Roza Omarova

The war in Ukraine has had a profound impact on the global stage. Virtually every region and country has experienced some form of change related to this conflict, whether it be economic effects, a reassessment of foreign and domestic policies, or the acceptance of millions of refugees and displaced persons. Central Asian countries have also felt the repercussions of the war on the region, an influence that perhaps only residents of post-Soviet states can fully comprehend. Amidst this geopolitical turmoil, I have witnessed a growing sense of patriotism and a renewed appreciation for Kazakhstan’s unique identity. Kazakhs are increasingly asserting their independence from Russia and embracing their own cultural heritage. This resurgence of national pride is reflected in the growing popularity of traditional Kazakh music, dance, and attire.

A quick look back at our shared history 

It all started when leaders of nomadic Kazakh tribes, exhausted by the war with Dzungars swore allegiance to the Russian empire in 1731. The territorial proximity of the Kazakhs to the Volga region, the Urals, and Western Siberia facilitated close interaction between the Kazakhs and the various peoples inhabiting Russia. Alongside Russian peasants and workers from the Urals, as well as Tatars and Bashkirs, the Kazakhs participated in the Peasants’ Revolt led by Emelian Pugachev. Starting from the 18th century, Russian Cossacks and resettled peasants began to settle in northern and eastern Kazakhstan. The influx of settlers intensified in the second half of the 19th century. The integration of Kazakhstan into the broader Russian economic system led to the emergence of industry, commercial farming, the development of a national bourgeoisie, and advancements in agriculture and sedentary living. However, simultaneously, the number of impoverished Kazakhs who had lost land and livestock increased.

The establishment of the communist regime, privatisation, and World War II only further strengthened Russian influence in the territory of the Kazakh SSR. The Kazakh alphabet was translated from Latin to Cyrillic, many manuscripts, books, and works of Kazakh intellectuals were destroyed, and the activists themselves were exiled to labour camps or executed. Knowledge of the Russian language became a necessity. In the northern regions of Kazakhstan, this trend persisted until Kazakhstan gained independence in 1991. According to the stories of my relatives (ethnic Kazakhs in the north of the country), if they spoke Kazakh in public places, they would be insulted and demanded to speak Russian. Over these many years of close and not always consensual relations between the two countries, the national identity of the Kazakhs and the Kazakh language was on the verge of extinction. This is the peculiarity of the problem of Kazakh identity, in comparison with neighbouring Kyrgyzstan and Uzbekistan, where traditions and language were preserved much better than in Kazakhstan.

Since the independence, the authorities of the country have taken various measures to revive the national language and increase the population of ethnic Kazakhs. Traditional national holidays and rituals were revived, books in Kazakh were published, and more and more schools began to switch, following demand, to Kazakh as the language of instruction. However, in 30 years of independence, in my opinion, no state program to promote Kazakh culture has been as successful as the echoes of the war in Ukraine.

The sudden popularity of Kazakh culture “thanks” to the war

The issue of identity and belonging, as well as relations with Russia, has been raised before, but it was not as widespread as it is now. This is not only a question of the identity of the Kazakhs as an ethnic group, but also a question of self-determination of ethnic Russians living on the territory of Kazakhstan for generations. Any Kazakhstani who has had the opportunity to communicate with Russians from Russia, and, as we call them, “our” Russians, immediately notices a huge difference in mentality, behaviour, and values. “Our” Russians, they are relatives, they are “ours”, they are the same as us. “Not our” Russians, even those who moved to Kazakhstan in opposition to the war, are still not the same, they are different.

Then, there, in Moscow, Russian propaganda instills in everyone that Russia has the right to the northern territories of Kazakhstan, as there is a Russian population living there. There, in Moscow, Russian nationalists claim that the Kazakhs did not have their own culture before they were “acculturated” by the Russians. This narrative has become one of the reasons for the awakening of Kazakh identity and the popularity of Kazakh culture both in Kazakhstan and among the Kazakh diaspora. The history of Soviet Kazakhstan, marked by the forced settlement of Kazakh nomads in the late 1920s – is another. This triggered a devastating famine and the loss of approximately one-third of the Kazakh population and bears striking parallels to the Ukrainian Holodomor between 1932 and 1933. This shared experience has fostered a growing sense of solidarity among younger Kazakhs with their Ukrainian counterparts. 

As a result, a burgeoning national consciousness has emerged among the young urban middle class, prompting them to critically examine the colonial legacy of Russian imperial and Soviet policies toward Kazakhstan. Previously, many of these young people primarily spoke Russian and consumed a significant amount of Russian media. However, a noticeable shift is underway, with a growing inclination towards using the Kazakh language, seeking Kazakh-language content, and engaging in active discussions about their country’s national identity.  More and more young people proudly incorporate elements of Kazakh national costumes into everyday clothing and accessories. More and more people are interested in artists who sing in Kazakh and support them at the increasing number of concerts and festivals. More and more people are interested in learning the Kazakh language. The people are seeking to forge a cultural identity that is firmly rooted in its own traditions.

Being far from home, immersed in a world of different cultures and perspectives, I find myself clinging to my Kazakh identity even more tightly. The Kazakh spirit, with its inherent hospitality, resilience, and love for the land, runs deep within me. The echoes of the war in Ukraine have amplified my appreciation for the uniqueness and beauty of Kazakh culture, and I gladly share it with people around me. Of course, one of the best ways to share culture is through music and movies, therefore, for anyone curious, I like to recommend listening to Kazakh music artists like Moldanazar, Miras Zhugunusov, Dimash and Dosekesh. The movies “Qas” by Aisultan Seitov and “Tomiris” by Akan Satayev have been good examples of Kazakh cinematography’s take on historical movies. Even though experiencing Kazakh culture through the art produced by Kazakhs is now more popular than ever, I believe it is important to remember, that this is not just a revival of Kazakh identity; it is a reawakening, a coming to life of a culture that has endured centuries of challenges and emerged stronger than ever. 

Photo credit: Uladzislau Petrushkevich

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