essay about kazakh traditions

• About Kazakhstan

Culture and Traditions in Kazakhstan

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• Important Information
• Kazakhstan State Border Crossing Procedure
• Who Can Travel to Kazakhstan without Visa?
• Meeting Points for Group Tours in Almaty and Astana
• List of Border Checkpoints at the State Border of Kazakhstan
• Kazakhstan national currency converter
• Facts about Kazakh language and some essential Kazakh phrases
• How to get a Kazakhstan visa?
• National Currency and Pricing in Kazakhstan
• Transport Service Classes
• The 5th World Nomad Games: Embracing Tradition and Unity
• Cities and Locations
• Almaty Region
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• Kazakh Altai
• Kyzylorda Region
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• Pavlodar Region
• North Kazakhstan
• Kostanay Region
• Aktobe Region
• Jetysu Region
• West Kazakhstan
• Atyrau Region
• Ulytau Region
• Abay Region

Guest reception traditions

One of the most significant traditions in Kazakhstan is hospitality. Kazakhs are known for their warm and welcoming nature, and visitors are treated with great respect and generosity. Guests are offered food and drink as a sign of hospitality and are often given gifts as a token of appreciation.

The tradition of showing hospitality to guests has been a part of Kazakh culture since ancient times. It was common practice to welcome travelers and guests with open arms and offer them the most delicious food. This tradition has roots in the nomadic lifestyle of the Kazakh ancestors, where staying in unfamiliar households was a common occurrence. The custom is known as konaqasy .

When a guest is invited to a yurt (a traditional dwelling), they are seated in the honored place, known as tor , which is located opposite the entrance. The hosts immediately serve a selection of light treats from Kazakh cuisine, including drinks like kumys, shubat, ayran , or tea with milk. Fresh baursaks , flatbreads, kurt , and irimshik are also placed on the table. Appetizers made from horsemeat or lamb, such as zhaya, qazy , and shuzhyk , are also served. 

In honor of the guest's arrival, hosts often cut a lamb and prepare several dishes with it at once. This includes the pre-course dish, kuyrdak , made of lungs, liver, and kidneys, as well as the main dish of Kazakh cuisine, beshbarmak . Boiled meat is presented in large pieces on a tray, and the host slices the meat himself, offering each guest a portion. This cutting is a traditional practice, with specific cuts reserved for certain individuals. For example, pelvic bones and shin are intended for the elderly, brisket for son-in-law or daughter-in-law, and cervical vertebrae for girls. The most honored guest is presented with the specially prepared head of a ram. The meat is served with a rich broth in bowls.

Another tradition associated with the reception of guests is known as konaqkade . After the meal, the host may invite the guest to perform a song or play a musical instrument. In response, the guest typically performs an improvisation that expresses gratitude to the hosts for their warm welcome.

Important guests are given special treatment in Kazakh culture. There is a ritual known as at mingizip shapan zhabu , which involves welcoming a distinguished guest to a Kazakh household. The guest is presented with a horse and an expensive chapan , which is an embroidered robe made of camel wool with a chintz lining. This is a way of showing respect and honor to the guest.

In Kazakh culture, it was customary to present important guests with valuable gifts, such as a horse, a sable fur coat, a camel, a Persian carpet, or a sword. The most valuable possessions in the household were often given as a sign of respect and honor to the guest. This tradition is known as bes zhaqsy , or the «five valuable things». Although this custom is not as commonly practiced nowadays, it still holds strong in some villages in Kazakhstan.

One interesting tradition that has been preserved since ancient times is the practice of yerulik , which involves acquainting new members of a community with their neighbors. When new residents move into a village, they are invited to dinner or lunch with their closest neighbors. This helps people get acquainted and newcomers can integrate more easily into the society. This tradition is still alive in many Kazakh families today, whether they live in a traditional aul (village) or a modern apartment building.

There are some other interesting traditions related to hospitality:

• Toqymqagar or the farewell ceremony. This usually happens if someone from the family is departing for a long time. A ram is cut and a toy-dastarkhan  (festive table) is arranged. Seer-offs say various wishes for those going on a long journey.
• Tize Bugu . Guests show respect for the owner and their house by kneeling upon entering. Failing to observe this rite was considered insulting and disrespectful.
• Toy-Dastarkhan is a festive table. In addition to a feast, toy-dastarkhan may include music performances, song contests ( aitys ), races, and other games.
• Shashu is a ritual practiced during various celebratory occasions such as the arrival of esteemed guests, weddings, and matchmakings. During this ritual, the hosts shower the guests with sweets and coins, and children often collect the scattered treats and money. Kazakh tradition holds that the sweets picked up during Shashu bring good luck.
• Suyunshi is a custom to give valuable gifts to those who bring good news.
• Baigazy is a tradition to give a small gift to those who bought a new thing.
• Sarqyt  is a tradition in which guests are given the remaining food from the dastarkhan to take with them when they depart.
• Tugan zherge aunatu  is a custom in which a person who has been away from their homeland for an extended period of time is welcomed back by being rolled on the ground upon their return.
• Belkoterer is a tradition of preparing special meals for the elderly. Soft, tasty dishes such as  jent , kumys , irimshik (cottage cheese), and others are specially prepared for them. It is the responsibility of their children or close relatives, and less commonly their neighbors, to provide these meals and care for the elderly.

Wedding traditions

The Kazakh wedding is a significant and grandiose event, much like in any other country. However, it is not merely a holiday for the newlyweds, their parents, close relatives, and friends, but also a union of two kinship ties, which makes it unique. Therefore, the Kazakh wedding involves a plethora of rituals and traditions that are strictly observed.

In the past, the proposal was made by the young man through his brother's wife, and the bride was not allowed to see her future husband until the wedding day. Even if the bride did not like the groom, she had no right to disobey her parents' decision about her fate.

Today, things have changed, and Kazakh guys and girls meet and get to know each other in various ways, such as on the street, in cafes, or through social media. However, wedding rites are still important and are carried out during the marriage and wedding ceremony.

As before, matchmakers ( kudalar ) come to the girl's house with gifts. The ring is given to the bride by his brother's wife, not by the groom himself. The wedding day was previously appointed by the elders of the family, but today the date of the wedding is discussed together with the newlyweds. During matchmaking, kudalar usually exchange expensive gifts.

The practice of paying a bride price, known as kalym , is still observed in many rural families where traditional customs hold significant importance. Although the groom's parents do not always foot the bill, they try to honor the tradition by presenting the bride's family with valuable items such as cattle, expensive fabrics, and jewelry. According to tradition, the groom can only visit the bride and her parents in their home after the payment of the bride price.

Once all the necessary procedures and matchmaking have been completed, the bride's father chooses the day for his beloved daughter's departure, known as kyz uzatu , and provides clothing to all of the groom's relatives.

The wedding itself is a grand celebration that usually includes all the relatives of the bride and groom. A specially invited akyn performs traditional Kazakh wedding songs, and various competitions, dances, and fun activities are held. After the wedding, the newlyweds retire to their wedding tent.

Some other wedding traditions:

• Qudalyq  refers to the traditional matchmaking process in which the groom's parents, along with the close relatives of the bride, come together to arrange the marriage.
• Bethashar  – a tradition of revealing the bride's face at the wedding. Of course, nowadays, the bride and the groom know each other well before the wedding but the tradition still lives.
• Syrga salu is a symbolic ceremony in which the mother of the groom puts earrings on the bride, signifying the completion of the marriage contract between the two families.
• Qyz uzatu  is a traditional farewell ceremony that marks the bride's departure from her parents' home to her new home with the groom's family.
• Qursaq toy  is a custom in which the groom's family hosts a celebration upon receiving news of the bride's pregnancy.
• Bride theft  is a traditional practice where a man would kidnap a girl he liked and take her to his village, after which all other marriage rituals would be performed. However, today, this practice is only considered acceptable with the consent of the girl. Without her consent, it is considered a criminal offense.

Customs related to children

Tusau kesu (cutting the ties).

Many Kazakh customs are centered around children, as they are considered the most valuable treasure in Kazakh families. The growth and upbringing of children are associated with numerous rituals and traditions, such as laying in the cradle, naming, and one of the most significant customs for a child –  tusau kesu or cutting the ties. This ceremony is held when the child takes his or her first steps.

During Tusau Kesu, a child's legs are tied with a thin, colorful cord, which is cut by an energetic man with many children, a respected aksakal (elderly man), or an important guest. The cord used to tie the legs of the baby traditionally consists of black and white threads, representing the black and white stripes of life, as the kid must learn to overcome difficulties.

The ritual is accompanied by songs and wishes ( bata ), so that the child stands firmly on their feet and confidently walks through life. After the ties are cut, a feast usually follows, with contests, songs, and music competitions. In the past, after tusau kesu, a child would receive a horse and saddle, but nowadays, they are more likely to receive expensive gifts or money instead.

Sundet-toy (circumcision)

Sundet , or rite of circumcision, is a significant tradition that has been preserved and is often observed in Kazakh families. This custom originated with the arrival of Islam in the Great Steppe and remains one of the most important family traditions.

Sundet is typically performed when a boy turns 3, 5 or 7 years old. On the day of the ceremony, the boy is dressed in beautiful national clothes and put on horseback. Colorful ribbons are woven into the horse's mane, and a bag of treats is tied to the saddle. The boy rides up to relatives one by one and treats them with food from the bag. Once all the gifts and treats are given out, the boy goes to a separate yurt or room with a mullah (and nowadays, a surgeon), where he undergoes circumcision.

Following the circumcision, parents organize a grand celebration called s undet toy , where everyone gives the child money or valuable gifts. This celebration marks the boy's transition into manhood and is a significant moment for the family.

Other traditions and customs related to the upbringing of a child

• Shildehana – birthday party for the baby.
• Besikke salu, also known as besik toy, is the practice of placing a newborn baby in a cradle. Typically, this ceremony is held 3-5 days after the umbilical cord falls off the baby. Prior to this, the newborn sleeps with their mother.
• Yesim qoyu or at qoyu. A ceremony of naming the child. A respected person usually gives the name of the child.
• Qyrqynan shygaru. This ceremony is performed on the fortieth day after the child is born. The child is bathed in 40 spoons of water, hair and nails are cut for the first time
• Auzyna tukirtu  is a traditional Kazakh ritual that translates to «spitting in the mouth». According to Kazakh beliefs, when a respected person spits into the mouth of a child, the child will receive a piece of that person's talent.
• Ashamayga mingizu  is a tradition of giving a horse and a kamcha (whip) to a 6-7-year-old boy. This ceremony marks the boy's proclamation as a jigit (a young man). During this event, the child receives blessings from the elders, and the parents usually arrange a small celebration in honor of their son.

Aitys is an essential part of any Kazakh holiday program. It is a poetic-musical competition where Kazakh singers-improvisers participate.

During aitys, the performers sit or stand in front of each other and engage in a song dialogue, passing the word to each other and continuing the theme started by the opponent. Aitys can be held on any arbitrary theme. The winner is chosen based on the competition's results, with a jury consisting of distinguished people or guests of the festival who evaluate not only the musicality and performing talent but also the skill in parrying the arguments of the opponent, humor, and ingenuity.

Aitys is somewhat similar to modern rap battles, with a similar performance order and evaluation of participants. While several akyns  (singers) can participate in aitys, paired performances are more traditional. Aitys is often held between a man and a woman. For instance, in 1946, Kazakh composer Mukan Tulebayev wrote the opera «Birzhan and Sarah» based on aitys between famous akyns of the XIX century Birzhan-sal and Sarah Tastanbekkyzy.

Nauryz Holiday

Nauryz is a wonderful tradition that dates back to the ancient pre-Islamic times of the history of the Kazakh people. It is a holiday that celebrates spring, the renewal of nature, the beginning of a new year, and new life. According to Tengrian beliefs, Nauryz is considered the beginning of the New Year and is celebrated on March 22, on the day of the vernal equinox.

Nauryz consists of many small rituals and customs. The holiday begins at dawn, when all the inhabitants of the village or aul come out together to plant trees under the guidance of aksakals. After the trees are planted, everyone gathers for the celebration. People have fun, congratulate each other on New Year's Eve, and wish each other peace, prosperity, richness, and happiness. Songs composed especially for this holiday, called Nauryz Zhyr , are performed. Sports competitions, such as kures (wrestling) and baiga (horse races), are held. Often in the middle of the village, there are big swings for children and youth. There are also intellectual contests for solving poetic riddles and contests in short sayings.

After the holiday, each family in each house sets a festive table. The meal is usually held at noon. Before and after the meal, the invited mullah reads prayers in honor of the ancestors. At the end of the meal, the eldest of those present gives a blessing ( bata ) to keep the family intact year after year. In this ritual, we can see the fusion of pagan and Muslim traditions.

During the Nauryz holiday, the number seven was considered significant as it represents the seven days of the week, which is the unit of time of universal eternity. As part of the tradition, seven bowls of a special festive drink called Nauryz-kozhe , prepared from seven types of cereals, were placed before the aksakals. The dastarkhan, the traditional Kazakh table, also had seven different treats.

The Nauryz celebration typically ended with an aitys. The competition continued until sunset, which was believed to be the moment when good conquered evil. Afterward, a fire was lit, and people with torches lit from it danced and sang as they went around all the neighborhoods of the village, completing the holiday of spring renewal and equinox.

Traditional Kazakh games and entertainment: 

• Kazakh traditional hunting with a golden eagle.  The golden eagle has been used since ancient times for hunting hares, corsacs, foxes, etc. Trained berkutchi hunters are engaged in the breeding and training of hunting birds.
• Kazakh traditional hunting with tazy. Kazakh  tazy is an ancient breed of hunting hounds, belonging to the intangible heritage of UNESCO. With Tazy, Kazakhs hunt small game and steppe antelopes.
• Kures  is Kazakh wrestling. Competitions are usually held during festivals. Other peoples of Central Asia also have analogies to this sport.
• Toguz Qumalaq . is a table game that is based on the number 9. It appears to be a simple game, but it is actually a complex logical game that is often referred to as the «algebra of shepherds». This game was a popular pastime among nomads and was used to brighten up their leisure time.
• Asyq is a children's street game, which has now become the national sport in Kazakhstan. The country even holds Asyq tournaments.
• Bastangy is a kind of party for young people, which was usually held after parents' departure.

Read more about national games and sports in this article .

Helping neighbors and the community

• Asar is a Kazakh tradition of helping someone with the whole family or generation, or even the entire village. This may involve building a house or cattle sheds, among other things. At the end of the work, a dastarkhan is held for the helpers.
• Zhylu is a similar tradition to Asar. In this case, people come together to help those who have suffered from natural disasters, such as fires or floods. Anyone, regardless of their status or tribe, can help the victims to the best of their ability. Donations can include cattle, building materials, clothes, money, and labor.

Indeed, experiencing the traditions and customs firsthand is the best way to truly appreciate and understand their significance. Kazakhstan is a country with a rich cultural heritage, and its festivals and holidays provide a unique opportunity to witness and participate in age-old customs and practices. From the vibrant colors and music of the traditional costumes and instruments to the warm hospitality and delicious food, there is something for everyone to enjoy. Whether it's attending a lively aitys competition, planting trees during Nauryz, or simply enjoying the festive atmosphere, a trip to Kazakhstan during its traditional holidays is sure to be an unforgettable experience.

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Culture Name

Kazakh, Kazakhstani, Republic of Kazakhstan (note the spelling of Kazakhstan can be found with or without an h ; currently it is officially spelled with an h )

Alternative Names

Kazak, Central Asian or Post-Soviet People

Orientation

Identification. The Kazakh steppeland, north of the Tien Shan Mountains, south of Russian Siberia, west of the Caspian Sea, and east of China, has been inhabited since the Stone Age. It is a land rich in natural resources, with recent oil discoveries putting it among the world leaders in potential oil reserves. The newly independent Republic of Kazakhstan ranks ninth in the world in geographic size (roughly the size of Western Europe) and is the largest country in the world without an ocean port.

The Kazakhs, a Turkic people ethnically tied to the Uighur (We-goor) people of western China and similar in appearance to Mongolians, emerged in 1991 from over sixty years of life behind the Iron Curtain. Kazakhstan, which officially became a full Soviet socialist republic in 1936, was an important but often neglected place during Soviet times. It was to Kazakhstan that Joseph Stalin exiled thousands of prisoners to some of his most brutal gulags. It was also to Kazakhstan that he repatriated millions of people of all different ethnicities, in an effort to "collectivize" the Soviet Union. Kazakhstan was also the site of the Soviet nuclear test programs and Nikita Khrushchev's ill-conceived "Virgin Lands" program. These seventy years seem to have had a profound and long-lasting effect on these formerly nomadic people.

The process of shedding the Soviet Union and starting anew as the democratic Republic of Kazakhstan is made difficult by the fact that a large percentage of Kazakhstan is not Kazakh. Russians still make up 34.7 percent of the population, and other non-Kazakhs such as Ukrainians, Koreans, Turks, Chechnians, and Tatars, make up another 17 percent. Many of the non-Kazakh people of Kazakhstan have met attempts by the Kazakh government to make Kazakh the central, dominant culture of Kazakhstan with great disdain and quiet, nonviolent resistance. The picture is further complicated by the fact that many Kazakhs and non-Kazakhs are struggling (out of work and living below the poverty level). Democracy and independence have been hard sells to a people who grew accustomed to the comforts and security of Soviet life.

The capital of Kazakhstan was moved in 1996 to Astana, in the north-central part of the country far from any of Kazakhstan's borders. The former capital, Almaty, is still the largest city and most important financial and cultural center. It is located at the base of the Tien Shan Mountains in the far southeast near both China and Kyrgyzstan.

The move of the capital was very controversial among many in Kazakhstan. There are three main theories as to why the move was made. The first theory contends that the move was for geopolitical, strategic reasons. Since Almaty is near the borders with China and Kyrgyzstan (which is a friend but too close to the Islamic insurgent movements of Tajikistan and Afghanistan), this theory maintains that the new, central location provides the government with a capital city well separated from its neighbors. A second theory asserts that the capital was moved because Kazakh president Nursultan Nazarbayev wanted to create a beautiful new capital with new roads, buildings, and an airport. The final theory holds that the Kazakh government wanted to repatriate the north with Kazakhs. Moving the capital to the north would move jobs (mostly held by Kazakhs) and people there, changing the demographics and lessening the likelihood of the area revolting or of Russia trying to reclaim it.

Demography. The population of Kazakhstan was estimated to be 16,824,825 in July 1999. A census taken just after the fall of the Soviet Union in 1991 indicated a population of more than 17 million. The decreasing nature of Kazakhstan's population (-.09 percent in 1999) is due, in part, to low birth-rates and mass emigration by non-Kazakhs, mainly Russians and Germans (Kazakhstan's net migration rate was -7.73 migrants per 1,000 people in 1999). Given the emigration, Kazakhstan's ethnic make up is ever-changing. For 1999 the best estimates were Kazakhs 46 percent, Russians 34.7 percent, Ukrainians 4.9 percent, Germans 3.1 percent, Uzbeks 2.3 percent, Tartar 1.9 percent, and others 7.1 percent. Many observers predict that continued emigration by non-Kazakhs and encouraged higher birthrates of Kazakhs by the government will lead to Kazakhs increasing their numbers relative to other ethnicities in Kazakhstan.

Linguistic Affiliation. Language is one of the most contentious issues in Kazakhstan. While many countries have used a common language to unite disparate ethnic communities, Kazakhstan has not been able to do so. Kazakh, the official state language of Kazakhstan, is a Turkic language spoken by only 40 percent of the people. Russian, which is spoken by virtually everyone, is the official language and is the interethnic means of communications among Russians, Kazakhs, Koreans, and others.

The move to nationalize Kazakhstan through the use of Kazakh has presented two main problems. During Soviet times, when Russian was the only real language of importance, Kazakh failed to keep up with the changing vocabulary of the twentieth century. In addition, Russian is still very important in the region. Knowledge of Russian allows Kazakhstan to communicate with the fourteen other former Soviet republics as well as with many people in their own country.

Symbolism. Kazakhs are historically a nomadic people, and thus many of their cultural symbols reflect nomadic life. The horse is probably the most central part of Kazakh culture. Kazakhs love horses, riding them for transportation in the villages, using them for farming, racing them for fun, and eating them for celebrations. Many Kazakhs own horses and keep pictures of them in their houses or offices. Also a product of their formally nomadic lives is the yurt, a Central Asian dwelling resembling a tepee, which was transportable and utilitarian on the harsh Central Asian steppe. These small white homes are still found in some parts of Kazakhstan, but for the most part they are used in celebrations and for murals and tourist crafts.

Also central to Kazakh symbolism are Muslim symbols. Kazakhs are Muslim by history, and even after seventy years of Soviet atheism, they incorporate Islamic symbols in their everyday life. The traditionally Muslim star and crescent can be widely seen, as can small Muslim caps and some traditionally Muslim robes and headscarves in the villages.

Kazakhs are also very proud of their mountains, rare animals such as snow leopards, eagles, and falcons (a large eagle appears on the Kazakh flag under a rising sun), and their national instrument, the dombra, a two-stringed instrument with a thin neck and potbelly base, resembling a guitar.

The symbols of Soviet Kazakhstan still exist and are important to some people. At its peak there was hardly a town that did not have a statue of Lenin; a street named after the revolution; or a large hammer, sickle, and Soviet red star on many of its houses and public buildings. Much like the attempt to assert the Kazakh language, the increased use of Kazakh symbols on money, in schools, on television, and in national holidays has been tempered by those who do not wish to part with the Soviet symbols of the past.

History and Ethnic Relations

Emergence of the Nation. Humans have inhabited the Central Asian steppe since the Stone Age. Dramatic seasonal variations coupled with movements, conflicts, and alliances of Turkic and Mongol tribes caused the people of Central Asia often to be on the move.

In the eighth century a confederation of Turkish tribes, the Qarluqs, established the first state in Kazakhstan in what is now eastern Kazakhstan. Islam was introduced to the area in the eighth and ninth centuries, when Arabs conquered what is now southern Kazakhstan. The Oghuz Turks controlled western Kazakhstan until the eleventh century.

The eleventh through the eighteenth centuries saw periodic control over Kazakhstan by Arabs, Turks, and Mongols. The people of Kazakhstan consider themselves great warriors and still honor many of the war heroes of this time period.

What might be called the modern-day history of Kazakhstan started in the eighteenth century, when the three main hordes (groups) of Kazakh nomads (who had begun to distinguish themselves linguistically and culturally from the Uzbeks, Kyrgyz, and Turkmen) started seeking Russian protection from Oryat raiders from the Xhinjian area of western China.

In 1854 the Russian garrison town of Verny (modern-day Almaty) was founded. It was not long before Russian incursions into Central Asia became much more frequent. By the end of the nineteenth century the Russians had a firm foothold in the area and were starting to exert their influence on the nomadic Kazakhs, setting the stage for the twentieth century transformation of the region by the Soviets.

The Soviet Union's interaction with Kazakhstan started just after the 1917 October Revolution, with Lenin granting the peoples of Central Asia the right to self-determination. This did not last long, and during the 1920s Moscow and the Red Army put down Muslim revolts throughout Central Asia after the Russian civil war. Centuries of nomadic tribal wars among Turks, Mongols, and Arabs were being replaced by a new kind of domination: the military might of the Red Army and the propagandistic Soviet machine of Stalin's Kremlin.

In 1924 Kazakhstan was given union republic status, and in 1936 full Soviet socialist republic status—a status that did not change until Kazakhstan was the last Soviet republic to break from Moscow and declare independence, on 16 December 1991.

The years between 1924 and 1991 were truly transformative for the people and land of Kazakhstan. Factories were built, schools reorganized, borders closed, and life changed in almost every facet. Soviet years were a time of immigration into Kazakhstan. Stalin's collectivization campaign after World War II brought people from the Caucasus, southern Russia, and the Baltic to Kazakhstan. Khrushchev's "Virgin Land" campaign in 1954 made much of Kazakhstan into farmland, run by huge collective farms, largely made up of the Russian and Ukrainian settlers brought in to run them.

Soviet wars were also very difficult for this region. World War II and the war in Afghanistan in the late 1970s killed many young Kazakh men and women. Kazakhstan was integral to the Soviet Union for its oil and minerals, fertile farmlands, tough warriorlike heritage, and its vast, wide-open lands suitable for nuclear testing.

In 1986 the Soviet Union and the world got a glimpse of how intact Kazakh nationalism remained. Riots broke out on 16 December in reaction to the Russian Gennady Kolbin being named head of the Kazakh Communist Party machine. Kazakhstan had been changed by the Soviet Union; its people looked and acted differently and its language had partially been neglected, but the Kazakh people were still proud of their history and their heritage.

In 1991, then Kazakh Communist Party leader Nursultan Nazarbayev declared independence for Kazakhstan. He had stayed faithful to Moscow the longest and supported Mikhail Gorbachev's efforts to keep the Union intact. The years since 1991 have seen many changes in Kazakhstan and its people. Democracy is attempting to take root in a land that hasn't known democracy at any time in its three thousand-year history. Nomadism, tribal warfare, Mongol dynasties, foreign domination, and Soviet communism have been all the Kazakh land has known.

National Identity. Several factors that are unique to Kazakhstan, its land, and its history, unite its people. Kazakhstanis are proud of the nation's abundant natural resources, agricultural potential, and natural beauty. They are also united in their shared history as a neglected republic during the Soviet years. While they toiled under Soviet rule, producing much of the agricultural and industrial product for the Soviet Union, the rest of the Union looked upon Kazakhstan as a barren place.

A very structured and uniform educational system exists in Kazakhstan. All ethnicities, whether urban or rural, study a similar curriculum. Thus, students throughout the country share the same education.

Ethnic Relations. According to many people of Kazakhstan, during the Soviet years they wanted for very little. Everyone had jobs, everyone had a house or an apartment, and food was abundant. The Kazakhs were part of a powerful union that challenged the United States and the other powers of the world. They lived in a socialist system that based its success on the hard work of its people. But to say that everything was equal and that there were no underlying tensions, especially between Russians and Kazakhs, would be untrue. Since the very days of Russian influence in Central Asia, many Kazakhs have met their presence with contempt and skepticism. This was furthered during the Soviet years when Russian language, Russian culture, and the power in Moscow took very prominent places in Kazakhstan. While tensions between the two groups were often subtle and barely visible, they erupted violently during the 16 December, 1986 riots over Russian control of the Kazakh Communist Party. The day of 16 December is a very important and proud one in recent Kazakh history, as evidence of their nationalism and unity as a people (in 1991, when independence was declared, 16 December was symbolically chosen as Independence Day).

The latent tensions of 150 years of Russian influence in Kazakhstan, coupled with the increasingly more visible disapproval by Kazakhs of Russian domination, set the stage for the difficult first years of post-Soviet life. Kazakh nationalism has been unpopular with many non-Kazakhs, especially the Russians, and thousands have left as a result. Streets and schools have been renamed, statues of Lenin taken down, the national anthem and flag changed, old Soviet holidays forgotten, and new Kazakh holidays promoted. Ethnic tensions have been further strained by an economy and a political system that has produced extreme haves and have-nots. The guarantee of work, an apartment, free health care, and higher education that kept tensions low for seventy years have been replaced by unemployment, decaying health care, and expensive higher education.

Urbanism, Architecture, and the Use of Space

The yurt is the main architectural remnant from the Kazakh nomadic years. The yurt is a round, transportable dwelling not unlike the Native American tepee (the yurt being shorter and flatter than the tepee). The yurt was very useful to the nomadic Kazakhs, who needed a sturdy dwelling to protect them from the elements of the harsh plains, and its inhabitants would sit and sleep in them on thick mats on the floor. Very few Kazakhs live in yurts today, but sitting on the floor is still very common in many Kazakh homes, many preferring it to sitting in chairs or at a regular table. Yurts are widely used in national celebrations and in Kazakh arts and poetry as reminders of the Kazakhs' nomadic past.

Russian settlers in Kazakhstan also had an effect on Kazakhstani architecture. Small A-frame houses, Russian orthodox churches, and many new wooden buildings went up as Russians settled the area in the eighteenth and nineteenth centuries. Very few of these building have survived the times besides some churches, which have been restored and protected.

The twentieth century and the Soviet Union brought many architectural changes to Kazakhstan. Hard work and unity were two central themes of the socialist years in Kazakhstan, and the architecture from this period is a large reflection of that. Most of the buildings built during this period were big and utilitarian. Hospitals, schools, post offices, banks, and government buildings went up from Moscow to Almaty in basically the same shape, size, and color. The materials used were usually just as rough, with concrete and brick being the most common.

Large Soviet apartment blocks went up in all of the cities across Kazakhstan. Arranged in small microdistricts, these buildings were usually five or six stories high and had three to four apartments of one, two, or three bedrooms each per floor.

The villages and collective farms of Kazakhstan were of a different kind of Soviet architecture. Small two- to three-room, one-story houses, usually painted white and light blue (the light blue is thought to keep away evil spirits), adorn the countryside in Kazakhstan. The government built all houses, and there was no individualizing, excessive decorating, or architectural innovation. Very few, if any, houses were allowed to be more than one story high. A big house or an elaborate apartment was thought to be gaudy and very bourgeois.

While work and utilitarianism had definite effects on Kazakhstan's architecture, so did the belief in unity and the rights of the people. Public space was very important to the Soviets; in fact, nothing was privately owned, including one's home. Large collective farms were formed, transforming small villages into working communities, all with the same goal. Large squares and parks were built in almost every town and city. Everything belonged to the people, through the Communist apparatus in Moscow.

Times have certainly changed, as has the architecture in these post-Soviet days of independence. The old buildings, and the people who designed and built them, still exist. Some parts of Kazakhstan are in good repair and upkeep, while other parts look like an old amusement park that hasn't been used in years. In some cases cranes and forklifts stand in the exact places they were in when independence was declared and government money ran out. Rusted and covered in weeds and grass, much of the Soviet architecture and the people occupying it are in desperate need of help. This picture is further complicated and contrasted by the introduction of new buildings and new wealth by some people in Kazakhstan.

Oil money, foreign investments, and a new management style have created a whole new style in Kazakhstan. Almaty and Astana both have five-star high-rise hotels. The big cities have casinos, Turkish fast food restaurants, and American steak houses; modern bowling alleys and movie theaters are opening up amid old and decaying Soviet buildings. Private homes are also changing; sometimes next to or between old Soviet-style one-story austere houses, new two- and three-story houses with two-car garages and large, fenced-in yards are being built.

Food and Economy

Food in Kazakh culture is a very big part of their heritage, a way of respecting guests and of celebrating. When sitting down to eat with a Kazakh family one can be sure of two things: There will be more than enough food to eat, and there will be meat, possibly of different types.

Food in Daily Life. In daily life Kazakhs eat some of their own national dishes, but have borrowed some from the Russians, Ukrainians, Uzbeks, and Turks that they live among. Daily meals for Kazakhs usually are very hearty, always including bread and usually another starch such as noodles or potatoes and then a meat. One common dish is pilaf, which is often associated with the Uzbeks. It is a rice dish usually made with carrots, mutton, and a lot of oil. Soups, including Russian borscht, also are very common. Soups in Kazakhstan can be made of almost anything. Borscht is usually red (beet-based) or brown (meat-based), with cabbage, meat, sometimes potatoes, and usually a large dollop of sour cream. Pelimnin, a Russian dish that is made by filling small dough pockets with meat and onions, is very popular with all nationalities in Kazakhstan and is served quite often as a daily meal.

A more traditional Central Asian dish, although not conclusively Kazakh, is manti, a large dough pocket filled with meat, onions, and sometimes pumpkin.

Bread (commonly loaves or a flat, round bread called leipioskka ) and seasonal fruits and vegetables are served with almost every meal. Kazakhstan is known for its apples, and the Soviets are known for their love of potatoes (for both eating and making vodka).

Shashlik, marinated meat roasted over a small flame and served on a stick, is of great popularity in this region. The style of meat, which locals claim originated in the Caucasus is not often eaten on a daily basis at home but is eaten quite often at roadside cafés and corner shashlik stands. High quality shashlik in large quantities is served at home on special occasions or if an animal is slaughtered.

With their daily meals, Kazakhs drink fruit juices, milk, soft drinks, beer, water, and tea. Tea is an integral part of life in Kazakhstan. Many people sit down and drink tea at least six or seven times a day. Every guest is always offered tea, if not forced to stay and drink some. Tea is almost always consumed hot, as people in Kazakhstan think that drinking cold beverages will make one sick. Soft drinks, beer, and other drinks are drunk cold but never too cold, for fear of sickness.

Tea drinking habits vary between Russians and Kazakhs. Russians drink their tea in teacups filled to the brim with hot tea. Kazakhs drink their tea in small wide-mouthed saucers called kasirs that they never fill more than halfway (usually only a quarter full). The intent is that the tea should never get cold, and the passing of the empty cup by a guest or a family member to the woman pouring tea serves as a way to keep them interacting, a way of showing respect. Kazakhs take tea drinking very seriously, and the ritualistic brewing, drinking, passing, and refilling of teacups take on a real rhythm and beauty when observed.

Kazakhs are both very traditional and superstitious and thus have a multitude of food and drink taboos. As Muslims, Kazakhs do not eat pork. This is a general rule, followed much more closely in the villages than in the more secular cities. Kazakhs also have great respect for bread. It should never be wasted or thrown away and should always be placed on the table right side up. Kazakhs will often forbid you to leave their house unless you have eaten at least some of their bread, even if it is just a small crumb.

A national habit is eating with one's hands. This is naturally more common in the villages, where traditions are more evident, but it is not uncommon to see Kazakhs in cities eat with their hands. In fact, the Kazakh national dish beshbarmak means "five fingers" in Kazakh.

Food Customs at Ceremonial Occasions. Kazakhs have always held guests in high regard. Certain traditional Kazakh foods are usually served only on special occasions such as parties, holidays, weddings, and funerals. The most notable of these is beshbarmak, most traditionally made of horse meat. It is essentially boiled meat on the bone served over noodles and covered in a meat broth called souppa. The host, usually a man, takes the various pieces of meat and gives them out in an order of respect usually based on seniority or distance traveled. Each different piece of the horse (or goat, sheep or cow, never chicken or pig) symbolizes a different attribute such as wisdom, youth, or strength. Beshbarmak is always served in large quantities and usually piping hot.

When beshbarmak is made of sheep, the head of the sheep also will be boiled, fully intact, and served to the most honored guest. That guest then takes a bit of meat for himself or herself and distributes other parts of the head to other people at the table.

Another national food that is present at all celebrations is bausak, a deep-fried bread with nothing in the middle and usually in the shape of a triangle or a circle. The bread is eaten with the meal, not as dessert, and is usually strewn all over the traditional Kazakh table, which is called destrakan (the word refers more to a table full of traditional food than to an actual table). Bausak is strewn all over the table so that no part of the table is showing. Kazakhs like to have every inch of service area covered with food, sometimes with more food than will fit on the table, as a way of showing respect and prosperity.

A fermented horse's milk called kumis in Kazakh is also occasionally drunk at ceremonial occasions. This traditional milk dates back to the nomadic days, and many people in Central Asia think that the intoxicating beverage is therapeutic.

Vodka is consumed at all ceremonies. It is usually consumed in large quantities, and can be homemade or bought from a store (although usually only Russians make it at home). Toasts almost always precede a drink of vodka, and are given not only at special events but also at small, informal gatherings. Vodka permeates Kazakh and non-Kazakh culture and is central to all important meals and functions.

Basic Economy. Because of the richness of its land and resourcefulness of its people, the Kazakh basic economy is not very dependent on foreign trade and imports. The degree to which this is true varies greatly between the cities and towns, and the villages of the countryside. Almost every rural Kazakh has a garden, sheep and chickens, and some have horses. There are many meals in rural Kazakhstan where everything people eat and drink is homemade and from the person's garden or livestock. People in this region have been taught to be very resourceful and careful with what little they have. Most men can fix their own cars, houses, and farm equipment; women can cultivate, cook, sew, or mend almost everything they use in daily life. In fact, many rural dwellers make a living of growing foods or handmaking goods for sale in the local markets or in the cities.

For other goods, Kazakhs rely on a local market, where they buy clothes, electronics or other goods, mostly from Russia, Turkey, China, and South Korea. Urban Kazakhs rely much on grocery stores and now even big shopping malls in some cities for their goods and services.

Land Tenure and Property. Most people in Kazakhstan now own a house or an apartment for which they paid very little. Houses and property built and subsidized by the former Soviet government were very cheap and available to all during the Soviet years. With the collapse of the USSR most people retained the property that they had during Soviet years. New houses have been built and new property developed, and these are bought and sold in much the same way property is in any Western country. Most apartments are bought outright, but slowly the concept of developing an area and renting out the apartments and stores is becoming more popular. The area may face a real crisis as the houses and apartments that remain from the Soviet era need to be torn down or rebuilt, as people do not have much money for property or building supplies.

Commercial Activities. Seventy years of living in a land without imports or major foreign trade made the people of Kazakhstan rely heavily on their Soviet neighbors and on producing for themselves. In local markets, all types of goods and services are for sale, from produce to clothes, cars, and livestock. Kazakh carpets and handicrafts are probably some of the most famous exports from Kazakhstan. In addition, mineral and oil exports bring in much-needed revenue.

Major Industries. The major industries of Kazakhstan are oil, coal, ore, lead, zinc, gold, silver, metals, construction materials, and small motors. Kazakhstan produces 40 percent of the world's chrome ore, second only to South Africa. Besides the major fossil fuels and important minerals extraction, which is being supported by both foreign investment and the Kazakh government, much of the major industrial production in Kazakhstan has slowed or stopped. An industrial growth rate of -2.1 percent in 1998 was very frustrating to a country and people with such a rich land but with such a poor infrastructure and rate of capital investment.

Trade. Kazakhstan trades oil, ferrous and non-ferrous metals, chemicals, grains, wool, meat, and coal on the international market mostly with Russia, the United Kingdom, Ukraine, Uzbekistan, the Netherlands, China, Italy, and Germany. For the years between 1990-1997, 28 percent of working males were active in agriculture; 37 percent in industry; and 35 percent in services. During that same time period, 15 percent of working women were engaged in agriculture; 25 percent in industry; and 60 percent in services.

Division of Labor. Liberal arts colleges have only existed in Kazakhstan since independence in 1991. Until that time all institutes of higher education trained workers for a specific skill and to fill a specific role in the economy. This is still very much the case with high school seniors deciding among careers such as banking, engineering, computer science, or teaching.

A system of education, qualifications, work experience, and job performance is for the most part in place once a graduate enters the workforce. In recent years there have been widespread complaints of nepotism and other unfair hiring and promotion practices, often involving positions of importance. This has lead to cynicism and pessimism regarding fairness in the job market.

Social Stratification

Class and Castes. Some would argue that there is no bigger problem in Kazakhstan than rising social stratification at all levels. Kazakh capitalism has been a free-for-all, with a few people grabbing almost all of the power regardless of who suffers.

The terms "New Kazakh" or "New Russian" have been used to describe the nouveau riche in Kazakhstan, who often flaunt their wealth. This is in contrast to the vast number of unemployed or underpaid. A culture of haves and have-nots is dangerous for a country composed of many different ethnic groups used to having basic needs met regardless of who they were or where they came from. Poverty and accusations of unfair treatment have raised the stakes in tensions between Kazakhs and non-Kazakhs, whose interactions until recently have been peaceful.

Symbols of Social Stratification. The symbols of stratification in Kazakhstan are much like they are in many developing countries. The rich drive expensive cars, dress in fashionable clothes, and throw lavish parties. The poor drive old Soviet cars or take a bus, wear cheap clothes imported from China or Turkey, and save for months just to afford a birthday party or a wedding.

Political Life

Leadership and Political Officials. The president, Nursultan Nazarbayev, was the top Communist leader of the Kazakh Soviet Socialist Republic when the Soviet Union disbanded in 1991. After independence, Nazarbayev was easily elected president in November 1991. In March 1995 he dissolved parliament, saying that the 1994 parliamentary elections were invalid. A March 1995 referendum extended the president's term until 2000, solidifying Nazarbayev's control and raising serious doubts among Kazakhstani people and international observers as to the state of Kazakhstani democracy.

Multiparty, representative democracy has tried to take hold in Kazakhstan but has been met by opposition from Nazarbayev's government. The main opposition parties are the Communist Party, Agrarian Party, Civic Party, Republican People's Party, and the Orleu, or progress movement. A number of smaller parties have formed and disbanded over the years. The opposition parties have accused Nazarbayev and his Republican Party of limiting any real power of the opposition by putting obstacles and loopholes in their way, if not actually rigging the elections.

The most notable example of suppression of political opposition has been the case of Akezhan Kazhageldin, who was Nazarbayev's prime minister from 1994 to 1997. In 1999 Kazhageldin was banned from running in the 1999 presidential elections. He and his wife were charged with tax evasion (the conviction of a crime under the Kazakhstani constitution prevents a potential candidate from running for office) and arrested in September 1999 at the Moscow airport after arriving from London. Sharp criticism by the Organization for Security and Cooperation in Europe (OSCE) over how the arrest was set up and carried out allowed Kazhageldin to return to London. The end result was that he was still not registered for the October election, and Nazarbayev won easily, with more than 80 percent of the vote. The OSCE and the United States criticized the election as unfair and poorly administered.

Social Problems and Control. In urban areas, robberies and theft are common. Murder, suicide, and other violent crimes are on the rise. The system for dealing with crime in Kazakhstan is based, in theory, on a rule of law and enforced by the police and the courts. Local and state police and local and national courts are set up much as they are in the United States and much of the rest of the Western world. The problem is the lack of checks and controls on this system. There are so many police and so many different units (remnants of the Soviet apparatus still exist, such as intelligence gatherers, visa and registration officers, and corruption and anitgovernmental affairs divisions, as well regular police and border controls) that it is often that jurisdiction is unclear. The strong sense of community, with neighbors looking out for each other, acts as a deterrent against crime. Civic education and responsible citizenry is emphasized in schools, and the schools work closely with local communities in this area.

The drug trade from Afghanistan and long, hard-to-patrol borders have given rise to organized crime, putting a strain on Kazakhstan's police and border patrol.

White-collar crime, such as embezzlement, tax fraud, and abuse of power and privilege are almost daily events, which seem to be tacitly accepted.

Military Activity. The military of the Soviet Union was very strong and well-trained. The armies of the post-Soviet republics are much weaker and less supported by the government. The available Kazakhstani military manpower of males between ages fifteen and forty-nine was estimated at 4.5 million in 1999, with about 3.5 million of those available being fit for service. All males over age eighteen must serve in the military for two years. Exemptions are made for those in school and the disabled. The 1998 fiscal year expenditures on the military were $232.4 million (U.S.)—1 percent of the GDP of Kazakhstan.

Kazakhstan is in a semiprecarious location. It has a friendly, although weakened, neighbor to the north in Russia. Recent complaints by Russians in Kazakhstan have begun to resonate in Moscow, putting some strain on relations that are for the most part friendly. Kazakhstan has a historical fear of China and thus watches its border with that country closely, but the most unstable areas for Kazakhstan involve its neighbors to the south. Movements in Afghanistan have spread to the failed state of Tajikistan, forming a center of Islamic fundamentalism not far to Kazakhstan's south. Kyrgyzstan and Uzbekistan have already dealt with attacks from rebel groups in Tajikistan, and Kazakhstan has significantly increased its military presence on its borders with Kyrgyzstan and Uzbekistan. The region does not seem to be one that will readily go to war, while memories of the war in Afghanistan in the late 1970s are fresh in most people's minds.

Social Welfare and Change Programs

There is a government-sponsored program of pension and disability benefits. There is also support for single mothers with multiple children. The problem is that there is very little money for these programs. Pension levels have not kept up with inflation, and pensions are rarely paid on time, with those elderly, disabled, or unemployed often going months without payment.

Nongovernmental Organizations and Other Associations

Kazakhstan and the rest of the former Soviet Union have seen a massive infusion of nongovernmental organizations (NGOs) and international aid programs. The passage of the Freedom Support Act by the United States' Congress has provided millions of dollars for direct U.S. governmental involvement in Kazakhstan and much-needed money for NGOs to operate there. The Peace Corps, United Nations Volunteers, and many other aid and educational organizations have been working hard in Kazakhstan. The groups are well received by the people and, for the most part, allowed to do their work by the Kazakhstani government.

Gender Roles and Statuses

Division of Labor by Gender. There is a large distinction between work and the home in Kazakhstani society. Women occupy very important roles in the Kazakhstani workforce. Women are, for example, school principals, bank presidents, teachers, accountants, police officers, secretaries, and government workers and make up almost half of the workforce. This may be a carryover from Soviet times when women were very important parts of a system that depended on every citizen to work and contribute.

Women are often the best students in a school and more qualified than men for many of the jobs in Kazakhstan. However, often women have not been promoted to the top positions in national government and the private sector. With alcoholism on the rise, especially among men, and educational performance among men often lower than average, women may play an even more significant role in the future Kazakhstani economy.

The Relative Status of Women and Men. Kazakh culture is traditionally a patriarchal one, with much respect being given to men, especially elderly men. Symbols in the culture often represent power and warriorlike behavior, often associated with men. This can be seen in many Kazakh households. In villages and small towns women always prepare the food, pour the tea, and clean the dishes. Men will often lounge on large pillows or stand outside and smoke while women prepare food or clean up after a meal. Men do work around the house, but it is usually with the horses, garden, or car. There are many marriage and courtship customs that further assert the male as dominant in Kazakh society.

Marriage, Family, and Kinship

Marriage. Marriage in Kazakhstan is similar to that in the United States and Europe. The reasons and even the process of marriage in Kazakhstan are also very similar. While years ago it was common for women to marry very young, times have changed; education has become much more important for both genders, and marriages for people in their mid-twenties are becoming more common. Marriages are not arranged by the parents but are usually formed through dating and courtship. Interracial marriage is rare but tolerated.

Three aspects of traditional Kazakh culture still occasionally affect marriage today in Kazakhstan. Marriage is forbidden to any couple related over the past seven generations. In addition, the male should be older than the female. Finally, the nomadic tradition of stealing a bride is still practiced, although rarely, by some Kazakhs.

Families of the bride and groom are usually heavily involved in the process of the wedding and subsequent marriage. The families meet before the wedding, and exchange gifts and dowries. Kazakh weddings are three-day events.

Divorce is not uncommon, especially in the urban centers. It is viewed in Kazakhstan as it is in other parts of the world—it is never ideal but some marriages were not meant to last. There are no formal rules for who gets what when a marriage ends, but women usually keep the children.

Domestic Unit. Households vary greatly in Kazakhstan. Some couples have only one or two children, while other families have eight or nine. Kazakhs tend to have more children than Russians. Men exercise most of the symbolic authority in both Kazakh and non-Kazakh households. But there are many very strong women and powerful matriarchs who wield all practical control.

Kin Groups. Kin groups are central to the life of almost every Kazakh life. Who you are, who your family is, and where you are from are very important. Dating back hundreds of years to the times when the Kazakhs were divided into three distinct hordes or large tribes, it has been important to know about your kin groups. Extended families are large support networks, and relatives from far away can be expected to help financially in times of crisis.

Socialization

Infant Care. Childbirth in Kazakhstan occurs in a hospital under the care of a doctor whenever possible. Every district in the country has a hospital, and medical care is free; patients only pay for drugs and specialized tests and care. Mothers usually stay in the hospital with their infants for a few days after birth. Some Kazakhs practice a custom of not letting anyone besides close family members see a newborn for the first forty days of life; then the family holds a small party and presents the baby to extended family and friends. Babies are well cared for and cherished by all cultures in Kazakhstan. Independence and access to markets have brought improved access to infant care products.

Child Rearing and Education. Generally children go to kindergarten at ages four or five in Kazakhstan. First grade and formal schooling start at age six, when many Kazakhs have large parties celebrating the event.

Children in Kazakhstan are assigned to classes of about twenty-five students in the first grade; the class remains together through the eleventh grade. The class has the same teacher from the first through the fourth grade and then a different teacher from the fifth through the eleventh grade. These teachers become like second mothers or fathers to the students in that class, with discipline being an important factor. Homework is extensive and grades difficult, and students are very grade-conscious.

Kazakhstani schools stress the basics: literature, math, geography, history, grammar, and foreign languages. Workdays are held where students clean the school and the town. Classes on citizenship and army training are required. After school, arts and dance performances are very popular.

Higher Education. Many high school students—often as high as 75 percent—go on to attend some form of schooling after graduation. Liberal arts schools, many run by foreigners, are opening in the bigger cities. Technical schools and state universities are widespread and very popular. A tendency still exists to pigeonhole students by making them choose a profession before they enter school—a Soviet remnant that preached that every citizen had a specific role in society and the sooner he or she realized it and learned the trade the better. Unfortunately this practice is less flexible in the ever-changing Kazakhstani economy, leaving many young people underqualified for many of the emerging jobs.

Etiquette and cultural norms related to acceptable and unacceptable behavior vary between urban and rural Kazakhs. As a rule, rural Kazakhs tend to follow the cultural norms more strictly.

Kazakh men always shake hands with someone they know when they see each other for the first time in a day. Usually the younger man initiates this, and shows respect by extending both hands and shaking the older man's hand.

Both Kazakhs and non-Kazakhs remove their shoes when inside a house. Guests always remove their shoes at the door and often put on a pair of slippers provided by the host or hostess. Central Asian streets often can be very dusty or muddy, so wearing shoes indoors is a serious social offense.

Greetings are also very structured in Kazakhstan. In Kazakh culture, elder women and men are greeted with certain phrases showing respect. A Russian system of patronymics is still widely used.

Kazakhs can be superstitious, and whistling inside a house is unacceptable in almost all Kazakh homes. It is believed that whistling inside will make the owner of the house poor.

In general smoking by women is not accepted, especially in rural areas, and women who are seen walking and smoking at the same time are considered prostitutes.

Kazakhs, and many other people from the former Soviet Union, often don't smile at people in public except to those they know. Kazakhs rarely form lines when boarding crowded buses.

Many people in Kazakhstan treat foreigners with a visible degree of skepticism. With the work of the Peace Corps and many other international groups and companies, the image of a foreigner as a spy is starting to fade. Nevertheless Kazakhstani people will often stare at foreigners as they walk by.

Public affection between friends is very common. Women and girls often hold hands as they walk; boys wrestle and often hook arms or walk with their arms around each other. Kissing cheeks and embracing is perfectly acceptable between good friends.

Religious Beliefs. Religion in Kazakhstan is in a time of change. Arabs brought Islam to the region in the ninth century, and more than a thousand years later, Russian Orthodoxy was introduced by Russian settlers from the north. For all intents and purposes no religion was practiced for the seventy years of Soviet influence over the region; religious participation was banned, and many churches and mosques were destroyed—religious traditions were lost in the name of Soviet atheism. At the beginning of the twenty-first century, 47 percent of the people profess to be Muslim (mainly Sunni branch) and 44 percent Russian Orthodox. However, few people practice religion in any formal way, but Kazakhs have incorporated religion into some parts of their everyday life; for example, they cover their faces in a short prayer when they pass graveyards where someone they know is buried, and they often say prayers after meals. Sayings such as "God willing" and "this is from God" are very common in everyday speech.

There are virtually no visible tensions between Muslims and Christians in Kazakhstan. Religion was such a nonfactor for so many years, and continues to occupy so little of everyday life, that it is simply not an issue of importance between Russians and Kazakhs.

Religious Practitioners. Most town mosques are cared for and staffed by a mullah, who conducts religious services at the mosque as well as funerals, weddings, and blessings. Russian Orthodox churches are in many parts of Kazakhstan, especially in the north and in large cities. Orthodox priests perform services and baptize children much as in the West.

Funerals are usually held in the home of the deceased with people coming from afar to pay their respects. Russians and Kazakhs are usually buried in separate sections of the graveyard. If the means are available, a Kazakh can be buried in a mausoleum.

Medicine and Health Care

There are some hospitals in Kazakhstan where it is possible to get good health care, but many more are in poor repair, without heat or electricity, lacking basic drugs and medical supplies, and staffed by underqualified and severely underpaid doctors and nurses.

Doctors are still trained under the Soviet system of specialties, with very few general practitioners. Doctors also rely heavily on symptomatic diagnosis, as they do not have access to the latest machines and testing devices; often simple blood tests cannot be done. Nevertheless, doctors are trusted and respected.

People also rely heavily on home remedies such as hot teas, honey, vodka and Banya (a very hot version of a sauna used mainly for cleaning purposes, but also for sweating out diseases and impurities).

Secular Celebrations

Some of the principal secular celebrations are 8 March, Women's Day, a very important day in Kazakhstan and celebrated by all. Women are honored on this day and showered with flowers and entertained with skits and jokes by their male coworkers and family members. Narooz, Kazakh New Year—a holiday mainly celebrated by Kazakhs on 22 March, but also observed by Kyrgyz, Uzbeks, Turkmen, Iranians. It occurs on summer solstice. Kazakhs cook traditional foods, have horse races, and set up many yurts.

Victory Day on 9 May commemorates the Soviet victory over Nazi Germany. Day of the Republic, 25 October, was the day independence was declared. This day is a day of Kazakh nationalism, with many speeches, songs, and performances in Kazakh. Independence Day is celebrated on 16 December—this date was chosen to remember the riots in Almaty on 16 December 1986. The riots were the first display of Kazakh nationalism and solidarity. Independence day is celebrated much like the Day of the Republic.

The Arts and Humanities

Support for the Arts. Under the Soviet Union, funding and support of the arts were available for those who enrolled in specialized schools for artists, dancers, and musicians. However today, government money for arts, besides what is provided through public schools and municipals houses of culture, has virtually dried up. Many artisans are supported through NGOs such as Aid to Artisans and the Talent Support Fund.

Literature. Students study both Kazakh and Russian literature. Great Russian and Kazakh writers such as Tolstoy, Pushkin, and Abai are well known in Kazakhstan. A high societal value is put on those who have read the famous works and can quote and discuss them.

Performance Arts. Despite funding cutbacks, plays, dance performances, art museums, and the upkeep of historical museums are very important to the people of Kazakhstan. There are beautiful theaters in the larger cities, and almost every town has a house of culture where plays, art classes, concerts, and dance performances can take place. Many cultures in Kazakhstan have a strong tradition of instrument playing, traditional dancing, and theatrical performances.

The State of the Physical and Social Sciences

The Soviet Union had, and its now independent republics have, some very well respected science universities in the world. Higher education is very specialized in Kazakhstan, with many universities or programs focusing on specialized fields of physics, technology, engineering, math, philosophy, and politics. Many famous academics have come from this part of the world, and education in these fields has remained important, although funding for them has slowed with the economic downturn in the region.

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—E RIC M. J OHNSON

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• The Culture, Customs and Traditions of Kazakhstan

Officially known as the Republic of Kazakhstan, Kazakhstan has a culture that dates all the way back to between the seventh and twelfth centuries when Islam was introduced to the nation. The culture traces its roots to the nomadic nature of the people as well as Islam, which is the dominant religion. The cultures extend all the way from food and clothes to music, art, and sports.

The dominant religion in the country is Islam with about 70% of the entire population practicing the religion. The bigger percentage of Muslims are Sunni Muslims . The next largest religious group is the Russian Orthodox Christianity with a following of less than 25% of the population. Russian Orthodox Christians include ethnic Russians, Belarusians, and Ukrainians. Other groups include Judaism, The Church of Jesus Christ of Latter-day Saints, Buddhism, and a few others.

There are two official languages spoken in Kazakhstan , namely Kazakh and Russian. Of the two, Russian has more speakers, about 6,230,000 people, while Kazakh has about 5,290,000 speakers. Other languages include German with about 30,400 speakers, Turkish and Ukrainian with about 898,000 speakers and a few others. In addition to these languages, minor languages include Dungan, Sinte Romani, Ili Turki, Plautdietsch, and Ingush. Immigrants have brought in languages such as Greek, Korean, Belarusian, and Azeri.

When it comes to cuisine, traditional food includes horsemeat and lamb with the inclusion of an assortment of dairy products. In the past, nomadic natives of Kazakhstan used to take care of livestock such as horses, fat-tailed sheep, and Bactrian camels. While these animals were a symbol of wealth, they were also the primary source of food as nomads do not stay in one place for long enough to grow food. To this day, some places make food with preservation in mind. This style of cooking involves using salt and drying techniques to ensure that food lasts for long. Traditional dishes include a form of meat called besbarmak, kazy, shuzhuk, and zhal.

As is the case with most parts of the world, things are changing and food has not been spared by the wave of change. Modern chefs are now making use of modern western techniques of making food and blending these recipes with traditional ones to come up with hybrid recipes. An example of the newer popular recipes is the betinjantab.

Sports and Art

Sports are an integral part of the culture in the state. Over the years, the nation has seen some success in sports such as ice hockey and boxing. In the 2004 Summer Olympics, they ended up with a haul of eight medals. The most successful sport is cycling while football is the most popular. Rugby is also quite popular. Every year, the nation produces participants to the “Sheber” competition, which is battled out by Kazakh artisans in order to popularize the artists.

There is a wide range of musical styles that originate from Kazakhstan. Traditionally, the music revolved around instrumental and vocal music. Currently, these instruments are still used by artists as well as the general populace.

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Central Asia, Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, Uzbekistan Tours

Kazakh culture and traditions

Kazakh culture, customs, clothing, cuisine, games and more.

Kazakhstan is a multinational and multicultural country with a vast territory. Kazakh culture is not  only a mixture of nations but it has also inherited a lot from different nearby cultures including China, Mongolia and the other Turkic cultures (like Kyrgyzstan) and of course Russia. Despite such a blend of cultures, each different nation of Kazakhstan has carefully preserved its cultural traditions and customs.  The core of Kazakh culture comes from their pastoral nomadic way of life which is best preserved in the Almaty and East Kazakhstan’s Altai regions, where Tengrism is still also practiced. This culture includes the traditional yurt dwelling, a tent made of felt, which is still in often in use, both as a home and as a modern decorative object. In practice yurts are used mostly by the nomads in the rural areas. Another very traditional form of Kazakh culture is the c lothing that has adapted  to the harsh  steppe   climate, the nomad lifestyle of Kazakhs  including games, crafts and several celebration rituals. The best way to observe the Kazakh culture is through our Kazakhstan Tours or Central Asia Tours .

Kazakh yurt

The circular, felt-covered yurt is a potent image of Kazakh culture. Few Kazakhs now live in yurts, although they are still used by some animal herders who move their animals into summer mountain pastures.

Kazakh Yurt

Camels in kazakhstan.

Camels played earlier an essential role in the life of nomads in different ways: as working animals (pack, harness, riding), and as a source of milk, meat, wool, and leather. 

Kazakh Camels

Kazakh steppe.

Kazakhstan contains a wide variety of habitats, but of these, it is the steppe, the vast belt of dry grassland running across the country, which is at the heart of the Kazakh identity. Steppes are mostly too dry for the cultivation of crops and have therefore promoted nomadic husbandry as the way of life to Kazakh culture. 

The steppe landscapes, with their scent of wormwood and billowing waves of feather grass, are an enduring memory of a journey across Kazakhstan, even if the passage may at the time seem monotonous. As a summary, t he steppe is the essence of Kazakhstan, its nature, its people, and its culture.

There is nothing more evocative of Kazakhstan than to sit in the steppe on a mid-May afternoon, far from roads and listening to the lark singing while soaring in the winds, watching the waving wild tulips and experiencing the billowing cumulus clouds as they scud across the empty skies. 

The steppe is the sound of the wind, the sun, the herbal scent of the saxaul (Artemesia) plant and the view of distant Kazakh grave sites atop a small rising hill breaking the flatness.  The Kazakhs, more than any other Central Asian nation, are a people of the steppes and most of their culture has emerged from it.

Kazakh nomad culture

The nomadic way of life never really died out in Kazakhstan. The Kazakhs and their ancestors have preserved nomadic traditions on the open steppe and the surrounding mountain and hill areas for 3 000 years. 

Kazakh nomadic way of life

Kazakh cuisine.

Kazakh cuisine is profoundly based on the nomadic past of the Kazakh people. The meat has always been dominated in the main meal with primarily mutton and horse together with numerous milk products. 

The methods of preparation were developed essentially for securing food preservation.  Kazakh cuisine is an inseparable part of the Kazakh nomad culture that mostly comprises of heavy meat based dishes. Kazakh and Kyrgyz foods are mostly very close to each other with minor differences.

Kazakh national clothing

Kazakh traditional clothes have a long history that reflects the Kazakhs lifestyle in the steppes. The region has very hot summers strong winds and the bitter cold of winter. Therefore clothing was mainly made of woolen, cottony silk, or velvet fabrics, and outer garments were usually lined with fur.

Kazakh Clothing​

Kazakh national crafts.

Kazakhstan has its unique folk crafts that originated in antiquity and developed over the years. Kazakh folk crafts formed under the influence of the nomadic culture of the Kazakh tribes. The tough and harsh life of the nomads forced Kazakh nomads to independently make everything they needed for life from what they had at hand.

Kazakh National Crafts

Kazakh customs & traditions.

Aitys (or Aitysh) is a singing contest, held between two agyns (improvising poets and singers in Kazakh and Kyrgyz cultures). In Aitysh performance, agyns usually play a national instrument called dombra and respond to each other in spontaneous rhyming verses on various topics.

Sometimes they can make sarcastic political statements, criticize each other’s style, flirt (in case of the opposite sex) and even insult one another. However, they emphasize that it is all done in good humor. In 2015 the joint Kazakh-Kyrgyz nomination “Aitys/Aitysh, as the art of improvisation” was  included on the  List of the Intangible Cultural Heritage (ICH) of Humanity .

"Shashu" - to throw Throw candies and coins during celebrations

Shashu is the act of showering people with sweets and money during a particular celebration, believed to bring good luck. Usually the people who are the “target” of the sweets, are expected to collect them. Shashu is customary not only in Kazakhstan, but also in Kyrgyzstan. 

Kazakh National Games

Physical contests are massively popular in Kazakhstan; from wrestling in a ring to wrestling on horseback, from archery to various forms of horsemanship, all are popular at the celebrations.

Kazakh National Instruments

Music played a hugely important role for the nomadic Kazakhs. The most famous traditional instruments are string instruments such as the dombra the oldest Kazakh music instrument.

Kazakh Musical Instruments

Kazakhstan national holidays.

Kazakhstan celebrates a huge number of festivals. One of the most popular one is Nauryz. I t is a New Year’s eve according to the ancient Oriental calendar and the day of the spring equinox.

Kazakh National Holidays

Kazakh products.

Kazakhstan domestically produced goods are highly valuable for guests. Here you can find high-quality felt products, beautiful ornamented  Kazakh   jewelry and unique leather products.

What to buy in Kazakhstan

Famous kazakh people.

There are several notable people from Kazakhstan whose main contribution to Kazakh culture and folklore has been through poetry, songs, writings and philosophy.

Notable Kazakh people

Where to experience kazakh culture, ile alatau national park, see also kyrgyz, uzbek, turkmen and tajik cultures, kyrgyz culture, uzbek culture, tajik culture, turkmen culture.

Page updated 1.1.2023

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The Beautiful Country of Kazakhstan: Kazakh Culture Report

Executive summary, introduction to oneself, kazakh culture, influences on personal culture, hofstede’s cultural dimension theory, reference list.

Kazakh culture is enriched with century-old traditions and protected by strong family values. This is a land where Asian and Slavic cultures emerge and create the beautiful country of Kazakhstan. This self-assessment report will analyze not only the history of Kazakh culture but also evaluate its business potential. Starting with an introduction to my upbringing, it will create a wholesome idea of the country and its family values. The report on the culture must broaden the audience’s ideas about the country and explain some of the most respected traditions every Kazakh follows. In the next section, the influence of such beliefs on adult citizens and their formation of personality is explained. A thorough assessment of Kazakhstani culture is presented according to Hofstede’s theory of cultural dimensions, which allows the readers to see the full picture of social nature and their life views. Lastly, considering all the factors reviewed in previous sections, a business application of all elements is formed to become an entrepreneur in Kazakhstan successfully.

Growing up in Kazakhstan, a child is pampered with love and attention. Most Kazakh people have large families with whom you inevitably spend a lot of time on family gatherings, weddings, and birthdays. The family connections are influential in Kazakhstan; therefore, if one relative faces a challenge every other is willing to help with what they can. Family values are fundamental in my country, which are translated from one generation to the other.

Though strict upbringing is conventional in Kazakhstan, where children are taught to respect the elders, know the worth of money, and be thankful for everything they have. However, no one complains about a specific childhood because each child knows that parents do it from the point of love. Respecting all nationalities is natural for Kazakhs, as our country has an incredible mix of Slavic and Asian people, where we celebrate Christian and Muslim holidays. Growing up in Kazakhstan can be challenging at times; thus, it is an incredible country with unique traditions.

Kazakh culture is a distinct reflection of centuries of history and the undying traditions of nomadic tribes. The unique worldview and eclectic customs that distinguish the culture of Kazakhstan from any other Slavic or Asian country is what creates such a mix of traditions and customs not familiar to the other nations. The influence of Russia is apparent in the Kazakh culture, mindset, and art. However, the unique modifications of it make Kazakhstan a land of exceptional people, valuing their history and beliefs.

Even though young Kazakhs tend to wear modern clothes daily, rare demonstrating of traditional clothes is still present in the cities and more frequently in distant villages of Kazakhstan (Kazakhstan – Cultural life | Britannica, 2019). Traditional clothing is a representation of pride and respect for cultural values throughout the years. Women’s national dresses with headscarves and men’s unique hats with a traditional coat “shape” manifest the origins of the Kazakh’s customs.

A historically Muslim country, Kazakhstan still values its Islamic symbols even after several decades of forced atheism. Traditional Muslim symbols can be seen widely across the country, which includes the Muslim stars, caps, and traditional clothing referring to the Islamic religion. Therefore, religious beliefs and traditions are still of significant importance to modern Kazakh citizens.

Language is a controversial topic for Kazakh people. The country has two official languages – Turik and Russian; however, the majority of the population does not even speak the Turik language, making the second one prevalent. The reasoning behind the inability to unite the ethnic communities of the country is explained by the long influence of Russia and the Soviet Union on Kazakhstan. The Northern part of the country is still inhabited mostly by Russian and Ukrainian people. Even after 30 years of Independence, the prevalence of such nationalities in this part of the country is still visible.

Kazakh culture has a significant impact on the upbringing of children in the country. Traditions are prevalent among the native Kazakhs, which are reflected in the future behavior and nature of a child. Superstitions, tokens, and traditional rituals are performed on babies until this day. Spiritual development is a significant part of childhood in Kazakhstan, where adults would tell native fairy tales, play songs on traditional instruments or tell myths and legends (Traditional life in the steppe, 2016).

The hierarchical nature of the society in Kazakhstan makes a significant impact on personal beliefs and set of values. Kazakh culture highly respects family relationships, age, and positions in the household are of great significance. Children are taught to respect older people as they lived a long life and are portrayed by adults as the wisest people in the family. Fathers or men of the family are considered to be of the most power to make decisions. Therefore, the traditional patriarchy holds a significant influence in Kazakh families.

The hierarchy prevalence is also evident in the business culture; for that reason, international partners must learn and respect all Kazakh customs. The specialties of Kazakh short-tempered nature must be considered while stepping into negotiations. Respect for traditions and old culture is visible even in the business aspect as the hierarchy is highly-valued here as well. All senior partners must be referred to with respect at all times and they cannot be argued without respect to their age and social status. Such cultural specialties influence the nature of negotiations and may determine its outcome no matter the offer.

Hofstede’s cultural dimensions theory is a framework that allows determining the primary cultural differences among the countries and discerning the nature of doing business there. The framework has six dimensions according to which the country’s profile is made: Power Distance Index, Collectivism vs. Individualism, Uncertainty Avoidance Index, Femininity vs. Masculinity, Short-Term vs. Long-Term Orientation, Restraint vs. Indulgence.

The first power index score will reveal the country’s attitude towards inequality, and the positions leaders hold over the followers. Kazakhstan scored 88 points on its power distance index, which demonstrates a high level of intolerance and inequality (Hofstede Insights, n.d.). Such a high index exposes that the power holders are superiors in Kazakhstan, and citizens live and obey the hierarchical order. Hierarchy is a direct reflection of status inequalities, where money is power.

The individualism vs. collectivism index is responsible for determining a level of independence in the country’s society. Individualistic societies mostly care about themselves and their close circle, whereas in the collectivist society, people focus more on the groups and respect to receive loyalty from them. Kazakhstan’s low score of 20 demonstrates its adherence to the collectivistic country (Hofstede Insights, n.d.). Kazakhs tend to foster relationships where everyone takes care of each other within the group. People of this country value loyalty above all and are willing to help each other at any given moment.

The femininity vs. masculinity indicator exposes if the country is run by competition and success (masculinity) or by dominant values of care for others and quality of life (femininity). The higher the score, the more masculine the country’s culture is. Kazakhstan has an average rating of 50, which indicated the combination of both features of masculine and feminine society (Hofstede Insights, n.d.). No explicit dominative nature is visible in Kazakhstan’s culture.

The next cultural determinant is uncertainty avoidance, which reflects the citizen’s level of threat by the unknown situations, to an extent where they created beliefs to avoid them. Kazakhstan has a high score of 88 concerning uncertainty avoidance, which determines Kazakh’s nation usually negatively reacts to changes and is unfavorable for risks (Hofstede Insights, n.d.). The country is very tradition-centered, which makes it react detrimental to any changes in rules or belief systems of the citizens.

The next dimension of long-term orientation describes society’s ability to keep links with the past while effectively solving issues in the present with orientation to a sustainable future. A low score in this area demonstrates the culture as one that values traditions and is skeptical of any changes. A high score, vice versa exposes society from a more pragmatic side. Kazakhstan scored a high of 85 in the long-term orientation dimension, which proves that it has a highly pragmatic culture (Hofstede Insights, n.d.). Kazakhs tend to adapt their traditions to the new changes easily and observe the truth from various sides depending on the situation and context.

The indulgence vs. Restraint rubric defines how society can control their desires, based on the upbringing culture. Kazakhstan has a low score of 22, which determines its culture as restrained (Hofstede Insights, n.d.). Such cultural specialty makes people more prone to skepticism, cynicism, and not focusing on the enjoyable spending of their leisure as much. Self-indulgence is perceived as something wrong and selfish.

Business application

Taking into consideration the cultural analysis based on Hofstede’s theory, one can create certain business applications that would be suitable specifically for people in Kazakhstan. Companies must consider many factors, especially highly-valued traditions, and their restrained nature if a company is planning to develop marketing strategies that aim at Kazakhs. When marketing for Kazakhstan’s audience, one must be careful not to offend religious or ethical beliefs. Notable skeptical approach to the changes might cause challenges when doing business in Kazakhstan; even the government faces troubles when educating senior partners and stakeholders on new adaptations of regulations (“Doing Business”, 2019). Therefore, foreign investors must be careful with the new ideas they bring to the Kazakh people.

As evident in Hofstede’s cultural analyses, Kazakhs are exceptionally team-oriented; therefore, managing collective work should not become a challenge. As a collectivistic society that values helping each other, all the people require from managing is loyalty and respect, which they are willing to give back. Therefore, with such an approach, Kazakh people are well-managed in the team setting if they are given respect and follow altruistic goals.

“Doing Business in Kazakhstan 2019.” (2019) World Bank.

E-history.kz. (2016). Traditional life in the steppe: child’s first steps and upbringing · publications . “Kazakhstan History” Portal.

Hofstede Insights. (n.d) Country comparison – Hofstede insights .

Kazakhstan – Cultural life | Britannica. (2019). In: Encyclopædia Britannica .

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IvyPanda. (2024, March 26). The Beautiful Country of Kazakhstan: Kazakh Culture. https://ivypanda.com/essays/the-beautiful-country-of-kazakhstan-kazakh-culture/

"The Beautiful Country of Kazakhstan: Kazakh Culture." IvyPanda , 26 Mar. 2024, ivypanda.com/essays/the-beautiful-country-of-kazakhstan-kazakh-culture/.

IvyPanda . (2024) 'The Beautiful Country of Kazakhstan: Kazakh Culture'. 26 March.

IvyPanda . 2024. "The Beautiful Country of Kazakhstan: Kazakh Culture." March 26, 2024. https://ivypanda.com/essays/the-beautiful-country-of-kazakhstan-kazakh-culture/.

1. IvyPanda . "The Beautiful Country of Kazakhstan: Kazakh Culture." March 26, 2024. https://ivypanda.com/essays/the-beautiful-country-of-kazakhstan-kazakh-culture/.

Bibliography

IvyPanda . "The Beautiful Country of Kazakhstan: Kazakh Culture." March 26, 2024. https://ivypanda.com/essays/the-beautiful-country-of-kazakhstan-kazakh-culture/.

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Cultural heritage of Kazakh people: Everything you need to know

In the vast tapestry of human history, few cultures can boast a heritage as rich, diverse, and captivating as that of the Kazakh people. The Mongolian Kazakhs have a history spanning over 130 years, initially linked to China’s Altai Mountains region in the late 19th century, where they migrated from various Kazakh tribes and settled in more than 20 different areas. In this article, we delve deep into the cultural heritage of Kazakh people, exploring their traditions, art, music, cuisine, and more

From the 1930s, Kazakh communities along the Altai border began migrating in groups to Mongolia . Before 1911, during the Bogd Khan’s reign in independent Mongolia, approximately 21,000 Kazakhs from the Naiman tribe lived in border areas. On June 9, 1938, their situation was resolved through the establishment of small communities, and in 1940, the Bayan-Ölgii province was officially founded.

The Mongolian Kazakhs stand out as the only Kazakh group preserving their traditional culture and language. Bayan-Ölgii, Mongolia’s westernmost aimak, is geographically closer to Kazakhstan than Ulaanbaatar , with 90 percent of the population being ethnic Kazakh. Rooted in their nomadic lifestyle, Kazakh traditions encompass yurt construction, horseback riding, and livestock herding, especially of horses, sheep, and camels.

The majority of Kazakh people in Mongolia practice Islam, mainly following the Sunni Hanafi tradition. Their faith combines Islamic customs with elements of traditional Kazakh animism and shamanism. Mosques serve as pivotal community centers, and Islamic rituals are integrated into cultural practices, particularly during significant life events.

Their nomadic lifestyle influences religious practices, and Mongolia’s religious tolerance enables coexistence with various faiths, including Buddhism, Christianity, and traditional Mongolian shamanism among Kazakh communities.

Kazakh is a Turkic language central to their cultural identity. In Kazakhstan, it is the official state language, influencing the country’s culture, media, education, and administration. In Mongolia, many Kazakhs are bilingual, speaking both Kazakh and Mongolian. Kazakh oral literature, including epic poetry (“dastans”) and storytelling, plays a pivotal role in preserving their history and values, passed down through generations.

Kazakh cuisine revolves around meat and dairy, with staples like lamb, beef, and horse meat prepared in dishes such as Beshbarmak (boiled meat over noodles) and Manti (dumplings). Dairy products, such as kumis (fermented mare’s milk) and aaruul (dried cheese), are integral. Bread, tea with milk and salt, and traditional sweets like chak-chak complete the culinary landscape. Food embodies Kazakh culture and hospitality, often shared during gatherings and celebrations.

Arts and crafts

The main arts and crafts of Kazakh culture include intricate felt-making and embroidery in textiles, intricate silverwork in jewelry, woodwork for yurt construction, and pottery with vibrant hand-painted designs. Leathercraft produces various items such as saddles, boots, belts, and bags adorned with detailed patterns.

These crafts serve not only as functional pieces but also as expressions of cultural heritage and identity, passed down through generations. They play a vital role in preserving Kazakh traditions and continue to thrive, showcasing the creativity and craftsmanship of the Kazakh people.

Music and dance

Kazakh traditional music features iconic instruments like the dombra, a two-stringed lute, alongside instruments such as the kobyz, sybyzgy, and shankobyz. Their music spans genres from epic “dastans” narrated by storytellers to love songs and lively dances like the eagle dance, kara zhorga, and sheshu, all integral to cultural celebrations and festivals.

Horse Culture

Kazakhs have a deep-rooted tradition of horseback riding. Horses are essential for daily transportation, herding livestock, and traveling vast distances across the steppes. Kazakh riders are known for their equestrian skills, and horseback riding competitions and games are common during cultural festivals. Kazakh equestrian games, known as “Kokpar” and “Kyz Kuu,” are popular traditional sports that showcase riders’ skills and agility.

Eagle hunting

In western Mongolia, particularly among the Kazakh community, the tradition of buckthorn hunting with horses and eagles holds a special place. This practice is not just a hobby; it’s an ancestral heritage that has been lovingly passed down through generations. From a young age, Kazakh children are introduced to the world of eagle training and scouting.

The cultural heritage of the Kazakh people stands as a testament to their resilience, adaptability, and the preservation of traditions evolving over centuries of nomadic life in Central Asia’s vast steppes. This heritage comprises a rich tapestry of customs, art, and beliefs, continuously shaping the identity of the Kazakh people today.

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Kazakh Proverbs: What Can They Tell Us about the Kazakh Nation, Its Traditions, and Its Transformation?

• 2 May, 2023

Contemporary Kazakh Proverb Research: Digital, Cognitive, Literary, and Ecological Approaches is a collected volume of research on proverbs by Kazakh authors edited by Gulnar Omarbekova (Kazakhstan) and Erik Aasland (USA) and published by Peter Lang (New York) in 2023. This work covers such issues as the structure, semantics, and cognitive, linguistic, and cultural features of Kazakh proverbs and their transformation and digitization in the media. The contributions to the collection explore the pragmatics and communicative function of proverbs in Kazakh-language conversation, as well as in texts of various genres. This book is intended for anyone interested in paremiology, especially Kazakh-speaking linguists, philologists, anthropologists, folklorists, and students of linguistic specialties.

Gulnara omarbekova is associate professor at nazarbayev university, kazakhstan. her research focuses on comparative linguistics and lingua-cultural studies, and she has worked on both from a linguistic perspective., erik aasland is a folklorist specializing in ethnography, orality, and corpus linguistics. he has a ph.d. from fuller theological seminary and is currently affiliate assistant professor of anthropology at fuller theological seminary, where he teaches anthropology and research methods. he is president of the society for humanistic anthropology..

In this interview, Professor Gulnar Omarbekova discusses the book and the latest research into these “grains of folk wisdom.”

Please tell us a bit more about this edited volume. You mention that this book has something to offer “whether you are a linguist, folklorist, or anthropologist.” How multi-disciplinary is it?

Yes, our contributors come from different disciplines. I am a linguist while other authors of the chapters are philologists. The co-author of the book, Erik Aasland, is a folklorist who specializes in ethnography, orality, and corpus linguistics. He has a Ph.D. from Fuller Theological Seminary and is currently Affiliate Assistant Professor of Anthropology at Fuller Theological Seminary, where he teaches anthropology and research methods. Our collaboration bridges disciplines and different traditions of scholarship, and this book is the culmination of our joint research project. Our fieldwork and other activities have focused on capacity-building. One of the chapters explores this field research, which entailed applying qualitative research methods to Kazakh proverbs. There is no comparable volume that brings together methodologies from both Kazakhstan and the West to show the wealth of Kazakh proverbs and their ongoing societal significance.

In the late twentieth and early twenty-first centuries, Kazakh-language proverbs became an object of study in the fields of colloquial speech, fiction, and journalistic and other discourses. During this period, Kazakh linguists began to consider proverbs in an anthropocentric direction, paying attention to the communicative and pragmatic possibilities of paremiological units. However, in the era of globalization, proverbs should be studied as an integral part of the paremiological discourse on the Internet, media and artistic discourse, communication, conflict management, and environmental discourse. The formation of the corpus of the national Kazakh language in paremiological studies is relevant today.

This edited volume is a feast of contemporary Kazakh proverb research. You are invited to the low table, the Kazakh  dastarkhan , where special dishes cover the table. Everything is within easy reach, and each of the delicacies is homemade, with a distinctive Kazakh flavor. Whether you are a linguist, folklorist, anthropologist, or just someone wanting to know more, this feast has something to offer. Come join us for a cup of tea, some respite, and the opportunity to enter into the world of Kazakh proverb research!

There are five courses: current use of Kazakh proverbs at home, in school, and on the internet; the content of proverbs used historically and in fiction; the dynamic relationship between proverbs and culture in Kazakhstan; the role of proverbs in education (both the ecologies of proverbial interaction between languages and the opportunities provided by technology); and finally, new vistas for the future of Kazakh proverb use. With the expanded role of the internet, Kazakhs have ventured beyond using traditional Kazakh proverbs. They are now recrafting proverbial content and forms to find fitting words for contemporary issues. The book’s finale is a ground-breaking piece of research which documents the twists and tweaks that keep Kazakh proverb use vibrant.

How did the proverb become so significant in Kazakh life? Is it because of the influence of oral literature?

Each nation has its own characteristics, such as language, religion, literature, and oral literature. Kazakh proverbs are not only a literary expression of the Kazakh people’s spiritual wealth and centuries-old culture, but also a vivid chronicle of their level of consciousness, intelligence, and wisdom. A proverb— maqal in Kazakh (from Arabic)—is a short, simple, and traditional saying or phrase that gives advice and embodies a common truth based on practical experience or common sense (G. Mamırbekova 2017). A proverb may have an allegorical message behind it. For instance, “ Azĝa qanaĝat qylmasaɳ, kȍpten qȕr qalasyɳ ”—which could be translated into English as “Grasp all, lose all”—addresses the human issue of greed, encouraging the interlocutor to find satisfaction in the little things instead.

Kazakh proverbs continue to have societal significance because of their versatility across various media. They are significant in writing, in teaching, and in communication, whether over a cup of tea shared at home or internet exchanges across vast distances. The book reflects this diverse utilization.

Who were the authors of these Kazakh words of wisdom? Kazakh sages like jyrau and akyn , Sufi religious leaders, or just ordinary people?

Proverbs were used in the ancient Kazakh steppe for ethical instruction and to present philosophical ideas. These words of wisdom were a decision-making tool among the tribes; everyone listened to these words and understood their meaning. The authors of these words were “biis”—tribal elders or poets—and the words were passed down from generation to generation.

Proverbs continue to be used by the leaders of the nation. The book also explores a newer development: the anti-proverb. Especially in the case of these new variants, there are more opportunities for people from various walks of life to reshape the tradition and apply it to new situations.

What are some modern examples of “recrafting proverbial content and forms to find fitting words for contemporary issues”?

Many Kazakh proverbs are still old-fashioned, even if they are now often used in a new context and with a new meaning. Under the influence of globalization, proverbs transform into new proverbs, new anti-proverbs, and other new proverbial units. This study explores some unique uses of contemporary proverbs in the Kazakh language within the framework of “the ecological discourse.” Proverbs are living, mobile organisms that absorb like a sponge all the realities of the modern world and the changes in society and reflect on them in their many variations and transformations. Kazakh proverbs, which are used widely and in diverse ways, are a crucial part of the ecological landscape of the contemporary Kazakh language. From the linguistic point of view, the proverbs used today create a language violation, creating language ecology cases: the composition of traditional proverbs changes, the components are replaced with other words, they are shortened, etc.

Our study assesses the results of a survey conducted among university students in different majors across different cities of Kazakhstan. The goal of this survey was to find out whether native speakers were “familiar with particular types of proverbs, and whether the youth mostly use a particular type of proverbs, old or new transformed ones, and their preferences and reasons for proverb usage.” The survey was carried out among a group of 418 students at five universities. We found that students use proverbs daily and continue to place a high value on traditional Kazakh proverbs. A significant percentage of students surveyed (66%) insisted that only traditional proverbs should be used. However, our interviews with them indicated that they could not consistently distinguish between traditional proverbs and those created by known authors. The emergence of a modern adaptation of familiar Kazakh proverb structures shows the value of tradition and globalization and the potential of the two to work together in the meaning-making process. The correlation and use of proverbs and anti-proverbs in modern discourse is an interesting topic for further research.

What is an anti-proverb?

In recent years, the study of the modification and transformation of proverbs has become one of the most important issues in world linguistics. Since it is the result of a living process arising from the usual and accidental use of a proverb, change is inherent in the proverb. In the press and the world of the Internet, there are often cases in the Kazakh language when proverbs are changed. For example, a proverb may be based on a traditional proverb while retaining its structural characteristics, such as “ ȕl ösirme, qyz ösir, qalyŋmaly onyŋ kölkösir ” (Do not bring up a boy, bring up a girl; you will get the money for the bride). This new creation adopts the structure of the famous proverb “ mal ösirseŋ—qoi ösir, önimi önyŋ köl-kөsir ” (If you raise livestock, raise sheep; it is profitable). The form of the new proverb is grammatically and lexically modified through the replacement of two words, and its meaning revives traditions in modern Kazakhstani society, showing the importance of the tradition of the daughter’s farewell, welcoming the bride, and “money given for the bride.” Thus, the anti-proverb is a new creation that arises from the surrounding social context, is based on a well-known existing proverb, gives new meaning to the linguistic structure of the sentence, and makes it completely intelligible to and practical for the reader (Reznikov, 2009).

There are frequent transformations of proverbs that reflect new realities in the sociopolitical sphere:

Medicine: “ El bolamyn deseŋ, maskaŋdy tuze ”(If you want to be a country, wear a mask) and “ Sau bolamyn deseŋ, shekaraŋdy zhap ” (If you want to be healthy, close the border)

Education: “ Kitap—ğalym, tilsiz mȕğalim ”(The book is a scientist, a teacher without a language) and “ Bilim bazarda satylmas ” (Knowledge is not sold in the market)

Policy and government: “ Ukimetke khalyktan salyk kymbat” (For the state, taxes are more precious than people) and “ Үsh ret deputat bolsaŋ da, khalyktyŋ qaryzynan qutyla almaysyŋ ” (Even if you became a deputy three times, you still cannot get rid of people’s debts)

Time: “ Qaltasyna qaray—toqaly, zamanyna say—maqaly ” (Depending on the pocket—the younger wife, according to the time—the proverb) and“ Qazirgi bala men brynğy zamannyŋ balasynyŋ arasy zher men köktei ” (The difference between today’s child and the child of the past is like the distance between heaven and earth)

Crime and law enforcement: “ Dostastyq qazhet, tauelsizdik qymbat ” (Concord is needed, independence is dear)

The economic sphere: “ Önimіŋdi ötkizu de— bir öner” (Selling product is an art) and “ Bank basynan shiridi” (The bank is destroyed from the top)

Sport: “ Sport—beybіtshіlіk elshіsі ” (Sport is an ambassador of peace)

Alcohol: “ Araq іshіp, temeki shekken, densaulyqtyŋ tүbine zhetedі” (Who drinks vodka and smokes reaches the nadir of health)

Leisure: “ Zhaŋa zheŋedi, eski өledi” (The new wins, the old dies) and “ Eki kÿnnen keyin zhaŋa qumuranyŋ suy da suyp ketedi” (After two days, even the water in the new jar has cooled down).

These lexemes are the cultural realities of modern times; they are new linguistic signs that reflect the phenomena of today’s society.

Though Kazakh proverbs have undergone change, they have not historically been called anti-proverbs in line with world usage of that term. Our book, which features examples of anti-proverbs from Kazakh journalism and the Internet, marks the first use of this term in Kazakh scholarship. Our collection includes about 100 anti-proverbs and pseudo-anti-proverbs that have served as a starting point for modern variations.

Are there any differences in the creation and application of proverbs across Kazakh regions?

According to the founder of Kazakh linguistics, Sarsen Amanzholov, there are three main dialects in the Kazakh language: western, northeastern, and southern. These dialects, like the dialects of the Karakalpak and Kyrgyz languages, are defined according to the territorial principle, and not according to the tribal structure.

There are no clear boundaries between the various dialects of the Kazakh language—or at least none have been identified. This is due to the high mobility of native speakers. The geographical features of the endless Kazakh steppe likely contributed to the uniformity of not only the written language, but also the oral folk language. As a result, proverbs and sayings are understandable in all corners of Kazakhstan.

Have any other cultures—Russian, Chinese, Persian, or Arabic—had a significant impact on Kazakh proverbs?

Using comparative analysis, Kazakh and English proverbs and sayings were found to have similar qualities. The general provisions of proverbs and sayings in the English and Kazakh languages were analyzed, with a focus on three topics: a) a person and his attributes; b) work and profession; b) science and education. As a result of this study, we came to the conclusion that this topic requires separate consideration.

Proverbs are often shared across cultures. In some cases, the origin of these can be tracked down. For example, “The fish rots from the head down” can be shown to be a Russian proverb. At the same time, one needs to be aware of false cognates. For example, the Kazakh proverb “ Bas ekeū bolmay, mal ekeū bolmas ” might appear to be a cognate of the English proverb “Two heads are better than one.” However, when the Kazakh proverb is considered in the context of the folktale with which it is connected, then differences become clear (Aasland 2009).

Who collected the proverbs? Are there any collections of proverbs that you would recommend?

During the review of materials concerning proverbs in the Kazakh language, it was found that their collection, sorting, systematization, and publication occurred in two stages. The first of these took place in the second half of the nineteenth century. Many Kazakh collectors have contributed to the enrichment and accumulation of these proverbs, making them a wonderful heritage of the Kazakh people. Since the second half of the nineteenth century, Kazakh proverbs have been collected and published. Among the first collectors of Kazakh proverbs were Sh. Ualikhanov, Y. Altynsarin, A. Divayev, and M.Zh. Kopeev, as well as the Russian scientists A.A. Vasiliev, F. Plotnikov, P.A. Melioransky, V.V. Katarinsky, and V. Radlov, who presented to the public treasures of folklore. Proverbs in the Kazakh language were published for the first time in 1914 in Kazan, with the subsequent publication of A Thousand and One Proverbs in 1923 in Moscow, Kazakh Proverbs (compiled by A. Divayev) in 1927 in Tashkent, and Kazakh Proverbs and Sayings (O. Turmanzhanov) in 1935 in Almaty (Makhat 2019).

 The Institute of Literature and Art after M.O. Auezov published a 100-volume series: “Words of the Ancestors” as part of the State Program “Cultural Heritage”. The volumes of this series— 65 – 69 are devoted to Kazakh-language proverbs. These volumes included proverbs of the Kazakhs living in the People’s Republic of China, as well as proverbs that were preserved in handwritten form during the Soviet era.

How difficult it is for a foreigner who studies Kazakh to understand proverbs? How literal or vague are they? Are they structurally difficult or easy to comprehend? Can they be helpful in learning the language?

Proverbs and sayings are of great importance when teaching a language at school, especially in the initial stages. Knowledge of proverbs and sayings will allow students to correctly interpret audible speech messages and respond adequately to them, expressing their own thoughts and feelings so as to be understood by their interlocutor.

Proverbs and sayings can be used in foreign language lessons to perform a wide variety of functions: to activate vocabulary and grammar; in various types of reading; and to develop the skills of monologue and dialogical speech and writing. Proverbs and sayings began to be used in teaching foreign languages a very long time ago (in medieval Europe, Latin was taught in this way), and today their use in foreign language lessons helps students master not only aspects of the language, but the most important type of language activity: speaking.

Foreign scholars researching Kazakh proverbs are deeply indebted to their Kazakh colleagues. Kazakh proverbs tap into the wealth of the Kazakh language; this means that foreign scholars need to develop proficiency in the rich vocabulary that Kazakhs have about horses and be able to track down terms less frequently used in everyday speech. Dr. Aasland’s favorite Kazakh proverb is “ Er moıynında qıl arqan shirilmes .” [The horsehair rope around the man’s neck will not rot.] He openly admits that the first time he heard it, he did not understand it at all. The American professor specializing in Kazakh proverbs is an eternal student. Thankfully, Kazakhs are eager to be of assistance. Here is the meaning of this proverb: First, a man should be able to protect his small homeland, his birthplace and his family. It is good that he knows how to work tirelessly for the good of the nation. It is better to awaken a proud spirit in a person. Every citizen must be a shield for his people and a shield for others. The duty of the man born to the country is to put his head into the race for the future of the nation and become the bonds of peace.

How do we see the spirit of the Kazakh nation in its proverbs?

Proverbs are a summary, a synthesis of observations of the life of society and natural phenomena, a kind of law, a code that defines interpersonal relations, a covenant of ancestors and a sort of textbook necessary for the education of generations. Proverbs serve the people—the speakers of the language—by revealing and displaying their inner world, explaining the interconnectedness of events and phenomena of public life with the life of the people.

For example: the land of the father—the place where he was born—is dear to every person. Growth and development, the happiness and wealth of every nation come from the native land, its nature, spaces, and wealth: “ Jeri baydıñ eli bay ” (If the land is rich, the people are rich).

The proverbs were not created by accident. The Kazakh land is vast, and the theme of homeland and patriotism is traditional in folklore genres: “ Twğan jerge twıñdı tik ” (Plant your flag in the land of your birth); “ El işi—altın besik” (The country is a golden cradle).

A significant share of proverbs and aphorisms call for loyalty to the people and living in accordance with its interests. “ Köppen körgen — ulı toy ” (Experienced with the people is a great holiday); “ Jalğız jürip jol tapqanşa, köppen jürip adas ” (Than to find the way, wandering alone, it is better to get lost along with everyone); “ Köpşilik jürgen jerde bereke bar ” (Blessed is the place where many people walk).

Proverbial sayings call people to agree, unite, and make friends: “ Irıs aldı – ıntımaq ” (The key to happiness is friendship); “ Ağayın tatw bolsa, at köp, abısın tatw bolsa, as köp ” (When relatives are friendly—many horses, daughters-in-law are friendly—many meals), etc.

Oral creativity is folk pedagogy. A special place is given to labor education. Courage comes from work: “ Erdi kebenek kigende tany ” (Man is known in trouble). People respect and appreciate modesty in people: “ Bai bolsan—bergenindi aitpa, er bolsan—erligіndi aitpa ” (If you are generous, do not talk about your good deeds, if you are a hero; do not talk about your exploits).

In folklore, one can always find proverbs calling on people not to deceive each other; not to appropriate other people’s goods; to be kind and sympathetic to friends, but merciless to enemies: “ Zhaudy ayagan zharali” (He who takes pity on the enemy will suffer himself); “ Ezhelgi dushpan yel bolmas” (An old enemy will not become a friend); “ Zhauga zhanyndy bersen de, syryndy berme” (Die, but do not betray the secret to the enemy).

The Kazakh people, who have known a centuries-long struggle for the freedom and independence of the country, convinced of the power of unity, assert: “ Bir jeñnen qol şığar, bir jağadan bas şığar ”(All hands in one sleeve, all necks in one collar)—this is the only way to turn into an invincible force. Victory can be achieved only if thousands recognize one head and rally into a monolith: “ Batyr myn kol bastaidy” (Batyr leads a thousand people); “ Bir kisi myn kisige olzha salady” (One person can get trophies for a thousand people).

Photo by Dmitry Sumskoy on Unsplash

A Year in American School: A View of an Alien, Parent, and Educator

• 29 April, 2023

Essay on Kazakhstan

Students are often asked to write an essay on Kazakhstan in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Kazakhstan

Introduction to kazakhstan.

Kazakhstan is a big country in Central Asia. It’s the ninth-largest in the world. This place used to be part of the Soviet Union until 1991. Now it’s its own country with Astana as the capital.

People and Culture

Lots of people live in Kazakhstan, from different backgrounds. They have their own language, Kazakh, but many also speak Russian. They enjoy music, dance, and tasty food like beshbarmak.

Nature and Geography

Kazakhstan has mountains, flat lands, and lakes. The land is home to animals like snow leopards. People visit to see its beauty and rare creatures.

The country is rich in oil and minerals. These resources help Kazakhstan make money and grow. It also farms a lot, growing things like wheat.

Kazakhstan faces problems like pollution and changing weather. Leaders are working to make things better for the future.

250 Words Essay on Kazakhstan

Kazakhstan is a big country in Central Asia. It is the ninth largest country in the world. This nation is known for its beautiful nature and rich history.

Kazakhstan has many kinds of places, like mountains, deserts, and flat lands. It has long, cold winters and hot summers. The country is home to many animals and plants.

Lots of different people live in Kazakhstan. They speak Kazakh and Russian. The country is famous for its traditional music and dances. People there also enjoy sports, especially soccer and ice hockey.

Kazakhstan has a long past. It used to be part of the Soviet Union until 1991. When the Soviet Union broke up, Kazakhstan became its own country.

The country is rich in resources like oil and minerals. These resources help Kazakhstan make money and provide jobs for people. The nation is working to grow its economy and improve life for its citizens.

Kazakhstan is an interesting place with a lot to offer. It has a mix of old traditions and new ideas. The country is growing and changing as it looks to the future.

500 Words Essay on Kazakhstan

Kazakhstan is a large country located in Central Asia. It is the ninth biggest country in the world. This land has a rich history and is known for its beautiful landscapes that include mountains, flatlands, and lakes. Kazakhstan is also a place where many different kinds of people live together, sharing their cultures and traditions.

Geography and Climate

Kazakhstan has a lot of different types of places within it. There are huge areas of flat land called steppes, tall mountains like the Tian Shan, and even parts of the Caspian Sea. Because Kazakhstan is so big, the weather can change a lot depending on where you are. Some places are very cold, especially in the winter, while others can be quite warm.

People and Language

Many people live in Kazakhstan, and they come from different backgrounds. The main language spoken here is Kazakh, but Russian is also widely used. The country has a mix of cultures, with people celebrating their own traditions and holidays. This makes Kazakhstan a colorful and interesting place.

Government and Economy

Kazakhstan is a country that decides things through a government called a republic. This means they have a president and other leaders who help make important decisions. The country has a lot of natural resources, like oil and minerals, which help it make money. Farming is also important, with crops like wheat grown in the fertile lands.

Education and Cities

Education is a big part of life in Kazakhstan. Children go to school to learn many subjects, and there are also universities for higher education. The biggest city is Almaty, which used to be the capital. Now, the capital is Nur-Sultan, which was known as Astana before. These cities are modern and have many buildings, shops, and places to visit.

Culture and Traditions

Kazakhstan has a rich culture with music, dance, and art that people enjoy. There are traditional clothes and foods that are special to this country. Holidays like Nauryz, which marks the start of spring, are celebrated with joy and bring people together.

Nature and Wildlife

The nature in Kazakhstan is beautiful, with places like the Altai Mountains and the Charyn Canyon. There are also many animals, such as eagles, wolves, and the rare snow leopard. People work to protect these animals and the natural places they live in.

Kazakhstan is a country with a lot to offer. It has a mix of old traditions and new ideas. The people are friendly, and there are many beautiful places to see. From its snowy mountains to its busy cities, Kazakhstan is a land of diversity and beauty that is worth learning about.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

• Essay on Kharif Crops
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• Essay on Politics And Government

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Wedding Traditions in Kazakhstan

Wedding traditions in Kazakhstan consist of an extensive series of rituals – starting with matchmaking and continuing even past the wedding night – and many customs and unwritten rules. His or wedding is, of course, one of the most important events in the life of any Kazakh person.

In the past, early marriages often took place when the girl was 13 or 14 years old and the boy was 14 or 15. There were also unions concluded between families before the birth of the future spouses. Sometimes, if a girl’s parents were against a marriage, the groom’s family abducted her.

Some wedding traditions have become less important (and less widely practiced) over time due to changes in culture and moral standards, as well as the presence of criminal penalties (such as for abducting a bride). Meanwhile, other customs have been revived. The Kazakh customary law (Adat) prohibits marriage between members of the same clan, up to the seventh generation. This tradition has always been observed in Kazakhstan and, as a result, many Kazakhs know their ancestry to the seventh generation. Adat also prohibits marriages when the bride is more than 8 years older than the groom or the groom is more than 25 years older than the bride. 

Collusion (kyz aittyru)

In old times (and even today in some communities), parents started looking for a bride for their son long before he reached marriageable age. They travelled through the villages, met respected families, and learned about potential brides’ ancestry and background. If they found a suitable girl, they expressed to her parents the desire to match-make. Sometimes, between good friends, there was an agreement to marry each other’s future children (bel kuda). There were also other types of collusion about the future wedding. An alternative, called “kyz koru”, which allowed the young man to choose his future wife, was only permitted for heroes or the sons of very noble families.

Matchmaking (kuda tusu)

The matchmaking process was complicated and involved several stages. The first matchmaker, called “zhaushy”, approached the girl’s father and offered to facilitate a union. If the father gave his consent, the matchmaker gave him a horse. In return, the girl’s father gave a special robe (shapan) to the matchmaker. Then, the main matchmaking took place (kuda tusu). This involved the two fathers and families coming together and getting acquainted with each-other, including eating together from the same dish and exchanging gifts. At the same time, a kind of wedding contract was concluded. If one of the parties later reneged on this contract, he had to pay a fine. Finally, matchmakers visited for a third time (bata ayak) to discuss all the details of the future wedding, such as the date, expenses, and dowry. At the end of the matchmaking process, the groom’s side sent kalyn mal, a gift in the form of cattle or horses. For poor families, the norm was five or six cows, while rich families may have sent a herd of 1,000 horses.

First meeting (kynamende, uryn kelu, or kyz kashar)

Following the matchmaking process, the future bridegroom could visit the future bride for the first time. He first had to send a gift (oli tiri) to show respect to the bride’s family, after which he could go to the village where the bride lived. According to custom, the groom went in the evening when it was dark, supposedly in secret. The next day there was a general celebration with dances and songs, the young couple got to know each-other, and the girl gave the future bridegroom a handkerchief as a sign of her purity. If, after this meeting, either the boy or girl refused to go ahead with the marriage, the side that refused had to return all the gifts and pay a fine.

Wedding at the bride’s house (uzatu toi)

On the appointed day, the so-called “bride’s wedding” took place at the bride’s father’s house. Usually 15-20 people from the groom’s side attended, and the groom was dressed in his best clothes so that everyone immediately knew who he was. At this time, the bride held a ceremony called “saukele kigizu”, for which she was wore a bridal headdress (saukele) that could cost a fortune. The ceremony focused on preparing for the bride’s departure to her new family: showing her dowry, dismantling the wedding yurt, and collecting everything needed for the move. There were also many small rites that were accompanied by the exchange of gifts.

On this day, the girl said goodbye to her parents and relatives, and singing and various horse games took place in the village. This was followed by the official “wedding night”, which was accompanied by special rites and aimed to test the bride’s purity. The next day, at sunrise, the girl was sent with a dowry caravan to the groom’s house. She sang the farewell song “Koshtasi Zhari” and the young people of the village sang the song “Zhar-Zhar” in response. The bride was forbidden to look back at her parents’ home as she left.

Wedding at the groom’s house (kelin tusiru)

When the bride’s caravan arrived in the village, she was left at some distance from the groom’s house to walk there accompanied by local girls with everyone able to see her. Along the way, the bride was showered with “shashu” (sweets and coins). She was supposed to cross the threshold of the house with her right foot and with a bow so that her saukele (headdress) would practically touch the ground. Then the betashar rite was held, which involved the bride showing her face to all the guests. The groom’s mother came up to the bride, kissed her, and took off her veil. The veil was cut into many pieces, each of which was tied around a vessel used to hold kumis. These pieces symbolised wishes that the newly-married couple would have many children. Then there was a wedding feast, after which the groom’s mother took off the bride’s saukele and replaced it with a hat (kasaba) that represented her transition to the status of a married woman.

The following day, the marriage ceremony (nike kiyu) was held. The groom, bride, and two witnesses went to the mosque, and sat down in front of the mullah holding a cup of water with coins at the bottom. The mullah recited a prayer, while the bride and groom drank from the cup. They did this three times, before the witnesses drank from the cup and took out the coins. Thus, the bride and groom became husband and wife.

After the wedding

Following the main wedding ceremonies, the new wife went to visit all her husband’s relatives, taking gifts for them. They tested her in every possible way, checking her politeness and upbringing. The new husband went to his father-in-law’s house, also taking various gifts. Various rituals were also held to help the new wife adapt quickly to her new home. She was only allowed to visit her parents’ home 1 year later.

Modern Kazakh weddings

In the past, weddings lasted for 3 days (and sometimes more). Now they generally last only 1 day, with some customs and ceremonies omitted. For example, dismantling the wedding yurt is no longer an important wedding tradition, and the “wedding night” now takes place after the main wedding ceremony, rather than between wedding ceremonies at the bride’s and the groom’s houses. Modern Kazakh weddings are like standard European weddings, although many people try to preserve the traditions of their ancestors. Brides’ wedding dresses are similar to the white wedding dresses used internationally, but the saukele is still the Kazakh bride’s main accessory. Widely-used new traditions such as parades, and photo shoots in front of monuments, have become fashionable in Kazakhstan.

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            Kazakh people always used to respect highly their traditions and national values. They always impress other nations with their tolerance, with extraordinary and unique ornaments, with their patriotism and use of tradition. The one of the important parts of Kazakh culture is its national clothes. It is apparent that in the past Kazakhs wore national clothing in their everyday life, it was an inseparable part of their life. However, in comparison with the past the frequency of wearing Kazakh traditional clothes is decreased and its styles have changed completely. The Kazakh people could not follow the Kazakh culture and improve their textile industry because of the Russification process during the World War times, pressure from the Soviet Union, and impact of westernization that did not give any freedom or opportunity to develop Kazakh traditional fashion industry. Despite these negative effects on Kazakh culture, Kazakhs are improving their fashion and clothing at current days by having a good financial situation and with the help of developing the economy of Kazakhstan.              Initially, it is completely certain that in the 20th century Kazakh national clothing industry was getting worse. In the World War times due to the Soviet Union's pressure for our nationality Kazakh people could not develop their light manufacture. The policy of Russification push people to forget their culture and to receive Russian tradition. Therefore Kazakh people were in a desperate situation. In the 1920s, Soviet authorities abolished large estates, instituted forced collectivization, and dismantled the sources of traditional authority in Kazakhstan. (Kazakhstan and the Kazakhs. 1975. p. 216-217.) From that time, Kazakh people rejected from their national clothing, Because Kazakh people did not have an opportunity to support their culture, tradition. People who started the revolution against russification were punished or deported.

• Page 1 of 4

Essays Related to Kazakh Culture and Traditions

1. legal issues and governance in kazakhstan.

But, furthermore, civil society also until recently did not propose any significant initiatives in this direction, there are remained the lowest socio-political activity of Kazakhs and their reliance on the initiative "from above". In addition, the next reason is that such a high degree of political apathy of Kazakh population is, primarily, due to the fact that democratic values are recognized in principle, but have not perceived the mass consciousness as a real tool to solve the problems facing society. ... It is expressed in a rooted tradition of obedience to authorities. ... In conclusion,...

• Word Count: 1572
• Approx Pages: 6
• Grade Level: Graduate

2. Political rights of women in Kazakhstan

It should be noted that the majority of formal laws concern exactly the rights of women, including their political rights (Ibraeva 2003:11) Inequality between the sexes is mainly based on gender stereotypes, which mean that women's rights were limited both in traditional nomadic Kazakh culture and in the soviet system before transition. ...

• Word Count: 5989
• Approx Pages: 24
• Grade Level: Undergraduate

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True Crime CFP - Mid-Atlantic Popular and American Culture Association Annual Conference

Mid-Atlantic Popular & American Culture Association (MAPACA) 2024 Annual Conference, November 7-9, 2024 in Atlantic City, NJ

True Crime CFP: The True Crime area invites papers and presentations on all aspects of True Crime, including but not limited to nonfiction stories of crimes across a range of media such as podcasts, film/documentaries, and television. Papers may deal with particular case narratives, psychology of a crime, or investigative journalism as it pertains to True Crime. We recognize the interdisciplinarity of the True Crime genre, and also welcome submissions that explore topics such as gender/demographics of audiences, perpetrators or victims; sensationalizing high profile cases; criminology, victimology, and forensics; wrongful convictions and advocacy; prevention of crime and survivor stories; crimes against POC, indigenous groups, or marginalized peoples; and more. Presentations should be aware of and respectful to victims and their families as applicable to the specific topic being explored. For additional information, see: https://mapaca.net/areas/true-crime

General CFP:

Proposals are welcome on all aspects of popular and American culture for inclusion in the 2023 Mid-Atlantic Popular & American Culture Association (MAPACA) virtual conference. Single papers, panels, roundtables, and alternative formats are welcome. This conference will be held at the Tropicana in Atlantic City, NJ.

Proposals should take the form of 300-word abstracts, and may only be submitted to one appropriate area. For a list of areas and area chair contact information, visit  mapaca.net/areas . General questions can be directed to  [email protected] . The deadline for submission is Sunday, June 30th, 2024.

MAPACA’s membership is comprised of college and university faculty, independent scholars and artists, and graduate and undergraduate students. MAPACA is an inclusive professional organization dedicated to the study of popular and American culture in all their multi-disciplinary manifestations. It is a regional division of the Popular Culture and American Culture Association, which, in the words of Popular Culture Association founder Ray Browne, is a “multi-disciplinary association interested in new approaches to the expressions, mass media and all other phenomena of everyday life.”

For more information, visit  mapaca.net .

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No Jerry Seinfeld, the ‘extreme left’ hasn’t killed comedy

The comedian’s claim that wokeness is the reason why comedy is no longer as funny is lazy – and inaccurate

J erry Seinfeld is currently at saturation point, promoting his new Pop Tarts movie Unfrosted . Still a canny operator, however, Seinfeld understands that the last thing anyone in the world wants to hear about is his new Pop Tarts movie. After all, there is realistically only so much available media interest in a streaming period comedy film about a breakfast product. And so Unfrosted has taken something of a backseat to a much more newsworthy proposition: Jerry Seinfeld mouthing off for clicks.

Until now, Seinfeld’s targets have included the film industry (the people he worked with “don’t have any idea that the movie business is over”) and his disdain for dabblers (“There’s nothing I revile quite as much as a dilettante”), despite being a man who has just directed his first film at the age of 70. True, he has also tried talking about things he actually enjoys, like his love of watching surfing videos on YouTube, but that isn’t really what gets the clicks these days. And so, with some inevitability, Jerry Seinfeld has pulled out the big guns and declared that the left is destroying comedy.

Speaking on the New Yorker’s Radio Hour , Seinfeld said: “Nothing really affects comedy. People always need it. They need it so badly and they don’t get it. It used to be that you’d go home at the end of the day, most people would go ‘Oh, Cheers is on. Oh, M*A*S*H is on. Oh, Mary Tyler Moore is on. All in the Family is on.’ You just expected [there will] be some funny stuff we can watch on TV tonight. Well guess what? Where is it? Where is it?”

Which isn’t entirely true – Curb Your Enthusiasm just wrapped up its 25-year-run with a universally beloved episode that Jerry Seinfeld was actually in – but it’s broadly valid. Despite the glut of streaming services that now run in addition to the major networks, a smaller and smaller percentage of their output is comedic in nature. One answer might be that people are turning online for faster, funnier, cheaper comedy that appeals directly to their tastes. But Jerry Seinfeld has other ideas.

“This is the result of the extreme left and PC crap and people worrying so much about offending other people,” he explained, going on to state: “When you write a script, and it goes into four or five different hands, committees, groups – ‘Here’s our thought about this joke’ – well, that’s the end of your comedy.”

The problem seems to be that too many people delight in performative outrage these days, and a well-intentioned joke might end up being taken out of context and being escalated to a cancelation-level event. Luckily, the extreme left wasn’t a thing back in Seinfeld’s day, which is why something as famously edgy as – let’s see – Cheers was able to stay on air for as long as it did.

On the surface, this is an incredibly dreary thing to say, not least because it doesn’t fit Seinfeld as a performer at all. It’s hard to complain that you’re not allowed to offend anybody any more when your stock in trade is deliberately inoffensive comedy. Jerry Seinfeld is a man who has just made a film about some pastry. Unless all the clips and trailers have done a particularly good job of hiding a scene in which one character looks straight to camera and declares that all trans people are an affront to God, Unfrosted probably isn’t going to appall the delicate sensibilities of very many people at all.

This is a man, remember, who is proud of his family friendly image. The 2011 HBO special Talking Funny has aged incredibly badly – it’s a roundtable discussion of comedy that features both Louis CK and Ricky Gervais – but Seinfeld’s contributions hold up. During his discussion, he defends his decision never to swear onstage, insinuating that it’s an easy way to get laughs. It’s a subject he followed up on a few years later, telling the Guardian: “A person who can defend themselves with a gun is just not very interesting. But a person who defends themselves through aikido or tai chi? Very interesting.”

And let’s not forget that, when Seinfeld’s co-star Michael Richards ended his career with a racist rant onstage, Jerry Seinfeld not only brought him on Letterman to explain himself, but treated the incident with such grave intent that at one point he sincerely ordered the studio audience to stop laughing, telling them: “It’s not funny.”

So there have always been gatekeepers to what is and isn’t funny. Indeed, in his own work Jerry Seinfeld has been one of the staunchest gatekeepers of all. Perhaps the problem here isn’t that the extreme left has a stranglehold on comedy. Perhaps it’s just that Jerry Seinfeld is getting old.

• Jerry Seinfeld
• Comedy (Culture)
• Comedy (Stage)

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Sophia Bush comes out as queer, confirms relationship with Ashlyn Harris

Actor Sophia Bush came out as queer in an emotional essay in Glamour and confirmed she’s in a relationship with retired U.S. Women’s National Team soccer player Ashlyn Harris. 

“I sort of hate the notion of having to come out in 2024,” Bush wrote in a cover story for the fashion magazine published Thursday. “But I’m deeply aware that we are having this conversation in a year when we’re seeing the most aggressive attacks on the LGBTQIA+ community in modern history.” 

Bush noted that there were more than 500 anti-LGBTQ bills proposed in state legislatures last year and said this motivated her to “give the act of coming out the respect and honor it deserves.” 

“I’ve experienced so much safety, respect, and love in the queer community, as an ally all of my life, that, as I came into myself, I already felt it was my home,” she wrote. “I think I’ve always known that my sexuality exists on a spectrum. Right now I think the word that best defines it is queer . I can’t say it without smiling, actually. And that feels pretty great.”

The “One Tree Hill” star filed for divorce from entrepreneur Grant Hughes in August. People magazine first reported in October that Bush and Harris were dating, but neither confirmed nor commented on the report. The pair later attended an Oscar’s viewing party together in March . 

In the essay, Bush addressed online rumors that her relationship with Harris began before Harris had officially divorced from fellow soccer star Ali Krieger, in September. 

“Everyone that matters to me knows what’s true and what isn’t,” Bush wrote. “But even still there’s a part of me that’s a ferocious defender, who wants to correct the record piece by piece. But my better self, with her earned patience, has to sit back and ask, What’s the f------- point? For who? For internet trolls? No, thank you. I’ll spend my precious time doing things I love instead.”

Bush said that after news about her and Harris became public, her mom told her that a friend called and said, “Well, this can’t be true. I mean, your daughter isn’t gay .” 

“My mom felt that it was obvious, from the way her friend emphasized the word, that she meant it judgmentally,” Bush wrote. “And you know what my mom said? ‘Oh honey, I think she’s pretty gay. And she’s happy .’”

Bush wrote that she felt like she was wearing a weighted vest that she could finally put down. 

“I finally feel like I can breathe,” Bush wrote. “I turned 41 last summer, amid all of this, and I heard the words I was saying to my best friend as they came out of my mouth. ‘I feel like this is my first birthday,’ I told her. This year was my very first birthday.”

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Jo Yurcaba is a reporter for NBC Out.

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A Proposed Law Targeting ‘Foreign Interests’ in Georgia Riles the Opposition

Opponents of the measure, which resembles a Russian law that Moscow has used to crack down on dissidents, say it could undermine efforts for Georgia to join the European Union.

By Ivan Nechepurenko

Reporting from Tbilisi, Georgia.

For the past month, the Georgian capital of Tbilisi has been engulfed in turmoil. Protesters have taken to the streets of the city night after night. A fistfight broke out between legislators in the country’s Parliament. And over the weekend, there were clashes between police and protesters at a large demonstration in the center of the city.

The trigger for the unrest was a decision early this month by the governing party, Georgian Dream, to push a bill through Parliament that the pro-Western opposition believes could be used to crack down on dissent and hamper the country’s efforts to join the European Union.

The draft law would require nongovernmental groups and media outlets that receive more than 20 percent of their funding from foreign sources to register as organizations “carrying the interests of a foreign power” and provide annual financial statements about their activities. Violations would incur fines equivalent to more than $9,000.

The government backed down on a previous attempt to pass the law last year after facing massive protests, but this time appears determined to push it through Parliament.

The legislation resembles a similar measure that Moscow implemented in 2012 that has been used as a heavy-handed tool to stifle and stigmatize anti-Kremlin advocacy groups and media organizations. Critics say that one of the aims of the bill, which they call “the Russian law,” is to align Georgia, a former Soviet country of 3.6 million, more closely with Moscow.

Similar measures have been adopted by two other former Soviet nations, Kazakhstan and Kyrgyzstan.

Lawmakers will start debate Tuesday on the second of three votes on the bill. Protests have been intensifying ahead of the debate, and on Sunday thousands of protesters marched along Rustaveli Avenue, the main thoroughfare of Tbilisi, shouting “No to the Russian law!” At one point, a group of protesters clashed with the police, who used pepper spray to disperse them.

“Everything shows that this government is controlled by Putin,” Irakli Vachnadze, 59, an architect, said on a recent evening as he headed for a rally in front of the imposing Stalin-era building of the Georgian Parliament.

Mr. Vachnadze’s views are common among the protesters and other critics of the law in Georgia. But experts say they think it is unlikely that Russia has pushed for the law and that it is mainly aimed at strengthening the hand of Georgian Dream, which has called for a more conciliatory approach to Moscow with regard to the war in Ukraine.

More than 450 Georgian NGOs and media organizations have signed a petition against the law , including the Georgian branches of the corruption watchdog Transparency International and the Save the Children charity.

The government — which has been controlled by Georgian Dream since 2012 — says the bill is simply a measure aimed at making foreign funding more transparent. The party says the legislation was modeled on an American law dating to 1938 and other similar measures passed or proposed by European and other Western countries.

The first draft of the new bill was approved by lawmakers on April 17. The bill is unlikely to be signed into law before the end of May because legislators will probably have to override an expected veto by the country’s president, Salome Zourabichvili. Ms. Zourabichvili, whose duties are largely ceremonial in Georgia’s parliamentary system, was endorsed by Georgian Dream when she was elected in 2018 but she later became a fierce critic of the ruling party.

Georgian Dream says it wants Georgia to be in the European Union and NATO, but has argued for a more neutral approach to Russia and has accused the opposition of playing a dangerous game of provoking Moscow that risks having the war in Ukraine spread to Georgia.

On Monday, the government gathered tens of thousands of its supporters in front of the Parliament building in central Tbilisi. In a rare public speech, Bidzina Ivanishvili, a former prime minister and oligarch who is a senior but unofficial leader of Georgian Dream, accused pro-Western organizations of attempting to hijack the Georgian state in order to drag the country into a war with Russia.

“Georgia must be ruled by a government that was elected by Georgians,” Mr. Ivanishvili told the crowd.

Maksim Samorukov, a fellow at the Carnegie Russia Eurasia Center, said he believed it was unlikely that the government acted at the behest of the Kremlin. The opposition was probably using that accusation as a way of undermining the ruling party, he said.

But, Mr. Samorukov said, the public backlash against the law was understandable.

“Such laws are passed in countries where governments have been in power for too long,” Mr. Samorukov said. He added that it could be used as “a very convenient instrument” allowing the government “to frame any opposition as agents of malicious foreign influence.”

The draft legislation has drawn sharp criticism from E.U. and U.S. officials, who said it renewed questions about democracy in Georgia and the country’s commitment to join the European Union. In December, the European Union granted Georgia candidate status, a move widely seen as an effort to prevent the country from sliding into the Kremlin’s orbit.

Similar legislation targeting foreign influences has been introduced by the Central Asian states of Kazakhstan and Kyrgyzstan, two other post-Soviet countries, in the past two years, raising concerns about the region drifting toward Moscow. A law curbing foreign influence has also been passed in Hungary , and proposed by Slovakia and the predominantly Serb area of Bosnia, the Republika Srpska .

Maxim Krupskiy, a U.S.-based lawyer who has been studying the foreign agents law in Russia, said the Russian law and the proposed bill in Georgia were markedly different from measures adopted in the West. In the United States, for example, he said, the government needed to prove that an “agent” was acting under the instruction of a foreign power or individual.

“You cannot become an agent simply by receiving funds from abroad,” Mr. Krupskiy said. “If you do get registered as a foreign agent, you can also fight it in an independent court,” he said. He added that in Russia there had not been a single case since 2012 in which a court had overturned the government’s designation of an organization as a foreign agent.

Georgia straddles a region that for centuries has been the arena for a geopolitical tug of war between Russia, Turkey, Western states and Iran. The war in Ukraine has exacerbated Georgia’s already polarized internal politics.

Prime Minister Irakli Kobakhidze has been a major supporter of the foreign influence bill and has also angered the opposition by refusing to impose sanctions on Russia for the war in Ukraine.

In March 2023, when the Georgian government made its first attempt to promote the foreign influence bill, it led to a wave of protests that rocked Tbilisi.

The government’s determination to push the draft bill again, a little over a year after its first attempt had failed so spectacularly, reflects a broad geopolitical shift, said Armaz Akhvlediani, an independent lawmaker in the Georgian Parliament.

He said he believed the government felt it had more space to act now, with the war in Ukraine raging, and was preparing in case Mr. Putin’s influence grew in the region.

Ms. Zourabichvili, the president, has said she is convinced that Georgian Dream had proposed the bill under pressure from Moscow and that she would cast a veto as soon as the draft law was approved by Parliament.

In a post on the social media platform X, she said “Georgia will not surrender to resovietisation!” However, the governing party has enough votes to override her veto.

The government has also been actively engaged in countermessaging. Bus stops across Tbilisi have been plastered with posters saying the draft law has nothing to do with Russia and would bring Georgia closer to the European Union.

Paata Zakareishvili, a former minister who has since parted ways with Georgian Dream, said that the government “cannot get over the defeat from last year” and that this time it “knew what it would have to deal with.” He said he was worried that this latest effort could sink his country’s E.U. ambitions.

“They do everything to make sure Europe rejects Georgia,” he said.

Ivan Nechepurenko covers Russia, Ukraine, Belarus, the countries of the Caucasus, and Central Asia. He is based in Moscow. More about Ivan Nechepurenko

University of Birmingham

The conference will take place at the University of Birmingham's Edgbaston campus on 7-8 September 2024. It is funded by the BRIDGE Seed Fund for collaboration between the University of Birmingham in the UK, and the University of Illinois at Urbana-Champaign (UIUC) in the USA

Since Russia's invasion of Ukraine, decolonising and decentring approaches to the study of Russophone literature and culture have become increasingly urgent tasks. This symposium seeks to advance these efforts by examining texts by minoritized Russophone authors, including those who are ‘writing back’ from regions formerly colonized by Russia and those who ended up living in exile abroad.

The symposium will be multi- and interdisciplinary; we encourage contributions from established scholars and early career researchers working in literary studies, linguistics, human geography, political and social sciences.

We welcome submissions focused on Russophone literary diversity and peripheries, with diversity being understood along a number of different axes: geographic, ethnic, racial, linguistic, sexual/gender.

The symposium include several panels, each focusing on one of the following: 

• space, place and periphery
• ethnic/racial/cultural diversity
• linguistic hybridity
• sexual/gender diversity
• stylistic diversity/mode of expression (genre, literary style, etc.)

Best papers will be considered for publication in a collaboratively edited special issue in a research journal.

We have limited funding to support some paper-givers, giving priority to early career researchers and scholars from Eurasian universities.

We invite you to submit an abstract (up to 300 words) on one of the topics given above and a two-page CV by sending both as Word documents to Natasha Rulyova at [email protected] . In your email message subject, please write ‘Russophone Literary Diversity Symposium’ and your name, for example: ‘Russophone Literary Diversity Symposium_Rulyova.’

The submission deadline is 10 June 2024 .

The Symposium committee will comprise: Nataliya Rulyova, Isobel Palmer, and Irina Kuznetsova (UoB); Valeria Sobol, David Cooper and George Gasyna (UIUC).

Featured staff

Dr Natalia (Natasha) Rulyova

Associate Professor in Russian