Karakalpak
The socio-linguistic condition of Karakalpak nation in Kazakhstan: historical background and questionnaire analysis
Karakalpak has a Turkic origin which is spread in the autonomy Karakalpakstan, situated in Uzbekistan Republic and one of 25 of the Turkic nations that live in Kazakhstan. Ancestors of Karakalpak were the nomads who moved between Arys and Jayik rivers and also they settled in the broadest and endless land between North Caucasus and Kypshak nation. Kazakh, Karakalpak and Nogai nations divided from Big Nogai horde in the XVI century. Kazakh and Karakalpak had a strong relationship from ancient times, and they have developed in tight mutual social, political and economic cooperation. For example, Kazakh and Karakalpak soldiers moved to the Central Asia and to the Russian borders during the fight “aktaban shubyryndy” against Zhungars in 1723. Then they joined to Kishi zhuz Kazakhs and suppressed Kalmaks to Zhayik and Zhem rivers, since they settled in Uzbekistan territory. It is noteworthy that the Karakalpak diaspora is spread in Mangistau, South Kazakhstan and Zhambyl regions of Kazakhstan, because they settled more on the Kazakh lands that are close to the border of Karakalpakstan. It is difficult to give a clear answer to the question of when and why did Karakalpaks come to Kazakhstan. The social and linguistic relation of the Karakalpak people with the Kazakhs started from the ancient times and still continuing.
This article will consider a short history of Karakalpak nation, the reason of their settlement in Kazakh land, the maintenance of their culture, religion, tradition, language, writing and literature and we will analyze the results and audio materials of the joint international project of Kazakh and German scientists called “An influence of language and culture of Turkic nation living in Post-Soviet Kazakhstan.
Short history and cultural characteristics
Ethnic name of Karakalpak nation
The word “Karakalpak” derived from the connection of words “kara” – black and “kalpak” – hat. As for the sources which were written by Rashid ad-Din Karakalpaks were known with the name of "Kavm-i külah-i siyah" (nation with black hat). In the early Middle age the tribe of Karaborkli entitled as Pecheneg and lived near the Aral Sea. The ethnonyms karaborikti, Karakalpak, karakulahan had the same meaning in the scientific literatures (History of Karakalpak 1986:50-91). These words have meaning of black cowl, black hat on Russian advertisements, and also entitled as karabörklü on Arabic sources. The ethnonym Karakalpak was firstly used in the end of XVI century (1578) (Ahmedov, 1985:62).
There was not clear information about their origin for many years. It was difficult to describe the ethnonym “Karakalpak” because of insufficient scientific literatures about them till 20th of the XX century. Well-known orientalist Dasson analyzed “Chronicle Collection” of Rashid ad-Din and wrote a book “History of Mongols”. Then he found out that the nation who were called black cowls in Russian chronicles were Karakalpaks (History of Karakalpak 1986:51). Berezin N.I. made such decision in his work “Nashestvie Batiya” (Invasion of Batiya).
Some scientists connected the origin of Karakalpak with pechenegs and kypshak. For example, turcologist Vamberi A. and Aristov N. found out that the origin of them were pechenegs, but English historian Hovoros supposed that pechenegs are the direct generation of nogai and that Karakalpak has kypshak origin (Mamedov 2007:25).
Some results of researches have shown that in the development of Karakalpak ethnogeny ogyz-pecheneg, kypshak and nogai nations had very important role. Although, it is not possible to convince that Karakalpak nation is the direct generation of these tribes, because researchers can prove that there were implications of another tribes. For instance, Karakalpak formed from онторт ру (fourteen ru): anna, kuin, bokly-hytai, mangzhuli, kyrk, cheruchi, ai-teke, aralbai, besh-sary, kaichyly, eki-sheikh, kazayakly, kangly, kypshak, keneges, mangyt. And here we can make a conclusion that this tribe has a difficult ethnogeny and there were many implications of many tribes (Mamedov 2007:25).
History
Archeological evidence indicates that people have been living in the territory of Karakalpak from Neolithic age. According to the information of the fortress of Darius I, dating back to the 5th century BC, tigrahaud (nation with cone-shaped hat) Saks lived in the Aral Sea and in the lower flows of the Syr Darya (now Karakalpakstan).
In the II-VI centuries Turkic tribes, who moved from Altai and Eastern Turkestan inhabited these places. Two new ethnic communities: Pecheneg and Oguz emerged as the result of an assimilation of the Saks tribes and nomadic Turkic tribes. Mainly the ethnic structure of the Karakalpaks was formed by the Pecheneg tribe. Historical data showed that the Pecheneg tribe moved from the modern Karakalpak land to the south of Russia in the 10th century because of the new East Turkic tribes’ invasion. They were part of the Nogai Horde in their new settlement. After the collapse of the Nogai Horde the Pechenegs returned to their homeland, and since then they have become known as "Karakalpak".
The most common theory is that the Karakalpaks were formed as a separate ethnos in 1556, when the Nogai Horde collapsed and was divided into “six Arys" - muiten, konyrat, Chinese, Kipchaks, Keneges, Mangyt tribes. At the beginning of the 17th century Karakalpaks tried to dominate Turkestan land and occupied several cities together with Tashkent, however their ruler Abdal Gappar was recognized as a false khan and was soon killed by Kazakh rulers and then they ultimately subordinated to the Kazakh Khanate. In the second half of the 17th century, Karakalpaks who settled on the middle and lower outfalls of the Syr Darya, started to depend on the Siberian Khan Kushim. The predominance of the Siberian Khanate over the Karakalpaks continued under the leadership of Kuchik, Zhangir, Yesim Muhammet, Kayip, Shaibak khans till the second half of the XVIII century.
In 1723, as the result of Dzhungar invasion Karakalpak began to split and divided into two subgroups: the upper and lower. The upper Karakalpaks were subordinated to Dzungar, and the lower Karakalpaks moved to Jandaria in order to move away from the Kazakh Khanate. By the end of the XVIII century Karakalpaks passed into the possession of the Khiva khanate, and settled in the Amu Darya.
In XVII-XVIII centuries Karakalpaks actively participated in political and military activities of Bukhara, Kazakh, Khiva and Siberian khanates, and also they took part in the Bashkir uprising. The struggle of the Karakalpaks for their independence was mainly directed against the Khiva. For example, there were many uprisings by Aidos Bi in 1827, in 1851-56 by Ernazar Alakaze, and in 1858-59 by Muhammet Fen. The Karakalpaks living on the right side of the Amu Darya joined Russian Empire in 1873, and the left coast remained in Khiva. Before the formation of Soviet Union Karakalpaks remained to subordinate to two different powers.
On March 20, 1932, the Karakalpak Autonomous Soviet Socialist Republic was established. The Uzbek SSR became part of the USSR from 5th December of 1936. Since 1992 they are entitled as Republic of Karakalpakstan and Republic of Uzbekistan.
Cultural anthropology
There is not any sensible difference between Karakalpak nation and its neighbouring central Asian countries. Their appearance is similar to Kazakh, Turkmen nation and Karakalpak is the part of the central Asian group in Mongoloid race. The anthropological type of the nation of Karakalpak emerged from the confluence of both central Asian, old Caucasian race with Mongoloids. Yarho A.I. collected the most complete materials on the anthropology of the Karakalpak nation. He initially researched 305 people in the territory of Karakalpakstan in 1928, and then analyzed 100 men who moved to Ferghana (Yarxo 1952: 585). Later, in 1946, with the task of the History and Archeology Institute of the Academy of Sciences in Uzbek SSR V.Ya. Zezenkova continued to study anthropological features of these Karakalpaks living in two regions (86 men and 136 women living in the land of Karakalpakstan and 85 men and 115 women living in Ferghana Valley) (Oshanïn 1953: 21). Karakalpak and Kypshak have taxonomic features sush as epicanthal fold, beard, cross face, nasal cavity and its height, diameter and height of chick bones, morphological and cross diameter of head. And these signs can prove that they are in the middle race between mongol kazakhs and uzbeks who have some Caucasian features.
Religion
Nowadays Karakalpaks are followers of Hanafi School of Sunni Islam. There is no clear evident about when they started to adopt Islam, however, some scientists suppose that they became Muslim in the X-XII centuries as other Turkic nations. The 86,5% of participants of international project questionnaire proved that they hold religious customs and they will only marry to the Muslims (http://tyurki.weebly.com/).
45 participants answered for the question What kind of religious customs do they practice, and the results are: 9 people (20%) – don’t experience any custom; 7 people (15%) – celebrate Eid, keep a fast and give alms; 4 people (8,8%) – celebrate religious holidays; 3 people (6,6%) – pray Namaz; 3 people (6,6%) – read Quran; 2 people (4,4%) – keep bonds of religion; 1 person (2,2%) – keep it rare; there is no information about other 16 people (35,5%). We can make a conclusion that 20 thousand people who are not Karakalpak are committing religious bonds.
The next question was: “How do you implement the teaching process of religious servants?” and 42 people attended with such results: 8 people (19%) answered “I don’t know” 6 people (14,2%) replied that they are taught in special establishment as madrasah; 2 people (4,7%) answered “good”; 2 people (4,7%) thought that they are taught by reading books and going to mosques; 1 person (2,3%) – “by reading Quran”; 1 person (2,3%) – “I don’t read” and remaining 22 peoples’ answers were unknown. We can make a conclusion that only 26% of Karakalpak people has religious education.
The population of Karakalpak and their permanent residency
Karakalpakstan is the country in the Republic of Uzbekistan. It has an area of 164,900 square kilometers. The population of Karakalpakstan is estimated to be 1,420 thousand people (1996). This country consists of 18 districts – Amudariya, Beruniy, Bozatau, Kanlikol, Karaozek, Kegeyli, Konirat, Moinak, Nukus, Taktakopir, Tortkol, Kozhaeli, Shimbai, Shumanai, Elikkalyn; 12 cities – Beruniy, Bustan, Konyrat, Mangyt, Moinak, Nukus, Tahiatash, Tortkol, Kalkabad, Kozhaeli, Shimbay, Shumanai, and also consists of 16 towns, 112 auyls.
The capital of Karakalpakstan is Nukus (1255 square kilometer from Tashkent) with the population of 236,000 people.
Karakalpakstan has territory stretched between Kyzyl Kum desert in its northwest and Ustyurt Plateau and Amudariya delta in its southeast. This country is located near the Aral Sea, the biggest point is called Sultan- Uais mountain outskirts. The weather is unsteady, summer is very dry and hot, they experience cold winter without snow. Karakalpakstan has only one water storage – the lower flow of Amudariya, and there are abundant primeval forests in its wide mouth. They have Badai-Togai preserve in Sultan-Uais mountain bottom.
Karakalpak’s diaspora also settled in Mangystau, Zhambyl and in south regions of Kazakhstan.
The population dynamics of karakalpak’s diaspora in Kazakhstan as for the census of different years showed such results:
1970 – 463 people;
1979 – 620 people;
1989 – 1358 people;
1999 – 1497 people;
2009 – 2828 people.
The number of people of Karakalpak diaspora is soaring as for the sources of Statistic agency of Kazakhstan Republic. There is the clear evident that population of Karakalpaks has risen for 2365 people from 1970 to 2009. During the social research it is determined that they immigrated in a big amount to Kazakhstan between 1989-2006. Reasons of immigration are described as “studying’, “working”, “causes connected with health” and “returning for their homeland”.
42 participants of international project were asked to respond for the question: “When did you come to Kazakhstan?”, and the answers are:
2.38% of people came in 1989;
2,38% - 1990;
2,38% - 1992;
7,1% - 2000;
9,5% - 2002;
2,38 % - 2004;
2,38% - 2006, and 4,7% of people did not remember the exact year but information about remaining 66,6% of people is unknown.
In these days approximately 3000 karakalpaks are living in the west and south regions of Kazakhstan. And in the following graph we can see the residency of these 42 respondents of international project:
12 people (32,4%) – Aktobe region;
11 people (29,7%) – Zhambyl region;
3 people (8,1%) – Atyrau region;
2 people (5,4%) – Kyzylorda region;
1 person (2,7%) – Almaty region;
1 person (2,7%) – Mangystau region;
1 person (2,7%) – Astana city;
1 person (2,7%) – Akmola region;
3 people (8,1%) – information is unknown.
Now we want to represent place of birth of Karakalpaks who live in Kazakhstan:
17 people (45,9%) were born in Karakalpakstan;
10 people (27%) – Uzbekistan;
2 people (5,4%) – Kazakhstan;
1 person (2,7%) – Kyrgyzstan
7 people (18,9%) – information is unknown.
In conclusion, as we can see Karakalpak diaspora immigrated to Kazakhstan since period of gaining independence and they became permanent citizens of this country.
National-cultural association of Karakalpaks and support program for their language and culture
So many centers and associations are working to support Karakalpak diasporas in Kazakhstan. For example, from 2001 “Cultural center of Karakalpak in South Kazakhstan region” have been functioning in South Kazakhstan and also there is a program called “National-cultural center of Karakalpak” in Shymkent city from 2004. All members of these organizations are participating actively in a social life of our country. The rights of Karakalpak diasporas are protected in the same way as another ethnical groups’ rights, that live in Kazakhstan.
We asked a question “What kind of traditions are peculiar to your ethnos?” from Karakalpaks for which they answered: 20 people (47,6%) – “similar to Kazakhs/ there is no difference”; 4 people (9,5%) – “Patiya toi (a little banquet or feast in the bride’s house after wedding); 3 people (7,1%) – “Kazakhs are similar nation with Uzbeks”; 3 people (7,1%) – “traditions that are peculiar to Muslims”; 3 people (7,1%) – “I don’t know”; 2 people (4,7%) – “There are so many traditions and customs, I know the tradition that is connected with wedding”; 1 person (2,3%) – “Tradition of cooking national dishes”; 1 person (2,3%) – “all traditions” and remaining 16 respondents’ answers are unknown. As the result of these questionnaire we can make a conclusion that many customs of Karakalpak are similar to Kazakhs, for example, national- domestic traditions: besik toi/kyrkynan shygaru, shildehana (ceremony of birth of a child), tusau keser (custom of celebrating first steps of a child), sundet toi (circumcision), uilenu toi (wedding), betashar (acquaintance of bride with her new family) and national ceremonies: nairyz bairam, new year and so on. However, Karakalpak nation has some identical customs with unique differences, for example parents of bride, who is going to get married, put gold or expensive jewelries into her pocket, after that parents of fiancé evaluate the sum of these jewelry and buy it, then only fiancé can marry to her bride. The bridegroom will be in special care for 40 days after she gives birth to a baby kyshei (in Karakalpak language). This tradition is intended to protect the mother and the child from harm and outward danger.
According to the answers of survey, we can see that karakalpaks who live in Kazakhstan didn’t reject their traditions. After the fortieth day from the birth of baby, he/she is put into the cradle. This event is called as beshik-tui, which is common among Turkic nations. The wedding ceremony which is called patiya tui
also has a great importance. Respondents emphasize that family and public catering are strictly adhering to the rules of customary behavior that continue to this day. Their national holidays are Kurban ait, Oraza, Nauryz, famous games are baige (horse race), ylak (kokpar), wrestling and daruaz.
“How did your traditions change with the influence of neighboring nations?”. Answers are: “I don’t know” – 21 people (50%); “the most changes were imported by kazakhs” – 4 people (9,5%); “no changes” – 3 people (7,1%); “citizens are the same” – 1 person (2,3%); no information about answers of 12 people. According to these indicators and interview audio tapes, prepared in the framework of this project, representatives of Karakalpak diaspora think that their ethnos is very close (even the same) to Kazakhs, that’s why there are no significant differences between traditions.
“What possibilities are given in order to keep traditions of your ethnos?”:
“many possibilities” – 9 people (24,4%), “all the possibilities” – 6 people (14,2%); “providing holidays” – 2 people (4,7%); “it is difficult to answer” – 2 people (4,7%); “it’s up to person himself/herself” – 1 person (2,3%) and 13 (30,9%) people’s answers are not identified.
Language and writing, literature
Karakalpak language is a state language of the Republic of Karakalpak, mother tongue of Karakalpak nation, exogenic language of Karakalpak diaspora in Kazakhstan. By its origins Karakalpak language is from the group of Turkic languages in Altaic language family, Kipchak-nogay branch of Kipchak group. The language is closely related to Nogay and Kazakh (Tenishev, 1997:265). Karakalpak is spoken in Khorezm, Fergana regions of Uzbekistan, Tashauyz region of Turkmenistam, in some parts of Kazakhstan, in Astrahan region of Russia, in some parts of Afghanistan. Karakalpak language is under the protection of the Republic of Karakalpakstan and there is a declared law about language. On the 1st of December, 1989, at the session of Supreme Council of the Republic of Karakalpakstan, the status of the state language was given to the Karakalpak language. According to the law, the legal basis for the Karakalpak language to be used as a state language throughout the territory of the Republic of Karakalpakstan.
Nowadays the 1st of December is celebrated as a holiday of Karakalpak language.
Famous turkologist Baskakov N.A., comparing Kazakh and Karakalpak languages, proves the ethnical identity of two nations. In his genealogical classification, the scientist adds the Karakalpak language to the Kypchak group and emphasizes his proximity to Kazakh and Nogay languages. He suggests that these three languages are grouped in the Kypchak-Nogay subgroup and were formed during the Big Nogay Horde. Nevertheless, the Karakalpak language contains linguistic elements of the Iranian ethnic groups in Central Asia, particularly in the Horezmic Uzbek language (Baskakov, 1952).
There are two dialects in the Karakalpak language: the northeastern dialect close to the Kazakh language and the southwestern dialect close to the Uzbek and Turkmen languages. There are also assumptions that Karakalpak language in Fergana forms the third dialect. The northern dialect is used in Karakalpakstan's Karakozek, Taktakopir and Aral Sea coastal areas, and the Southern dialect is used in areas such as Kekely, Konyrat, Tortkul, Kozhaeli, Shymbulak, Shumanai, Ellikkala, Beruni. However, there is no significant difference between these two dialects apart from some sound differences. The modern Karakalpak literary language is based on the northeastern dialect. The Central Asian Turkic literary language, based on Arabic writing, was used before the Bolshevik power. Close contact with Uzbek was influenced by the Karakalpak language, especially its lexicon and morphological composition.
The main vocabulary of the Karakalpak language consists of words from the Kipchak language, such as belbau (belt), algaiman (I will take), iyt (dog), ilimpaz (scholars, educators), etc. The Karakalpak language has 9 vowels and 26 consonants. Like in other Kipchak languages, strong expiratory stress comes at the last syllable.
According to the harmony of vowels, labial and non-labialised sounds are dominating. For example: ne kylyp – negyp, kesbe (kespe).
Karakalpak language, as other Turkic languages, is agglutinating language. For example: soklyk (soktygu, kaktygysu (struggle)), isle (iste (do)), zhurok (zhurek (heart)). Word classes in Karakalpak language are divided into three groups:
Great influence of Uzbek vocabulary and grammar can be noticed in Karakalpak language. This can be explained by the fact that the Karakalpak language is used within the Uzbek language range. The Karakalpak written language was formed in the beginning of the 20th century, at the time when the Karakalpak autonomous region was formed.
Karakalpak language is used in Kazakhstan's Zhambyl, Aktobe and South Kazakhstan regions, in the ethno-cultural centers, among public associations and members of the Karakalpak community.
Orthography (spelling features)
Karakalpak writing didn’t exist until 1920. Between 1924 and 1928, the Islamic Awakening became a symbol of enlightenment, and the writing system was based on the Arabic alphabet. Latin writing (Zhanalip) was used from 1928 to 1940, afterwards they used Cyrillic alphabet. Absence of common Cyrillic alphabet used by Central Asian nations led to changes in Karakalpak alphabet again. In 1945 Karakalpak added these letters into Cyrillic writing: ә, ң, ө, ў, ү. After the declaration of Uzbekistan's independence, a new Uzbek alphabet based on Latin alphabet was adopted in 1994, followed by a new Latin alphabet for the Karakalpak language. Recent changes and additions to the Karakalpak alphabet were introduced in 2009. However, the Cyrillic alphabet is still used to date. The following table shows the three alphabets and letters in the International Phonetic Alphabet IPA.
Karakalpak has a Turkic origin which is spread in the autonomy Karakalpakstan, situated in Uzbekistan Republic and one of 25 of the Turkic nations that live in Kazakhstan. Ancestors of Karakalpak were the nomads who moved between Arys and Jayik rivers and also they settled in the broadest and endless land between North Caucasus and Kypshak nation. Kazakh, Karakalpak and Nogai nations divided from Big Nogai horde in the XVI century. Kazakh and Karakalpak had a strong relationship from ancient times, and they have developed in tight mutual social, political and economic cooperation. For example, Kazakh and Karakalpak soldiers moved to the Central Asia and to the Russian borders during the fight “aktaban shubyryndy” against Zhungars in 1723. Then they joined to Kishi zhuz Kazakhs and suppressed Kalmaks to Zhayik and Zhem rivers, since they settled in Uzbekistan territory. It is noteworthy that the Karakalpak diaspora is spread in Mangistau, South Kazakhstan and Zhambyl regions of Kazakhstan, because they settled more on the Kazakh lands that are close to the border of Karakalpakstan. It is difficult to give a clear answer to the question of when and why did Karakalpaks come to Kazakhstan. The social and linguistic relation of the Karakalpak people with the Kazakhs started from the ancient times and still continuing.
This article will consider a short history of Karakalpak nation, the reason of their settlement in Kazakh land, the maintenance of their culture, religion, tradition, language, writing and literature and we will analyze the results and audio materials of the joint international project of Kazakh and German scientists called “An influence of language and culture of Turkic nation living in Post-Soviet Kazakhstan.
Short history and cultural characteristics
Ethnic name of Karakalpak nation
The word “Karakalpak” derived from the connection of words “kara” – black and “kalpak” – hat. As for the sources which were written by Rashid ad-Din Karakalpaks were known with the name of "Kavm-i külah-i siyah" (nation with black hat). In the early Middle age the tribe of Karaborkli entitled as Pecheneg and lived near the Aral Sea. The ethnonyms karaborikti, Karakalpak, karakulahan had the same meaning in the scientific literatures (History of Karakalpak 1986:50-91). These words have meaning of black cowl, black hat on Russian advertisements, and also entitled as karabörklü on Arabic sources. The ethnonym Karakalpak was firstly used in the end of XVI century (1578) (Ahmedov, 1985:62).
There was not clear information about their origin for many years. It was difficult to describe the ethnonym “Karakalpak” because of insufficient scientific literatures about them till 20th of the XX century. Well-known orientalist Dasson analyzed “Chronicle Collection” of Rashid ad-Din and wrote a book “History of Mongols”. Then he found out that the nation who were called black cowls in Russian chronicles were Karakalpaks (History of Karakalpak 1986:51). Berezin N.I. made such decision in his work “Nashestvie Batiya” (Invasion of Batiya).
Some scientists connected the origin of Karakalpak with pechenegs and kypshak. For example, turcologist Vamberi A. and Aristov N. found out that the origin of them were pechenegs, but English historian Hovoros supposed that pechenegs are the direct generation of nogai and that Karakalpak has kypshak origin (Mamedov 2007:25).
Some results of researches have shown that in the development of Karakalpak ethnogeny ogyz-pecheneg, kypshak and nogai nations had very important role. Although, it is not possible to convince that Karakalpak nation is the direct generation of these tribes, because researchers can prove that there were implications of another tribes. For instance, Karakalpak formed from онторт ру (fourteen ru): anna, kuin, bokly-hytai, mangzhuli, kyrk, cheruchi, ai-teke, aralbai, besh-sary, kaichyly, eki-sheikh, kazayakly, kangly, kypshak, keneges, mangyt. And here we can make a conclusion that this tribe has a difficult ethnogeny and there were many implications of many tribes (Mamedov 2007:25).
History
Archeological evidence indicates that people have been living in the territory of Karakalpak from Neolithic age. According to the information of the fortress of Darius I, dating back to the 5th century BC, tigrahaud (nation with cone-shaped hat) Saks lived in the Aral Sea and in the lower flows of the Syr Darya (now Karakalpakstan).
In the II-VI centuries Turkic tribes, who moved from Altai and Eastern Turkestan inhabited these places. Two new ethnic communities: Pecheneg and Oguz emerged as the result of an assimilation of the Saks tribes and nomadic Turkic tribes. Mainly the ethnic structure of the Karakalpaks was formed by the Pecheneg tribe. Historical data showed that the Pecheneg tribe moved from the modern Karakalpak land to the south of Russia in the 10th century because of the new East Turkic tribes’ invasion. They were part of the Nogai Horde in their new settlement. After the collapse of the Nogai Horde the Pechenegs returned to their homeland, and since then they have become known as "Karakalpak".
The most common theory is that the Karakalpaks were formed as a separate ethnos in 1556, when the Nogai Horde collapsed and was divided into “six Arys" - muiten, konyrat, Chinese, Kipchaks, Keneges, Mangyt tribes. At the beginning of the 17th century Karakalpaks tried to dominate Turkestan land and occupied several cities together with Tashkent, however their ruler Abdal Gappar was recognized as a false khan and was soon killed by Kazakh rulers and then they ultimately subordinated to the Kazakh Khanate. In the second half of the 17th century, Karakalpaks who settled on the middle and lower outfalls of the Syr Darya, started to depend on the Siberian Khan Kushim. The predominance of the Siberian Khanate over the Karakalpaks continued under the leadership of Kuchik, Zhangir, Yesim Muhammet, Kayip, Shaibak khans till the second half of the XVIII century.
In 1723, as the result of Dzhungar invasion Karakalpak began to split and divided into two subgroups: the upper and lower. The upper Karakalpaks were subordinated to Dzungar, and the lower Karakalpaks moved to Jandaria in order to move away from the Kazakh Khanate. By the end of the XVIII century Karakalpaks passed into the possession of the Khiva khanate, and settled in the Amu Darya.
In XVII-XVIII centuries Karakalpaks actively participated in political and military activities of Bukhara, Kazakh, Khiva and Siberian khanates, and also they took part in the Bashkir uprising. The struggle of the Karakalpaks for their independence was mainly directed against the Khiva. For example, there were many uprisings by Aidos Bi in 1827, in 1851-56 by Ernazar Alakaze, and in 1858-59 by Muhammet Fen. The Karakalpaks living on the right side of the Amu Darya joined Russian Empire in 1873, and the left coast remained in Khiva. Before the formation of Soviet Union Karakalpaks remained to subordinate to two different powers.
On March 20, 1932, the Karakalpak Autonomous Soviet Socialist Republic was established. The Uzbek SSR became part of the USSR from 5th December of 1936. Since 1992 they are entitled as Republic of Karakalpakstan and Republic of Uzbekistan.
Cultural anthropology
There is not any sensible difference between Karakalpak nation and its neighbouring central Asian countries. Their appearance is similar to Kazakh, Turkmen nation and Karakalpak is the part of the central Asian group in Mongoloid race. The anthropological type of the nation of Karakalpak emerged from the confluence of both central Asian, old Caucasian race with Mongoloids. Yarho A.I. collected the most complete materials on the anthropology of the Karakalpak nation. He initially researched 305 people in the territory of Karakalpakstan in 1928, and then analyzed 100 men who moved to Ferghana (Yarxo 1952: 585). Later, in 1946, with the task of the History and Archeology Institute of the Academy of Sciences in Uzbek SSR V.Ya. Zezenkova continued to study anthropological features of these Karakalpaks living in two regions (86 men and 136 women living in the land of Karakalpakstan and 85 men and 115 women living in Ferghana Valley) (Oshanïn 1953: 21). Karakalpak and Kypshak have taxonomic features sush as epicanthal fold, beard, cross face, nasal cavity and its height, diameter and height of chick bones, morphological and cross diameter of head. And these signs can prove that they are in the middle race between mongol kazakhs and uzbeks who have some Caucasian features.
Religion
Nowadays Karakalpaks are followers of Hanafi School of Sunni Islam. There is no clear evident about when they started to adopt Islam, however, some scientists suppose that they became Muslim in the X-XII centuries as other Turkic nations. The 86,5% of participants of international project questionnaire proved that they hold religious customs and they will only marry to the Muslims (http://tyurki.weebly.com/).
45 participants answered for the question What kind of religious customs do they practice, and the results are: 9 people (20%) – don’t experience any custom; 7 people (15%) – celebrate Eid, keep a fast and give alms; 4 people (8,8%) – celebrate religious holidays; 3 people (6,6%) – pray Namaz; 3 people (6,6%) – read Quran; 2 people (4,4%) – keep bonds of religion; 1 person (2,2%) – keep it rare; there is no information about other 16 people (35,5%). We can make a conclusion that 20 thousand people who are not Karakalpak are committing religious bonds.
The next question was: “How do you implement the teaching process of religious servants?” and 42 people attended with such results: 8 people (19%) answered “I don’t know” 6 people (14,2%) replied that they are taught in special establishment as madrasah; 2 people (4,7%) answered “good”; 2 people (4,7%) thought that they are taught by reading books and going to mosques; 1 person (2,3%) – “by reading Quran”; 1 person (2,3%) – “I don’t read” and remaining 22 peoples’ answers were unknown. We can make a conclusion that only 26% of Karakalpak people has religious education.
The population of Karakalpak and their permanent residency
Karakalpakstan is the country in the Republic of Uzbekistan. It has an area of 164,900 square kilometers. The population of Karakalpakstan is estimated to be 1,420 thousand people (1996). This country consists of 18 districts – Amudariya, Beruniy, Bozatau, Kanlikol, Karaozek, Kegeyli, Konirat, Moinak, Nukus, Taktakopir, Tortkol, Kozhaeli, Shimbai, Shumanai, Elikkalyn; 12 cities – Beruniy, Bustan, Konyrat, Mangyt, Moinak, Nukus, Tahiatash, Tortkol, Kalkabad, Kozhaeli, Shimbay, Shumanai, and also consists of 16 towns, 112 auyls.
The capital of Karakalpakstan is Nukus (1255 square kilometer from Tashkent) with the population of 236,000 people.
Karakalpakstan has territory stretched between Kyzyl Kum desert in its northwest and Ustyurt Plateau and Amudariya delta in its southeast. This country is located near the Aral Sea, the biggest point is called Sultan- Uais mountain outskirts. The weather is unsteady, summer is very dry and hot, they experience cold winter without snow. Karakalpakstan has only one water storage – the lower flow of Amudariya, and there are abundant primeval forests in its wide mouth. They have Badai-Togai preserve in Sultan-Uais mountain bottom.
Karakalpak’s diaspora also settled in Mangystau, Zhambyl and in south regions of Kazakhstan.
The population dynamics of karakalpak’s diaspora in Kazakhstan as for the census of different years showed such results:
1970 – 463 people;
1979 – 620 people;
1989 – 1358 people;
1999 – 1497 people;
2009 – 2828 people.
The number of people of Karakalpak diaspora is soaring as for the sources of Statistic agency of Kazakhstan Republic. There is the clear evident that population of Karakalpaks has risen for 2365 people from 1970 to 2009. During the social research it is determined that they immigrated in a big amount to Kazakhstan between 1989-2006. Reasons of immigration are described as “studying’, “working”, “causes connected with health” and “returning for their homeland”.
42 participants of international project were asked to respond for the question: “When did you come to Kazakhstan?”, and the answers are:
2.38% of people came in 1989;
2,38% - 1990;
2,38% - 1992;
7,1% - 2000;
9,5% - 2002;
2,38 % - 2004;
2,38% - 2006, and 4,7% of people did not remember the exact year but information about remaining 66,6% of people is unknown.
In these days approximately 3000 karakalpaks are living in the west and south regions of Kazakhstan. And in the following graph we can see the residency of these 42 respondents of international project:
12 people (32,4%) – Aktobe region;
11 people (29,7%) – Zhambyl region;
3 people (8,1%) – Atyrau region;
2 people (5,4%) – Kyzylorda region;
1 person (2,7%) – Almaty region;
1 person (2,7%) – Mangystau region;
1 person (2,7%) – Astana city;
1 person (2,7%) – Akmola region;
3 people (8,1%) – information is unknown.
Now we want to represent place of birth of Karakalpaks who live in Kazakhstan:
17 people (45,9%) were born in Karakalpakstan;
10 people (27%) – Uzbekistan;
2 people (5,4%) – Kazakhstan;
1 person (2,7%) – Kyrgyzstan
7 people (18,9%) – information is unknown.
In conclusion, as we can see Karakalpak diaspora immigrated to Kazakhstan since period of gaining independence and they became permanent citizens of this country.
National-cultural association of Karakalpaks and support program for their language and culture
So many centers and associations are working to support Karakalpak diasporas in Kazakhstan. For example, from 2001 “Cultural center of Karakalpak in South Kazakhstan region” have been functioning in South Kazakhstan and also there is a program called “National-cultural center of Karakalpak” in Shymkent city from 2004. All members of these organizations are participating actively in a social life of our country. The rights of Karakalpak diasporas are protected in the same way as another ethnical groups’ rights, that live in Kazakhstan.
We asked a question “What kind of traditions are peculiar to your ethnos?” from Karakalpaks for which they answered: 20 people (47,6%) – “similar to Kazakhs/ there is no difference”; 4 people (9,5%) – “Patiya toi (a little banquet or feast in the bride’s house after wedding); 3 people (7,1%) – “Kazakhs are similar nation with Uzbeks”; 3 people (7,1%) – “traditions that are peculiar to Muslims”; 3 people (7,1%) – “I don’t know”; 2 people (4,7%) – “There are so many traditions and customs, I know the tradition that is connected with wedding”; 1 person (2,3%) – “Tradition of cooking national dishes”; 1 person (2,3%) – “all traditions” and remaining 16 respondents’ answers are unknown. As the result of these questionnaire we can make a conclusion that many customs of Karakalpak are similar to Kazakhs, for example, national- domestic traditions: besik toi/kyrkynan shygaru, shildehana (ceremony of birth of a child), tusau keser (custom of celebrating first steps of a child), sundet toi (circumcision), uilenu toi (wedding), betashar (acquaintance of bride with her new family) and national ceremonies: nairyz bairam, new year and so on. However, Karakalpak nation has some identical customs with unique differences, for example parents of bride, who is going to get married, put gold or expensive jewelries into her pocket, after that parents of fiancé evaluate the sum of these jewelry and buy it, then only fiancé can marry to her bride. The bridegroom will be in special care for 40 days after she gives birth to a baby kyshei (in Karakalpak language). This tradition is intended to protect the mother and the child from harm and outward danger.
According to the answers of survey, we can see that karakalpaks who live in Kazakhstan didn’t reject their traditions. After the fortieth day from the birth of baby, he/she is put into the cradle. This event is called as beshik-tui, which is common among Turkic nations. The wedding ceremony which is called patiya tui
also has a great importance. Respondents emphasize that family and public catering are strictly adhering to the rules of customary behavior that continue to this day. Their national holidays are Kurban ait, Oraza, Nauryz, famous games are baige (horse race), ylak (kokpar), wrestling and daruaz.
“How did your traditions change with the influence of neighboring nations?”. Answers are: “I don’t know” – 21 people (50%); “the most changes were imported by kazakhs” – 4 people (9,5%); “no changes” – 3 people (7,1%); “citizens are the same” – 1 person (2,3%); no information about answers of 12 people. According to these indicators and interview audio tapes, prepared in the framework of this project, representatives of Karakalpak diaspora think that their ethnos is very close (even the same) to Kazakhs, that’s why there are no significant differences between traditions.
“What possibilities are given in order to keep traditions of your ethnos?”:
“many possibilities” – 9 people (24,4%), “all the possibilities” – 6 people (14,2%); “providing holidays” – 2 people (4,7%); “it is difficult to answer” – 2 people (4,7%); “it’s up to person himself/herself” – 1 person (2,3%) and 13 (30,9%) people’s answers are not identified.
Language and writing, literature
Karakalpak language is a state language of the Republic of Karakalpak, mother tongue of Karakalpak nation, exogenic language of Karakalpak diaspora in Kazakhstan. By its origins Karakalpak language is from the group of Turkic languages in Altaic language family, Kipchak-nogay branch of Kipchak group. The language is closely related to Nogay and Kazakh (Tenishev, 1997:265). Karakalpak is spoken in Khorezm, Fergana regions of Uzbekistan, Tashauyz region of Turkmenistam, in some parts of Kazakhstan, in Astrahan region of Russia, in some parts of Afghanistan. Karakalpak language is under the protection of the Republic of Karakalpakstan and there is a declared law about language. On the 1st of December, 1989, at the session of Supreme Council of the Republic of Karakalpakstan, the status of the state language was given to the Karakalpak language. According to the law, the legal basis for the Karakalpak language to be used as a state language throughout the territory of the Republic of Karakalpakstan.
Nowadays the 1st of December is celebrated as a holiday of Karakalpak language.
Famous turkologist Baskakov N.A., comparing Kazakh and Karakalpak languages, proves the ethnical identity of two nations. In his genealogical classification, the scientist adds the Karakalpak language to the Kypchak group and emphasizes his proximity to Kazakh and Nogay languages. He suggests that these three languages are grouped in the Kypchak-Nogay subgroup and were formed during the Big Nogay Horde. Nevertheless, the Karakalpak language contains linguistic elements of the Iranian ethnic groups in Central Asia, particularly in the Horezmic Uzbek language (Baskakov, 1952).
There are two dialects in the Karakalpak language: the northeastern dialect close to the Kazakh language and the southwestern dialect close to the Uzbek and Turkmen languages. There are also assumptions that Karakalpak language in Fergana forms the third dialect. The northern dialect is used in Karakalpakstan's Karakozek, Taktakopir and Aral Sea coastal areas, and the Southern dialect is used in areas such as Kekely, Konyrat, Tortkul, Kozhaeli, Shymbulak, Shumanai, Ellikkala, Beruni. However, there is no significant difference between these two dialects apart from some sound differences. The modern Karakalpak literary language is based on the northeastern dialect. The Central Asian Turkic literary language, based on Arabic writing, was used before the Bolshevik power. Close contact with Uzbek was influenced by the Karakalpak language, especially its lexicon and morphological composition.
The main vocabulary of the Karakalpak language consists of words from the Kipchak language, such as belbau (belt), algaiman (I will take), iyt (dog), ilimpaz (scholars, educators), etc. The Karakalpak language has 9 vowels and 26 consonants. Like in other Kipchak languages, strong expiratory stress comes at the last syllable.
According to the harmony of vowels, labial and non-labialised sounds are dominating. For example: ne kylyp – negyp, kesbe (kespe).
Karakalpak language, as other Turkic languages, is agglutinating language. For example: soklyk (soktygu, kaktygysu (struggle)), isle (iste (do)), zhurok (zhurek (heart)). Word classes in Karakalpak language are divided into three groups:
- Nominative word classes;
- Functional words;
- Interjections.
Great influence of Uzbek vocabulary and grammar can be noticed in Karakalpak language. This can be explained by the fact that the Karakalpak language is used within the Uzbek language range. The Karakalpak written language was formed in the beginning of the 20th century, at the time when the Karakalpak autonomous region was formed.
Karakalpak language is used in Kazakhstan's Zhambyl, Aktobe and South Kazakhstan regions, in the ethno-cultural centers, among public associations and members of the Karakalpak community.
Orthography (spelling features)
Karakalpak writing didn’t exist until 1920. Between 1924 and 1928, the Islamic Awakening became a symbol of enlightenment, and the writing system was based on the Arabic alphabet. Latin writing (Zhanalip) was used from 1928 to 1940, afterwards they used Cyrillic alphabet. Absence of common Cyrillic alphabet used by Central Asian nations led to changes in Karakalpak alphabet again. In 1945 Karakalpak added these letters into Cyrillic writing: ә, ң, ө, ў, ү. After the declaration of Uzbekistan's independence, a new Uzbek alphabet based on Latin alphabet was adopted in 1994, followed by a new Latin alphabet for the Karakalpak language. Recent changes and additions to the Karakalpak alphabet were introduced in 2009. However, the Cyrillic alphabet is still used to date. The following table shows the three alphabets and letters in the International Phonetic Alphabet IPA.
Folklore and literature
Karakalpak folklore has been developing for centuries and is continuing from generation to generation. The legendary stories, fairy tales, proverbs and sayings, such as "Koblan", "Kyrkyz", "Alpamys", "Er Zywar", "Kurbanbek" and lyric-epic poems "Shyar" are original and bright examples of Karakalpak literature. In the XVIII - XIX centuries such poets as Zhien Zhyrau, Kunaghy and Ajinyiyaz were known. The Karakalpak classical literature was formed by the freelance poet Berdak.
In all its development stages Karakalpak literature combined Turkic and Eastern literature. Karakalpak literature has been developing since the 20’s of the 20th century. In the Soviet period, new literary forms had been appeared, and new principles of processing the artistic truth have been developed. There was more interest in poetry than prose. Stories genre and scenic compositions started its development only from the 30’s. What about the novel genre, it started to develop since the 50's.
Karakalpak literature from the XX century to the present day was presented by A.Musaev, A.Dabylov, K.Auezov, S.Majitov, N.Davkarayev, A. Begimov, Zh. Aimurzaev, K.Sultanov, I.Yusupov, M. Nurmukhamedov, S. Saliev, T.Kabulov. The most famous writer of modern Karakalpak literature is the author of the novel-epopee "The Story about Karakalpakstan" T.Kaipbergenov.
We asked 42 representatives of Karakalpak diaspora during the survey. The question was: “Do you know any types of folklore (fairytales, myths, historic novels) in your mother tongue? Which?”. The answers were: «no» - 18 people (42,8%); «yes» - 6 people (14,2%); «My grandma used to tell me in my childhood, but now I don’t remember» - 2 people (4,7%); «Alpamys, Edige» - 1 person (2,3%); «Edige, Kobylandy, Laili-Mazhnun» - 1 person (2,3%); «I don’t know» - 1 person (2,3%); «Karakalpak girls» novel - 1 person (2,3%) and no information about answers of 12 people.
The majority of representatives of Karakalpak diaspora (42,8%) don’t know any types of national folklore. It can be caused by many factors. The major reason, as we think, is connected with the profession and the working environment of the representatives of the Karakalpak diaspora. That’s because they lived in the environment which was far from education, science and literature.
Statistical analysis of socio-linguistic situation of Karakalpak (results of the survey)
Survey, which was prepared to investigate socio-linguistic situation of Karakalpak nation, was conducted by students and master students of Turkology department of L.N.Gumilyov Eurasian National University and M.Kh.Dulati Taraz state university. Kazakh and German scientists from the international project "Post-Soviet Kazakh Language and Culture of Turkic Peoples" organized field expeditions to all regions of Kazakhstan from March 2014 to May 2016, including students and undergraduates of these educational institutions.
Field linguistic researches gave an opportunity to gather very rare materials about Turkic languages in Kazakhstan. Audio and video recordings were documented, followed by individual transcription of each fragment of oral speech. After the end of the interview, the metadata questionnaire was filled out. Currently, 2828 Karakalpak diaspora representatives are officially registered in Kazakhstan, 42 of them responded to survey questions.
According to the results of survey, which was conducted in the framework of international project, most of the Karakalpak families have no idea when and how their ancestors settled the Kazakh land. One of the survey questions was: “When did you move?”. 30 out of 42 participants didn’t give an exact answer (71,4%), reason “returning to the motherland”- 6 of them (14,2%), “for job” – 3 (7,1 %), “I don’t know” – 3 (7,1%), “related to health” – 1 (2,3%), no information about answers – 28 (66,6%). To the question “Have you been deported to Kazakhstan?” 24 out of 37 people answered “no” (64,9%), 1 person answered “yes” (2,7%), 12 people didn’t provide an answer (32,4%). The answers show that the Karakalpaks were not forced to immigrate, and among them there are people who consider Kazakh land as their ancient mother land. This is certainly a normal phenomenon among the people who come from a common history.
After the independence of Kazakhstan, the ethno-demographic situation in the country has changed dramatically. Migration from Kazakhstan to Russia and European countries led to the reduction of the population of country by 9.1%. During the years of independence, the vast majority of ethnic groups in Kazakhstan dropped sharply. Vice versa, representatives of the Karakalpak diaspora demonstrated upward trend from 1989 to 2006. This growth was mainly characterized by the factor of Karakalpak’s migration.
In the framework of this project, the meetings and surveys with the representatives of Karakalpak nation were conducted with the help of ethno-cultural centers. All interviewed respondents showed the need for national cognition, the ability to practice religion and to preserve national traditions and dishes. The methods which were used during the study: interview, survey and analyzing the survey.
Ethnic classification: 9 out of 36 Karakalpak respondents (25%) were male, 27 (75%) were women.
Ethnic cognition: according to the identity card, most of the 33 Karakalpak people - 30 people (90.9%) are shown as Karakalpaks, 2 (5.5%) are Kazakh and 1 (2.7%) – without information. According to national cognition, 30 (81.1%) of 37 Karakalpaks identify themselves as karakalpaks, 5 (13.5%) as Kazakhs and 1 (2.7%) as Uzbek, 1 (2, 7%) - no data.
Father's nationality: 30 people (81.1%) - Karakalpak; 5 (13.5%) - Karachay; 2 (5.4%) - no data. According to the survey, the national composition by the father’s side of the Karakalpaks is made up of two ethnic groups, with a relatively small proportion of the nation of Karachay.
And in the mother’s roots of Karakalpaks we see only three ethnic groups: 24 people (64.9%) - Karakalpak; 6 people (16.2%) are Kazakh, 6 (16.2%) are Uzbek.
Thus, in mixed marriages between the Karakalpak ethnos, the father is the dominant element, so all the information is given by the father. In ethnicity, regardless of nationality, the father is given priority, and the nationality of the child in the family is determined by the nationality of his father. In Karakalpak families, as well as in other Islamic-speaking Turkic families, the reputation of the father is very high. However, in spite of this, mixed marriages with other nationalities can take place, such as with Karakalpak men and Karakalpak girls. But in many cases Karakalpaks are married to Kazakhs. In the Karakalpak family of Kazakhstan, mixed marriages are predominant and there is no limitation for creating mixed marriages, except for families with Slavs (8.3%), Koreans (5.5%) and Turkmen (2.7%). Also, the Karakalpaks do not marry their own ru like the Kazakhs.
The national proportion of the mixed marriages of Karakalpaks is as follows:
25 people (67,6%) with Kazakh;
2 people (5,4%) with Uzbeks;
1 person (2,7%) with Karakalpak,
9 people – without information.
In the mixed families, defining of nationality of baby is as follows:
16 (43.2%) children are ethnic Kazakhs,
8 (21.6%) children are described as Karakalpak nationality,
2 (5.4%) - the child's nationality is written as Uzbek,
11 (29.7%) - the nationality of the child is not specified.
The results of the analysis show that the majority of Karakalpak representatives who participated in the survey are women and they live with Kazakh men and represent their children’s nationality as Kazakh. Consequently, the Kazakhstani Karakalpak diaspora has identified a factor of local self-sufficiency and assimilation.
Respondents, both large and middle-aged respondents, know their native language and are fluent in Karakalpak. Representatives of all ages of Karakalpak are able to understand the Kazakh language.
The results of the survey on question “What language do you speak with the pre-school children in your family?”:
12 (32,4%) – only Kazakh;
7 (19,4%) – only Karakalpak;
3 (8,5%) – Karakalpak and Russian languages;
3 (8,5%) – Karakalpak and Kazakh languages;
2 (5,4%) – Karakalpak, Kazakh and Russian languages;
2 (5,4%) – Kazakh and Russian languages;
1 (2,7%) – Kazakh and Uzbek languages;
1 (2,7%) – only Russian;
1 (2,7%) – other language;
5 (13,5%) – information is not shown.
The results of the survey on question “What language do you speak with the school-aged children in your family?”:
15 (40,5%) – only Kazakh;
7 (18,9%) – only Karakalpak;
2 (5,4%) – only Russian;
2 (5,4%) – Karakalpak and Kazakh languages;
2 (5,4%) – Karakalpak, Kazakh and Russian languages;
2 (5,4%) – Kazakh and Russian languages;
1 (2,7%) – Karakalpak, Kazakh and Uzbek languages;
1 (2,7%) – Kazakh and Uzbek languages;
1 (2,7%) – other languages;
4 (10,8%) – information is not shown.
“What language do you speak with adults?” results:
18 (48,6%) – only Kazakh;
5 (8,1%) – Kazakh and Russian languages;
3 (5,4%) – Karakalpak, Kazakh and Russian languages;
2 (5,4%) – Karakalpak and Kazakh languages;
2 (5,4%) – Karakalpak, Kazakh and Russian languages;
1 (2,7%) – only Karakalpak;
1 (2,7%) – Kazakh, Russian and Uzbek languages;
1 (2,7%) – only Russian;
6 (16,2%) – information is not shown.
“What language do you speak with the representatives of other nations?” results:
21 (56,8%) – only Kazakh;
4 (10,8%) – Kazakh and Russian languages;
2 (5,4%) – only Russian;
1 (2,7%) – Karakalpak and Kazakh languages;
1 (2,7%) – Karakalpak, Kazakh and Russian languages;
1 (2,7%) – Kazakh, Russian and Uzbek languages;
7 (18,9%) – information is not shown.
The results of the analysis of the language situation have shown that there are no problems arising from the "language factor" for the Karakalpak in Kazakhstan. Most Karakalpaks (70%) speak Kazakh fluently or most of them (83.3%) can have a talk in Kazakh. None of the respondents identified facts of violation of their rights on language basis. Karakalpak people who live in Kazakhstan are bilingual (95%), which means that they use both Kazakh (state language) and Russian (official language) languages.
Finally, the results of the analysis:
11 people (29,7%) – speak Kazakh, Karakalpak and Russian languages fluently;
11 people (29,7%) – can read in Kazakh, Karakalpak and Russian languages;
9 people (24,3%) – can write in Kazakh, Karakalpak and Russian languages;
13 people (35,1%) – can have a talk in Kazakh, Karakalpak and Russian languages;
11 people (29,7%) – can read books, magazines, newspapers and announcements in Kazakh;
12 people (32.4%) can listen and understand lectures, interviews, reports, TV and radio programs in the Kazakh language;
For 13 people (89.4%) concert and stage programs are understandable in the Kazakh language;
19 people (51.4%) answered that there is no need to interpret films in the Kazakh language in their native language.
All respondents consider themselves as a full member of their nation. Karakalpaks consider their identity factors with the values of their nationality in the first place (30 respondents of 37 (81.1%) adhere to Islam), and in the second place as a whole Kazakhstan citizen (96.4%).
Representatives of Kazakhtani Karakalpak diaspora say that there are no conflicts between Kazakhs and other ethnic groups living in the country. In the survey, 21 (50%) respondents answered that there is no conflict, 18 people (42.8%) did not answer, 2 people (4.7%) answered "I do not know", only one person (2, 3%) reported a conflict with Uighurs.
In general, it is not possible to consider separately a certain "model of Karakalpak behavior" in Kazakhstan, but the outcome of the study shows the following two characteristics of the ethnic group: first of them is the potential without conflicts, and the second is the high level of transparency for interethnic interaction. 89.4% of respondents expressed that marriage with representatives of other ethnic groups is possible, but actually mixed marriages were 44.8% of them.
Karakalpak people's craft
The union of the Karakalpak people was complicated and resulted from the integration of many tribes. From the ancient times they were semi-nomadic. They have been engaged in animal husbandry, irrigation and fishing since ancient times. They grew wheat, barley, rice, millet, garden fruit, especially grapes, every family had own garden. In the USSR, 90% of the fish in Uzbekistan were taken from Karakalpaks. However, because of the Aral Sea catastrophe fishing industry has suffered.
Fish is a favorite meal of Karakalpaks. There are many fish dishes on the Karakalpak table. For example, fried fish, fish stew, karma, dried fish and etc. Karakalpaks daily dish consisted of more dairy products, melons and pumpkins.
Handicraft is a traditional craft of Karakalpak people. Men engaged in carpentry, making saddles, jewelry, and their wives engaged in weaving, carpet weaving. (Masson 1953: 23). The workshop of craftsman was named as dukan and it was considered as holy place of the Turkic peoples. The master, who made the wooden parts of the yurta, was called yurta constructor. According to the understanding of the nation, they had holy defender Ibrahim Khalil (so-called first Yurta constructor). Master used to pray to holy defender before constructing house. Yurta constructors often constructed five, six, seven-panel yurts (Ethnography of Karakalpaks 1980: 156).
The Karakalpak jewelry art is characterized by the artistic peculiarities and performance of the technique. They are often made of silver, large sized, decorated with various jewelry. Some jewelry are similar to Kazakh ornaments (Ethnographic Essays 1969: 70). Only the older generation have samples of national clothes. The old-fashioned clothes of Karakalpaks were very fashionable, especially women's hats and covers were different. The remainder of old-fashioned Karakalpak clothes can be seen only in modern women's dresses.
The Karakalpak ethnos, as usual, is engaged in agriculture and animal husbandry, but also some people work in other specialties. We can see the following responses 37 respondents reporting such information:
12 people (32.4%) - unemployed;
7 people (16.2%) - the service industry;
6 people (18.9%) - in other industries;
3 people (8.1%) - worker;
3 people (8.1%) - students;
2 people (5.4%) - civil servants;
2 people (5.4%) - teachers;
1 person (2.7%) - seller;
1 person (2.7%) – no available data;
As you can see, the vast majority of Kazakhstani Karakalpaks are unemployed. This can be explained by the fact that most of the respondents are women.
To the questions at the end of the questionnaire "What else would you like to include in your answers? Do you have suggestions on how to teach at your school and also publish books in your native language?", they expressed a desire to celebrate their national holidays, to open many ethno-cultural centers, especially in Karaganda, to strengthen their relationship between the older generation and the younger generation and to educate young people about folk.
The results of the research can be summarized as follows:
References:
Aristov N.A. Notes on the ethnic composition of the Turkic tribes and nationalities and information on their population. - "The Living Antiquity", 1896. - T. III-IV, p.311.
Akhmedov B., Historical and geographical literature of Central Asia XVII-XVIII centuries, II. Descriptive Monuments, Tashkent, 1985.
Baskakov N.A. (ed.). The Karakalpak language. T.II. Phonetics and morphology. - M., 1952.
History of the Karakalpak ASSR. - M., FAN, 1986, p. 50-91
Mamedov N. Karakalpak Literature. - Baku, 2007.
Masson M.E. To the history of mining in the territory of Uzbekistan. - Tashkent: Uzbekgosizdat, 1953. - 231 p.
Nurmukhamedov M.K., Zhdanko T.A., Kamalov S.K. Karakalpaks, Tashkent: FAN, 1971. -120 p.
Oshanin L.V., Zezenkova V.Ya. Questions of ethnogenesis of the nations of Central Asia in the light of the data of anthropology. 1953.
Tenishev E. R. Turkic languages. (Series “World Languages”). - Bishkek, 1997.
Ethnographic essays of the Uzbek rural population. - Moscow: Nauka, 1969. - 284 p.
Ethnography of Karakalpaks. ХIX-beginning of XX century (research materials). - Tashkent: Fan, 1980. - 234.
Yarkho A.I. Anthropological type of Karakalpaks // Writings of the Khorezm expedition. M., 1952. T. 1. S. 585-609.
Vambеri H. Das Тцркенволк in seinem etlinologischen und ethnographischek Bezihungen – Leipzig, 1885. – s. 373, 374.
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Karakalpak folklore has been developing for centuries and is continuing from generation to generation. The legendary stories, fairy tales, proverbs and sayings, such as "Koblan", "Kyrkyz", "Alpamys", "Er Zywar", "Kurbanbek" and lyric-epic poems "Shyar" are original and bright examples of Karakalpak literature. In the XVIII - XIX centuries such poets as Zhien Zhyrau, Kunaghy and Ajinyiyaz were known. The Karakalpak classical literature was formed by the freelance poet Berdak.
In all its development stages Karakalpak literature combined Turkic and Eastern literature. Karakalpak literature has been developing since the 20’s of the 20th century. In the Soviet period, new literary forms had been appeared, and new principles of processing the artistic truth have been developed. There was more interest in poetry than prose. Stories genre and scenic compositions started its development only from the 30’s. What about the novel genre, it started to develop since the 50's.
Karakalpak literature from the XX century to the present day was presented by A.Musaev, A.Dabylov, K.Auezov, S.Majitov, N.Davkarayev, A. Begimov, Zh. Aimurzaev, K.Sultanov, I.Yusupov, M. Nurmukhamedov, S. Saliev, T.Kabulov. The most famous writer of modern Karakalpak literature is the author of the novel-epopee "The Story about Karakalpakstan" T.Kaipbergenov.
We asked 42 representatives of Karakalpak diaspora during the survey. The question was: “Do you know any types of folklore (fairytales, myths, historic novels) in your mother tongue? Which?”. The answers were: «no» - 18 people (42,8%); «yes» - 6 people (14,2%); «My grandma used to tell me in my childhood, but now I don’t remember» - 2 people (4,7%); «Alpamys, Edige» - 1 person (2,3%); «Edige, Kobylandy, Laili-Mazhnun» - 1 person (2,3%); «I don’t know» - 1 person (2,3%); «Karakalpak girls» novel - 1 person (2,3%) and no information about answers of 12 people.
The majority of representatives of Karakalpak diaspora (42,8%) don’t know any types of national folklore. It can be caused by many factors. The major reason, as we think, is connected with the profession and the working environment of the representatives of the Karakalpak diaspora. That’s because they lived in the environment which was far from education, science and literature.
Statistical analysis of socio-linguistic situation of Karakalpak (results of the survey)
Survey, which was prepared to investigate socio-linguistic situation of Karakalpak nation, was conducted by students and master students of Turkology department of L.N.Gumilyov Eurasian National University and M.Kh.Dulati Taraz state university. Kazakh and German scientists from the international project "Post-Soviet Kazakh Language and Culture of Turkic Peoples" organized field expeditions to all regions of Kazakhstan from March 2014 to May 2016, including students and undergraduates of these educational institutions.
Field linguistic researches gave an opportunity to gather very rare materials about Turkic languages in Kazakhstan. Audio and video recordings were documented, followed by individual transcription of each fragment of oral speech. After the end of the interview, the metadata questionnaire was filled out. Currently, 2828 Karakalpak diaspora representatives are officially registered in Kazakhstan, 42 of them responded to survey questions.
According to the results of survey, which was conducted in the framework of international project, most of the Karakalpak families have no idea when and how their ancestors settled the Kazakh land. One of the survey questions was: “When did you move?”. 30 out of 42 participants didn’t give an exact answer (71,4%), reason “returning to the motherland”- 6 of them (14,2%), “for job” – 3 (7,1 %), “I don’t know” – 3 (7,1%), “related to health” – 1 (2,3%), no information about answers – 28 (66,6%). To the question “Have you been deported to Kazakhstan?” 24 out of 37 people answered “no” (64,9%), 1 person answered “yes” (2,7%), 12 people didn’t provide an answer (32,4%). The answers show that the Karakalpaks were not forced to immigrate, and among them there are people who consider Kazakh land as their ancient mother land. This is certainly a normal phenomenon among the people who come from a common history.
After the independence of Kazakhstan, the ethno-demographic situation in the country has changed dramatically. Migration from Kazakhstan to Russia and European countries led to the reduction of the population of country by 9.1%. During the years of independence, the vast majority of ethnic groups in Kazakhstan dropped sharply. Vice versa, representatives of the Karakalpak diaspora demonstrated upward trend from 1989 to 2006. This growth was mainly characterized by the factor of Karakalpak’s migration.
In the framework of this project, the meetings and surveys with the representatives of Karakalpak nation were conducted with the help of ethno-cultural centers. All interviewed respondents showed the need for national cognition, the ability to practice religion and to preserve national traditions and dishes. The methods which were used during the study: interview, survey and analyzing the survey.
Ethnic classification: 9 out of 36 Karakalpak respondents (25%) were male, 27 (75%) were women.
Ethnic cognition: according to the identity card, most of the 33 Karakalpak people - 30 people (90.9%) are shown as Karakalpaks, 2 (5.5%) are Kazakh and 1 (2.7%) – without information. According to national cognition, 30 (81.1%) of 37 Karakalpaks identify themselves as karakalpaks, 5 (13.5%) as Kazakhs and 1 (2.7%) as Uzbek, 1 (2, 7%) - no data.
Father's nationality: 30 people (81.1%) - Karakalpak; 5 (13.5%) - Karachay; 2 (5.4%) - no data. According to the survey, the national composition by the father’s side of the Karakalpaks is made up of two ethnic groups, with a relatively small proportion of the nation of Karachay.
And in the mother’s roots of Karakalpaks we see only three ethnic groups: 24 people (64.9%) - Karakalpak; 6 people (16.2%) are Kazakh, 6 (16.2%) are Uzbek.
Thus, in mixed marriages between the Karakalpak ethnos, the father is the dominant element, so all the information is given by the father. In ethnicity, regardless of nationality, the father is given priority, and the nationality of the child in the family is determined by the nationality of his father. In Karakalpak families, as well as in other Islamic-speaking Turkic families, the reputation of the father is very high. However, in spite of this, mixed marriages with other nationalities can take place, such as with Karakalpak men and Karakalpak girls. But in many cases Karakalpaks are married to Kazakhs. In the Karakalpak family of Kazakhstan, mixed marriages are predominant and there is no limitation for creating mixed marriages, except for families with Slavs (8.3%), Koreans (5.5%) and Turkmen (2.7%). Also, the Karakalpaks do not marry their own ru like the Kazakhs.
The national proportion of the mixed marriages of Karakalpaks is as follows:
25 people (67,6%) with Kazakh;
2 people (5,4%) with Uzbeks;
1 person (2,7%) with Karakalpak,
9 people – without information.
In the mixed families, defining of nationality of baby is as follows:
16 (43.2%) children are ethnic Kazakhs,
8 (21.6%) children are described as Karakalpak nationality,
2 (5.4%) - the child's nationality is written as Uzbek,
11 (29.7%) - the nationality of the child is not specified.
The results of the analysis show that the majority of Karakalpak representatives who participated in the survey are women and they live with Kazakh men and represent their children’s nationality as Kazakh. Consequently, the Kazakhstani Karakalpak diaspora has identified a factor of local self-sufficiency and assimilation.
Respondents, both large and middle-aged respondents, know their native language and are fluent in Karakalpak. Representatives of all ages of Karakalpak are able to understand the Kazakh language.
The results of the survey on question “What language do you speak with the pre-school children in your family?”:
12 (32,4%) – only Kazakh;
7 (19,4%) – only Karakalpak;
3 (8,5%) – Karakalpak and Russian languages;
3 (8,5%) – Karakalpak and Kazakh languages;
2 (5,4%) – Karakalpak, Kazakh and Russian languages;
2 (5,4%) – Kazakh and Russian languages;
1 (2,7%) – Kazakh and Uzbek languages;
1 (2,7%) – only Russian;
1 (2,7%) – other language;
5 (13,5%) – information is not shown.
The results of the survey on question “What language do you speak with the school-aged children in your family?”:
15 (40,5%) – only Kazakh;
7 (18,9%) – only Karakalpak;
2 (5,4%) – only Russian;
2 (5,4%) – Karakalpak and Kazakh languages;
2 (5,4%) – Karakalpak, Kazakh and Russian languages;
2 (5,4%) – Kazakh and Russian languages;
1 (2,7%) – Karakalpak, Kazakh and Uzbek languages;
1 (2,7%) – Kazakh and Uzbek languages;
1 (2,7%) – other languages;
4 (10,8%) – information is not shown.
“What language do you speak with adults?” results:
18 (48,6%) – only Kazakh;
5 (8,1%) – Kazakh and Russian languages;
3 (5,4%) – Karakalpak, Kazakh and Russian languages;
2 (5,4%) – Karakalpak and Kazakh languages;
2 (5,4%) – Karakalpak, Kazakh and Russian languages;
1 (2,7%) – only Karakalpak;
1 (2,7%) – Kazakh, Russian and Uzbek languages;
1 (2,7%) – only Russian;
6 (16,2%) – information is not shown.
“What language do you speak with the representatives of other nations?” results:
21 (56,8%) – only Kazakh;
4 (10,8%) – Kazakh and Russian languages;
2 (5,4%) – only Russian;
1 (2,7%) – Karakalpak and Kazakh languages;
1 (2,7%) – Karakalpak, Kazakh and Russian languages;
1 (2,7%) – Kazakh, Russian and Uzbek languages;
7 (18,9%) – information is not shown.
The results of the analysis of the language situation have shown that there are no problems arising from the "language factor" for the Karakalpak in Kazakhstan. Most Karakalpaks (70%) speak Kazakh fluently or most of them (83.3%) can have a talk in Kazakh. None of the respondents identified facts of violation of their rights on language basis. Karakalpak people who live in Kazakhstan are bilingual (95%), which means that they use both Kazakh (state language) and Russian (official language) languages.
Finally, the results of the analysis:
11 people (29,7%) – speak Kazakh, Karakalpak and Russian languages fluently;
11 people (29,7%) – can read in Kazakh, Karakalpak and Russian languages;
9 people (24,3%) – can write in Kazakh, Karakalpak and Russian languages;
13 people (35,1%) – can have a talk in Kazakh, Karakalpak and Russian languages;
11 people (29,7%) – can read books, magazines, newspapers and announcements in Kazakh;
12 people (32.4%) can listen and understand lectures, interviews, reports, TV and radio programs in the Kazakh language;
For 13 people (89.4%) concert and stage programs are understandable in the Kazakh language;
19 people (51.4%) answered that there is no need to interpret films in the Kazakh language in their native language.
All respondents consider themselves as a full member of their nation. Karakalpaks consider their identity factors with the values of their nationality in the first place (30 respondents of 37 (81.1%) adhere to Islam), and in the second place as a whole Kazakhstan citizen (96.4%).
Representatives of Kazakhtani Karakalpak diaspora say that there are no conflicts between Kazakhs and other ethnic groups living in the country. In the survey, 21 (50%) respondents answered that there is no conflict, 18 people (42.8%) did not answer, 2 people (4.7%) answered "I do not know", only one person (2, 3%) reported a conflict with Uighurs.
In general, it is not possible to consider separately a certain "model of Karakalpak behavior" in Kazakhstan, but the outcome of the study shows the following two characteristics of the ethnic group: first of them is the potential without conflicts, and the second is the high level of transparency for interethnic interaction. 89.4% of respondents expressed that marriage with representatives of other ethnic groups is possible, but actually mixed marriages were 44.8% of them.
Karakalpak people's craft
The union of the Karakalpak people was complicated and resulted from the integration of many tribes. From the ancient times they were semi-nomadic. They have been engaged in animal husbandry, irrigation and fishing since ancient times. They grew wheat, barley, rice, millet, garden fruit, especially grapes, every family had own garden. In the USSR, 90% of the fish in Uzbekistan were taken from Karakalpaks. However, because of the Aral Sea catastrophe fishing industry has suffered.
Fish is a favorite meal of Karakalpaks. There are many fish dishes on the Karakalpak table. For example, fried fish, fish stew, karma, dried fish and etc. Karakalpaks daily dish consisted of more dairy products, melons and pumpkins.
Handicraft is a traditional craft of Karakalpak people. Men engaged in carpentry, making saddles, jewelry, and their wives engaged in weaving, carpet weaving. (Masson 1953: 23). The workshop of craftsman was named as dukan and it was considered as holy place of the Turkic peoples. The master, who made the wooden parts of the yurta, was called yurta constructor. According to the understanding of the nation, they had holy defender Ibrahim Khalil (so-called first Yurta constructor). Master used to pray to holy defender before constructing house. Yurta constructors often constructed five, six, seven-panel yurts (Ethnography of Karakalpaks 1980: 156).
The Karakalpak jewelry art is characterized by the artistic peculiarities and performance of the technique. They are often made of silver, large sized, decorated with various jewelry. Some jewelry are similar to Kazakh ornaments (Ethnographic Essays 1969: 70). Only the older generation have samples of national clothes. The old-fashioned clothes of Karakalpaks were very fashionable, especially women's hats and covers were different. The remainder of old-fashioned Karakalpak clothes can be seen only in modern women's dresses.
The Karakalpak ethnos, as usual, is engaged in agriculture and animal husbandry, but also some people work in other specialties. We can see the following responses 37 respondents reporting such information:
12 people (32.4%) - unemployed;
7 people (16.2%) - the service industry;
6 people (18.9%) - in other industries;
3 people (8.1%) - worker;
3 people (8.1%) - students;
2 people (5.4%) - civil servants;
2 people (5.4%) - teachers;
1 person (2.7%) - seller;
1 person (2.7%) – no available data;
As you can see, the vast majority of Kazakhstani Karakalpaks are unemployed. This can be explained by the fact that most of the respondents are women.
To the questions at the end of the questionnaire "What else would you like to include in your answers? Do you have suggestions on how to teach at your school and also publish books in your native language?", they expressed a desire to celebrate their national holidays, to open many ethno-cultural centers, especially in Karaganda, to strengthen their relationship between the older generation and the younger generation and to educate young people about folk.
The results of the research can be summarized as follows:
- Socio-political, economic and linguistic interaction between Karakalpaks and Kazakhs began early;
- Many scientists consider Karakalpaks to be one or very close to Kazakh and Nogai ethnic groups, their history, language, religion, culture, anthropology;
- Representatives of the Karakalpak diaspora in Kazakhstan live in Mangistau, South Kazakhstan and Zhambyl region. About fifty percent of them were born in Karakalpakstan;
- The number of the Karakalpak diaspora in Kazakhstan has increased six-fold between 1970 and 2009. Between 1989 and 2006 there were many immigrants coming to the Kazakh land for various reasons;
- - Karakalpak public associations have been functioning in Kazakhstan since 2001;
- The Karakalpak traditions are closely related to local Kazakhs, so the Kazakhstani Karakalpaks keep their national traditions and continue to do some of their features;
- The Karakalpak language is the state language of the Republic of Karakalpakstan, the exogenous language of the Kazakhstani Karakalpaks. The representatives of diaspora are fluent in the Kazakh language, which is the state language;
- Karakalpaks in Kazakhstan have no restrictions on mixed marriages, and their marriage with Kazakhs is commonplace. They live without any interethnic conflict.
References:
Aristov N.A. Notes on the ethnic composition of the Turkic tribes and nationalities and information on their population. - "The Living Antiquity", 1896. - T. III-IV, p.311.
Akhmedov B., Historical and geographical literature of Central Asia XVII-XVIII centuries, II. Descriptive Monuments, Tashkent, 1985.
Baskakov N.A. (ed.). The Karakalpak language. T.II. Phonetics and morphology. - M., 1952.
History of the Karakalpak ASSR. - M., FAN, 1986, p. 50-91
Mamedov N. Karakalpak Literature. - Baku, 2007.
Masson M.E. To the history of mining in the territory of Uzbekistan. - Tashkent: Uzbekgosizdat, 1953. - 231 p.
Nurmukhamedov M.K., Zhdanko T.A., Kamalov S.K. Karakalpaks, Tashkent: FAN, 1971. -120 p.
Oshanin L.V., Zezenkova V.Ya. Questions of ethnogenesis of the nations of Central Asia in the light of the data of anthropology. 1953.
Tenishev E. R. Turkic languages. (Series “World Languages”). - Bishkek, 1997.
Ethnographic essays of the Uzbek rural population. - Moscow: Nauka, 1969. - 284 p.
Ethnography of Karakalpaks. ХIX-beginning of XX century (research materials). - Tashkent: Fan, 1980. - 234.
Yarkho A.I. Anthropological type of Karakalpaks // Writings of the Khorezm expedition. M., 1952. T. 1. S. 585-609.
Vambеri H. Das Тцркенволк in seinem etlinologischen und ethnographischek Bezihungen – Leipzig, 1885. – s. 373, 374.
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A.A. Zhalmyrza