The tribal structure of Kazakh people
The main objective of the project, under which is written and this article is the task of awakening interest in contemporary history to the origins and culture of its people.Conventionally, the conceptual framework of the project can be divided into two components: the art and memorabilia and historical awareness. And if the semantics of the first fully transparent and functional limit is clear (all begin with "Jol tumarsha" - a talisman, amulet, souvenir, jewelry, serving as a "talisman" a traveler, especially motorists), then the semantic load of the second component is more profound and ideological thematic in nature, in virtue of which requires more detailed and comprehensive explanation.
Ethnic history of any people is one of the most important and at the same time, the most difficult historical problems. Is no exception in this regard and the question of the origin of the Kazakh people, in particular the issue of its tribal structure and dispersal in the recent past. Back in the late XIX century. One of the first researchers to this problem, the outstanding Russian scientist, NA Aristov, rightly pointed out that the main obstacle in determining the origin of the Kazakh people is the poor knowledge of his tribal composition. In other words, the solution to the problem of studying ethnogenesis of the Kazakh people is impossible without the study of ethnic history of each taken separately, the Kazakh tribe or a large family, whose roots stretch back thousands of years and wide geographical origin, and together constitute the crown of spreading family tree of all the people.
After all, it is no coincidence that far before the scientific definition of "ethnogenesis" and the first studies in this field in the Kazakh traditional society, there was an equivalent term "shezhere (tracing the Arabic word for" tree "), namely, branch of the national knowledge in their ethnic roots. It is these precious nuggets of folk knowledge and was later the basis for theoretical research scientists.
Today ethnography in this area has accumulated vast experience, which was brilliantly prepared and consolidated in the fundamental work of Kazakh scientists VVVostrova and MS Mukanov "tribal structure and the resettlement of Kazakhs (late XIX-early XX centuries)" (Publishing House Nauka Kazakh SSR, Alma-Ata, 1968, 256 pp.) The main findings of which formed the basis of our project. But this book, published 1,5 thousand copies, became a rare and inaccessible to the general reader. And so we are especially pleased that our contemporary, buying our souvenirs, and find it on the abstract interest of his tribe, which is a brief excerpt from the book of these great scholars.
In addition to this work, we have been brought a wealth of material, especially concerning the genealogy of oral folk legends (shezhere) contained in the writings of such well-known scholars of the past, as Charles Valikhanov Shakarim, ZhusupKupeev, M. Tynyshpayev, C, Amanzholov, H. Adilgireev etc. used as collateral material on the tribal composition of the closely related Turkic Kazakhs - Uzbeks, Karakalpak, Nogai, Kirgiz, Bashkir ethnogenesis in which participated many medieval nomadic tribes of Dasht-i-Kypchak (work Karmyshevoy B., T. Zhdanko, S. Abramson, R. Kuzeeva, V. Moshkovy, K. Kochekaeva and some others). Valuable ethnonymic and statistical data for the shezhere major Kazakh tribes were taken from the detailed work of contemporary St. Petersburg scientist-orientalist A. Evstegneeva "Turks. Etnostatistichesky Guide "(St. Petersburg, 2002).
Believe it is necessary to stop and one more important points regarding the terminology for the classification of ethnic communities and their units used in the accompanying annotations.
Primarily on the terms "tribe" and "race" that could mislead the reader not familiar with the ethnographic literature. This is not about "race" and "kind" pre-class "generic" system, in a nomadic feudal society, they have long been transformed into surviving form. Therefore, the nature of the tribal structure of the Kazakhs, like other nomadic people, was unclear, which is especially evident in volatility terms to refer to the tribe and its subdivisions. By the beginning of the twentieth century, Kazakhs have not been established name for each link in the tribal designation of the structure.Basic as a one-stop was the term "ruu" (in Kazakh - seed, gender and race at all). In characterizing the tribal structure of informants to identify the tribe had used this term, only occasionally - "Taipa" (in Arabic - a tribe, clan). To indicate the type of units Ingoda use the term "Date" (the father, the founder), "top" (the group) "tuhum" (the fruit), rarely "aulyad" (children, children), and to determine the grassroots family and tribal group to use its very name with the addition of the word "Tugan" (born, born, that child). Typically, the main hallmark of these units was the kind of presence of exogamy (ie, prohibition of marriages between members of the unit). Therefore, we consider it necessary to reiterate convention used in the Russian text terms (generation, tribe, genus, subgenus, etc.) and the absence of such clarity in the division of tribal reality.
Interestingly, the term "Horde", perceived by many as the notion of "Heroes." By V.Vostorovu and SM Mukanov word "Horde" is derived from the Arabic "juz '(part, branch) and means" part of "one nation, bound by many elements of the geographic, political, economic, linguistic and cultural community." Sometimes oral genealogies, the term "Horde" is replaced by the term "Arys" (three Juz respectively divided into the Ak-Arys "," Jean-Arys "and" Beck Arys). The origin of this term (meaning "tongue", "shaft") is very old and built for Genghis Khan. Thus, according to the Secret History of the Mongols' Genghis Khan gave Van Khan kereitskomu: "We are with you that the two shafts in the tent", ie drevnemongolskogo two pillars of the state.
The same holds true, so to speak, to "academic" side of our project, as well as to his "pragmatic" component (knowledge of pedigree, uranium-cry kind and tamgi), then one might ask - "But whether this knowledge to our contemporaries? Not whether it is an anachronism? "And furthermore, would not be such knowledge is the growth of unhealthy trends in our society and foment tribalism? After integration of the old tribal groups culminated in the first period of the Soviet period in the consolidation of the Kazakh nation, and today, family genealogy is just a vague memory, preserved in the memory of predominantly older generation.
To this question I would like to answer the words of the book "The Kazakhs (Vol. III« Genealogy ") issued by the Ministry of Education of Kazakhstan in 1998" Shezhire for the Kazakh people is an important social and moral-psychological role as a method of learning, being, in essence, its national self-knowledge and self-consciousness.And the main thing here is not to divide people, but rather, to unite them and make them feel the importance of national unity through understanding of common origin and formation of blood and kinship and tribal ties that led to the formation of the Kazakh nation and nation. It is important to realize their national identity and raise the national spirit, linking each with its people, interests and ideals of social development of the Kazakh people, rather than simply defining it belongs to the individual aul, family or zhuzu.
The tribal structure of Kazakh people
СТАРШИЙ ЖУЗ
СРЕДНИЙ ЖУЗ
МЛАДШИЙ ЖУЗ
Поколение алимулы
Поколение байулы
Поколение жетиру
СОЦИАЛЬНО-ЭТНИЧЕСКИЕ ГРУППЫ, НЕ ВКЛЮЧАЕМЫЕ В ЖУЗЫ
