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207
In other words, there is a certain synthesis of secularization and Islamic traditions in Kazakhstan. Arguably, the West is a prime example of such amalgam of religion and secularism, termed as Judeo-Christian secularism whereas religious beliefs are integrated into the political discourse as part of the common ground strategy to insure peaceful interactions and general order within the society. (Hurd, 2004) This Judeo-Christian secularism which establishes Christian beliefs as the common denominator, a source of common political culture, and, according to Hurd, it is an essential building block for democracy and indeed for the whole system of nation-states, established at Westphalia.
300 This captures the essence of secularism, which is not truly capable of escaping the ‘clutches of religious superstitions’ just because it proves to be superior to religious societies in terms of preventing identity conflicts. (Ibid)
In similar vein, Kazakhstan’s political and intellectual leadership relies heavily on the Islamic traditions to define a particularistic secular identity of the Kazakh nation. Like Hurd’s concept of Judeo-Christian secularism, one can identify Kazakhstan as being subject to Kazakh Islamic secularism, the one that seeks to affirm ethnic identity of the Kazakhs with religious symbolism which lost much of its religious meaning and attained instead an ethnic one. After all, it is nothing unusual, the governments of many other post-Soviet states such as Russia also promote religion as an instrument for rebuilding national identity while attempting to maintain the separation of church and state. The
300 Westphalia peace accords of 1648 are credited with establishing the current basic principles of statehood: sovereignty, territorial integrity and non-interference in the affairs of other states
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 213 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 207 In other words, there is a certain synthesis of secularization and Islamic traditions in Kazakhstan. Arguably, the West is a prime example of such amalgam of religion and secularism, termed as Judeo-Christian secularism whereas religious beliefs are integrated into the political discourse as part of the common ground strategy to insure peaceful interactions and general order within the society. (Hurd, 2004) This Judeo-Christian secularism which establishes Christian beliefs as the common denominator, a source of common political culture, and, according to Hurd, it is an essential building block for democracy and indeed for the whole system of nation-states, established at Westphalia. 300 This captures the essence of secularism, which is not truly capable of escaping the ‘clutches of religious superstitions’ just because it proves to be superior to religious societies in terms of preventing identity conflicts. (Ibid) In similar vein, Kazakhstan’s political and intellectual leadership relies heavily on the Islamic traditions to define a particularistic secular identity of the Kazakh nation. Like Hurd’s concept of Judeo-Christian secularism, one can identify Kazakhstan as being subject to Kazakh Islamic secularism, the one that seeks to affirm ethnic identity of the Kazakhs with religious symbolism which lost much of its religious meaning and attained instead an ethnic one. After all, it is nothing unusual, the governments of many other post-Soviet states such as Russia also promote religion as an instrument for rebuilding national identity while attempting to maintain the separation of church and state. The 300 Westphalia peace accords of 1648 are credited with establishing the current basic principles of statehood: sovereignty, territorial integrity and non-interference in the affairs of other states |
