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- Kyrgyz Nomadic Customs and the Impact of Re-Islamization after Independence
- 1 All the family pictures are the courtesy o f my father Mamatkerim Kochiimkulov and Elmira Kuchumkulova.
- )KaHJioo T yhayk K ok
- Eyn ducepm aifwmdbi MapuyM noij amcm KoHKopdaudun otccma A6dbiK.epuM aKejuduH otcapKbm 3Jiecme daebimmauMbiH.
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©Copyright 2007 Elmira M. Kuchumkulova Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Kyrgyz Nomadic Customs and the Impact of Re-Islamization after Independence Elmira M. Kuchumkulova A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2007
Program Authorized to Offer Degree: Near and Middle Eastern Studies Group Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
UMI Number: 3252871 Copyright 2007 by Kuchumkulova, Elmira M. All rights reserved. INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. ® UMI UMI Microform 3252871 Copyright 2007 by ProQuest Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, Ml 48106-1346 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. University of Washington Graduate School This is to certify that I have examined this copy o f a doctoral dissertation by Elmira M. Kuchumkulova and found that it is complete and satisfactory in all respects, and that any and all revisions required by the final examining committee have been made. Chair of the Supervisory Committee: Stevan Harrell Reading Committee: Stevan Harrell
Daniel Warngh Ilse D. Cirtautas Date:
Selim Kuru Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. In presenting this dissertation in partial fulfillment of the requirements for the doctoral degree at the University of Washington, I agree that the Library shall make its copies freely available for inspection. I further agree that extensive copying of the dissertation is allowable only for scholarly purposes, consistent with “fair use” as prescribed in the U.S. Copyright Law. Requests for copying or reproducing of this dissertation may be referred to Proquest Information and Learning, 300 North Zeeb Road, Ann Arbor, MI 48106-1346, 1- 800-521-06600 to whom the author has granted “the right to reproduce and sell (a) copies of the manuscript in microform and/or (b) printed copies of the manuscript made from microform.” Signature. Date. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. University of Washington Abstract Kyrgyz Nomadic Customs and the Impact of Re-Islamization after Independence Elmira M. Kuchumkulova Chair of the Supervisory Committee: Professor Stevan Harrell Department of Anthropology This dissertation deals with three major issues: Kyrgyz nomadic customs, Islamic revival, and the emergence of a new national ideology, Tengirchilik. These three factors have current significance in post-Soviet Kyrgyz society and in the development of Kyrgyz national identity. The socio-cultural legacy of nomadic life and the worldview of
ideas and practices, which come from outside. In the past, the nomadic Kazakhs and Kyrgyz easily adopted Sufism, especially the veneration of Sufi saints, because its idea of “saint worship” was similar to their native religious concept of “ancestor cult.” Today, unlike Sufism, which was tolerant of people’s traditional religious beliefs and practices, foreign and underground Islamic fundamentalist groups in Kyrgyzstan, such as Hizb-ut Tahrir al-Islamiyya (Party of Islamic Liberation), are becoming intolerant towards many Kyrgyz customs and religious practices, and condemn them as bid’ah, idolatrous innovations. In Kyrgyzstan, the clash between “normative Islam” and “local Islam” is most evident in traditional religious practices and customs, such as funerals. Traditional funeral rituals among the Kyrgyz and Kazakhs form an institutionalized custom, which is deeply connected with the socio-economic necessities of nomadic life, and that they were able to survive by incorporating some Islamic practices. However, the core native customs and rituals continue to play a significant role in Kazakh and Kyrgyz societies. In response to the competing Islamic and Christian religious activities in their countries, native Kazakh and Kyrgyz intellectuals are trying to revive the ancient, but living worldview of Tengirchilik, which comes from the Old Turkic word Tdngri (Sky/God). To replace the commonly accepted term “shamanism,” which focuses on the figure of the Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
shaman, native intellectuals coined a new term, Tengirchilik, by systematizing all the native religious beliefs and practices shared by Turkic peoples. The advocates of Tengirchilik believe that this ancient worldview offers much more sophisticated views about life and the world than other world religions such as Islam and Christianity. Tengirchilik might find universal support in the future, especially among international environmental organizations, for it treats Nature as God and puts it above everything. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
TABLE OF CONTENTS Page
List of Figures.......................................................................................................................... iii List of Tables........................................................................................................................... iv Transliteration Guide................................................................................................................v Introduction: Theory and Methodology...................................................................................1 Chapter I: “Fieldwork” in The Native “Field” .......................................................................7 The Term “Fieldwork” .........................................................................................11 My Personal, Family, and Academic Backgrounds...........................................13 Ethnographic Research Experience in my Home Town Ki'zil-Jar................... 38 Chapter II: The Town o f Kizil-Jar: The Main “Research Site” .......................................... 53 Ethnic and Tribal Composition........................................................................... 53 Short History of the Town...................................................................................55 The Uch-Korgon Bazaar and Bridge..................................................................68 Cotton Monoculture during the Soviet Period...................................................76 Schools.................................................................................................................. 83 Medical Care........................................................................................................ 84 Chapter III: Dynamics of Identity Formation among the Kyrgyz and Uzbeks: Legacies of Nomadic-Sedentary Differences...................................................87 Introduction........................................................................................................ 87 Nomadic-Sedentary Interaction in Eurasia...................................................... 89 The “Nomadic Factor” in Kyrgyz Identity....................................................... 93 Uzbeks in the Eyes of the Kyrgyz:................................................................... 99 a) The “Naive” Kyrgyz and the “Cunning” Uzbeks...........................107 b) Food and Hospitality among the Uzbeks and Kyrgyz................... 109 c) Kyrgyz Tribal Identity vs. Uzbek Regional Identity.......................117 d) Women in Kyrgyz and Uzbek Societies..........................................120 Conclusion.........................................................................................................124 Chapter IV: Islamization and Re-Islamization of Central Asia........................................129 Sufism: Ancestor and Saint Veneration in Central Asian Culture.............. 140 Islam in the Soviet Period.............................................................................. 158 Re-Islamization in Post-Soviet Kyrgyzstan.................................................. 167 “Hizb-ut-Tahrir al-Islamiyya” (Islamic Liberation Party)...........................177 The Story of My Paternal Uncle Mirzakal (from a momun man to a fanatic Muslim)........................................................................................ 184 i Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Conclusion 189
Chapter V: Kyrgyz Funeral Rites: “Islamic In Form, ‘Pagan’ In Content?” .................. 190 Introduction.......................................................................................................190 Kereez, Words of Testament........................................................................... 198 Uguzuu and Kabar aytuu, (Telling/Breaking and Sending the Bad News to Family Members, Kinsmen and Others)........................... 205 Funeral Protocol among the Kyrgyz............................................................... 214
Significance of K oshok.................................................................................. 233 Deceased and the boz iiy, the yurt.................................................................. 243 Horse Sacrifice and Quranic Recitations....................................................... 249 Sacrifice Dilemma: To Whom is the Animal Sacrificed?.............................258 Significance of Ash, Memorial F east............................................................ 263 The Concept of Generosity in Kyrgyz Nomadic Society and in Their Heroic Epics.................................................................. 266 Sook koyuu, Burial............................................................................................283 Kyrgyz Cemeteries and Funerary Monuments.............................................. 289 Conclusion........................................................................................................ 290 Chapter VI: Kyrgyz National Ideology: Tengirchilik....................................................... 292 Introduction..................................................................................................... 292 National Ideology and Native Intellectuals...................................................295 The Ancient Turkic Worldview of Tengirchilik (Tengrianity)................... 301
How is Tengirchilik V iew ed?....................................................................... 337 Conclusion...................................................................................................... 342 Summary................................................................................................................................348 Glossary.................................................................................................................................359 Bibliography.......................................................................................................................... 366 Appendix: A. Proverbs and Sayings Used in the Dissertation...................................... 396 B. Kyrgyz Traditional Koshok which My Mother Suusar Sang When Her Father, Suyiinali Died in 2000.............................................. 401 C. Tradition of Serving 12 Jiliks, Parts of a Sheep to Guests According to Their Age and Gender....................................................... 402 ii Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. LIST OF FIGURES1 Figure Number Page 1.
My mother and 1 ,1976................................................................................................ 16 2.
My paternal great grandparents Kochumkul and Rapia, my mother Suusar and me, 1975............................................................................... 17 3. My paternal grandfather Kochkorbay and grandmother Kumu, 1996.................... 18 4. My grandmother (first from left), mother (middle), aunts, cousins, and me (second from right), Ispi jayloo, 1977...................................................................... 19 5.
My uncles and aunts playing koz tangmay (Blind Man’s Buff), Ispi, 1970s..........20 6.
Kyrgyz herders in the Ispi jayloo, 1970s.................................................................. 21 7.
Figure 7: My paternal uncles Mirza and Mi'rzakal, ispi, 1970s.............................. 22 8.
A scene from a kirkim, shearing sheep’s wool, Ispi, 1970s..................................... 23 9.
My father Mamatkerim playing komuz, Ispi', 1970s................................................ 24 10.
My paternal grandfather Kochkorbay, great uncles Anarbay and Anarkul, with their wives behind them.................................................................................... 25 11. Map of the Ferghana Valley; Source: UNEP............................................................ 57 12. Map of Kyrgyzstan; Source: Perry-Castaneda Library Map Collection.................58 13. My paternal uncle Oros skinning a sheep, Ispi, 2005.............................................112 14. My paternal uncle Kojomkul skinning a sheep, Ispi, 2003.................................... 112 15. My grandmother Kumu in her mourning clothes at my grandfather’s kirki, fortieth day memorial feast, Ki'zil-Jar, 2003.......................................................... 219 16.
My uncles at my grandfather’s kirki, fortieth day memorial feast, Kizil-Jar, 2003............................................................................... 220 17. My female relatives at my grandfather’s kirki........................................................221 18. Ancient symbols representing a three dimensional relationship between Sky, Man, and Earth; Source: Ch. Omuraliev, Tengirchilik, p. 26...................... 307 19.
The Dao hieroglyphs; Source: Ch. Omuraliev, Tengirchilik, p. 58...................... 309 1 All the family pictures are the courtesy o f my father Mamatkerim Kochiimkulov and Elmira Kuchumkulova. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. LIST OF TABLES Table Number Page 1.
Statistical Information about Ki'zi'l-Jar......................................................................55 iv Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. TRANSLITERATION GUIDE Kyrgyz Letters )K > k y y 0 e
LI ti H H H it
H III in
H i Transliteration J j U ii
O o 11
I i Y y
ng Sh sh
Ch ch Kyrgyz spelling )KaHJioo T yhayk K ok Blcnw
B h jihm Bo3
YH M hh ; BnniKeK Eyn Transliteration Jayloo Tiindtik Kok Ispi
Bilim Boz iiy
Ming Bishkek
Chiiy v Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ACKNOWLEDGEMENTS The first person to whom I should be grateful is Professor Ilse Cirtautas, who, by establishing an exchange program between the University of Washington and the University of Humanities in Bishkek, Kyrgyzstan, made it possible for me to come to the United States to study. I would like to express my deep appreciation to her kind hospitality and help during my stay in Seattle and for her academic guidance throughout my studies at the University of Washington. I am equally grateful to the other members of my supervisory Committee— professors Daniel Waugh (History), Stevan Harrell (Anthropology), and Selim Kura (Near Eastern Languages and Civilization)—for their valuable academic guidance and encouragement during the process of writing my dissertation. I especially thank Professor Waugh for serving as the chair of my supervisory committee until his retirement in summer 2006.1 very much appreciate all the genuine support and valuable advice he gave me to help me achieve my academic goals. In the same way, I am greatly indebted to Prof. Stevan Harrell, who, despite his very busy academic schedule, happily agreed to serve as the Chair of my Ph.D. Committee in place of Professor Waugh. I very much benefited from his rich academic expertise and personal experience in the field of Cultural Anthropology. I am very thankful to Professor Jere Bacharach (Univ. of Washington) for strongly encouraging me to apply for the Ph.D. Program after I received my MA and supporting my academic goals. I am also most grateful to my two Kyrgyz professors Sulayman Kayi'pov (Folklore) and Kadirali Konkobayev (Turkology) in Bishkek for believing in me and selecting me for the exchange program to represent Kyrgyz culture in America. These professors very much inspired their young Kyrgyz students, especially girls including myself, to achieve in academics as well as in personal life. Sulayman agay played an important role in developing my interest in Kyrgyz oral tradition. My dissertation work could not have been accomplished without the continuous financial support that I received from the Department of Near Eastern Languages and vi Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Civilization, the Graduate School of the University of Washington, and the Open Society Institute, Soros Foundation. My sincere gratitude goes to Mrs. Jean Rogers, Coordinator of the Interdisciplinary Ph.D Program in Near and Middle Eastern Studies. She was very helpful to get me the necessary funding from the Graduate School and graduate from the Program successfully. I wish to thank all my relatives and townsmen in KIzi'1-Jar for sharing their personal views and valuable knowledge openly with me on Kyrgyz nomadic culture and customs. I am especially grateful to my paternal grandparents for raising me in the mountains of southern Kyrgyzstan and thus instilling in me the wisdom and values of Kyrgyz nomadic life and culture. I also thank my parents and siblings for their numerous letters in which they showed great moral support especially during the first two years of my stay and study in America. I am also very grateful to my mother-in-law and sister-in-law who were of tremendous help in taking care of my first son, Erbol, who was born during my fieldwork in Kizil-Jar. They treated me as their own daughter and sister and I appreciate the hard work, patience and unconditional love that they provided for Erbol. I want to thank the late Kyrgyz writer and poet Esengul Ibrayev for sharing his rich personal memoirs and knowledge on Kyrgyz oral tradition and funeral customs. May he rest in peace. My husband and I are very grateful to Sabirdin bayke in Kochkor and Erkin bayke in the Song-Kol jayloo for their kind and generous hospitality that they showed to us during our visit. Very special thanks also go to Dastan Sarigulov and Choyun Omuraliev for sharing their unique ideas, insights, and research findings on the ancient but living Turkic worldview of Tengirchilik and thus enriching my knowledge. I am fortunate to have a good friend and classmate like Kaliya Kulalieva in Bishkek who wrote many letters of moral support during my first years of study in Seattle.
vii Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. I feel lucky to have American students and friends in Seattle: Andrea Bufort, Stefan Kamola, Jonathan North Washington, and Shoshana Billik who were very generous with their time to proofread my dissertation chapters, give feedback, and polish my English. I want to single out my student Stefan Kamola, who knows Kyrgyz very well, for helping me to translate all the pieces of Kyrgyz oral poetry, proverbs, and sayings in the dissertation into English. Also, I thank my Central Asian friends in Seattle: Jipar Diiyshembieva, Dilbar Akhmedova, BakhTtjan Nurjanov, and Nurgul Nurjanova for their long lasting friendship and moral support. Finally, I am deeply indebted to my husband Sovetali Aitkul uulu for standing by me from the beginning to the end and showing tremendous moral support and love. I cannot leave out my two lovely kuluns (“foals”—Kyrgyz term of endearment) Erbol and Baitur. Even though it was very difficult to finish my Ph.D. with two small children, looking back, I have no regrets for they filled my heart with love and great joy that gave me the energy to go forward. viii Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. DEDICATION Eyn ducepm aifwmdbi MapuyM noij amcm KoHKopdaudun otccma A6dbiK.epuM aKejuduH otcapKbm 3Jiecme daebimmauMbiH. I dedicate this dissertation to the spirits o f my late pa tern a l grandfather Kochkorbay and my patern al uncle Abdikerim. ix Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Download 2.95 Mb. Do'stlaringiz bilan baham: 
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