The Emancipation of Kyrgyz Women
The Kyrgyz are one of the oldest peoples of Central Asia. The first documented mention of the Kyrgyz dates back to 201 BC.
Historically, the main occupation of the Kyrgyz for many centuries was nomadic and semi-nomadic livestock breeding, which was extensive in nature. However, livestock breeding was combined with agriculture, which was an inseparable part of the economy of nomadic tribes. This was the main reason why women held a high position among the Kyrgyz. Men valued their companions in harsh life, who shared hardships and deprivations with them. She was not only the mistress of the house but also the first advisor to her husband in all matters of life. Such conditions developed a character among Kyrgyz women similar to that of the renowned Spartan women.
The Kyrgyz maintained a nomadic lifestyle until the 30s and 40s of the 20th century. There are still people alive who remember well how the highland and remote Kyrgyz were forcibly made to transition to a sedentary lifestyle.
The nomadic consciousness attributed almost sacred significance to the woman-mother, the woman-wife. The roots of this attitude were probably hidden not only in the nomadic way of life but also in the residual remnants of the maternal cult of ancestors, in elements of primitive magic, and in the mythology of the people. The image of a woman is embodied in the consciousness of a nomad with the image of Mother Nature.
In the ethnic consciousness of the ancestors, the symbol of holiness is a woman—a divine creation. Every woman is a mystery, and in every woman, there is an echo of the Universe. Therefore, the Kyrgyz have long worshiped Woman—Mother, lovingly calling her Umai-Ene, and the Earth—Jer-Ene.
In travels through valleys and mountains, visiting museums, we encountered countless signs of attention that honored the deeds of women in the collective memory. It is no coincidence that most stone sculptures (balbal), frozen in space and time, immortalized their bright faces.
Historian L.N. Gumilev, in his study "Ancient Turks," writes: "The attitude towards women was marked by respect and chivalry. A son, entering the yurt, bowed first to his mother and then to his father. The Orkhon inscription describes with the greatest pathos the battle in which Kültigin defended the horde, where the female relatives were threatened with death. Among those peoples where women are powerless, as, for example, among the Patans of the Hindu Kush, their enemies do not kill them."
Researcher and traveler N.A. Severcev, who visited the Tian Shan in 1873, wrote: "...In general, the Kyrgyz woman is not timid." According to him, Kyrgyz women are distinguished by "freethinking," they "do not recognize authorities." Although a woman is an eternal worker in the yurt, he points out, she is "far from being a slave, but a full mistress," and she even looks somewhat down on her husband, "who is submissive to her and often at her beck and call." Another observer, I.P. Yuvachev, noted: "The Kyrgyz woman is a wonderful rider, an excellent worker, and a lively woman among guests. It has happened that Kyrgyz women have engaged in public activities."
The Kyrgyz have long honored and respected women. This is evidenced by proverbs and sayings such as "Kyzdyn kyrk chachy uluu" (A girl is more revered), "Urgaachynyn zaty uluu" (The nature of a woman is more revered and respected), "Ene-mazar, enenin tilin albagan - azar" (Mother is sacred; he who does not listen to her is doomed to suffering), and others.
The institution of marriage and family, established and canonized by Islam, did not take deep roots among the Kyrgyz. Polygamy also did not become widespread among them. The respectful attitude and reverence towards women is evidenced by the fact that during migrations, the entire caravan procession was led by a woman.
In the epic "Manas," which has become a spiritual, historical, philosophical, and artistic encyclopedia for the Kyrgyz people, the image of Kanykey embodies the ideal of a woman. In her, our ancestors saw their mother of God, their Madonna, capturing the traits of femininity and tenderness, goodness and faith, hope and love, support and mercy, the stronghold of the family hearth.
The history of the Kyrgyz includes bright and revered female figures: the wise Chiyrdy, the moon-faced Aichurek, the brave Kyz Saykal, the witty Aksharbet. The collective and historical memory has conveyed to us the names of women whose glory, courage, and beauty have not faded over the centuries. This includes the Scythian queen Tomyris (Tumar), the fearless Janil myrza, and the wise and just Zharkynaiym.
The symbol of women in Central Asia in the 19th-20th centuries became Kurmanjan Datka, who proved the ability of Kyrgyz women to be courageous, tolerant, noble, and just, demonstrating the brilliant mind of a leader and diplomat.
By 1917, all aspects of the unique culture of the Kyrgyz people bore the imprint of the harshness of life. The patriarchal-feudal system persisted, and the economic and cultural backwardness of the people was strong, with women remaining in a semi-serf status, making them objects and property of men. The victory of the Great October Revolution marked the turning point from which the deepest socio-economic and cultural transformations in Kyrgyzstan began.
The first decrees on the freedom and equality of women, on equal pay for equal work for men and women, on the protection of motherhood and childhood, on marriage and divorce brought profound changes to the life and family, to the culture of the Kyrgyz people.
The adoption in 1921 of the Law on the abolition of kalym and the raising of the marriage age (for women - 16 years, and for men - 18 years), the prohibition of polygamy and forced marriages, and the inheritance of women (after the death of a husband to his brother) dealt a crushing blow to the age-old foundations and dogmas of the Muslim religion.
The experience of the emancipation of Kyrgyz women is an entire epic in the social life of Kyrgyzstan.
During the Civil War, dozens of progressive women joined the ranks of the Red Army. Among them were T. Osmonova, M. Khojaeva, Z. Kasymova, Sh. Gabbasova, and others. Active participation in the work of the union "Working Woman," established in 1918 in the city of Pishpek (Bishkek), was taken by Z. Zhetigenova, K. Umetalieva, T. Bechelova.
The path to the emancipation of women lay through involving Kyrgyz girls in general education schools and fighting against feudal-landlord remnants.
In 1925, 105 delegates participated in the work of the I regional congress of peasant women, laborers, and female farmers of Kyrgyzstan, of which 58 were Kyrgyz women. However, the establishment of a new way of life did not come without sacrifices.
An invaluable contribution to the establishment of Soviet power on Kyrgyz soil and in attracting women of the indigenous nationality to active state and public activities was made by Russian and Tatar women.
In 1930, among the twenty-five thousanders who came to Kyrgyzstan were V.I. Ermakova and A.D. Zarubina, who, along with Yu.L. Dolmatova and K.I. Popova, carried out significant work in the women's departments of city and district party committees.
The increased political activity of women was reflected in their participation in the governance of the state. Among the deputies of the first convocation of the Supreme Soviet of the USSR (1937), there were seven women representatives from Kyrgyzstan, and 66 women were deputies of the Supreme Soviet of the Kyrgyz SSR, of which 45 were Kyrgyz women.
And what measure can quantify the feat of women during the Great Patriotic War? Hundreds of thousands of workers from Kyrgyzstan went to the front. Their places at the machines, behind the wheels of tractors and combines, in the fields and farms were taken by women.
Shoulder to shoulder with men, the glorious daughters of Kyrgyzstan—R. Aydarbekova, G. Abduazizova, E. Pasko, Z. Kyrgyzbaeva, A. Ismailova, G. Yegemberdieva, Tolmacheva, and many, many of their peers—traveled the arduous roads of war.
In all sectors of the national economy in the rear, women predominantly worked. It was during those years that the organizational talent of women—leaders of industrial enterprises, collective farms, and state farms of the republic—F. Kurmanalieva, K.A. Selezneva, K. Suranova, A.T. Yumataeva, Z. Mayamirova, women leaders of middle management, forewomen, and heads of farms—unfolded in full force.
The sounds of war have faded, and the long-awaited day of Victory has come. The front-line soldiers returned to peaceful labor. And once again, alongside them, shoulder to shoulder, with doubled energy, women restored the destroyed national economy.
By 1980, women occupied many key positions in the economy and culture of the republic and held responsible posts. In industry, women made up 52 percent of all workers, in agriculture—41 percent. In areas such as healthcare, public education, and culture, they accounted for more than 70 percent.
Women made a significant contribution to the development of science and public education. In 1980, 42 percent of scientific workers were women, 40 doctors and 837 candidates of sciences worked, and 169 held academic titles of academician, corresponding member, professor, or associate professor. Among them were B. Oruzbaeva, K. Ryskulova, M. Aymukhametova, Zh. Istambekova, K. Jamankulova, Zh. Tatybekova, V. Isabaeva, Zh. Umetalieva, M. Rakhimova, and others.
In the formation and development of professional Kyrgyz art, remarkable women, stars of the 20th century, and People's Artists of the USSR played a significant role: S. Kiiizbaeva, B. Beishenaliev, B. Kydykeeva, D. Kuyukova, K. Sartbaeva, and others. 149 women were awarded the titles of People's Artist, Honored Artist, and Honored Worker of Culture of the republic, and two were People's Poets of the Kyrgyz SSR.
A worthy contribution to the development of literature and art was made by sculptor O. Manuilova, graphic artist L. Ilyina, and poets: T. Adysheva, M. Abylkasymova, S. Suslova, G. Momunova, composer Zh. Maldybaeva, and others.
In the development of Kyrgyz cinema and cinematography, a huge contribution was made by F. Mamuralieva, L. Turusbekova, D. Asanova, T. Tursunbaeva, G. Azhibekova, R. Sharsheva.
During the Soviet period, the mother-woman was surrounded by great respect. In 1944, the Soviet government decided to award the title "Mother-Heroine" to women who had given birth to and raised 10 or more children. From 1944 to 1990, more than 16,000 women in Kyrgyzstan were awarded this title, and about 110,000 were awarded orders and medals for maternal valor and glory.
The modern Kyrgyz woman possesses a high educational, scientific, and political potential, and at the same time, she is a mother, a guardian of the home.
With the acquisition of sovereignty by our state in 1991, the role of women in the republic acquired a new resonance. In the difficult conditions of the transitional period, the crisis in the economy, and the social stratification of the population, the mindset and emotional state of women changed, which largely determines the success of the reforms being implemented in the country.
Unfortunately, the voice of women in politics is not heard. In the parliament of the republic, they make up 6.7%. During the Soviet period, they comprised 36 percent of the Supreme Soviet.
There is growing concern over the rise of all forms of violence against women, including illegal trafficking, and the overall deterioration of their health.
It is no coincidence that in the last decade, when the country is experiencing significant difficulties, the women's movement has sharply intensified. Over these years, more than 150 women's non-governmental organizations with a wide range of activities have been established.
The fates of the heroines of this book reflect the history of the women's movement in Kyrgyzstan from nomadism to the 21st century. All the heroines are creative individuals with strong character, determined, intelligent, and insightful, true patriots and internationalists, energetic and patient, noble and just, true professionals in their field, responsible and talented, beautiful and kind, beloved and loving their family, children, and life. One can endlessly list words of love and admiration for women, just as one can enumerate the endless list of glorious daughters of the Kyrgyz land.