Ancestors of the Kazakhs. Origin of Kazakhs and symbols of Kazakhstan

Where did the Kazakhs come from?

Kazakhs descend from Yafs, the son of the prophet Nuh (Noah), from the Tukyu people (in Chinese), i.e. Turks. Turk, as we already know, means “helmet”. After this, the Turkic people were called Hun or Gun. Nadzhip Gasymbekov claims that this name comes from the name of the river - Orkhon. In subsequent centuries the Turks were known by many names, but we are from the Uyghur branch. All known genealogies translate the words "Uighur" as "united, joined (to each other)." These people were made up of Taifs: Kyrgyz, Kanly, Kipchak, Argynot, Naiman, Kereyt, Doglat, Oysyn, i.e. our direct ancestors. Subsequently, Genghis Khan conquered all the Tatars and Mongols and divided the entire (captive) people between his four sons. All the Tatars went to Genghis Khan's eldest son Jochi and his next brother Chagatai and began to be called the Jochi ulus and the Chagatai ulus. Then, when Khan Ozbek, a descendant of Jochi, converted to Islam, everyone who was in his ulus and our ancestors began to be called Ozbeks, and when Az-Zhanibek separated from Khan Nogai and our people followed him, we began to be called Kyrgyz and Kazakhs. At that time, the name “Kazakh” was borne not only by the three Kazakh zhuzes, but also by other tribes. Most of them became sedentary and, having settled in different regions, began to be called some Nogais, some Bashkirs, and some Uzbeks and Sarts. In the end, the name “Kazakh” stuck with him alone. At the very beginning, I already said that there is no genealogy that would chronologically trace all the tribes from the tribe of the prophet Adam to the present day. Even from Az-Zhanibek today there is both truthful and clearly fabulous information about our ancestors. Among them, we are interested, of course, in information that exactly corresponds to the above genealogical books. so: ...after the death of Jochi, the eldest son of Genghis Khan, Batu (son of Jochi) sat on the khan’s throne instead. The Russians call him Batu. His other name is Sainkhan. In 1242 he subjugated all of Rus'. After Batu, his brother Burge became khan. Even before Jochi, Turkic Kipchak tribes lived on Edil and Zhaik. For this reason, their land is called the Deshti-Kipchak Khanate. During the time of Burge Khan, this khanate was divided into three parts: Golden Horde , White Horde and Blue Horde. The Golden Horde, to which all others were subordinate, was ruled by Burge Khan. The Khan of the White Horde was Jochi's son Shaiban. Khan of the Blue Horde is the son of Jochi Tokai-Temir. Our Abilmansur Ablai is a descendant of Tokaytemir. The aforementioned Burge Khan converted to Islam and began to be called Bereke Khan. Tokai-Temir followed his brother’s example, also becoming a true believer. In place of Burge Khan, Tokai-Temir's son Munke becomes kagan, then his brother Toktagu. He was replaced by Khan Ozbek, the son of Togrol, the son of Batu Mentemir. This happened in 1301. Khan Ozbek was a Muslim and converted his entire people to the Muslim faith. Since then, our people have not changed their faith and are still Muslim. Hence the expression among the people: “our faith remained with us from Ozbek.” After the name of this khan, the entire ulus of Jochi began to be called Ozbeks. The headquarters of the Khan of the Golden Horde, the capital of the Juchi ulus, is still located on the banks of the Edil between Astrakhan and Saratov. This is the city of Tsarev. The Nogais called him Sarai, and the Russians, in their own way, called him Tsarev. At that time, the current Sary-Arka was the habitat of the Kazakhs. In 1446 After the death of the Jochid Muhammad the Great (Ormambet Khan) in the struggle for the throne, the descendants of Jochi split (Timur's empire) into small specific khanates. Real name of Ula Mukhamed-Temir. As mentioned above, at one time the eastern part of the Jochi ulus, independently of the Kazan and Crimean khans, was ruled by Khan Abulkhair. At that time Az-Zhanibek was the khan of the Kazakhs. He was subordinate to Khan Abulkhair. His real name is Abu Sagid. He is from the descendants of Tokai-Timur, but of khan blood. In 1455 Khan Az-Zhanibek, together with his brother Shahgirey, being offended by Khan Abulkhair, went to Khan Tugluk, the son of Yesen-Buga from the Chagatai family, who stood on the river. Chu. The Kazakhs explain the reason for this resentment as follows. ...the distant ancestor of the Argyns, the famous Dairkhodja, was the favorite judge of Khan Abulkhair. For justice, the people nicknamed him Akzhol-biy. Another favorite of Abulkhair was Kara-Kipchak Koblandy-batyr. Akzhol biy and Koblandy batyr secretly hated each other, and one day Koblandy (having met Akzhol biy in the steppe) killed him. Having learned about this, Az-Zhanibek turned to Khan Abulkhair with a demand to hand over the killer to painful execution in accordance with Sharia law. But the khan, fearing the indignation and intercession (for the batyr) of the numerous Kipchak clans, refuses to execute Koblandy and offers to take a kun (ransom for murder) from the Kipchaks, equal to the kun of three people. But Az-Zhanibek, angry at the khan’s decision, migrates from him with all his ale. From that time on, a saying remained among the Kazakhs: “And why did you, my dear, get involved with the Kara-Kipchak of Koblandy! ". So, according to legend, Dair-Khoja's father, Kidan-taishi, exclaimed, shedding tears over the corpse of his son. His name was Kidan, Taishi-poet, singer. That is why the Kazakhs say that the distant ancestor of the Argyns is the famous akyn Kotan. Another evidence tom-poems composed by Argyn Zhanak-akyn in a dispute with uak Zharkyn-biy. When Zharkyn-biy asked him if there were poets in your family, Zhanak answered him like this: When the aforementioned Az-Zhanibek decided to take the Kazakhs to the south, then ", they say, all the most noble people of the Kazakhs and Nogais said goodbye for a long, long time with tears in their eyes. There is a sad kyui about this, known among dombra players, which they usually begin with the words: “When Khan Ormanbet died, when the ten-tribal Nogai Horde split, this is how they mourned separation of Nogais and Kazakhs..."Before the Kazakhs left with Az-Zhanibek, even before they began to be called Kazakhs, our people were made up of clans: Argyn, Naiman, Kerey, Kanly, Kipchak, Uysyn, Dulat. All of them are still present in composition of other Turkic peoples. When the Kazakhs dissociated themselves from the rest, the same clans formed new ethnic groups, known today as the Nogais, Bashkirs, and Uzbeks. And our Kazakhs, who are now divided into three zhuzes, are actually the descendants of a small number of people. The Kazakhs themselves describe the division into three zhuz as follows: ...after Khan Az-Zhanibek gave the Kazakhs into submission to the Chagatai rulers of Kashgaria, the Kazakhs and other nomadic tribes were ruled by the son of Zhunus Khan Akhmet Khan, his brother Zhaneke (real name Mahmud) sat khan in Tashkent. Akhmet Khan formed an army of Kazakh horsemen for the battle with the Kalmaks, which he divided into three wings and named them: Great Zhuz (Elder), Middle Zhuz and Younger Zhuz. For the frequent raids on them, the Kalmaks nicknamed Khan Akhmet -Alashy, which means “murderer”. Having heard about this, Khan Akhmet ordered the Kazakhs to intimidate the Kalmaks from now on, when attacking the enemy, to utter the cry: “Alashy!” So this battle cry became the banner of the Kazakhs. Hence the saying: “when Alash Alash, when Alash was the khan over us, oh, what didn’t we do to the Kalmaks!” In 1499, when Az-Zhanibek, as mentioned above, quarreled with Khan Abulkhair, the latter’s grandson Shaybak Khan conquered Bukhara and Samarkand from the descendants of Amir-Temir. When in 1508, having captured the whole of Mavrennahr, he approached the walls of Tashkent with an army, and Akhmet-Alashy Khan, who ruled the Kazakhs, together with his brother Janeke-Mahmud, decided to give battle to Shaibak on Uratoba, the Kazakhs said: “Genghis Khan gave us to the Jochi ulus. Chagatai is not of our blood, the Tajiks and Sarts are not related to us, the Ozbek is our brother, the Sart-altar,” and went over to Shaibak’s side. In that battle, Baibak Khan won, killed Zhaneke-Mahmud and his brother Akhmet-Alashy Khan, and the Kazakhs who were subordinate to the Chagataids reunited with the bulk of the Kazakhs. Information about this is in the books of Abulgazi Bahadur Khan, therefore (in this case) oral histories Kazakhs correspond to the truth. By that time, Kasym had become the khan of the Kazakhs, and the people subordinate to him numbered 1 million people." The Kasym highway" ("helmet zhol") - this is how the people remembered the reign of Kasym khan. It was he who for the first time managed to unite the Kazakhs into a single khanate and strengthen it. Following him, his son (Shigai) Tauekel became khan. In 1598, Sigai Khan took Tashkent from Shaibak’s heirs and settled in Turkestan. but despite this, the nomadic people were unable to manage the settled (urban) population. In addition, the Kalmaks who fled here (to these regions) from the oppression of the Mughals gave no rest. Thus, under Khan Tauekel, the Shaibanids again captured Tashkent. Their khan then was Tursun Mahmud. Khan Yesim sat in the place of the above-mentioned Tauekel. “Tall Er Yesim,” as the people called him. He continued the (policy) of Kasym (known as) “kaska zhol”. The time of his reign was called “the ancient road of Khan Yesim.” In 1628. Yesim Khan killed Khan Tursun-Mahmud and plundered the El Katagans. here is what is known about this:... Abulgazi Bahadur Khan, the author of the well-known "Genealogy of the Turks", as a result of the struggle between relatives for the khan's throne and the split of the Urgench Uzbeks into three camps, according to him, was forced to seek refuge with Yesim Khan At this very time, Yesim kills Khan Tursun and attacks the Katagans. Abulgazi, who was seeking protection, seeing this state of affairs, having asked permission from the Uesim Khan, returns to his own. If this is so, then the wife of our ninth ancestor Sary is the daughter of Khan Tursun. It turns out that Konyrbike was brought in that very year 1628. Kazakhs tell the following about this: ...Ali, brother our ancestor Sary, worked as a laborer for one Sart (Tajik). Hearing (the news) that Yesim Khan had killed Tursun Khan of the Katagans and again took possession of Tashkent, he, taking two fattened horses of this Sart, fled to his homeland. On the way, he meets the daughters of Tursun Khan, who, while on the way, still knew nothing about the death of their father. Without giving himself away, Ali comes home and, taking with him several comrades, returns again (the same road). Having captured (the daughters of Tursun Khan) Aibike, Nurbike, Konyrbike with their entire retinue, baggage train, tents, he gives Aibike to his comrade, Nurbike He keeps all his property, tents and retinue for himself, and gives Konyrbike to Sarah’s older brother. It is from this Konyrbike that our ancestors of the fifth generation, Kishik and Mambet-Sofa, were born. After Yesim, his son Zhahanger became khan; the Kazakhs called him Salkam - Zhangir. Then his son is Az Tauke. It was he, Khan Tauke, who continued the “ancient road of Yesima” (i.e., the code of laws). The expression “daily meeting of the council on the shore of the lake” has been preserved about his reign. Then the Katagans (Oirats), Kalmaks, Uzbeks, and Tajiks (Sarts) were at enmity with the Kazakhs. Soon the Kazakhs had to leave Tashkent, which had previously been captured, and migrate in 1652 to the banks of the Amu Darya, to the very borders of Persia. Az-Tauke was born from the marriage of Salkam Zhangir and the daughter of the Kalmyk khan. His brother Ualibek (Valibek) was born from the daughters of the Urchen Gaip Khan. When Az-Tauke took the place of Zhangir as khan. Walibek, harboring a grudge, went to Gaip Khan. On the board of Az-Tauke. When the Kazakhs lived on the Amur-Darya, the Turkic tribe Akzhol, previously subordinate to the Persians, brought out from their family a strong man named Nadirshakh, who managed to take possession of all of Persia. Frightened by him, the Kazakhs migrated again, this time to the shores of the Amu Darya. Around 1690 Az-Tauke dies, and Az-Tauke's son Bolat Khan comes to power. During his reign, the Kazakh tribes were captured by the Kalmaks. Brutal battles break out between the Kalmaks and the Kazakhs. The bloodiest battle took place in 1723. The Kalmaks' troops, led by the commander Tsevan Rpatan, completely defeated the Kazakhs. Tormented, ragged, hungry people reached the lake and fell, littering the entire coast with their bodies. And then (according to legend) one elder said: “My children, just as a person does not forget the moments of happiness that befell him, so we must remember the great grief that has befallen us." And he called this disaster “Ak taban shubyryndy, alka kol sulama,” which means: “they wandered until their soles turned white, falling (without strength), they lay around the lake.” Then the oldest Kazakh song of lament (Elim ai) was born. When the kosh crossed the Karatau kherbet, a loud cry was heard. It was a baby camel mourning the separation from its mother. His cry was echoed by everyone whose relatives were killed by the Kalmaks. This song, they say, was composed by the warriors on guard duty, who accompanied the cats and saw everything with their own eyes. In this (illegal) escape, the legs of our ninety-seven-year-old ancestor Anet-baba gave up, and he was left at the pass. Not long before this, a story happened with his relative Kalkaman-batyr, who fell in love with the daughter of Mambetai-Mamyr, for which Anet-baba was sentenced to “ok bailau” Kalkaman (wounded in the thigh) Kalkaman, offended by Anet Baba, went to the Bukhara region. The five sons of Anet-baba-Bolata all died in last battle with Kalmaks. In the year of the Great Disaster, the Middle Zhuz migrated to the regions of Bukhara and Tashkent, Sredni reached (the banks of) Ishim, Nura and Sarysu. The Kipchaks went even further - to Aral Sea and White Sea. The Bashkirs and the Younger Zhuz-Alshyns retreated to the gray-west. At that time, one of the sons of Khan Az-Tauke Kart Abulkhair was the khan of the Junior Zhuz. In the Middle Zhuz, Khan Samek, son of Bolat Khan. In the Elder and the most senior (above the rest of the khans) khan was the son of Bolat Khan, Abu Muhamed. The Kazakhs call him abulmambet. According to Aristov, in the year of the Great Calamity, the clans of the Middle Zhuz - Kanly and Dulat - found themselves subordinate to the Kalmaks. The warriors of the Middle Zhuz fought harder and longer than anyone else (against the Oirats). Before going their separate ways, dividing their forces, they unite again to regain their ancestral lands captured by the Kalmaks. The Kazakhs, who found themselves close to the borders with the Russians, in order to protect themselves from the Kalmaks, decided to join the Russians in 1731. After some time, Abu Muhamed sent out messengers, calling on the Kazakhs to gather and go against the Kalmaks. At that time, a still young, later famous Khan Ablai. It is narrated as follows: It was said above that one of the contenders for the khan’s throne, Salkam Zhangir’s son Ualibek, went to Urgench, to his uncle Gayp Khan. Ualibek’s son Ablai Bek became famous in fights for his mercilessness, for which he received the nickname Bloodsucker. His son is Korkem Uali (Handsome Uali), whose son Abulmansur is Ablai, known by this name among the Kazakhs. All three of the aforementioned tribes died at the court of Khan Gaip, without becoming khans. At the same time, Gaip’s descendants lost power and the boy -the orphan Abulmansur, in search of his Kazakh relatives and the father of the land of Sary Arki, ends up with Uysyn Tole-biy. At Tole-biy's he first grazes camels, then horses, and in the end Tole-biy liked him so much that he decided to adopt him. When asked where he comes from, he says, I don’t know; to the question of what to call you, he answers - whatever you call him, so it will be. Then Tole-biy, for his overgrown appearance and the rags on him, nicknamed the boy Sabalak. Having heard that Khan Abulmambet was gathering Kazakhs for a battle with the Kalmaks, (Sabalak) came to Tole-biy and asked him for permission to go to war. Instead of fighting, isn’t it better to look after the horses, Tole-biy told him, to which he replied: “It’s better to die than not be under the fluttering banner, when the earth bends under the weight of wars.” After such words, Tole-biy had no choice, how to let him go. Arriving at the battlefield, (SAbalak) sees: the Kazakhs and Kalmaks are standing on the hills opposite each other, and in the middle in front of the troops only the son of the huntaiji, the son-in-law of Galdan Tseren himself, the batyr Charysh, is challenging the Kazakh batyrs to a duel. Abulmansur then approached Khan Abulmambet and asked his permission to enter the duel. Having received the khan’s blessing, he dispersed his horse and, uttering the cry6 “Ablai! Ablai,” rushed in and defeated Charysh. Having cut off his head in one fell swoop, he drew the Kazakh warriors with him, shouting “The enemy is defeated!” The Kalmaks wavered, ran and were scattered by the Kazakhs. Tired of the chase, Abulmambet ordered the tent to be pitched and, calling and seating Abulmansur next to him, asked him: who will you be, hero, and why was your cry “Ablai?” Then he confessed. because he is the grandson of Ablai the Bloodsucker, that’s why he chose his victorious name as his cry. The touched khan hugged the batyr, kissed him and said to the people: “I heard that Ulibek left the only heir - and here he is in front of you. If you agree, he will rightfully become the khan of all Kazakhs.” The people expressed their agreement, and ninety noble people from all three zhuzes took him to the revered holy elder Shakshak Zhanbek from Rola Argyn. According to his blogging, Abulmansur was elected senior khan of the Kazakhs. In memory of the duel with Charysh, the people gave him the name Ablai. Ablai became the Khan of all Kazakhs in 1735. After this, the noble people of the Middle Zhuz turned to Tole-biy with the words: before, the senior khans were all in the Senior Zhuz, but we will keep this one for ourselves. If anyone fought the Kalmaks the most, it was us, the Middle Zhuz. They presented him with gifts and, having received the blessings of the biy, took Abulmansur, Khan Ablai, to their place. In 1741 Khan of the Kalmaks Galdan Tseren, being in Tashkent, sends an army of thirty thousand led by the batyr Zhalby with the order to catch Ablai and bring him alive so that he can personally execute him in revenge for the death of the batyr Charysh. The searches were so thorough that the mountain paths, similar to those that the Dzungars took through the pass between the Chinggis Mountains and Tarbagatai, were called<жалбы>. Zhalby manages to catch Utegen-batyr, who was hunting in the Ulytau mountains. Utegen refuses to report the whereabouts of Ablai, then he is shackled and, continuing the search, they soon find Khan Ablai and, sleeping, are captured. The batyrs were delivered to Galdan Tserena. Utegen-batyr was thrown into the zindan, and Ablai, seated on a donkey, was placed at the city gate next to the guards. The Kazakhs of the Middle Zhuz reported the capture of Ablai to Abulkhair, the khan of the Junior Zhuz, who in turn turned to the Russian general Neplyuev with a request to release Khan Ablai from captivity at all costs. Major Miller is sent to Galdan Tseren with this mission. For their part, the Kazakhs send the most noble people from the three zhuzes to the Kalmaks. But Galdan does not give them an answer, although he greets them as honored guests. But after a while, Galdan invites both Russian and Kazakh envoys into the horde, brings Ablai and Utegen, the latter is thrown in chains at the threshold. Galdan turns to Ablai with the words: I will kill you instead of Charysh. The same hero as you. Tell me what would you like? Then Alai said: “Taksyr, I have only three wishes. First: I killed Charysh in a fair fight on the battlefield. You captured me while I was sleeping and want to execute me. I would dream of dying in the battle of the Kazakhs with the Kalmaks. Second: the Kazakhs are a nomadic people, not sedentary. Find them land, teach them to live sedentary, then it would not be a pity to die. Third: in my family, only one man was born in each tribe. If I die today, I will not leave any children or relatives, I will disappear from the face of the earth, as if the white man had never been born.” After these words, Galdan lowered his head and sat there for a long time, thoughtfully. Then he addressed the vizier in his own language: everything he said was the truth. Especially the last one. I, too, am the only one in the fifth generation, if something happened to my son Amirsana, and my family line would be interrupted. “Aldiyar!” - Ablai exclaimed and immediately rose to his feet and folded his hands in front of his chest. “Why do you call me that, did I give you freedom?” Galdan asked him. “Taksir, I understand your language. You likened me to your son, why is this not freedom.” Galdan was pleased with Ablai's answer and forgave him. He made friends with Ablai Amirsana, presented the Kazakhs with valuable gifts and<кундебау>(according to Kalmyk custom) he gave Ablai an orphan girl from his family. "Kundebau" means "unbreakable friendship." And since her little brother did not want to part with his sister and cried inconsolably, he was also given to Ablai, with the wish that he would treat him as his brother. Ablai gave him the name Mahmud. The Kazakhs called him in their own way - Mambet. His son, Bolsheke, is the current Mambetai; the patrons of his family, the Matesh, are considered to be the Tore (Genghisids) Genghis Khan and Sami Khan. Galdan released Khan Ablai in 1743. But first I asked him three questions. When the first question was asked: “Do you have a lot of sheep?” Ablai replied: “A lot.” Galdan said, “That means the shepherd is a deceiver, the sheep are thieves.” You will never be free from petty strife. When, to the second question, whether you have many cows and horses, Ablai answered - yes, a lot - Galdan said: If your people, without making any effort, drink milk and kumiss, eat meat, it means that children are growing up ignorant. When at the third question, whether your people are sowing grain, Ablai answered - no, then Galdan said: the people weaned from the earth will more than once be driven away and scattered throughout the earth before they find their homeland. In 1754, after the death of Galdan, internecine strife began among the Kalmaks; the Chinese took advantage of this, attacked and ruined the Kalmaks. Aristov writes that this happened due to the fact that there was no unanimity between the Tibetans and the Mongols (Dzungars). The Kazakhs have a different version. Galdan's wife, Amirsana's mother, was the daughter of the Chinese Khan Ezhen. Behind future wife Galdan did not go himself, but sent noble people to China with gifts. Ezhen Khan let his daughter go in winter. On the way they were caught in a snowstorm that raged for several days. Exhausted to death, people wandered across the steppe until they met the Kazakh batyr Tolekei and his army from the Senior Zhuz. They stay with him for three days and get ready to set off, but the winter (that year) turned out to be so severe that, having begged Tolekei Batyr, they stay with him for the winter and only set off on their journey at the beginning of summer. Then a rumor spread that the girl became pregnant by Tolekey and gave birth to Amirsana. After Galdan’s death, the heirs to the throne, using this rumor, declared that Amirsana (in fact) was a Kazakh and could not be the ruler of the Kalmaks. The majority support them and elect another (applicant) as khan. Then Amirsana goes to her grandfather Ezhen Khan. Ezhen Khan asks the Chinese rulers of the regions bordering the land of the Kalmaks to help Amirsana sit on the Khan's throne, but instead the Chinese attack the Kalmaks and ruin them. Amirsana, seeing such devastation of her people, breaks with the Chinese and runs to Ablai. Ablai, deciding not to expect the arrival of the Chinese, sets out at the head of a 3,000-strong army to meet and near the Ayakoz River stumbles upon countless Chinese troops. He asks what they are doing here, to which they say: (we know) that you have Amirsana, if you do not hand him over to us, we will attack and destroy all your people. Ablai, not knowing what to do, gives them a promise to find the fugitive within three days and returns to headquarters. He tells Amirsana that he did not meet anyone on the way, but he, having learned the truth, offers the khan: hand me over to the Chinese, but convey my conditions. First: let them give you a receipt for my surrender. Instead of a seal, let ninety Chinese put their fingerprints on this receipt. They may refuse to print, but they won’t be able to affix your fingers. Second: I am, after all, the son of the khan, and also the grandson of Ezhen Khan, let them take me to him without tying me hand and foot. Ablai conveyed Amirsana's will and gave it to the Chinese. On the third day of the journey, on a foggy night, Amirsana escapes from custody and again comes to Ablai, but Ablai cannot keep him for long and transfers him to the Russian Empress Catherine II. The Chinese come to Khan Ablai a second time, but he shows them their own receipt, saying, “I handed it over to you,” and they are forced to return empty-handed. The Russian Empress sends Amirsana to his homeland so that he subjugates the Kalmaks to the Russian state, while accompanying a detachment of Russian soldiers. But on the way, Amirsana unexpectedly dies from smallpox, and the Russian troops return with nothing. In 1723, the year of the Great Disaster, when the Middle Zhuz reached Ishim, Nura, Sarysu, our Tobykty family went towards Orenburg to the forests near Orsk. Having heard that the Younger Zhuz, which had advanced even further north than them, was accepting Russian citizenship, the frightened Tobyktins migrated again, now to the banks of the Irgiz and Turgai rivers. Our great-grandfathers in the fourth generation, Irgizbai and Turgai, who were born on that land, were named after the names of the rivers. From there, under the leadership of the batyr Mamai, they reach the current places - the Kugen Horde and the Dogalan Mountains. At that time, the Middle Zhuz was going to submit to the Russian Tsar. Having learned about this, Biy Karamande from the Dadan Tobykty clan addresses Biy Kengarbay with verses: At the beginning, having left Syr-Darya, they came to (r.) Or, They came with with great difficulty, exhausted, But as they say: “a fortress stood before the army,” We came to these lands not for happiness, but for our misfortune. Pass the salem to Kengirbay - let's leave here, load the powerful camel bunks and equip them for the journey. Let's head to the Muslim people, Let's wade across the river with a good name. When the Tobykty people arrived here, they drove the Kalmaks out before us. In these places, in the spurs of the Chinggi Mountains, the Naiman Matays roamed. The Uaks (a clan of the Middle Zhuz) were on the banks of the Irtysh. The Matai people, believing that the Tobykta people were exhausted by long-distance migrations, began to attack and take away their livestock and other property. In turn, the Tobyktins, deciding to return their ancestral pastures, attacked the Matais, drove them away and established themselves in the spurs of Chinggis. While they were busy fighting the Matai, the Huacs seized the pastures on Kokan. Then Biy Kengirbay, having gathered people, drove out the Huaks and became an aul in the town of Tas uygen (Stone Embankment). The Huaki, having failed to oust the Tobykty people from Kokan, called on their neighbors - the Russian Cossacks - for help and prepared to attack the village of Kengirbai. Then Kengirbay informs them that he sent a messenger to famous people of the Argyn family, to gather everyone and decide peacefully who should roam where, and thus prevented the attack. At night, having made figures in the form of people from stones, he migrated. The next morning, the Huaki, seeing a crowd of people on the hill and deciding that the Tobykty people had deceived them, and they themselves managed to gather an army, send a scout. Having learned from him that these are just stones, they leave. Thus, the Tobykta people remained masters in the spurs of the Chinggis Mountains. According to the ancient legends of the Kazakhs, the history of these places is as follows. Once upon a time, Genghis Khan, having defeated all the Tatar-Mongols, was elected great kagan, and it was here, at the foot of the Genghis Mountains, that the beks, the ancestors, who were subordinate to him, sat him on a white felt mat and, lifting him above them, lifted him to the mountain that stands in the east of r. Karaul. From the Senior Zhuz there was the famous speaker Uysyn Mikey-biy, about whom they said “the root of all words (the father of eloquence) is Mikey-biy.” From the Middle Zhuz - Sengel-biy. Then Genghis Khan decorated them with insignia, assigning each his own cry, bird, tree and tamga. Genghis Khan's real name is Timuchin. Elected kagan, he received the name Genghis. Its meaning is “high, mighty, great.” These mountains were named after him. At the same time, the peak of Han and the Han River received their names. According to Abulghazi, former name these are Nyman Carey. After the collapse of the (Dzungar) Khanate of the Kalmaks and its disappearance, former refugees - the Kara-Kirghiz returned to the Greater Alatau, the Kazakhs of the Senior Zhuz again occupied their lands from the Western Alatau to the river. Karatal. The clans of the Middle Zhuz - the Kereys and the Naiman - came to Tarbagatai, then penetrated even further into the territory of China to Lake Ebinur, and the Kereys returned to the banks of the Irtysh. In 1757 Khan Ablai and Abulmambet's son Abulfaizkhan go to Beijing, to the Kimtai emperor, so that he accepts them as his subjects, and receives from him the title of uana (van). Van means "vassal prince". The ruler is independent, but accountable to China. They rent (tax) one out of a hundred horses, one out of a thousand sheep, with the right to roam both in winter and summer in the former territory of the Kalmaks (Dzungaria). In 1765, the Kazakhs entered into an agreement with the Russian Tsar and occupy the left bank of the Irtysh ten kilometers from the river. For violating the designated border, they must pay a fine of livestock. In 1766, Khan Ablai and Abulfayz Khan, in support of the Kazakhs of the Senior Zhuz, decided to drive out the protege of the Kokand Khan - the Tashkent Bek, reached Tashkent with an army and captured it. In honor of the liberation of the city from the Kokands, a party is organized in which our fourth great-grandfather Irgizbai, who accompanied Ablai, enters into a fight-competition with the famous wrestler from the Konraul family and defeats him. The prize—a few pounds of wheat—serves as food for his army. In 1780, a certain Yunus-Khoja defeated the people of the Senior Zhuz and occupied Tashkent. After the death of Yunus Khoja in 1810, Tashkent again found itself in the possession of the Kokand Khan. Relying on the support of the Russian Tsar, Ablai begins his plan to make the Kazakhs a settled people, but at this time, for a petty reason, Argyn Bekbolat-biy expresses disrespect to Khan Ablai, and the offended khan leaves for the Senior Zhuz. The Kazakhs explain this reason as follows: the bai’s son hit the boy on the head with a whip, not knowing that he was the grandson of Ablai himself. When the boy’s hat flew off from the blow, they recognized the khan’s son by the patterned skullcap. Bekbolat-biy apologized to the boy, but did not inform Ablai. Ablai found out about this himself and sent a man to Bekbolat, demanding the extradition of the baibatshi (son of the bai) - the offender, saying: “If the khan has no authority, then the mob will have no shame.” Bekbolat sends his son Tlenshi to the khan with the words: “Let him choose either to take me or the boy.” Khan Ablpy angrily asked Tlenshi: “Or am I not worth some lousy Cossack to Bekbolat?”, to which he replied: “A camel itself is a camel, but who will call its droppings a camel? “, which angered the khan even more: “He dares to compare me with a camel, and my child with a litter!” Having captured Tlenish (as a hostage), Ablai moves to the Senior Zhuz. Bekyolat follows him. Ablai asks him: why did you come? He says: for his son. Then Ablai says: “But I thought: for me, for my khan. You planned to humiliate the khan’s dignity and disrupt the unity of the people. Take your son and leave immediately!" So Khan Ablai remained in the Senior Zhuz and died there. When Khan Ablai left us, it was not possible to establish exactly. It seems that this happened around 1788. After Ablai left, “Forty-numbered Barak” became the khan in the Middle Zhuz. . He had Bokeikhan. This is not the same Bokeikhan that was in the Junior Zhuz. The commander of the Russian Tsar Alexander Pavlovich (General) Glaznov corresponded with this Bokeikhan in 1811. The last khan of the Middle Zhuz was Khan Tursyn. The son of Genghis, the grandson of Bokeikhan, he ruled in Karkaraly. And the abolition of the Khanate, the appointment of a new board of aga-sultans, elders was introduced even before Tursyn Khan - in 1822. The direct subordination of the Kazakhs to the Russians began. In 1824, separate districts were formed in the steppe, after which the Kazakhs were free from taxes, then they began to pay one head out of a hundred, then more, etc. Finally, with the announcement of the decree of 1868, they finally lost their freedom and obeyed Russian laws.Kazakhs have always been a nomadic people - they lived on horseback, in the saddle. Their main rules were expressed in folk sayings: “It is better to be a grave than to be a city”, “whoever crosses the ditch (i.e. starts digging) will die of hunger.” They hated settled city ​​life. “A man’s food is in the steppe, in the wild,” they said, finding pleasure in the activities of barymta (horse stealing), they lived, without knowing constancy, simply, in the Kazakh way.

People, indigenous population of Kazakhstan. Total no. K. more than 9.4 million people, incl. in Kazakhstan there are 6540 thousand people. They also live in Uzbekistan (807 thousand people), in Russian Federation(636 thousand people), in Turkmenistan, Kyrgyzstan, Ukraine and Tajikistan, in China 1150 thousand people, in Mongolia 125 thousand people, in Afghanistan 40 thousand people, in Turkey 25 thousand people. etc. They speak Kazakh. Turkic groups Altai family. Writing in Russian graphic basis. Believers are Sunni Muslims.

K.'s ethnogenesis took place under long-term conditions. interactions between heterogeneous nomadic tribes. In ethnogenesis important role played primarily by the Indo-Iranian substratum. Bronze Age tribes. In the 1st millennium BC. e. Kazakhstan is a zone inhabited by Iranian-speaking Saka tribes. In the 1st half. 1st millennium AD e. Complex processes of Turkization took place associated with the migration of the Xiongnu and other Turkic-speaking tribes to the territory. Kazakhstan. The final stage of Turkization was associated with the inclusion of Kazakhstan in the zone of influence of heterogeneous tribes from the middle. 1st thousand (Rhuan-Rhuans, Tütsüe, Tele, Turgeshes, Karluks, etc.). In the 9th-11th centuries. political hegemony in Kazakhstan belonged to the Oguzes, Kimaks and Karluks. In the 11th-13th centuries. terr. Kazakhstan is included in the zone of formation of the Kypchak ethnocultural community. All R. 12th century the Khitans (Karakitai) penetrate into Semirechye, and in the beginning. 13th century - Naiman and Kereit. This period, according to anthropological materials from Kazakhstan, is early stage formation of a characteristic phenological appearance for the Kazakhs. The subsequent Mong. conquest and entry of territories. Kazakhstan became part of the Mongol-Tatar states (Kok-Orda, Sibana ulus, Mogolistan, etc.) which means. impact on ethnicity. processes, causing the movement, fragmentation and combination of decomposition. tribes and nationalities, during which the Mongols were completely assimilated by the local Turks. population. in the end 14-beg. 15th centuries Most of the Turkic-speaking tribes of Kazakhstan (Kypchaks, Argyns, Naimans, Karluks, Kanglys, Kereits) became part of the Uzbek and Nogai Khanates. With the emergence of the Kazakh Khanate in the 2nd half. 15th century there was a completion of ethnogenetic. process, Kazakh was formed. ethnic community. It included three economic and cultural associations - zhuz, each of which included a group of tribes and occupied a separate region: Semirechye - Senior Zhuz (Ulu Zhuz), Center. Kazakhstan - Middle Zhuz (Orta Zhuz) t Western Kazakhstan - Junior Zhuz (Kishi Zhuz). In 1731 the K. Junior Zhuz voluntarily became part of Russia, in 1740 - the K. Middle Zhuz and parts of the Senior Zhuz; Kazakhstan's annexation to Russia was completed in the 60s. 19th century Kyrgyzstan was formed into the RSFSR in 1920. ASSR, renamed In 1925 in Kazakh. The Autonomous Soviet Socialist Republic, which was reorganized into Kazakh in 1936. SSR. Since 1991-Rep. Kazakhstan.

Traditional occupation - semi-nomadic and nomadic cattle breeding (sheep breeding, mainly coarse-haired fat-tailed breeds, red horned cattle, goats), incl. horse and camel breeding, based on year-round grazing of livestock. The radius of migrations reached 1000-1200 km. Each nomadic group had strictly defined pastures and nomadic routes. Pasture lands were divided by season: in winter they were located mainly. in the south - with meridional nomadism, in river valleys and foothills - with vertical nomadism; in summer - in the steppe and forest-steppe zones and in the mountains, respectively. Agriculture (irrigated) was of an auxiliary nature. In subsequent years, the intensification of cattle breeding, as well as the reduction of pasture areas (as a result of Russian colonization) and the development of agriculture led to the settlement of some of the nomads.

Traditional women's crafts - spinning sheep and camel wool, making carpets and felts, embroidery, gold and beadwork, weaving mats; for men - jewelry, metal working, wood and bone carving, leather embossing.

Traditional settlements - aul. Basic type of tradition dwellings - yurt (retains an auxiliary role). During migrations, it was transported in a pack, disassembled. Winter permanent dwellings were widespread: stone shoshalas, or toshalas, and yurt-shaped buildings made of wood, wattle, turf and reeds, as well as dugouts (zertole, or kazba uy).

Traditional husband. clothing consists of a shirt, trousers and beshmet - a narrow knee-length shoulder-length garment with a stand-up collar. Top. clothing - robe (shapan); the rich K. had a robe made of velvet and embroidered with gold or galloon; sometimes trimmed with fur. An indispensable part of the husband. clothes - leather belt. The men's headdress was a skullcap, on top of which they put on either a felt hat with split folding brims, or a bashlyk, or a hat in the form of a cap with fur inward with the brims folding outward, or a tymak - a winter hat lined with fur, with wide brims descending to the neck and shoulders .

Traditional wives clothes - shirts-dresses, cotton pants-boom. dress - dark or white for the elderly and colored for the young, sleeveless. Young women have a bib made of cloth and other fabrics, embroidered with threads, galloon and various decorations. Women headdresses varied depending on the tribes. belonging, age and marital status. A typical wedding dress (saukele) is a high cap made of red cloth or velvet, often richly decorated with pendants, beads and chains, married women kimeshek - a type of hood made of white cotton, less often silk, covering the head, shoulders, chest and back, with a cutout for the face; A white turban was worn over the hood. Women wore silver, copper and glass jewelry: earrings, beads, bracelets, rings, etc.

The basis of tradition. food from spring to autumn consisted of milk, mainly. in fermented form (katyk or ayran - from sheep and cow's milk, kumiss - from mare's), cheese; from November - meat and grows. products.

The basis of tradition. social organization - a nomadic community, the head of the cell was small family with patriarchal foundations. Marriage is patrilocal. The customs of levirate and sororate were widespread. The marriage was preceded by matchmaking, repeated visits to the bride, mutual gifts between matchmakers and payment of bride price.

K. retains a rich folklore (songs, epic tales performed by zhyrshi storytellers, the work of improvising poets - akyns). Genealogical legends, epics (“Koblandy”, “Kozy-Korpesh” and “Bayan-Slu”, etc.) and legends play a large role in spiritual culture.

Nationality Kazakhs

Kazakhs are mainly settled in the Ili-Kazakh Autonomous District, Mulei-Kazakh and Balikun-Kazakh Autonomous Counties of the Xinjiang Uygur Autonomous Region, and a minority in the Aksai-Kazakh Autonomous County of Gansu Province.

Kazakhs speak the Kazakh language, which belongs to the Turkic language group of the Altaic language family. Kazakh language has two dialects: southwestern and northeastern.

Kazakh writing arose in the second half of the 19th century, was reformed twice in the Soviet Union, and in 1954 it was revised in China and is currently based on Arabic script.

Most Kazakhs profess Islam.

The Kazakh nation has an ancient history. The ancient ancestors of the Kazakhs were the Wusuns, who during the Han era inhabited the territories south and north of the Tien Shan (2nd century BC - 2nd century AD). Subsequently, an important role in the ethnogenesis of the Kazakhs was played by the Turks (mid-VI century AD), the ancient tribes Gelulu, Huihu (X century-XII century), Khitan (XII century), Kereits, Naiman, Tsinch (XIII century .). The name of the nation first appeared in the middle of the 15th century, when the Kazakhs created the Kazakh Khanate. According to folk legends Kazakhs, “Kazakh” means “white goose”. Some believe that the name of the nation comes from the ancient Chinese names of the tribes “gesa”, “esa”, “kesa”, others explain the name “Kazakh” as “warrior”, “free man”, “fugitive”. With the exception of a small number engaged in agricultural production, the majority of Kazakhs are engaged in cattle breeding. They live in picturesque steppes. The life and work of Kazakhs cannot do without horses. Every Kazakh can boast of excellent horse riding and is proud that the Kazakh nation is a “nation of riders.” The pride of the Kazakhs is the famous Ili horses, which, due to their beauty and magnificence, were called “heavenly horses” by the Emperor Han Wudi more than 2000 years ago.

Kazakhs (Kazakhs. қазқтар /qɑzɑqtɑr/; unit қазах /qɑzɑq/) are an ethnos and a nation, the indigenous population of Kazakhstan. In addition, they are widely settled in the border regions of the Russian Federation, the People's Republic of China, and Mongolia, being the indigenous population (national minority) of these countries. Historically, they consisted of three large zhuz associations: the Senior Zhuz, the Middle Zhuz and the Junior Zhuz. The language is Kazakh, which belongs to the Turkic group of languages.

Origin and history

Kazakhs are a people Turkic origin, belongs to the Turanian race (also known as the South Siberian, Turanoid, Turanian-Turkic anthropological type), which is considered transitional.

Kazakhs have a complex ethnic history. Ancient roots material culture And anthropological type Kazakhs are archaeologically traced among the Bronze Age tribes that lived on the territory of Kazakhstan. The ancient ancestors of the Kazakhs included the Saka tribes who lived on the territory of modern Kazakhstan and Central Asia. In the 3rd-2nd centuries. BC e. On the territory of Southern Kazakhstan, a tribal association of Usuns arose, and in the South-West lived tribes that were part of tribal union Kangyuy. In the first centuries A.D. e. in the West of the Aral Sea lived the Alans, who also influenced the ethnogenesis of the Kazakhs. In the 6th-7th centuries. the tribes inhabiting the southeastern part of Kazakhstan were under the rule of the Western Turkic Kaganate. At the same time, tribes that came from the East (Turgesh Khaganate, Karluks, etc.) settled on the territory of Kazakhstan. Subsequently, short-term political associations of the early feudal type appeared in various regions of Kazakhstan: the Turgesh (8th century) and Karluk (8th-10th centuries) Kaganates, associations of Oguzes (9th-11th centuries), Kimaks and Kipchaks (8th-11th centuries) . The latter occupied the vast steppe spaces of modern Kazakhstan, called Desht-i-Kipchak. The ethnic unity of local tribes was facilitated by the emergence of the Karakhanid state (10-12 centuries). At the beginning of the 12th century. The territory of Kazakhstan was invaded by the Khitans. They subsequently mixed with the local Turkic-speaking population. At the beginning of the 13th century. The remnants of the Naiman and Kereit tribes, defeated by Genghis Khan, penetrated into Kazakhstan from Mongolia and Altai. What followed Mongol conquest Central Asia and Kazakhstan led to intensive processes of percolation, movement, fragmentation and unification of tribes of different origins. On the ruins of the Golden Horde in its eastern part around the middle of the 15th century. The Kazakh Khanate emerges. By the 15th century, the Kazakh nation was finally formed into a centralized national state.

The Kazakh people historically consisted of three groups of zhuz, each of which expressed primarily national interests: the Senior Zhuz (Semirechye) included the tribes Dulat, Alban, Suan, Kangly, Zhalaiyr, Sirgeli, Shanshkyly, Sary-Uisin, etc.; Middle Zhuz - mainly Argyn, Naiman, Kipchak, Kerey, Kongrat tribes; Junior Zhuz - consisted of tribal associations Alim-Uly, Bai-Uly (clans Adai, Alasha, Zhappas, Berish, Sherkesh, Maskar, Tana, Baybakty, Kzylkurt, Yesentemir, Isyk and Taz) and Zheti-ru (clans Zhagal-Baily, kerderi, etc.). From the Younger Zhuz to the beginning of the 19th century. stood out and went beyond the river. Ural Inner, or Bukeevskaya Horde. The formal division by zhuz virtually disappeared by the beginning of the 20th century.

Kazakh Khanate

Historically, the territory of present-day Kazakhstan was inhabited by nomadic pastoralists. At the same time, there was also developed agriculture, mainly in the southern parts of the steppe.

Ethnonym "Kazakh"

The ethnonym “Kazakh” was fixed in relation to this nomadic people in the 15th century, when the tribes under the leadership of the sultans Zhanibek and Kerey, in the late 50s of the 15th century, migrated from the banks of the Syr Darya to western Semirechye (Zhetysu), to the Chu River basin. These tribes began to call themselves “Kazakh” (Kazakhtar”), in Russian - “Kazakhs”. In Kazakh speech in this word, both letters “k” are pronounced as a hard K, but in modern Russian grammar the spelling “Kazakh” has taken root. During century, under this name (khazakh), all the Turkic-speaking nomadic tribes of Eastern Desht-i-Kipchak united, forming a single Kazakh Khanate (1465-1729) from the Irtysh to Itil (Volga).

The ethnonym is found in Arabic, Persian, Russian, Greek and other chronicles.

There are different versions of the origin of the meaning of the word “Kazakh”:

1) Translated from ancient Turkic, the word “Cossack” is translated as “free”, “free”, “separated people”, “brave, freedom-loving people”, “daring warriors”. Today it is considered the most common version among ethnographers.

2) The name “Kazakh” comes from the name Kai-Sak, which means “freedom-loving Sak” (Saks, Scythians).

3) There is an opinion that the ethnonym “Cossack” comes from the name of the Kipchaks kyusak, kusak, kubsak, kipchak, kyp shak, which literally means yellow sak (that is, yellow-skinned), and who themselves bore the nicknames sary (yellow) and kuba/kuma ( kuman).

4) The self-name comes from a combination of the words “Ka” and “Sak”, because In Chinese dialect, the word "Ka" means "Great". From this it turns out that “Kazakh” - “KaSak” comes from the words “Great Sak”. There are also similar words “KaKhan” - “KaGan” - “Great Khan” and “KaGanat” - “KaKhanat” - “Great Khanate”.

Kazakhs of Gorny Altai

IN currently Kazakhs live in almost all regions (states) of the Altai Mountains. About 10 thousand Kazakhs live in the Altai Territory ( total number, the number living in the mountainous regions is unknown), about 12 thousand Kazakhs live in the Altai Republic, most of whom settled in the Kosh-Agach region, about 1.5 million Kazakhs live in China (the total number, the number in the mountainous regions of Altai is unknown), in Mongolia - about 140 thousand (most of them in the area of ​​the Mongolian Altai ridge).

In the Kazakh yurt (Gorny Altai, photo by S. Borisov, early 20th century)

During the establishment of borders between China and Russia, the Tuvan, Kazakh and partially Altai ethnic areas were fragmented. For example, it is known that a small group of Telengits lives in the area of ​​Lake Kanas in China.

The Kazakhs of the Middle Zhuz - clan associations of Kara-Kereys, Abaks and Asheymails - were subjected to especially severe fragmentation. They roamed in the Kobdo basin to the peaks of Bulgun and Saksay, and maintained close ties with Kazakh clans living in the territory of modern Kazakhstan, and Altai clans in the region

A people who does not remember their past does not deserve a future. This phrase, like no other, is suitable for understanding the topic of the article. We will talk about the formation of the Kazakh people. We will tell you who the Kazakhs are and where they came from, who the ancestors of the people of the Great Steppe were, as well as the origin of the term “Kazakh”. Read on: it will be interesting.

Who are the Kazakhs: the origin of the Kazakhs

The formation of a nationality, or ethnogenesis, is a long and extremely complex process. It is necessary to form mutual language, external, spiritual and cultural traits. In addition, you need your own territory.

This is interesting! The term “Kazakh” comes from the Turkic word “Kazak”, which means ‘free’, ‘free’, ‘independent’ or ‘wanderer’.

According to historians, the main event in the formation of the Kazakh people occurred in the middle of the 15th century. Then the first Kazakh khans Zhanibek and Kerey took about 100 thousand people to Semirechye. This happened during the uprising against the Uzbek Khan Abulkhair.

Search better life attached to people the term “Uzbek-Cossack”, which translated means ‘free Uzbek’ or ‘Uzbek who went to wander’. A hundred years later, the term “Uzbek” began to be applied to the population of Central Asia, and the people who remained in the territory of western Semirechye began to be called Kazakhs.

At the beginning of the 16th century, several Turkic tribes and nomads joined the Kazakhs, who finally formed an ethnic group. This was the final stage of the ethnogenesis of the Kazakh people. Now we propose to understand in more detail the processes that preceded the formation of modern Kazakhs.

Education of the Kazakh people

Where did the Kazakhs come from? This question spans almost a thousand years of history. Conventionally, the process of ethnogenesis can be divided into three stages:

• Stage No. 1

Originates in Bronze Age. At this time, various tribes settled throughout Central Asia. They were based on Caucasian peoples, and appearance theirs was appropriate.

According to scientists, it was here that pastoral nomadism originated. The first horse was immediately tamed and ridden. The Andronovo tribes played a significant role in the emergence of Kazakh culture at that time. Many of their buildings and burials have been preserved on the territory of Kazakhstan. And on the pots and jugs found, patterns can be seen that can be found on Kazakh carpets.

At the beginning of the Iron Age, Kazakhstan was inhabited by the Sakas, Sarmatians, Usuns and Kangyuis. According to the records of Herodotus, the Sakas desperately fought the Persians, defending the borders of their lands. It is known that there was a war with kings Darius I and Cyrus II.

Turkic tribes had a strong influence on the education of the Kazakh people. The union of the Wusuns and Kangyu led to the emergence of the Kangyu state and the settlement of East Turkestan. The families of Kanly and Sarah Uysyn are still preserved in the Senior Zhuz. Towards the end of the Iron Age appearance the ancestors of the Kazakhs remained European. However, the resettlement of the Huns introduced a Mongoloid element into the appearance of the representatives of the ancient tribes of Kazakhstan.

• Stage No. 2

Began in the 6th century AD. e. from the mass settlement of Turkic tribes. They mixed with the descendants of the Scythian tribes, Usuns and Kangyuevs. Language and culture have changed ancient people. With the arrival of the Arabs, Islam, as well as the Islamic calendar, spread among settled tribes.

From the 6th to the 13th centuries, large Turkic states emerged on the territory of modern Kazakhstan. The Turgesh Khaganate was a powerful power, but over time it broke up into the Karluk and Kimak Khaganates, as well as the Oguz Empire. After them, the Karakhanid state was formed, which for the first time among the Turkic countries adopted the Islamic religion.

In the 11th century, the unification of Turkic tribes led to the emergence historical region Eurasia - Desht-i-Kipchak (Kipchak Steppe). IN Russian history it is called the Polovtsian steppe. The development and interrelation of pastoral nomadism, agriculture and urban life at that time seriously influenced the formation of the Kazakh ethnic group.

The conquests of Genghis Khan and the emergence of the Golden Horde made a significant contribution to the appearance of modern Kazakhs. Mongoloid features are due to the assimilation by the Turks of scattered Mongolian tribes.

• Stage No. 3

The final stage of the formation of the Kazakh people is associated with the unification of all clans and tribes of the Turks, who have already acquired a single appearance. This happened in the period from the XIV to the XV centuries, after the collapse of the Golden Horde. After it, separate states arose: Ak-Orda (White Horde), Nogai Horde and the Uzbek Khanate.

In 1458, Zhanibek and Kerey, dissatisfied with the rule of the Uzbek khan, took people from the Syr Darya to eastern Semirechye, where they founded the Kazakh Khanate. At that time, a single language had already been formed, later called Kazakh. Under the leadership of Khan Kasym, the Kazakhs recaptured Saraichik, the capital of the Nogai Horde, from the Nogais and expanded the territory of the state from the Irtysh to the Urals. By 1521, the number of Kazakhs reached a million people.

Who are the Kazakhs? These are the people with original language and culture, which has been formed for almost a thousand years. Many nationalities disappeared over time, but the Kazakhs survived and founded a country with enormous potential. Now more than 18 million people live in the Republic of Kazakhstan, and this figure is growing every year. Kazakhstanis sing the praises of the Great Steppe in memory of the power of Desht-i-Kipchak - the cradle of independent Kazakhstan, which we congratulate on Constitution Day.

ABOUT THE ORIGIN OF KAZAKHS

As a result of the historical process described above, by the 15th and early 16th centuries. The grouping of the peoples of Central and Central Asia is presented in the following form. In the East - feudal China, which assimilated the masses of nomads who conquered it, gradually penetrating Mongolia and moving towards East Turkestan. Closed in the circle of deserts and semi-deserts of the eastern part of Central Asia, nomadic peoples separated into groups of Mongols, Oirots and Buryats, with a feudal system of social relations and the preservation of nomadic cattle breeding. Eastern Turkestan is occupied by sedentary Uighurs - Turkic people, who occupied the Tarim River basin, and a number of nomadic Turkic clans. Western Turkestan mainly has a Turkic population, mixed with Tajik and forming the core of the future Uzbek nation. A significant part of Tajiks retain their ethnic independence. The Uzbeks occupy the territory of Fergana, Samarkand region, Tashkent, Western Bukhara and Khorezm, the Tajiks occupy Eastern Bukhara, part of mountainous Fergana and the cities of Samarkand and Bukhara. Around this sedentary core are scattered semi-nomadic elements that still retain their generic names. Thus, some names of certain population groups become clear, such as: Sart, Uzbek, Tajik, Kazakh.

Before moving directly to the question of the origin of the Kazakhs, let us briefly dwell on the theory of the origin of the nation.

Nation, according to Comrade's definition. Stalin, is “a historically established stable community of language, territory, economic life and mental makeup, manifested in a community of culture.” Consequently, a nation is a historical category, that is, it is transitory and not something original, eternal, and the process of development of a nation essentially accompanies the history of the development of socio-economic formations.

During the period of primitive and transitional tribal society, according to the level of development of production relations, we have separate clans and tribes. These are associations that are not yet stable, easily disintegrating depending on movement to new places, from mixing with other clans and tribes, etc. “The man of that time did not rise above the concept of tribe: tribe (tribe), clans and their way of life were an inviolable shrine for him" (F. Engels: "The Origin of the Family...").

As feudal society developed, larger associations appeared. The feudal lords strengthen their dominance by creating, instead of a generic “democratic” ideology, instead of the concept of the inviolability of the ancestral ties of a clan or tribe, the concept of a people protected by the “white bone”, of a religion (Christianity, Islam, etc.) patronizing the “chosen” people . According to their isolation and the predominant subsistence economy, these associations are relatively unstable, changeable, and dependent on the success of one or another group of feudal lords.

Finally, the bourgeois era is the era of the formation of people into a nation with a stable community of national characteristics on the basis of a new method of production, the organization of a national market, and on the basis of the establishment of the dominance of the bourgeoisie. The further stage of development of nations goes in the direction of increasingly intensifying class contradictions within the nation.

The proletariat, fighting for the abolition of classes, creates an international culture, a socialist society, on the basis of the economy of which, with the destruction of the old bourgeois culture, nations must disappear. For the oppressed and backward peoples, the dictatorship of the proletariat creates the conditions for their consolidation into nations under the leadership of the proletariat. The dictatorship of the proletariat opens up for them the path of non-capitalist development, freeing them from the pain of forming a nation under the auspices of the bourgeoisie. The formation of a nation under the auspices of the proletariat ensures development for backward peoples national culture- national in form and socialist in content - and therefore the real possibility of introducing them to international culture.

In bourgeois science there is a great diversity of opinions on the issue of the origin of the nation.

The teaching of Lenin and Stalin on the national question, which includes the question of the origin of the nation, makes it absolutely clear scientific presentation about the origin of the nation, which allows one to fully navigate the complex national question and has nothing to do with the confusion characteristic of all bourgeois science, even in the person of its best representatives.

From what has been said, the historical formation of the Kazakh people is clear. The nomadic Turkic-Mongolian peoples at first contrasted themselves with the settled peoples of Turkestan - the Tajiks and Arabs - who were alien in economics, life and language. Then, as it settles nomadic peoples and mixing them with Tajiks, the nomads began to oppose themselves to their separated and settled relatives, who received the name “sarts,” i.e. traders, for the main difference between a nomad and a “sart” was not in language, but in occupation, and the word “sart” expressed the nomad's contempt for the merchant; The term “sart”, adopted by the Great Russian colonialists, took on a contemptuous, offensive character. Further, the Uzbeks, isolated from the mass of nomads, as they settled, also opposed themselves to the “Kazakhs” as nomads.

The former Kazakh-Uzbek-Nogai association of nomadic tribes was divided into its component parts in accordance with the division of these peoples according to territorial, economic, linguistic and changed everyday characteristics. Thus, the Kazakhs began to be understood as those groups of nomadic clans that occupied the territory of present-day Kazakhstan. In the south they were joined by settled Uzbeks and Tajiks, in the north by the Muscovite kingdom, and in the east by the nomads of Mongolia and Xinjiang. During this period, feudal exploitation in the adjacent neighboring regions took on extremely difficult, brutal forms: the flight to the steppe - to freedom - was great. This is where the origin of the Russian word “Cossack” came from, meaning freemen, free people. This word was brought into the Russian language from the East and it is possible that it is of the same origin as the name Kazakh. However, this idea can only be expressed as an assumption (see page 87).

So, we made an attempt to restore the course historical development Central and Central Asia and find out on this basis the evolution that various ethnic groups underwent on the way to forming them into nations. We traced this process over three periods.

FIRST PERIOD. The peoples in the steppes of Asia, including the territory of present-day Kazakhstan, are united at a certain, still low level social development. This period is characterized by extreme instability and uncertainty of national borders, their constant mixing and disappearance. The old Turkic-Mongolian names of peoples, alliances, tribes, clans, such as: Turks, Mongols, Kangls, Keraits, Naimans, Karakitai, Usuns, etc. testify to this era.

SECOND PERIOD. There is a separation of the eastern and western steppes. New differences in territory, economy and language, and hence - new group peoples (Tatars, Kazakh-Nogai-Uzbek union, “Sarts”, Tajiks in the west; Mongols, Buryats and Oirots in the east).

THIRD PERIOD. A new regrouping of peoples is observed; the Nogais who moved to North Caucasus, Uzbeks who went to Turkestan, and Kazakhs who remained in the steppes of Kazakhstan.

All the departed and remaining peoples, due to the changed situation, confined to certain territories, as differences in the economy, language and way of life increased, received more stable national characteristics. All that remains from the old periods are the old historical names, changed and distorted many times. The name “Turks” was retained by the Turkish clans that went far into Asia Minor under the leadership of Sultan Osman (hence the old name of the Anatolian Turks - “Osman”), the name “Tatars” was assigned to the Turkic-Mongol clans that settled on the Volga, etc. “ “Kazakhs” began to be called the people who found themselves isolated in the steppes of present-day Kazakhstan.

However, the process of national consolidation was certainly not completed. Under the influence of the conquest of Russian capitalism, bourgeois-national formation began. But this process does not proceed completely under the conditions of the imperialist system; backwardness is strengthened, not destroyed. Only after the October Revolution did national formation, self-determination, “of the people under the leadership of the proletariat, formation” begin, qualitatively completely different than under the conditions of capitalism.

“The slogan of national culture was a bourgeois slogan while the bourgeoisie was in power, and the consolidation of nations took place under the auspices of the bourgeois order. The slogan of national culture became a proletarian slogan when the proletariat came to power, and the consolidation of nations began to take place under the auspices of Soviet power. Who didn't understand this fundamental difference two different situations, he will never understand either Leninism or the essence of the national question from the point of view of Leninism” (Stalin).

The Kazakh working masses embarked on this path after the October Revolution.