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23
century Muslim education reform oriented Jadidist movement due to its association with pan-Turkic and pan-Islamic ideas. (Olcott M. , 1995, p. 102) At the same time, the proselytizing efforts of the Tatar Muslim clerics
29 were not welcome by the Kazakhs either as they perceived the former as another sort of colonial imposition of an alien culture, in particular of the Tatar language. (Sabol, 2003, p. 65)
In 1905, when Russia itself was gripped by a huge wave of social and political unrest, Kazakh “traditional religious elite and the new Kazakh intelligentsia seem to have realized simultaneously that their differences were best put aside” (Olcott M. , 1995, p. 111) and organized protests to demand the return of the lands appropriated for the settlers and instatement of the Kazakh language in schools and Kazakh religious authority. Of these demands, they have been able to gain the last two and Russian administration established a Muftiate30 of the Steppe region in 1906, reinforcing the commitment of the Kazakhs to their approach to the practice of Islam, and introducing the Kazakh language in the medreses31 across the steppe which further helped the revival of the Kazakh national consciousness. (Bell-Fialkoff, 2000, p. 82)
In 1916, the policies of the war-torn imperial government that targeted the Muslims of Central Asia and of the Kazakh steppe triggered their widespread discontent and rebellion. The need for resources and manpower in the aftermath of the heavy losses
29 Encouraged by Russia to assimilate the Kazakhs into the Russian colonial control (Olcott M. , 1995, p. 102)
30 Islamic religious administration
31 Islamic schools
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 29 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 23 century Muslim education reform oriented Jadidist movement due to its association with pan-Turkic and pan-Islamic ideas. (Olcott M. , 1995, p. 102) At the same time, the proselytizing efforts of the Tatar Muslim clerics 29 were not welcome by the Kazakhs either as they perceived the former as another sort of colonial imposition of an alien culture, in particular of the Tatar language. (Sabol, 2003, p. 65) In 1905, when Russia itself was gripped by a huge wave of social and political unrest, Kazakh “traditional religious elite and the new Kazakh intelligentsia seem to have realized simultaneously that their differences were best put aside” (Olcott M. , 1995, p. 111) and organized protests to demand the return of the lands appropriated for the settlers and instatement of the Kazakh language in schools and Kazakh religious authority. Of these demands, they have been able to gain the last two and Russian administration established a Muftiate30 of the Steppe region in 1906, reinforcing the commitment of the Kazakhs to their approach to the practice of Islam, and introducing the Kazakh language in the medreses31 across the steppe which further helped the revival of the Kazakh national consciousness. (Bell-Fialkoff, 2000, p. 82) In 1916, the policies of the war-torn imperial government that targeted the Muslims of Central Asia and of the Kazakh steppe triggered their widespread discontent and rebellion. The need for resources and manpower in the aftermath of the heavy losses 29 Encouraged by Russia to assimilate the Kazakhs into the Russian colonial control (Olcott M. , 1995, p. 102) 30 Islamic religious administration 31 Islamic schools |
