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22
while very similar in many respects to that of the Kazakhs, still evoked a strong sense of otherness among the Kazakhs, reinforcing the latter’s distinctiveness. In the late 19th- and early 20th century, this phenomenon was reoccurring in a more powerful fashion as the Kazakhs had to come to terms with the qualitatively enhanced “otherness” of the Russian settlers. They were a sedentary people just like some of Central Asians
28, but they spoke a different language, and their religion was also dissimilar. Russian newcomers, in their turn, also shared a feeling of animosity toward the Kazakhs for more or less the same reasons, complicated also by the lack of available land as more and more migrants arrived. (Bell-Fialkoff, 2000, p. 81) The problematic relations between peasants and nomads were only exacerbated by the inept administration of the migration and land allotment policies. (Sabol, 2003, p. 41)
The Kazakhs sought out the knowledge of Islam as a means of reaffirming their identity which was threatened by the colonization, especially by the immigration from Russia and the shrinking freedom to continue their traditional pastoral nomadism. (Olcott M. , 1995, p. 108) Studying at Muslim schools was also associated with greater economic opportunities. (Sabol, 2003, p. 58) Even the Kazakh traditional art of oral folk song was now changing to reflect the increased Muslim influence. (Olcott M. , 1995, p. 103)
However, Russia did not tolerate for long the spread of Islamic education and proselytization even as its own tool of colonial control. Russia felt threatened by the 19th
28 Put it another way, if the Kazakhs had been colonized by a Muslim power, perhaps Kokand, it is not out question that instead of trying to retain the nomadic way of life even in the face of certain failure they might have been more inclined to adapt and assimilate into the colonial society as it happened in British Commonwealth (Doty, 1996)
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 28 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 22 while very similar in many respects to that of the Kazakhs, still evoked a strong sense of otherness among the Kazakhs, reinforcing the latter’s distinctiveness. In the late 19th- and early 20th century, this phenomenon was reoccurring in a more powerful fashion as the Kazakhs had to come to terms with the qualitatively enhanced “otherness” of the Russian settlers. They were a sedentary people just like some of Central Asians 28, but they spoke a different language, and their religion was also dissimilar. Russian newcomers, in their turn, also shared a feeling of animosity toward the Kazakhs for more or less the same reasons, complicated also by the lack of available land as more and more migrants arrived. (Bell-Fialkoff, 2000, p. 81) The problematic relations between peasants and nomads were only exacerbated by the inept administration of the migration and land allotment policies. (Sabol, 2003, p. 41) The Kazakhs sought out the knowledge of Islam as a means of reaffirming their identity which was threatened by the colonization, especially by the immigration from Russia and the shrinking freedom to continue their traditional pastoral nomadism. (Olcott M. , 1995, p. 108) Studying at Muslim schools was also associated with greater economic opportunities. (Sabol, 2003, p. 58) Even the Kazakh traditional art of oral folk song was now changing to reflect the increased Muslim influence. (Olcott M. , 1995, p. 103) However, Russia did not tolerate for long the spread of Islamic education and proselytization even as its own tool of colonial control. Russia felt threatened by the 19th 28 Put it another way, if the Kazakhs had been colonized by a Muslim power, perhaps Kokand, it is not out question that instead of trying to retain the nomadic way of life even in the face of certain failure they might have been more inclined to adapt and assimilate into the colonial society as it happened in British Commonwealth (Doty, 1996) |
