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28HISTORICAL SCIENCES
CULTURAL DEVELOPMENT (FEATURES) OF THE NATIONS IN KAZAKHSTAN TERRITORY BETWEEN THE LATE XIX AND THE EARLY XX CENTURIES
Dayrova G.,
1master of history, archaeology and ethnology, Kazakh National University named al- Farabi, Almaty, Kazakhstan
Khassanayeva L. Kazakh National University named after al - Farabi, Candidate of Historical Sciences, Associate Professor
КУЛЬТУРНОЕ РАЗВИТИЕ (ОСОБЕННОСТИ) НАРОДОВ НА ТЕРРИТОРИИ КАЗАХСТАНА В ПЕРИОД С КОНЦА Х1Х ПО НАЧАЛО XX ВЕКА
Даирова Г.К.,
магистрант 1-курса факультета истории, археологии и этнологии Казахского Национального Университета им. аль-Фараби, Алматы, Казахстан
Хасанаева Л.М.
к.и.н., доцент, Казахский Национальный Университет им аль-Фараби Алматы, Казахстан
Abstract
The culture of Kazakhstan of the XIX-XX centuries is represented by the names of talented and national thinkers, writers, musicians and playwrights. Thanks to them, the foundations of national literature, theatrical art, and painting were laid. The main achievements of this period were discussed in detail in this article.
Аннотация
Культура Казахстана XIX-XX веков представлена именами талантливых и национально ориентированных мыслителей, писателей, музыкантов и драматургов. Благодаря им были заложены основы национальной литературы, театрального искусства, живописи. Основные достижения этого периода мы подробно рассмотрели в этой статье.
Keywords: art, culture, progress, revolution, outlook, painting, democracy, education, education.
Ключевые слова: искусство, культура, прогресс, революция, мировоззрение, живопись,демократия, образование, просвещение.
Kazakhstan was a colony of the Russian empire between the XIX and XX centuries. Russian colonial oppression is described as the cultural-spiritual life of the Kazakh population. Radical changes in the socioeconomic and political life in Kazakhstan during the considered period have led to significant changes in the public consciousness of Kazakh society. On the one hand, traditional foundations of Kazakh society were destroyed and new socio-economic relations were established; on the other hand, several types of previously unknown human occupations were invented. The deepening of the social division of labor had an objective effect on the culture and spiritual life of the people. The most enlightened representatives of the population voluntarily accepted the great mission of teachers, with their knowledge contributed to the development of culture in the region. There were some difficulties in the preservation of traditions and mores, in creating new ones, however, simultaneously new socio-cultural values and orientations have emerged[1, p 102].
First of all, these changes led to the awakening of national consciousness, clarified the formation of new ideas, thoughts, views, in Kazakh society, during that period the great Kazakh educators Shokan Ualikhanov, Ybyrai Altynsarin, and Abai Kunanbayev were at the
forefront of this process, Kazakh written literature began to be formed at the recent shape. Shokan Ualikhanov (1835-1865) was the first Kazakh scientist, educator, historian, ethnographer, traveler, and diplomat. A great-grandson of Abylai Khan, he was born in a Russian-speaking family, studied the Arabic language at a Kazakh school, and became acquainted with Eastern poetry and literature. After graduating from the Omsk cadet corps, which was a kind of Tsarskoye Selo lyceum for the Asian part of Russia, he participated in expeditions to Issyk-Kul, Kulja, Kashgar as a historian, during which he kept his travel diaries, based on it he wrote essays (ocherk) about the Kyrgyz (Kazakhs called in the 19th century). His writings are about their history, social tribal structure, traditions, myths, and legends (records about the Kyrgyz). In his works, Shokan Ualikhanov emphasized and paid much attention to the unique peculiarities of the art of drawing, the rhythm of Kazakh poetry. A number of his studies are devoted to the study of the Zoroastrian roots of the Kazakh mentality and the syncretism of Islam and shamanism of the steppe peoples, in addition to scrutinizing the traces of shamanism in the Kyrgyz (Kazakhs), steppe Islam. In the spring of 1861, he wrote Dzungar-ian essays, as well as major works on the history and
culture of Central Asia and the East (Kyrgyz genealogy, about the migration of the Kyrgyz, legends, and myths of the great Kyrgyz-Kaisak horde, etc.).
The dramatic changes in the traditional socio-cultural life from different perspectives allowed the emergence of poetry, which reflected the lost spiritual values. M. Auezov called the poetry of that period "poetry of the epoch of grief" - "Zar-Zaman". Well-known representatives of Zar-Zaman poetry are Dulat Babataiuly, Shortanbay Kanaiuly, Murat Monkeiuly, Abubakir Kerderi Shokanuly, and others [2, p 132].
From the end of the XIX to the beginning of the XX centuries was a period of the rapid growth of national consciousness of the Kazakh and other Turkic nations of the Russian Empire, it was noted from the new breath of socio-political life, cultural progression, development, and establishment of the national languages and literature, reform movements (jadidy), propagation of new ideological concepts (Pan-Turkism, Pan-Islamism, Pan-Turanism). Factors that had a decisive impact on the formation of cultural and socio-political assembles and national consciousness of the Kazakhs in the early twentieth century: the unification of the system of governance according to the Russian scheme; encouraging centralization processes; formation of literate and educated groups of the Kazakh elite; deterioration of the population as a result of intensive resettlement policy; violation of the traditional land using the system; land appropriation. It has accelerated the realization of intolerable conditions in the economic, political, cultural, including religious rights of the intellectual part of the society. The culture of Kazakhstan in the early XX century was a continuation of the spiritual heritage of the Kazakh people, which developed under the influence of new socio-political and economic relations. The Russian revolution between 1905 and 1907, the First World War, the rise of the liberation process had a significant impact on the features of cultural development. At this time, the spiritual heritage of our ancestors especially oral poetry, musical art, and other aspects of national culture, enriched the worldview of the ancient people, also by adopting the best samples of the culture of neighboring peoples and countries[3, p 56].
In the early XX century, book publishing noticeably developed in Semey, Uralsk, Omsk, Orenburg, and some other regional cities. The Semey and Orenburg subsidiaries, the Turkestan and Western Siberian subsidiaries of the Russian Geographical Society directly assisted in the establishment of the publishing centers in Kazakhstan. Books started to be published in the Kazakh language (in the Arabic alphabet). Kazakh books of various genres were published in St. Petersburg, Tashkent, and Kazan.
The first books of prominent representatives of national democratic culture, such as Sh. Kudaiberdiev, M. Dulatov, S. Dunentaev, A. Baitursynov, were first published after the revolution of 1905-1907. The release of Abai Kunanbayev's collection of works in 1909 introduced to the Russian society the great works of the "giant" of steppe poetry. Only two-thirds of Abai's poems are included in this edition. The short foreword of the
poet's nephew Kakitai Iskhakuly contains a brief biography and the most general information about Abai's oeuvre and views. At the end of the 19th and the beginning of the 20th centuries, the newspapers "Akmola Oblast Vedomosti", "Kyrgyz Stepnaya Gazeta", "Step-noi Ulkesi", "Semipalatinsk Listovka" and "Orenburg Listovka" were published in Kazakhstan. On April 28, 1870, the first issue of the newspaper "Turkestan Ualaiaty" in the Kazakh and Uzbek languages was announced. At the beginning of the XX century, the "Kazakh" newspaper and the "Aikap" magazine were among the leaders of the publication that fully reflected the views of various ideological and political movements in Kazakhstan. The newspaper "Kazakh", published from 1913 to 1918, expressed the ideas of the liberal-democratic direction, the head editor was A. Baitursynov. The newspaper quickly became popular, with 3,000 readers at the end of its first year, and by early 1917 the number had increased to 8,000. From July 1917, the newspaper "Kazakh" officially became part of the Alash Party. In 1918 the publishment of the newspaper was stopped by the decision of the Congress of Soviets of Turgai region. "Naukar" magazine, published during 1911-1915, expressed agrarian democratic tendencies, the head editor is the Muhamedjan Seralin. The main issues that were risen in the magazine were land relations, the transition of nomads to a sedentary lifestyle, changes in governance. Public education, at the beginning of the twentieth century, was closely linked with the socio-political situation[4, p 241]:
In 1906, the Law on the Development of Education was adopted, which led to the opening of mixed Russian-Kazakh schools, as well as creating obstacles for religious educational institutions. The restrictions apply primarily to Muslim schools: schools and madrassas, their work has often been openly persecuted.
State subsidies for public education in the suburbs were very small and did not meet the minimum needs of educational institutions: in the Turgai region - 6.9 tiyn per person, in the Ural region - 4 tiyn, in Akmola -2.5 tiyn, in Semey - 2 tiyn, in Zhetysu - 1.9 tiyn, in the Syrdarya - 1.8 tiyn.
There was a shortage of qualified teachers, and the local population was in the minority. For instance, at the Turkestan Teachers' Seminary, which is one of the largest universities, between 1883 and 1904, only 38 (11.4%) out of 254 graduates were Kazakhs. In 1901, 28 Kazakhs were educated at the Orenburg Kazakh Teachers' School.
Mass media such as "Aikap" magazine, "Kyrgyz Stepnaya Gazeta", "Stepnoi Krai", "Kazakh" newspaper, " Semipalatinsk listok" played a positive role in encouraging the ideas about enlightenment and education among the diverse population of the region, expanding the primary education system. Newspapers in Semey, Uralsk, Verny, Orenburg, and Omsk, representing the interests of certain clubs, often published the activities of the organizers of gymnasiums and primary schools. "Oblastnye Vedomosti" - the official publication of the governors of the region, despite the fact that it was the "mouthpiece" of the kingdom, raised issues of public
education. Russian scientists P. Michaelis, V. A. Obrucahev, N. Pantusov, N. I. Konshin, despite the work of some officials of the colonial administration, published many interesting studies on various issues, such as the history of Kazakhstan, the colonial rural economy, the material and spiritual culture of the "aborigines" in the steppes, but their main goal was to protect the state (autocracy) interests.
The issues of wide involvement of Kazakhs in the modern system of education are discussed in the regions adjacent to Kazakhstan: "Siberian Life", "Siberian Telegraph", etc. published in newspapers and magazines. Thus, at the beginning of the twentieth century, the development of education and enlightenment in Kazakhstan was accompanied by many problems and unresolved problems[5, p 141].
The Kazakh literature at the early XX century, composed of S. Toraigyrov, S. Donentaev, T. Iztleuov, M. Zh. Kopeyev and a whole group of talented writers and poets, who had been developing a democratic direction. "Shuganyn Belgisi" by B. Mailin, "Kalyn Mal" by S. Kobeev., S. Toraighyrov's "Kamar Sulu", which are popular among nomads and the leading Russian public, their works focus is on the problems of life of this generation, reflect the plight of the people, and are still the most important works of Kazakh literature. The works of S. Toraighyrov deeply and clearly reflect the changes in the socio-political life of the Kazakh villages. His poems "Shakirt oyi", "Alty ayak", "Bir adamga", "Adaskan amir" reflect the real picture of Kazakh life[6, p 210].
At the beginning of the XX century, Magzhan Zhumabayev's poetic and Zhusupbek Aimautov's literary talents were formed. Magzhan started his poetry way at the age of fourteen. His works were published in Kazakh and Tatar languages in almost all newspapers. His first collection of works "Sholpan" was published in October 1912 and became a significant event in Kazakh literature. Since then, the young poet began to establish creational relationships with the other poets and people who played an important role in the fate of Kazakh literature. Like Magzhan, at the age of 13, Zhusupbek began to write poetry. The second stage of Aimautov's acquaintance with writing came at the age of 19-20. His writing was first published in 1913 in the newspaper "Kazakh". In 1916 he wrote a play about sending Kazakhs to work on the rear. The development of Kazakhstan's culture in the early twentieth century was significantly influenced by the activities of the Kazakh democratic intelligentsia. Akhmet Baitursynov (1873-1937), who significantly contributed to the development of literature, has a special role. His first collection "Masa" was published in 1911 in Orenburg. From 1913 he was the head editor of the largest newspaper "Kazakh", the pages of which often consisted of works reflecting the current functions and needs of the Kazakhs in the colonial dependence conditions.
The greatest representative of Kazakh literature Shakarim Kudaiberdiev (1858-1931), whose father Kudaiberdiuly - the son of Kunanbay Uskenbayev, senior sultan of Karakaraly district. Shakarim was the most talented student of Abay. Kudaiberdiuly's socio-political views were widely reflected in his works " Chronicle
of Turkic, Kyrgyz and Kazakh khans", "Requirements of Islam", "Kalkaman-Mamyr", "Enlik-Kebek", published in 1911. In these works, Shakarim is seen as an enlightened democrat, a profound philosopher, a poet, and a historian of humanistic orientation. Noted the plight of his people, he sought ways out of the crisis, propagated the ideas of enlightenment and humanism, revealed the anti-popular policy of the great feudal lords.
In 1907, in St. Petersburg, in addition to the Tatar newspaper "Ulfat", Mirzhakyp Dulatov published the newspaper "Serke". By a royal decree of July 3, 1907, the Kazakhs, like all indigenous peoples of Siberia and Central Asia, were deprived of the right to participate in the State Duma of Russia, which radically undermined the possibility of self-government. Dulatov, in an article entitled "The Law and the Kazakhs of July 3," criticized the decision as unfair and the symbol of injustice. If Kazakh deputies were not involved in resolving Kazakh problems, then the deputies who spoke on these issues, no matter how educated and eloquent, believed that there could be no appropriate solution[7, p 221].
Dulatov's political credo clearly identified, in his "Oian, Kazakh!" published in Kazan 1909, the first collection of poems. In poetic form, the author conveyed the problems of the Kazakh people, as well as suggesting ways out of this difficult situation. M. Dulatov proposes to build mosques and madrassas everywhere, to pray regularly and to educate young people in the Islamic spirit. The prosecutor of the Semipalatinsk district court wrote: "The brochure "Oyan, Kazakh" is an appeal to the Kyrgyz youth to overthrow the existing social system in the country." M. Dulatov was arrested by the king's secret police and spent a year and a half in prison. The publication was immediately confiscated. He republished it in 1911 and returned to Turgai. In 1910, Mirzhakyp published the book "Unhappy Jamal", the first novel written in the Kazakh language, dedicated to the issue of the unequal status of women in society at that time. At the same time, Dulatov was one of the leaders of the Kazakh reformism and national liberation movement. Because of his publications, he was under the control of the police and the royal secret police. After being included on a blacklist, he was not able to find a job in the city for a long time. In 1911 he was arrested in Semey and spent a year and eight months in prison[8, p 147].
At the beginning of the XX century, the traditions of Kazakh art continued to develop: oral literature and music. The art of singing is developing in a special way. Younger generations continue to sing compositions of Abai, Musa Baizhanovuly, Birzhan Sal, and Akan Sen. It includes the works of a number of poets and composers who left a significant trace on the culture of the Kazakh people in the early twentieth century. Musabek Baizakuly (1849-1932) was born in the Choktas district of the nowadays' Turkestan region. Musabek is a poet-lyricist who valued love and nature, social themes were told by him mainly in the form of fairy tales. Musabek's aitys, the musical competition in creating poems, and other singers became really famous. Famous poet and writer Arip Tanirbergenov was born in Semey oblast
(region). He is famous for a number of compositions, in which the influence of east classics is noticeable. He was not only a poet but additionally the author of several books published in Kazan and Orenburg. Born in the Kostanay region, Nurzhan Naushabayev (18591919) was also a "writer" poet. In addition to his published works "Manzumat Kazakiasy" (1903), "Aitys Nurzhan and Sapargali" (1903), he has many unpublished songs and poems. One of the most famous poets of the early XX century - Baluan Sholak (Nurmagambet) Baimurzin (1864-1919) - was born in the North Kazakhstan region. His songs became popular, many of which are still popular today. The work of the great national poet Zhambyl Zhabayev developed in the context of acute political events in the Kazakh land. From vulnerable ages, Zhambyl was actively involved in steppe poetry - aitys, constantly improving his talent as an improviser. His work was characterized by an acute social orientation, exposing the tyranny of large feudal lords and tsarist officials. An outstanding poet of his time was Nurpeis Baiganin, who became known as an ardent propagandist of folk tales - epics and heroic legends about the glorious Kazakh heroes. Kazakh musical culture of this period is represented by original works of famous "kuishi" (virtuosos of dombra players) and folk composers[9, p 311]. Singers and composers, authors of interesting and unique melodies Ibrai Sandybaiuly, Esatay Berkim-bayuly, Kazakh nightingale - Magira (Maira) Shamsutdinov, Kultum Sarmuratuly, Sara Batakuly, Acet Naimanbaiuly, Kenen Azerbaiuly, famous composer Sugir and others, musical creativity also developed. Dina Nurpeisova, Kazangap Tlepbergenov, Seitek Orazalievich were famous composers.
Folk composers Yestay Berkimbayev's "Maidakonyr", Ukili Ibrai's "Gakku" songs, Dina Nur-peisova's "Konil Ashar" Kui are excellent examples of Kazakh musical classics. The performing arts of Kali Baizhanov, Manarbek Yerzhanov, and Amire Kashau-baev were formed in the early twentieth century.
Kazakh musical compositions have become the object of study of Russian scientists. For instance, in 1909 at a meeting of the RGO (Russian Geographical Society) in St. Petersburg, a report on "Kyrgyz (Kazakhs) of the Turgai region, their song, and music" was written by S. Rybakov[10, p 182].
The Kazakh culture of XIX-XX centuries, by developing as part of the world cultural process, created its own peculiarities, which are due to the exclusiveness of nomadic life, the unique traditions of national art, the ancient folk art, and personal styles of cultural and creative intelligentsia.
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