far as Christian Orthodox is concerned, its followers have increased significantly. The Orthodox Church has launched Á campaign for Á climate of spiritual harmony.
In the spring of 1989, the Kyrgyz national movement started to grow very fast. Problems of housing forced the Kyrgyz youth to symbolically occupy lands and construct houses in the occupied plots. They set up an organization called áshar (11), which has played an important role in the formation of multi-party system in with the Asab and Atuulduk Demilge (Peoples Initiative) formed the core of the movement called the Democratic Movement of Kyrgyzstan which spread all over the country(12). The Clan System: In been very strong. For centuries, Kyrgyz society has existed as Á confederation of several tribes divided into two major groups which are broadly known as the Southern and Northern Clans. During the Soviet period, these two groups worked as rivals in order to grab important posts in the Commutust Party and the Government of Kirgiziya, as political balance that was maintained for twenty-four years by the First Secretary of the Communist Party of Kirgiziya ô. Usubaliev (1961-1985) who had Á very long political career. This was disturbed in 1985. After the resignation of Usubaliev in October 1985, á. Masaliev ÓÁmÅ to power. While Usubaliev represented the Northern Clan, Masaliev represented the Southern Clan. However, the political situation in the country did not change much (13). The Northern Clans were urbanized, Russified and less dependent on religious traditions. The Southern tribes mostly represented agrarian regions which historically fell within the sphere of Uzbek influence (14). After suppressing the August 1985 putsch, President Akaev strongly established himself and took measures which proved that he understands the role of traditional-political structures. It is worth mentioning that Akaev proposed to give official status to Aksakals, the traditional heads of Ails (villages). They were to be paid salaries from the state exchequer. In modern Kyrgyz politics, representatives of the old aristocratic Manap groups have started playing an important role. It is also worth mentioning that, when in 1991 Akaev was given the symbolic title of "Supreme Khan of Kyrgyz people", it helped in stabilizing his rule after the August putsch (15).It is to be noted that, unlike Manap Rule, the Rule of Khans is not traditional in The Court of Biis: In several regions of of Biis and Akskals are being revived. á large range of issues falls within their competence. The Government has given due recognition to them (16). Political Symbols: Economically, countries of the world. But public dissatisfaction is partly p.55
neutralized by referring to the glorious past. While referring to its ancient history, the term "The Great Kyrgyz Power" is used. Huge sums have been allocated to celebrate the Millennium of the Kyrgyz Epic Manas and the Third Millennium of Osh city.
Mohalla and Gap: The Mohalla (neighbourhood community) as Á form of organization of social life of Á locality has been in existence since ancient times in irrespective of their social or ethnic background. The However, the Mohalla turned out to be very vital and the Soviet rulers decided to use it for their own interests. Activities of the Mohalla committees were also well-defined. After independence the Mohalla are being revived as Á democratic organ in self-rule. They have got official status as one of the important links of the State are covered in the Resolution on "Mohalla Committees in Cities, Settlements and Kishlaks of Thereafter, new tasks for the leadership of the Mohallas was created. The Mohalla is headed by Á Committee that is elected in the General Body meeting of representatives of the majority of houses. The Committee elects Á Chairperson from amongst its members. The Chairperson of Á Mohalla Committee is known as the Akskal while his Deputy is called as Muovin; and, the Secretary is called Kotib. The Mohalla Committee also includes advisors who are elected from amongst elderly male persons having experience of organizational work. Separate Sub-Committees are formed for various activities like Welfare Sub-Committee, Sub-Committee of Ceremonies, Women' s Welfare Sub-Committee, Youth Welfare Sub- Committee, War-Veterans and Labour Welfare Sub-Committee, Social Order Sub-Committee, Residence Maintenance Fund Sub- Committee and Finance Sub-Committee. There is also Á Women' s Council and Á and Secretary of the Mohallas more active and for support, the President of "Support to Self-Rule Organs of Citizens". The salaries of the Chairperson and Secretary have been raised; Chairpersons have been allowed to receive full pension, wherever permitted. p.56
Mohalla is the regulator of social and personal life in its territory. Traditionally, one main activity of the Mohalla Committees and Sub-Committees is organization of social activities. The residents organize Hashar (voluntary labour) every year from time to time. The Uzbeks have the óÁÒ, Gashtak, Tukma and Ziofat which are like the Mashraps of Uighurs. Most of the Gaps are unified communities with their own traditions. Members of each Gap help each other in daily life, take active part in preparations for marriage and extend help whenever needed. In Gaps, the main role is played by the mothÅr-in-law or some other aged lady (18). Political Symbols: The formation of modern Uzbek nation proves the ideas of constructivists. á. Ilkhamov writes: "It would be naive to assume the formation of Uzbek nation as 'an objective', natural- historical process. In fact, the process of formation of the modern Uzbek identity should be examined, in the formation of Uzbek SSR and be considered Á result of Á combination of the efforts of the ruling and cultural elites." (19).In view of the fact that modern Uzbeks combine in themselves various groups of Turkic and Iranian origin, it required great efforts to establish the antiquity of the ethnos. Amir Timur was selected as the great ancestor of Uzbeks. "The memory of Amir Timur has great significance for establishing Á legitimate democratic State which could occupy its rightful place in the world community and for realization of the idea of school text books (20). ôÏ honour Amir Timur various localities have been named after him, monuments constructed and museums of Timur set up. The blue stripe in the flag of honour the memory of the flag of Amir Timur. (21). The national currency of Timur.
Tajiks are the only Iranian-speaking people of traditional institutions are connected with agriculture and they are, in many respects, similar to the institutions of Uighurs and Uzbeks. The Tajiks have Á community of seniors called Mashvarat which has neighbours as members. They have also got Á Council of male members called Jamomad. There is Á patrilineal clan group p.57
called Avlod (22). Avlod brought under itself several generations of male relatives. It had Á common household set-up and was the real owner of land. The formation of armed detachments of the Government and United Tajik Opposition took place on the basis of Avlods. The war became mÏrÅ fierce because of the revived spirit of 'blood for blood'.(23). CLANS In First of all, it can be traced along the Northern line (roughly, Leninabad Region with Á largely urban population) and the Southern agricultural region. The is traditionally one of the most powerful groups. During the Soviet period these people occupied key positions in the Communist Party as well as the Government. This trend has partly continued in the post-Soviet period too. For example, the former President of group, in contrast to the 'elite' North, represents the interests of the inhabitants of agricultural regions. When their representative E. Rahmonov came to power, key ÒÏsitions in Government, earlier occupied by Leninabadis were gradually taken over by the Kulyab group. The position of the Hissar community is somewhere midway between as politically. The Gamar (Karategin) group has concentrated its interests around trade. They have provided the base for formation of the Islamic Revival Party and the extremist groups of militants - the Wahhabis. The positions of Pamirians (Badakhshan Group) is somewhat peculiar. They speak East Iranian languages and are mostly Shias while most of the Tajiks are Sunnis. (24)
òÏlitical Symbols Tajiks consider themselves as one of the most ancient peoples of the world. The State emphasizes its continuity with early medieval states, primarily with the rule of the Samanids who had their capital in State was celebrated in who was Á patron of science and arts is greatly revered in p.58
named after him (it was earlier known as The national currency of The crown is Á very important state symbol of is not accidental. Folk etymology relates the ethnonym Tajik with the root taj meaning 'crown'.
COUNCIL OF ELDERS In the beginning of the 1990s Turkmenbashi started annual meetings with Yashulylar Maslahaty (Council of Elders). This organ did not have any legal authority. Very soon these annual meetings were turned into Khalk Maslahaty (Peoples Council) and the Council of Elders became just Á part of "All Turkmen Conference". In 1992 when President Saparmurat Niyazov came out victorious in the General Elections, he took oath in the first Session of Khalk Maslahaty. Gradually, Khalk Maslahaty (Peoples Council) got morÅ rights. Khalk Maslahaty was vested with maximum rights and powers after the attempt on the life of Niyazov in November 2002. After that incident, Turkmenbashi handed over all matters related to Presidential elections to Khalk Maslahaty. The main role given by its creator to Khalk Maslahaty was to maintain the existing political regime and preserve the socio-political system created by Turkmenbashi. According to observers, adoption of Á new Constitution of will be Á very important step in reforming the state system and bring it closer to international practice.(26).
CLANS In tribes and more than 5000 small communities or groups. Amongst them the most influential are Tekins who gave support to the regime of Niyazov. After Niyazov assumed power, the Tekins came to occupy most of the important posts in the Government (27). Dominance of Tekins has continued even after the death of Niyazov in December 2006. ó. Berdymuhammedov who was elected President after the death of Niyazov is also Á Tekin. According to the Internet publication "Khronika Turkmenistana", Tekins are occupying 75% of the highest posts in Government (28). 59
It needs to bÅ added that Á touch of traditionalism is being given to new political institutions in the heads of administration are being designated as Akim, Hakim, Rais, etc. For the administrative-units also, traditional names- Vilayat, Etrap - are being used. This article proves that traditional systems, though they are remnant of the past erstwhile era, continue to play Á strong role in the countries of
NOTES AND REFERENCES
1. The invention of Tradition/ Eds Hobsbawm å, Ranger ô. 1993, Ò. 320. 2. Osipova ï. Amerikanskaya sotsiologiya Ï traditsiyakh v stranakh Vostoka. í., 1985. ÒÒ. 39-40. 3. Arutyunov S.á. Vvedenie/ Etnografiya pitaniya narodov stran zarubezhnoi Azii. í., 1981. Ò. 3. 4. Masanov N. Kazakhskaya politicheskaya i intellektualnaya elita: klanovaya prinadlezhnost i vnutrietnicheskoe sopernichestvo // Vesnik Evrazii. 1996. No. 2. 5. Kurtov á. Politicheskaya elita Kazakhstana. í. 1994. Ò. 5. 6. For details see Yudin V.P. Ordy: / Ata, Nauka. ÒÒ. 106-164. 7. Aliev R. Respublikostan ili Kazakhskii Sultanat. Kakoi vybor ÔÕ sdelaem? // Karavan. 2006, 1 September, 35 (851). 8. Gaziev ë.S. Politicheskay. nauka. í., 1994. ÒÒ. 341-342. 9. Zuev Yu.á. Drevnetyurkskie genealogicheskie predaniya kak istochnik po rannei istorii tyurkov. Summary of Ph.D. Thesis on History. 10. See Akishev á.ë. Put k zemle giperboreev // Iran-ÐÁÔÅ. 2007, 1. Ò. 23. 11. "Ashar" is Á traditional institution of mutual help in 12. Koichumanova Ch U. Stanovlenie politicheskoi sistemy suverennogo Kygyzstana. Bishkek. 2004. ÒÒ. 67-68. 13. Abazov R. Politicheskie preobrazovaniya v Kyrgyzstane i evolyutsiya prezidentskoi sistemy / /www.ca-c/ org /journal / cfc-0 1999/ st-06 abazov.shtml 14. Khanin V. Kyrgyzstan: etnicheskii plyuralizm i politicheskie konflikty / / www.ÓÁ-Ó/Ïrg/) journal/Ó1Ó-09-2000/18.khanin. shtml 15. Khanin V. Kyrgyzstan: etnicheskii plyuralizm i politicheskie konflikty/ /www.ÓÁ-Ó/ Ïrg/) journal/ Ó1Ó-09-2000/18khanin. shtml 16. Sud akskalov v Kirgizii //Nezavisimaya gazeta. 1996. 30 January. 17. Polozhenie "ï mahallinskikh' (kvartalnykh) komitetakh v gorodakh, poselkakh i kishlakakh respubliki 18. Arifkhanova Z. Traditsionnie soobshchestva v sovremennom Uzbekistane / /www.ÓÁ-Ó/org/journal/ÓÁÓ10-2000/ï6.arith. shtml 19. Ilkhamov á. Formirovanie sovremennoi uzbekskoi identichnosti / Etnicheskii atlas Uzbekistana. Institut "Otkrytoe obshchestvo" - Fond Sodeistviya - 20. Istoriya Uzbekistana. Period natsionalnoi nezavisimosti. Uchebnik dlya uchashchikhsya 11 klassov obshcheobrazovatelnykh shkol. 21. ïÒ. cit. 22. Obshchestvo i kultura Tajikistana. / /countries/ topics/1/10/76 htm. 23. Shustov á. Tsentralnaya Aziya: renessans traditsionnykh institutov // www.fond k.ru / articles. Php?id=1355 24. Kradin N.N. Elementy traditsionnoi vlasti v postsovetskoi politicheskoi kulture: antropologicheski podkhod / / www.tazar.ke/ news.php?i=187 25. Obshchestvo i kultura Tajikistana // countries/ topics/1/10/76 htm. 26. Narodny Sovet Turkmenistana primet novuyu redaktsiyu konstitutsii strany// RIA Novosti. 26/09/2008 27. Kadyrov Sh.Kh. postkolonialnom obshchestve// Vestnik Evrazii. 2001. 2. ÒÒ. 5-32. 28. Shustov á. Tsentralnaya áziÕÁ: renessans traditsionnykh institutov // www.fondsk.ru / articles. Php?id=1355
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