The role of age in the social terms was reflected in the role and expectations that gave status, duties and privileges: 7 periods in human life

1) 0-12 months – infancy- emshek bala

2) 1-8- early age- kishi bala

3) 8-16/18- boz bala

4) 18—45- jigit

5) 45-60-jigit agasy

6) over 60- qart adam/shal/aqsaqal

Community defined the aspects of human growth as part of the collective responsibility

1) kun/material compensation be paid all tribe/clan; 2) revenge; 3) barymta; 4) wives ands children after death of the family head- property, responsibility and under protection of clan; 5) settlement of personal disputes within clan

Special role and status (legacy of military democracy stage and circumstance) was plaid by batyrs- warlords and heroes. They usually came from kara suyek, but were promoted in social hierarchy due to personal qualities, nominally were under control of khans. They often ruled tribes and clans and were supreme political, economic, social, military and judicial force. They could put to death for corruption and theft.

Case: Janhoja Nurmukhamedov

Transformation of social structure- since Russian colonization:

1) new social status to Kazakhs – inorodtsy-with political, legal and economic implications – no power and privileges, only duties; based on religious criteria (Muslims), occupation (nomads) and political standing- colonized people

2) aristocracy gradually incorporated into the service to Russian administration and lost traditional division- sultans, biis and baturs were outlawed

3) Russian population differentiation: administrators, military, Qazaks, workers, peasants with higher status than local Kazakhs

4) Tartar mullahs employed to spread Russian version of Islam vs Ottoman and Uzbek

5)development trade and market relations –growing role of merchants- alypsatar/saudger/jaldab

6) abolishing of slavery- in late 19 century

7) deprivation of lands and start of sedentarization for nomads

Types of social traditions (evolved within time):

Saun –inter-tribal cooperation when a poorer tribe members cared for the cattle of the riches ones for dairy products, but were to return the cattle at first demand of the owners. Positive: responsibility of the rich for the poor, support to the poor, labour division based on social rankling, tribal solidarity and reciprocity.

Negative: was interpreted in research literature as a form of hidden exploitation that caused silenced problems and conflicts. Was exploited by the Bolsheviks as a form of class struggle between the poor and the rich and became a basis for the soviet policies of liquidation of bias and serednyaks and collectivisation.

Erulik– practice when newcomers to aul were invited to the feast by their neighbours for introduction to aul system and easy adaptation.

Zhuly – form of material and moral aid to the victims of natural cataclysms – fire, flood, in form of cattle, clothes, shelter. From Kazakh is means- warmth.

Konil surau – practice of asking someone of his health to express compassion, provide moral support, and demonstrate respect. Sick people are not told about bad news, and are not visited in the evenings.

Zholayak – pratice of treatment – feast or food sharing before a long journey. Those who plan to leave must invite for dinner guests, so that they would wish good way and return. It ends with traditional wishes- bata bery/blessing by elders or tribal chiefs.

Zhurtys – from piece of a fabric, a rite performed 1) by women at the wedding procedures to divide the fabrics between women present from the chest of the bride; 2) at the funeral to divided parts of the deceased man belongings among the present people, often women are given pieces of fabric (zhurtys) with wishes of long life.

Kade- performed by women to distribute at weddings, funerals and other feasts – piece of fabric; was given during the procedure of chest opening- sandyq ashar. Symbolic meaning- sharing good or sad.

Date: 2016-03-03; view: 826