Introduction
Context of economic, social, and religious affairs of the steppe region during the Imperial
The overall trends before the advent of Russians
The only country that did not try to invade the steppe was the Russian Empire from the northern part of the Eurasian continent. The Kazakh ruler Kishi Orda (Little Horde) asked the Russian Empire for help to resist the Dzunghars from the east. The reason for this was the disunity of the Kazakhs as a nation - they were weak and at war with each other and could not take steps to unify their nation.
Poverty as a socio-economic stagnation factor in society and problems associated with it The socio-economic condition of the steppe khanates was also quite weak. Laziness as a sign of degradation of Qazaq society and one of the most influential factors in the development of society. For example, barympta was a prominent example of the cruelty and greed of the locals (Januszkiewicz).
Poverty often brought cruel behavior, inequality, crime and misery among thousands of lay people. His open-minded vision pointed out the weak features of the state and the entire society.
Trends during the rule of Imperial Russia
Thus, during the active colonization of the Third World, several theories (Sabol and Said will be discussed later) arose to justify the imperial rule of the metropole, as it was in Britain, Denmark, Spain, Italy and Portugal. The more active colonization of the steppe took place in the early 19th century with the first travelers – ethnographers – who went to Central Asia and collected all available information about the steppe and made notes about its traditions, lifestyles, religious beliefs, geography and other topics. Later, as Malikov states, the colonial council began active Islamization of the local population to make them obey and educate them.
The general problem that existed during those difficult times was the illiteracy of the religious elite - imams, hodjas and others. At the end of the nineteenth century there was a new movement of Tatar Muslims, who wanted to modernize the existing Islamic community. They strove to catch up with the latest trends of the West in terms of science.
The spread of Jadidist ideas in the Kazakh steppe (second half of the 19th century - the beginning of the 20th century). The natives were angry and did not respect the newly appointed Russians in the territory of the steppe.
Theoretical frameworks
The imperial government feared that such a trend would damage their relations with the local population, and that the Islamic community would become stronger than before. Thus, they placed even stronger censorship on all social classes so that they could easily persecute and kill those who opposed their main mission: to explore, colonize, and extract. Getting rid of 'too smart' and sending them to Siberia was a smart move that worked poorly.
Americans and Russians thought that they were doing good things to the local population, but instead they applied strict policies and did not allow the voices of their cultures to become noticeable and available to other people (Sabol, 189). But before they did that, they accepted the culture and education of the metropolises and could then express their opinions to the public. It seems that they learned how to talk about the imperial administration respectively and thus became respected members of the Russian organizations such as various geographical societies and political organizations.
There were not so many such cases, but they were much larger in scope than simple insiders like Abay Kunanbayev and Ibirai Altinsaryn, who argued that Qazaq steppes are a great source of wisdom, but the local population has forgotten about it. In general, the time and place of the two similar trends in America and the Russian empire were not coincidental. Russia supported the Western cause of the right to civilize underdeveloped societies and proclaimed that Qazaqs should follow a new way of life - sedentarized and civilized way of life.
His main argument was about how the West views the "backward" East and how it builds knowledge about it. According to this theory, the Western construction of knowledge about the Orient was a “tool of domination”, “a useful means to achieve the goals of the metropolises and a way to justify their conquest of the “uncivilized” peoples they must “educate”. 23. This allowed the indigenous people to see their history and the whole picture of their lives through the lens of the colonizers.
As an Arab, Said explained the rationale behind the colonists' goals in a more objective manner. His theory is in some ways similar to Sabol's: they both argue that the West was deeply ignorant of the "backward" nations. Overall, the theory is applicable in terms of the way it explains the methods and rationale behind the use of religion as a source of power: the creation of knowledge about Islam as a way to convince the colonized people that they are 'backward, uncivilized and uneducated'. ' and that they need 'the touch of civilization'.
Dialogue between insiders and outsiders
Involuntary Orientalists: Polish Exiles in the Russian Empire as Scholars and Administrators of the Kazakh Steppe and Turkestan. They exchanged information between each other and made a valuable contribution to the development of the ethnography of the Qazaq steppe. The coming closer to each other of Polish and Kazakhs would benefit the colonial administration in the gradual colonization of the steppe region.
Sometimes he was right when he said that the Kazakh did not strictly adhere to the norms of religion. In his book Sobranie Sochinenii, when it comes to religion, he clearly showed that shamanism existed in the souls of the natives48. According to Chokan, the Mohammedan faith, as a monotheistic religion, failed to abolish the belief in the power of spirits (both good and evil)50.
Being on the side of the colonizer, he argued that the Russian empire, thanks to expeditions and scholars, identified that there were many resources that the empire could extract from the steppe. This recalls the theories of Sabol and Said in the way that it justifies the presence of the Russian metropolis in the steppe region. Such a negative approach to the representatives of the Muslim community was probably motivated by the intention to impose an imperial tone on the knowledge of Islam and Muslims in the steppe.
Allen Frank managed to interpret his works in one volume entitled The Sufis, Scholars and Divas of the Middle Horde Qazaq in Works. Sufis, Scholars and Divas of the Qazaq Middle Horde in the Works of Mäshhür Zhüsip Köpeyulï (pp. 213–232). Kunanbayev and Mizhakip Dulatov, he was fully aware of the Kazakh nationality (common traditions), which allows him to express a more objective view of the state of Islam in the steppe.
Before the door Brings no blows - Do you have a dream for God - Like Makhambet had?. Many researchers concluded that he was on the side of the Russian Empire, although he only served the interests of his own nation. Indeed, the Tatar propaganda of Islam in the steppe accelerated at the end of the nineteenth century.
The spread of jadidist ideas in the Kazakh steppe (second half of XIX beginning of XX centuries. During the first years the proposals were accepted, but later others were rejected, which ended with the dissolution of Alash Orda. Overall seen, the role that the representatives of Alash Orda played in the accumulation of knowledge about Islam was unprecedented.
It is interesting to note that they did not seriously consider the opinions of the Qazaq minority and other minorities.
Conclusion
