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6
polity and without wealth could have been called Kazakh. In other words, being Kazakh was a social phenomenon rather than an ethnic or genealogical one. (Sultanov T. I., 2003, p. 51) Later on, however, lineage does become one of the most important markers of Kazakh identity, in particular in the late 19th- and early 20th century as it will be discussed below.
This account fits a classic definition of nation, offered by Smith: it is “a named human population sharing a historic territory, common myths and historical memories, a mass, public culture, a common economy and common legal rights and duties for all members.” (Smith A. D., 1995, p. 14) The Kazakh khanate defined the territory which was fluid9 but nonetheless certain and covered most, if not all, of modern Kazakhstan thanks to a developed network of the Kazakh nomadic migration patterns that covered huge distances. The myths and historical memories were already shared by the nomads thanks to age long nomadic traditions and way of life, oral music and poetic culture in particular. The latter, in fact, was essentially the medium for developing, sustaining and transmitting collective memories of the Kazakh nomads through time,10 establishing a semblance of “mass and public culture”. Common economy was defined by nomadism and legal system was refined from the tribal legacy of the steppe by the Kazakh khanate. Qasym khan, for example, is believed to have developed a set of laws in the early 16th
9 Due to the nature of nomadic life
10 One of the most notable Kazakh traditions is aitys, a music and singing competition between two artists who compose songs and perform them in one continuous exchange of arguments on a particular topic, usually while playing on the traditional Kazakh lute-like instrument dombra. It is very much like a rap competition of the modern age with more of music and melody involved. (Author’s observation)
Object Description
| Title | Market reforms, foreign direct investment and national identity: Non-national identity of Kazakhstan |
| Author | Zhanalin, Azamat |
| Author email | janalin_a@yahoo.com; zhanalin@gmail.com |
| Degree | Doctor of Philosophy |
| Document type | Dissertation |
| Degree program | International Relations |
| School | College of Letters, Arts and Sciences |
| Date defended/completed | 2011-03-22 |
| Date submitted | 2011 |
| Restricted until | Unrestricted |
| Date published | 2011-04-29 |
| Advisor (committee chair) | English, Robert |
| Advisor (committee member) |
James, Patrick Rorlich, Azade-Ayse |
| Abstract | The present study offers an analysis of the concept of non-national identity in application to the Republic of Kazakhstan as the most likely case. The primary hypothesis is that newly independent states, which are undergoing a rapid transition to market economy and actively pursue integration in the world economy and foreign direct investment, will experience fragmentation of their national identity, defined as non-national identity.; Three sites in Kazakhstan, Almaty, Astana and Aktau, were chosen for the study as representative of the market reforms in the republic as well as the best examples of the country’s pursuit of foreign direct investment and integration into the global economy. The data collected indicates that while Kazakhstan does demonstrate fragmentation of its national identity, it is not necessarily caused by the market reforms and the participation in the global trade. Alternative causal variables such as the Soviet and Russian colonial legacy, intra-ethnic cleavages among the Kazakhs and the prevalence of multi-vector foreign policy were found to contribute to the development of non-national identity of Kazakhstan. The study’s results also suggest that in the last few years, Kazakh identity is experiencing a rather strong revival as well, which may yet counteract the existing factors leading to the emergence of the non-national identity of Kazakhstan. |
| Keyword | identity; nationalism; Kazakhstan; market reforms; globalization; foreign direct investment; national identity; countries in transition; foreign policy; culture; former Soviet Union; Central Asia; patronage networks; energy; oil; post-colonial legacy; nation-state |
| Geographic subject (city or populated place) | Almaty; Astana; Aktau |
| Geographic subject (country) | Kazakhstan |
| Coverage date | 1970/2010 |
| Language | English |
| Part of collection | University of Southern California dissertations and theses |
| Publisher (of the original version) | University of Southern California |
| Place of publication (of the original version) | Los Angeles, California |
| Publisher (of the digital version) | University of Southern California. Libraries |
| Provenance | Electronically uploaded by the author |
| Type | texts |
| Legacy record ID | usctheses-m3812 |
| Contributing entity | University of Southern California |
| Rights | Zhanalin, Azamat |
| Repository name | Libraries, University of Southern California |
| Repository address | Los Angeles, California |
| Repository email | cisadmin@lib.usc.edu |
| Filename | etd-Zhanalin-4506 |
| Archival file | uscthesesreloadpub_Volume51/etd-Zhanalin-4506.pdf |
Description
| Title | Page 12 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 6 polity and without wealth could have been called Kazakh. In other words, being Kazakh was a social phenomenon rather than an ethnic or genealogical one. (Sultanov T. I., 2003, p. 51) Later on, however, lineage does become one of the most important markers of Kazakh identity, in particular in the late 19th- and early 20th century as it will be discussed below. This account fits a classic definition of nation, offered by Smith: it is “a named human population sharing a historic territory, common myths and historical memories, a mass, public culture, a common economy and common legal rights and duties for all members.” (Smith A. D., 1995, p. 14) The Kazakh khanate defined the territory which was fluid9 but nonetheless certain and covered most, if not all, of modern Kazakhstan thanks to a developed network of the Kazakh nomadic migration patterns that covered huge distances. The myths and historical memories were already shared by the nomads thanks to age long nomadic traditions and way of life, oral music and poetic culture in particular. The latter, in fact, was essentially the medium for developing, sustaining and transmitting collective memories of the Kazakh nomads through time,10 establishing a semblance of “mass and public culture”. Common economy was defined by nomadism and legal system was refined from the tribal legacy of the steppe by the Kazakh khanate. Qasym khan, for example, is believed to have developed a set of laws in the early 16th 9 Due to the nature of nomadic life 10 One of the most notable Kazakh traditions is aitys, a music and singing competition between two artists who compose songs and perform them in one continuous exchange of arguments on a particular topic, usually while playing on the traditional Kazakh lute-like instrument dombra. It is very much like a rap competition of the modern age with more of music and melody involved. (Author’s observation) |
