Knowledge of the Features of the Psychology of the Kyrgyz People
Peculiarities of the Psychology of the Kyrgyz People
One can find the key to explaining many phenomena conditioned by the peculiarities of the social behavior of the nomadic masses and their educated representatives in specific situations. For example, in the 1920s, a struggle against tax evasion unfolded in Kyrgyzstan, which was directly related to the policy of strict adherence to the austerity regime. There was a catastrophic lack of funds for industrialization, which is why this policy was declared. As a result of this policy, political and criminal prosecution began to be directed against the manaps, biys, and aksakals, who were accused of robbing the population. In reality, there was no robbery; rather, there was an ancient tradition of clan mutual aid—“chygym”—which has survived to this day. This assistance was targeted and intended for those who had experienced disaster, were in need, held memorials or weddings, or conducted other socially significant events. A strong aiyl helped a weak one, a well-off relative assisted a less affluent one, and so on. Soviet orders and clan traditions coexisted, causing contradictory thoughts among illiterate nomads, confusing them. When they were arrested and tried for “chygym,” the nomads did not understand what was wrong with mutual aid, and this interference in their traditions generated internal protest. Such notions began to fade into the past as the population became increasingly involved in the educational network. As a result, nomads began to develop habits acquired through regular reading; they learned to view everything, including themselves, through the eyes of outside observers—Russians, Ukrainians, etc.
The facts and observations presented, revealing the connections between traditional consciousness and the political, social, and economic behavior of its bearer, demonstrate the new opportunities that arise from using certain provisions of historical psychology in studying events, phenomena, and processes of the past. The most important aspect of this study is that one cannot ascribe to a person from a distant past the ideas, values, norms, attitudes, worldview, and capabilities of a modern individual.
All of the above is confirmed by the practice of today. Understanding the peculiarities of the historical consciousness and social behavior of Kyrgyz society in the past allows for an explanation of the revival of such political phenomena today as tribalism and regionalism, the resurgence of decentralization trends, the division of society into family clans and groups, difficulties in creating a strong executive power, etc. Knowledge of the peculiarities of the psychology of the Kyrgyz people also helps to understand why, for example, political leaders in our country are keenly studying their genealogy in search of khans, manaps, biys, batyrs, etc. Or why current leaders have replaced low Kyrgyz kalpaks with high ones, which were once only worn by high-born Kyrgyz—khans, manaps, etc. This is not merely a tribute to a new fashion or a desire to appear more imposing. In all their behavior, a common feature is also evident, defining the current political elite's aspiration to appear as genuine leaders in the eyes of the people.
Privileged Kyrgyz Estates Between the Past and the Future
