The Influence of Jadidism on the Kazakh Enlightenment

THE INFLUENCE OF JADIDISM ON THE KAZAKH ENLIGHTENMENT The main feature of the historical development of the Russian Empire in the late 19th and early 20th century as a multinational state was that the bulk of Muslims of the Russian Empire were Turkic-speaking people. The idea of the "unity in faith" was closely intertwined with the set of ideas including common features of the Turkic people and their common history. Since Turkic-Muslim people of the Empire did not have equal economic and political rights, it became necessary to protect their national interests via consolidation. This was embodied in the ideology of Jadidism aimed to raise the cultural-educational level of the Turkic-Muslim people in order to engage them into the civilized world. The socio-economic and socio-political transformations that took place in the Russian society during the 19th century formed the background of the Jadidism ideology. Jadidism as a new ideological trend of the early 20th century triggered the consolidation of the Turkic-Muslim people of the Russian Empire, becoming a cause of their social mobilization, development of communications, as well as the integration of society into a single geopolitical space. In this sense, the Jadidist movement can be regarded as an attempt to make changes in the traditional ways of life both through modernizing languages and reforming education.
The foundations of Jadidism were laid by the Tatar enlighteners as far back as the years between 1800-1840. For instance, in the first half of the 19th century, the outstanding Tatar enlighteners Ghabdennasir Qursawi (17761812) and Shihabuddin Marjani (1818-1889) were the reformers of scholastic education in Bukhara and Samarkand madrasas. Ibrahim Khalfin (1773-1823), Khussain Fayezkhanov (1821-1866) and Ismail Gasprinski (18511914) called for the reforms in the sphere of education among the Muslim people of the Russian Empire. Among the Kazakh intellectuals, we should mention Chokan Valikhanov, Salyk Babadjanov, Musa Chormanov and Ibrai Altynsarin, who considered further development of the Kazakh people only in enlightenment and education. Early Jadidism became a milestone of understanding and finding ways of further nation development of the Kazakh society. In fact, the education reform had become a core issues. The spread of ideas of Jadidism in Kazakhstan was supported by the Kazakh intel-lectual elite of the late 19th and early 20th centuries. Active supporters of introduction of a new methodology in education (usul-i jadid) were Abai Kunanbaev, Alikhan Bukeikhanov, Akhmet Baitursynov, Myrzhakip Dulatov, Shakarim Kudaiberdiev and Gumar Karashev. For example, Gumar Karashev (1876-1921) in his publications wrote that "not a single nation has mastered science and art while carrying the nomad style of life on horses and camels. On the contrary, in historical perspective, knowledge and art were acquired only after settling down, the construction of madrasas and schools and bringing discipline and order to social life."
The Jadidism movement contributed to the fact that the elements of European education have been gradually introduced in the confessional schools. This led to the fact that by 1907 in the Semirechensk region, while 222 students educated from 15 Russian-native schools, 6076 students had education in 243 Muslim mekteps. This situation was of great concern to the tsarist government. The government strongly opposed activities of mekteps, believing that the new methodological schools were harmful for the official authorities because of spreading materials published in Orenburg, Ufa, and Kazan in Kazakh language with content harmful for the colonial power.
Thus, in one of the reports of the archive of the Police Department of the GovernorateGeneral of Turkestan (1914), one can read that the booklet of Myrzhakip Dulatov (18851935), "Oyan Qazaq", which was printed by the printing house of the newspaper "Vakt" in Orenburg, "calls on the Kazakh people to expel Russians and form a Kazakh State". However, actually, "Oyan Qazaq" of Dulatov called compatriots to a new life, learning good things from other nations, and standing up for science and education. Another work that we can mention is the collection of fables "Masa" by Akhmet Baitursynov (1873-1937), that was about the strains that people faced and about the level of ignorance in the society. The book was about for knowledge, science and culture. "Tur Qazaq" by Alikhan Bukeikhanov (1866-1937) also called on the people to take an active position by acquiring knowledge and culture.
Covering the activity of the Kazakh enlighteners supporting Jadidism, it should be noted that the Kazakh intellectuals of the early 20th century through their educational activities sought to arouse people's interest in knowledge and to keep them awake for the events that were taking place around them. Leading Kazakh intellectuals understood that for the political enlightenment, it is necessary to awaken desire for knowledge, and to overcome illiteracy. In the national newspapers and magazines such as "Qazaq", "Qazaqstan", and "Aiqap", they urged people to acquire knowledge and opened the way to the civilization and Kazakh nation-building. With regard to the intellectuals and educators, who conceptually defined the tasks of enlightenment of the Kazakh people in the context of the Jadidism ideology, it is necessary to name the great enlightener and philosopher Abai Kunanbaev (1845-1904). Abai's acquaintance with the works of Pushkin, Lermontov, Nekrasov, Tolstoy, Turgenev, SaltykovShchedrin, Dostoyevsky, Chernyshevsky, Spencer's "Experiences", Lewis's "Positive Philosophy" and Draper's "History of the Intellectual Development of Europe" allowed him both to act as a cultural reformer that provided rapprochement with Russian and European culture, and to preach ideas of enlightenment on the basis of enlightened liberal Islam, which is one of the foundations of the Arab-Muslim philosophy.
Many Kazakh poets of the early 20th century were inspired by Abai's call for enlightenment. Thus, the Kazakh poet Andibaev ("My Youth", 1907) writes: "If we were to strive by the covenant of the Prophet Mohammed to the skills and knowledge, then our leader would be Kazakh, the lands would not deteriorate, the number of cattle would not decrease and no one would dare to touch our land." But "can we break out of their teeth not by force, but only by knowledge?". Another poet Mushtak ("The Swallow", 1911) asked himself a rhetorical question: "Will the Kazakhs, due to knowledge, be able to see again and counter the enemy?", answers: "If the people are educated, no enemy will counter them"; "Nobody can win a person who is armed with knowledge and performs good deeds."
Therefore, Jadidism had a great influence on the Kazakh enlightenment of the 19th and early 20th centuries. In many ways, this can be an example for modern Kazakh society, which is currently facing a historic choice on the path of its further development.
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