Tribal Structure and Way of Life of the Kyrgyz During the Period of Bolshevization

The Kyrgyz During the Bolshevization Period

One should not think that the collective responsibility and subordination to one's clan, the traditional customs and norms were perceived by the nomad as a violation of human rights or an affront to his individuality.

The clan structure and lifestyle were perceived not abstractly, but concretely — as an obligation to perform certain tasks, to herd livestock, to participate in raids, to protect the clan, to serve guests, at celebrations, memorials, religious services, etc.

Only with the policy of widespread Bolshevization was there a sense among nomads of themselves as individuals, which led to a disruption of internal harmony within the clan and stimulated the disintegration of clan life, its norms, and traditions.

The internal openness of rural life, which was characteristic of the Kyrgyz, is well known. The nomad was also accustomed to living in full view of the entire clan. Betrothals, weddings, childbirth, memorials — these events took place in front of the entire aiyl and kyshatak, with their direct participation, where everyone was in blood-related relationships with one another. Therefore, the nomad could not hide even the intimate aspects of his life from his relatives — how much he eats, how he raises his children, whom he loves, whom he hates, etc. On the contrary, all secrets were not only not hidden but were made public. The "clan," "kin," "street" sanctioned everything that the Kyrgyz lived by. Without this sanction, neither weddings nor funerals became a significant event in the eyes of the Kyrgyz. The more people participated in a particular event, the greater and more significant the sanction appeared, and the more weighty the event was in the eyes of the nomads. In the context of a blood-related community-clan, all these actions were the concern of not just one family but of the entire clan, a matter of its prestige and honor, where the leader — the manap acted as the main organizer and participant.

During the years of collectivization in Kyrgyzstan, a struggle erupted against the so-called "asha" and "toyi," i.e., celebrations and memorials, the organization of which diverted significant resources, both material and human. From the perspective of Soviet laws and morality, these events caused enormous damage to the economy, as a large number of livestock were slaughtered, and a significant number of people were invited during their conduct. All this did not contradict the norms of the clan structure but did not fit into Soviet tradition, being regarded as economic sabotage and diversion by the bai-manap elements aimed at undermining Soviet power. It did not signify anything of the sort; there were no class motives, ideology, or politics involved.

Or, for example, another case. Bolshevik leaders among the Kyrgyz often made inspection trips across Kyrgyzstan, visiting rural areas. The arrival of a high-ranking official for those clans where he stayed became an important event, for which all clan members prepared meticulously. Traditionally, at the border of the clan's territory, a special yurt was set up for the high guest, where he was to rest after the journey, and he was met by honorable representatives of the clan. After resting, the Bolshevik leader would proceed to the clan's headquarters — to the supreme manap, with whom he discussed the purpose of his visit and set specific tasks. An order from the Bolshevik leader could not achieve its intended goal if this sanction was not blessed by the clan leader himself. Only after that did it acquire full force, and its implementation began.

Traditional Consciousness of the Kyrgyz People