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13PREVENTIVE DIRECTION AS THE BASIC PRINCIPLE OF KAZAKH TRADITIONAL
VETERINARY
Duisebaeva A.
1st year PhD student of Department of History Al-Farabi Kazakh National University Kazakhstan, Almaty
Abstract
The article discusses about the preventive practices of the traditional veterinary medicine of Kazakhs in the 18th-19th century, as one of the basic principles of keeping and preserving, and also protecting cattle from mass mortality, infectious diseases in various natural and geographical conditions.
Keywords: Kazakh traditional veterinary, preventive practices, cattle breeding
The Kazakh people have vast experience in organizing livestock production. This experience is enriched by a number of peculiar folk techniques and methods of keeping and preserving cattle in various natural and geographical conditions. It must say that these methods are largely effective and at the same time can be scientifically substantiated equally from a zootechnical and veterinary point of view.
This includes pre-revolutionary nomadic, and in modern times, "distant" cattle breeding. It is clear that "nomadic" and "distant" cattle breeding are not identical. The main difference between transhumance and nomadic cattle breeding is that with the maximum use of natural fodder resources in pre-designated areas, on the areas of distant pastures, insurance funds for coarse and concentrated feeds are created, lulls are arranged, which completely eliminates the possibility of severe consequences of the elements (snowstorms and ice). The organization of livestock breeding makes it possible not only to increase the quantity of livestock, but also to increase its qualitative side, i.e. improved pedigree and high productivity.
Nomadic cattle breeding also made maximum use of natural fodder resources and achieved a quantitative increase in the herd with constant livestock maneuverability in a vast territory with a very low population density, with the least human effort, could not improve the quality of livestock and increase productivity. Consequently, nomadic animal husbandry was entirely extensive. Driving livestock, using machine technology, improving the quality of the livestock and increasing its productivity, has become intense.
These circumstances inevitably led to the creation of peculiar methods of cattle breeding and its protection inherent in the Kazakh nomadic cattle-breeding farm. What are these methods? The proper use of natural fodder resources, taking into account the diversity of climatic, physical and geographical conditions, vegetation cover and water regime, as well as the registration of the well-being or dysfunction of the area (long or short-term). In the "Eastern Review" it is indicated that the Kazakhs "make the right pasture changes (migrations), stop at a known productivity of grasses, according to the seasons, the abundance of feed. Everything here is an observation experience and a kind of cattle-breeding culture developed over the centuries" [1, p. 2]. Of the widest mass of Kazakh cattle breeders, their experts on livestock diseases stand out, to whom the knowledge of
veterinary medicine is inherited. The steppe pastoralist knows a lot of diseases and can treat them quite rationally [2]. At the same time, the use of natural fodder sources is subject to the inviolability of the law - seasonal exploitation of grazing land: winter livestock (Kystau), spring farm (Kokteu), summer farm (Jailau) and autumn farm (Kuzeu).
Wintering, as a constantly used area annually, has the necessary number of pastures in accordance with the livestock population. As a rule, wintering is located in forests or in wooded and mountainous terrain, which ensures the protection of animals from bad weather, the softness of the snow cover and the presence of dense and high grass stand are maintained. These conditions have the advantage that the animal spends less work, with a small area of clearing from the snow, but produces a larger amount of the necessary food. Summer land is an open, privately owned pasture area, provided with an abundant amount of water in the form of rivers, lakes and other sources.
"Jailau", "kuzeu", "kystau" are an inextricable unity in the process of keeping livestock, which meets the tasks of cattle breeding, as well as the economic, veterinary, in particular, epizootological effect. Failure to comply with the pre-established procedure for the use of pastures leads to a violation of "harmony in the nomadic economy" [3, p. 26]. During the period of summer keeping, the main goal is to ensure the proper feeding of the livestock and to educate the young younger generation. In addition, a partial, selective sale of animals is carried out, primary, small cleaning of the herd, then shearing and using wool for various household needs and selling surplus.
Cattle grazing is still ongoing on the autumn lands ("kuzeu"), but the main content of the work is intensive preparation for winter maintenance. The autumn maintenance is based on the strictest culling, mass sales of livestock, slaughter for one's own needs ("sogm") and fattening, mainly of cattle and horses, followed by slaughter in the autumn-winter time. Thus, only stable, healthy animals go to winter, which can bear the severity of winter conditions for livestock. In spring areas (Kokteu) cattle, foal and calving, breakdown into schools, flocks, selection of producers and everything related to the preparation for frequent summer transitions during the coming season are carried out. From the foregoing it is clear that all these processes in their complex contain a clearly defined preventive direction.
From an epizootiological point of view, it is still very important that the return to each of these seasonal sites occurs, as a rule, after a year. At the same time, in the process of land use, a systematic preventive alternation of pastures takes place, within each seasonal site. Even in winter, a kind of cellular land use system is observed. Of course, such a system can be observed in the presence of one of the main conditions - a sufficient amount of seasonal grazing area. To all of the above, it should be added that the Kazakhs often used artificial preventive treatment of pasture lands. Valikhanov writes on this issue that "Summer migrations are burned out in the autumn to destroy insect larvae disturbing during the summer, while winter remain intact all summer" [4, p. 107]. The main attention of Kazakh traditional veterinary medicine, from the very distant past, was mainly focused on the organization of preventive precautions that meet the basic requirement: it is easier to protect than to treat, "The disease is from food," the Kazakh proverb says. The selected places for temporary use of pasture lands are indicated by the established signs -tribal tamga, etc., which warns that the indicated area is occupied and its face cannot be violated by anyone. The selected territory for temporary operation, regardless of its size, should not bear traces of its use, for the most part during the entire current year season and any mass movement of extraneous livestock along it is prohibited. Further, of course, the frequency of changing parking lots and pastures is of tremendous preventive value. Constant airing of objects "in contact with sick animals, affecting the cessation of the disease in a dysfunctional area, reduces the percentage of diseases in the infected herd by 30-35% of the total number of cattle" [5, p. 76]. There, this conclusion is important that it is made in relation to such an acute infection as cattle plague is. In cases where a disease of an infectious nature has occurred, sick animals are immediately separated from healthy ones and, as a rule, are soon slaughtered; pastures are immediately replaced. Driving animals in this case is differentiated.
In the beginning there is a safe herd, behind it, at a distance of 3-5 km - suspicious of infection. In the event that there are a significant number of sick animals, and they cannot be slaughtered from economic calculations, hoping for a partial cure, this group of cattle remains in place, under appropriate protection, followed by warning of the neighboring nomadic oxen. Kazakh cattle breeders, in particular in relation to anthrax, carefully registered dysfunctional areas. The main natural and geographical signs (locations) were transmitted from one nomad to another, and thus, it became known to the widest circle of local Kazakh population. In addition, Kazakhs "often take radical measures in the form of burning or burying corpses with skin" [6, p. 14]. In order to prevent the su-aura of camels, the driving of which is carried out before the summer horse flies, the dropping of camels to marshy and stagnant video sources, as well as to dense reed thickets, is avoided. Pastures for them are selected in the depths of the steppe. If grazing is done in the meadows, in this case more elevated, dry, windy places are chosen. If necessary, avoid keeping camels in forests and moving them during the flood period. Watering is
carried out mainly from wells or from flowing water sources. When keeping livestock in winter-stable conditions, which applies to sheep and partly to cattle, preference is not given to a warm, but to a cool room, which, however, must be dry, "so that the cattle in the rooms are not sweated and kept dry," in Otherwise, "various skin diseases" easily appear [6, p. 15]. Also, V. Benkevich noted that "by starting to keep cattle in the yard and driving it only into the snowstorms in a cool stable, we were able to make sure that all animals have a better look and get better" [6, p. 18]. A warm room is used only for newborn young animals and exhausted animals. The pasture-steppe keeping of animals has long attracted the attention of practitioners and scientists who have noticed its slight advantage over the stall.
Already at the beginning of the 18th century, scientific livestock breeders, having come to such a conclusion based on observations, from the end of the 19th and even the beginning of the 20th century began to reinforce it with the setting of extensive experiments, studying, first of all, the economic, fodder and sanitary value of free pasture livestock. As a result, positive experimental findings were obtained on the high efficiency of grazing. What are the benefits established through rigorous experimentation?
The grazing content of livestock has a beneficial effect on the growth and development of the animal's body, accelerating the age and fertilization by 3-4 times, compared with the stall content, increasing the quality and quantity of dairy products. Improving the growth of young dairy cattle, in which the chest develops well and the digestive system is strengthened, in meat-producing animals, in addition, a wide skeleton is created, the constitution is strengthened as a whole and their excessive effeminacy is eliminated. It was established that the digestibility of feed with a stall content is lower than with pasture and that gastrointestinal diseases are sharply reduced. Resistance to infectious diseases increases, in particular, the percentage of tuberculosis infection drops sharply, colds are reduced. Simplicity of upkeep is also economically viable, which reduces the costs of covering the labor force for caring for animals, the purchase of concentrated feed, and more.
A solid place in Kazakh traditional veterinary medicine is occupied by the problem of specific prophylaxis, as a method that can protect animals from infectious diseases. Among them, first of all, is the practice of artificial re-conditioning in foot and mouth disease, tissue immunization in case of infectious pleu-ropneumonia (booth) of goats, smallpox of sheep, etc. These methods of protecting animals from mass death, to a certain extent, have justified themselves in practice, which actually was later confirmed by scientific research [7, p. 59].
Veterinary and medical practice arose and developed along with the cultural growth of a person, expanded its activities with increasing domestication. The instinct of self-preservation, a sense of fear of illness and death, prompted a person to search for means that could stop and defeat a painful condition. He found
these funds, accumulated and improved. Curative practice was not a profession of a narrow circle of people, but was the property of all. Remedies and methods of their use were characterized by mass character and diversity: "the whole nation, everyone could be initiated into the secrets of treatment, everyone could apply their medical experience and knowledge" [8, p. 97]. This can be explained by the fact that the life of the Kazakh people was inextricably linked with cattle breeding. Over the course of many centuries, its own specificity has developed, which differs sharply from the methods of its conduct with other peoples, and is therefore endowed with originality and independence.
REFERENCES:
1. Vopros o zaselenii stepej i priuchenie kochevnikov k zemledeliju // vostochnoe obozrenie. -1885. - №40. - S. 2-4.
2. Argynbaev H.A. O narodnoj veterinarii ka-zahov / Istorija i kul'tura Aralo-Kaspija: sb. st. Vyp.1. - Almaty: Kys zholy, 2001. - 228 s.
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6. Benkevich V.Ja. Nabljudenija, materialy i za-metki, sobrannye v kirgizskoj stepi // V.O.V. - 1905. -№18. - S. 12-26.
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8. Vrachebnyj byt dopetrovskoj Rusi: (Materialy dlja istorii mediciny v Rossii) / Vrach. F.L. German. Vyp. 1. - Har'kov: A. Darre, 1891. - 119 c.
TRADITIONAL CLOTHES OF KAZAKHS FROM THE COLLECTION OF THE CENTRAL STATE
MUSEUM
Yermekbayeva A.
Phd student. Al-Farabi Kazakh National University, Kazakhstan, Almaty
Abstract
The article discusses the traditional clothing of the Kazakhs from the collection of the Central State Museum of the Republic of Kazakhstan as one of the basic components of the life support system of the ethnic group. Mainly the article reveals headdresses and underwear of women and men. Preference was given to the so-called anthropomorphic principles.
Keywords: Traditional Kazakh costume, functions of clothes, ethnographic collections of Central State Museum of the Republic of Kazakhstan.
Clothing takes a special place in the material culture of the people and reflects its centuries-old history. The Kazakh folk costume reflects the ancient traditions associated with their ethnic history, economic, social and climatic conditions.
A unique manifestation of the material culture of the past is the Kazakh folk costume, created under the influence of living conditions in the steppes with their sultry summers, with piercing winds, frosty winters, large differences in daytime temperatures. It reflected the aesthetic ideals of the people, their lifestyle, social equivalents. It is distinguished by a distinctive originality and played a role in preserving and strengthening the ethnic identity of the people.
The study of Kazakh clothing, as well as any area of national life, is closely connected with the study of a number of important problems of the history and culture of the Kazakh people. Clothing occupies a special place in the material culture of the people, reflecting its centuries-old history. Changing under the influence of new economic and political living conditions of the people, clothing steadily preserves a number of ancient features in the forms, details of cut and jewelry, the identification of which provides material for studying the specific history of the people and their culture [1, p.59].
The traditional costume of the Kazakhs has long been an object of study of ethnographic science. The
Kazakh folk costume reflects the ancient traditions associated with their ethnic history, economic, social and climatic conditions. As an object of study of ethnographic science, it was reflected in A.Kh. Margulan [2], H.A. Argynbayev [3], U. Dzhanibekov [4], N.Zh. Shakhanova [5], in numerous articles of Kazakhstan ethnographers. Particular value is the monograph written by Zakharova and Khodzhaeva "Kazakh national clothing of the XIX-early XX centuries."
The costume of the people of Kazakhstan throughout its history has constantly changed, like any other phenomenon of culture and life. However, it retained elements related to the traditional past, bearing ethnic lines that had developed in the process of historical development of the people.
As in any other culture, the clothing of the Kazakhs in a traditional society performed several functions. The main pragmatic function of clothing is to protect a person from the effects of the environment. But, besides this, the traditional costume also played the most important "identification" function: by the way and what the person was dressed in, it was possible to determine not only his gender and age, but also his social status, gender affiliation.
Kazakh traditional clothes, which reflected the aesthetic tastes of the people, the way of life in the past, social relations, pronounced originality. The total number of traditional Kazakh clothes in the collections of
