History of Kazakhstan

В книге рассматривается история татар Кокшетау и Акмолинской области и их
вклад в политическое, экономическое, демографическое, социальное и культурное
развитие региона. Монография написана на основе анализа широкого круга источни-
ков: статистических и документальных материалов, периодических изданий дорево-
люционного, советского и современного времени, интервью, воспоминаний, мемуа-
ров жителей города. Книга предназначена всем тем, кого интересует история татар-
ского народа и данного региона.

В статье рассматривается среднеазиатская политика хана Младшего казахского жуза Абулхаира в 1730 - 1740-х гг., стремившегося утвердиться в Хивинском ханстве лично либо посредством своего сына на ханском престоле. Осуществлению этих планов помешала завоевательная политика персидского шаха Надира Афшара, захватившего в начале 1740-х гг. Хивинское ханство. Российские власти, не имея возможности действенно влиять на хана Абулхаира, вступившего в российское подданство, сдержанно реагировали на его внешнеполитические шаги, по возможности стараясь не обострять с ним отношения.
In article the Central Asian policy of the khan Mladshego Kazakh жуза Abulkhaira in 1730 - the 1740th, seeking to be approved in the Khivan khanate personally or by means of the son on a hansky throne is considered. Implementation of these plans was prevented by aggressive policy of the Persian shah Nadira Afshara which has taken at the beginning of the 1740th. Khivan khanate. The Russian authorities, without having opportunity is effective to influence the khan Abulkhair who has entered the Russian citizenship, frostily reacted to its foreign policy steps, whenever possible trying not to fuel with it tension

This article is devoted to Isatai Taimanov’s insurrection in Bukeyev horde. Policy of Dzhangir
Khan was “fertile ground” for the emergence of discontent and unrest among the people. All layers of
society were somehow involved in the conflict. Varying was it the role taken by the serving groups.
Move closer to the broad masses of tulengits not able to effectively carry out their service functions .
Actions of Karaulhodzha Babadjanov had not any success. In the autumn of 1837 the rebels initially
were leading the negotiations with the khan moved to take decisive action, and then the siege of
khan's headquarters. Nogay-kazakhs in these conditions, together with the Cossack units contributed
to the protection and restoration of the Khan's power. Thanks to what could gain new privileges. Subsequently, in the changed circumstances, both groups were formed in the capacity of sub-ethnic units
within the western part of the Kazakh people.
Keywords: Isatai Taimanov’s insurrection, khan Jangir, serving groups, noghay-kazakhs, tulengits

[Paper presented at 2015 conference in Kokshetau, Kazakhstan.] As a contribution to the international conference of "Valikhanov’s Readings," this paper briefly summarizes recent and on-going research and museum partnerships of the Asian Cultural History Program, Smithsonian Institution, toward improved understanding of the cultural history of Central Asia. After first presenting a brief overview of the Smithsonian Institution, then introducing the Asian Cultural History Program as an integrated curatorial program within that structure, this paper briefly summarizes some recent and on-going work on the expeditions of Chokan Valikhanov, and related work on topics of Turkic ethnography, art, and textual interpretation in Kazakhstan and elsewhere, of a kind that develop themes initiated within Valikhanov‘s own research. Also in 2010, we published a website [3] and subsequently in 2011 two editions of a major book [4] presenting new findings about the cultural history of Azerbaijan, Georgia, and eastern Turkey uncovered as a result of the placement of oil and gas pipelines in the BTC-SCP corridors through those countries. Both bilingual editions (English-Azerbaijani and English-Georgian) resulted from partnerships with local scholarly institutions, but also indicated the possibilities for ethnographic and archeological work that can be presented using an ―expedition‖-like metaphor following the route of a major construction project [5]; while the data can be published online with extensive associated photographic material and other data from each site, as we did within the journal Internet Archaeology for sites in Azerbaijan [6]. Subsequent examples of related contributions include studies of the art and ethnography of Turkmenistan; which in the manner of many other Turkic peoples (as Valikhanov himself noted) is heavily influenced by or represented in epic or poetic traditions [7, 8, 9].

Suggested citation format: Taylor, Paul Michael 2015. Current Research about the Ethnography of Chokan Valikhanov, and about Turkic or Central Asian Cultural History and Cultural Memories, at the Asian Cultural History Program of the Smithsonian Institution. Pp. 284-288 in: Kazakhting uly ghalymy, tarikhshy, etnograf, saiakhatshy zhene aghartushy Sh. Ualikhanovtyng 180 zhyldygyna arnalghan “Shokan Okulary-19” Khalykaralik ghylymi-tezhiribelik konferentsiia: Materialdary, 17-18 seuir = Materiali: Mezhdunarodnoi nauchno-prakticheskoi konferentsii “Ualikhanovskie Chteniia—19”, posviashchennoi 180-letiyu velikogo kazakhskogo uchyonogo, istorika, etnografa, pusteshestvennika i prosvetntelia Sh. Ualikhanova, 17-18 aprelia. (Tom 1.) A.A. Abzhapparov, editor. Kokshetau, Kazakhstan: Ministry of Culture of the Republic of Kazakhstan and Kokshetau State University.

Full conference proceedings (including this paper):
http://www.kgu.kz/sites/default/files/documents/nauka/konf/19-1.pdf

This case study analyzes the demographic shifts that resulted from the development of uranium and hydrocarbon extraction industries in Western Kazakhstan in the 1960s–1980s and the serious social tensions that ensued. Contrary to the promise of national emancipation of the local population (Kazakhs) through economic development as the pinnacle of Soviet nationality policy, the economic authorities in Moscow continued to prioritize industrialization over indigenization. They opted to import a large labor force from the Slavic and Caucasian republics of the USSR rather than training an indigenous proletariat. This policy escalated socioeconomic frustrations of the Kazakh population that eventually erupted in interethnic strife amid the general rise of nationalism in 1989. Violent labor conflicts persist in the region, now much more ethnically homogeneous, up to the present, which demonstrates that the Soviet-era conflict was a result not just of interethnic animosity but the contradictory nature of the Soviet project in general.

The Cumans came to Europe as a result of a number of migrations of peoples, which began with the arrival of the Kuns (Qūn) from China, expelled from their lands by the people of Kay (Qāy). This forced them to the territory of  Šārī (Sīrī) and cause a number of migrations (so acc. to Marwazi and Aufi). According to the chronicle of Matthew of Edessa, the initial impulse was given by the “Snake people” who attacked the “Pale” ones. In the case of the “Pales”, they can be compared with Šārī / Sīrī (“the yellow, pale, light” ones) and identified with the Kipchaks or the Kuns (both names can be etymologize from the root *qu[b] in the meaning of “pale, light, yellowish”). More problematic is to determine “the people of the Serpent”, which with equal success could be connected with the Kay or with the Khitan people. But because the Armenian historian wrote that the “Snakes” attacked and smashed the “Pales”, we probably should see in the former the Kay (or the Kuns and the Kay?), who invaded the lands of  Šārī / Sīrī, unleashing a chain migration.
The text discusses the distribution of the Cuman tribes in the territory of the so called Cumania (Polovetskoe pole, Dešt-i Qïbčāq) and their interaction with neighboring peoples and countries.  Attention is paid to their designation and the names of the elite leaders in comparison to their appearance in Russian, Byzantine and other sources. In their time, the Cumans (Polovtsians, Kipchaks) played an important role in the history of Central and South-Eastern Europe – in the Kievan Rus, Hungary, Bulgaria, the Caucasus, etc. Thus, the eastern part of  Europe became a peripheral zone of the huge Cumanian-Kipchak space, through which it was connected in time and space with the eastern periphery of the Kazakh steppe – where once arose the Kimek state, and where together with it began the ascent of the whole Kipchak world.

В 1937 году в застенках НКВД сталинские палачи расстреляли гордость казахского народа – Ахмета Байтурсынова. Байтурсынов занимает в душе казахского народа самое почетное место и, что особенно впечатляет, непосредственно рядом с Абаем. Он воплотил на практике мечту Абая о достойном человеке и с абсолютной точностью подтвердил пророчество Некрасова: «Судьба ему готовила путь славный, имя громкое – народного заступника, чахотку и Сибирь». Он явился выдающимся деятелем национально-освободительного движения.
Неукротимый дух Байтурсынова удивительным образом гармонично синтезировал в себе и дух Абая, и дух Костюшко, и дух Огиньского, и дух Лермонтова, и дух Шевченко, и дух Некрасова. К такому выводу нетрудно прийти после внимательного прочтения его стихотворений, которые здесь впервые приводятся в переводе Сулейманова М.-Х. на русский язык.

Birinci Dünya Savaşı sırasında gerçekleşen 1916 Türkistan
Milli Ayaklanması ve ardından Bolşevik Devrimiyle beraber
başlayan iç savaş, Kazak halkını maddi açıdan son derece
olumsuz bir şekilde etkilemişti. Ancak Sovyet yönetiminin kurulduğu
ilk dönemlerde uygulanan yanlış politikalar neticesinde
oraya çıkan “açlık” tamamen bir felakete yol açmış ve milyonlarca
Kazak Türkünün hayatını kaybetmesine sebep olmuş-
tu. Kazakistan Komünist Partisi Birinci Sekreteri Filip İsayeviç
Goloşekin’in, “Küçük Ekim Devrimi” olarak adlandırdığı politikaları
uygulamaya koyması ve sonrasında gerçekleştirilen Kolektifleştirme,
milyonlarca Kazak Türkünün ölümüyle sonuç-
lanmıştı. Bu çalışmamızda Kazakistan’da 1920’li ve 1930’lu yıllarda
yaşanan açlık felaketinin sebepleri, Kazak aydınlarının
yaşanan felaket karşısında merkezi Sovyet yönetimi nezdindeki
girişimleri ve başta Sovyetler Birliği’nin lideri Josef Stalin ile
Kazakistan’ın yöneticisi Filip Goloşekin olmak üzere Sovyetler
Birliği idarecilerinin uyguladıkları politikalar incelenecektir.

ÖZ
Rusya İmparatorluğu’nun mirası üzerine kurularak 1917 Bolşevik İhtilali ile uygulamaya geçirilen Sovyet sosyalist sistemi, 1991’deki dağılmaya kadar devam eden hâkimiyeti süresince genel anlamda sömürge ve asimilasyona dayalı totaliter bir yönetim anlayışı sergilemiştir. SSCB iktidarları tarafından Sovyet ulusu, kimliği, tarih ve kültürü oluşturma ve bu yolla birliğin varlığını güçlendirerek sürdürme adına uygulanan politikalar, Sovyet hâkimiyeti altındaki tüm halklar için gerçek manada bir yıkım olmuştur. Sistemi ayakta tutacak Sovyet insan tipini yaratmayı hedeflerken insanı ve toplumu büyük bir baskı altına alan antidemokratik anlayış adaletsizliğin, zulmün, şiddetin kol gezdiği, insanlara acılar ve sıkıntılar yaşatan bir yapı ortaya çıkarmıştır. Bu bağlamda ortamın ve yaşanan olayların değerlendirmesi ancak Sovyetler Birliği’nin son yıllarında ya da dağılmasından sonra söz konusu olmuştur. Bağımsızlık sonrasında Kazakistan’da çekilen birçok film, Sovyetler Birliği döneminde yaşanan olayları ele alan konuları işleyerek dönemin bilinmeyen ya da farklı anlatılan gerçeklerini yansıtmış, döneme yönelik eleştiri getiren bir tutum sergilemiş ve bu yolla Sovyet ideolojisiyle bir hesaplaşma anlayışı ortaya koymuştur. Bu bağlamda yönetmen Satybaldy Narymbetov’un “Mustafa Çokay” ve “Emanet (Amanat)” isimli filmleri dikkat çekicidir. Söz konusu filmlerde, Sovyet ideolojisi tarafından Kazakistan tarihine ve tarihi kişiliklerine yönelik yanlış aktarılan bilgiler ve yaşanan olaylar yeniden ele alınarak eleştirisi yapılmaktadır. Bu makalede Satybaldy Narymbetov’un “Mustafa Çokay” ve “Emanet (Amanat)” isimli filmleri, Teun A. van Dijk’ın geliştirdiği eleştirel söylem analizi yöntemiyle incelenmiş, Sovyetler Birliği’ne yönelik eleştiriler, eleştirilerin biçimi ve ideolojik arka planları açıklanmıştır.

Anahtar Kelimeler: Satybaldy Narymbetov, Mustafa Çokay, Ermukhan Bekmakhanov, Kenesarı Kasımov, Emanet, Amanat, Kazakistan Sineması, SSCB Eleştirisi, Biyografik Film.


ABSTRACT
Founded on the legacy of the Russian Empire and put into practice by the Bolshevik Revolution of 1917, Soviet socialist system generally exhibited a totalitarian mode of rule based upon colonization and assimilation over the course of its sovereignty until it was dissolved in 1991. The policies implemented by the Soviet governments in order to build up the Soviet nation, identity, history and culture, and thus to strengthen and continue the existence of the Union have been a complete destruction for all peoples under Soviet rule. While aiming to create the Soviet people who will keep the system alive, anti-democratic understanding that puts great pressure on people and society has created a structure which is in full of injustice, persecution and violence, and experiences pain and difficulty to people. In this context, the environment and the events taken place was able to evaluate only after the last years of the Soviet Union or after its dissolution. Many films shot in Kazakhstan following independence treated issues which address the events happened during the Soviet Union period, reflected the facts that were unknown and described differently in that period, exhibited attitude which brings criticism about that period, and thus, revealed an understanding of reckoning with the Soviet ideology. In this context, the films named “Mustafa Shokay” and “Hostage (Amanat)” directed by Satybaldy Narymbetov are truly remarkable.In the films mentioned above, misinformation about the history and historical personalities of Kazakhstan by the Soviet ideology is readdressed and criticized.In this article, films named “Mustafa Shokay” and “Hostage (Amanat)” directed by Satybaldy Narymbetov were examined using the method of critical discourse analysis developed by Teun A. van Dijk. The criticisms of the Soviet Union, types of criticism and ideological backgrounds were explained.

Keywords: Satybaldy Narymbetov, Mustafa Shokay, Ermukhan Bekmakhanov, Kenesary Kasymov, Hostage, Amanat, Kazakhstan Cinema, USSR Critique, Biographic Film.

[Free download from https://muse.jhu.edu/book/68114 during the COVID-19 pandemic!]
While a large number of researchers have studied the revolt of 1916 in Central Asia, they have not provided sufficient answers to two fundamental questions. Why did the uprisings take place almost only in Central Asia, while the edict to mobilize labourers was issued also to indigenous peoples (inorodtsy) of other parts of the Russian Empire, namely Siberia, the Caucasus, and Kalmykia? Why did it occur in the year of 1916, although, according to many researchers, its causes had been accumulated during many years of Russian rule? In order to answer these questions, it is important to examine specificities of administration in Russian Central Asia, social changes in this region during World War I, and people’s perception of Russia’s situation in the war and relations with its adversaries. The last point is also related to international factors of the revolt.
This revolt was a colonial rebellion not simply in the sense that colonized people stood against the colonizers, but also because it reflected defects in the colonial administration. Russian rule in Central Asia had persistent problems, including weak integration of the native population into the imperial administrative system epitomized by the lack of metrical books. There were cleavages between the Russians and the natives, as well as mistrust between officials and the population, both exacerbated by large-scale land seizure for Russian settlers.
Still, Russian Central Asia was basically peaceful until the first half of the First World War period. A large-scale revolt erupted in the atmosphere of the increased social activity and upheaval, and after the news of the difficult war situation and the reduction of armed forces in Central Asia gave some natives an impression that Russian rule had been weakened. The edict on labourers, which was a result of the confused decision-making of the tsarist government faced with the crisis of the whole empire, revealed a contradiction between the level of mobilization required by a total war and the weak, segregationist administrative system in this region. The world war turned the latent colonial crisis into an explicit one. Therefore, the 1916 revolt has to be analysed as an interface of the World War and the Russian colonial crisis in Central Asia.

The article examines one of the participants of the Alash Orda movement, Seidazim Kulmukhameduly Kadyrbayev’s life, place of birth, student life, Social and political activities, specialization in the legal field and creative work in this area which seeks to create a national state in the early twentieth century. In addition, the article refers to Kadyrbayev’s translations into the legal sphere, Kadyrbayev’s contribution to the development of the Kazakh judicial system, criminal law and production. The researcher believes that in order to reveal the role of the Torgai lawyer and Kazakh intelligence Seidazim Kadyrbayev in the history of Kazakhstan and its activities on the way to creating a national state, it is necessary to study from the source point of view.
When writing the article, periodical materials, scientific literature materials, as well as archival documents that were not included in scientific circulation were compared with each other and used for scientific analysis.

Applying quasigenetic markers – non-biological traits which are nevertheless inherited in generations – is one of the research fields within human population genetics. For the West European, East European, and Caucasus populations , surnames are typical quasigenetic markers. For Central Asian populations, particularly Kazakh, the clan affiliation serves as a good marker: a set of papers demonstrated that many clans include mainly persons which biologically descent from a recent common ancestor. In this study, we analyzed a large (~4.2 million persons) dataset on quasigenetic markers – the geographic distribution of 50 Kazakh clans at the beginning of the 20th century, and compared the dataset with the direct data of the Y-chro-mosomal diversity in modern Kazakh populations. The analysis included three steps: the isonymy method, which is standard for quasigenetic markers, comparing frequencies of quasigenetic markers, and comparing the quasige-netic and genetic datasets. We constructed 50 maps of frequency of the distribution of each clan and revealed that these maps correlate with the maps of genetic distances. The Mantel test also demonstrated a significant correlation between geographic and quasigenetic distances (r = 0.60; p < 0.05). The analysis of inter-population variability revealed the largest diversity between geographic territories corresponding to the social-territorial groups of the Kazakh Khanate (zhuzes) rather than to other historical groups that existed on the territory of Kazakhstan in preceding and modern epochs. The same is evidenced by the principal components and multidimensional scaling plots, which grouped geographic populations into three clusters corresponding to three zhuzes. This indicates that Использование для изучения генофонда квазигенетических маркеров – признаков небиологической природы (фамилия, род), но четко наследующихся в поколениях, – одно из направ-лений в популяционной генетике человека. Если для популя-ций Западной Европы, европейской части России и Кавказа в роли квазигенетических маркеров выступают фамилии, то для популяций Центральной Азии эффективным квазигенети-ческим маркером является родовая принадлежность. В ряде исследований было показано, что для центральноазиатских популяций, в особенности казахов, во многих родах просле-живается происхождение большинства членов рода от обще-го биологического предка. В настоящей работе представлен анализ большого массива данных о 50 казахских родах у ~4.2 млн человек в начале XX века в сравнении с разнооб-ра зием Y-хромосомы в современных казахских популяциях. Анализ состоял из трех блоков: описание разнообразия ква-зигенетических маркеров стандартным методом изонимии; сравнение популяций по частотам квазигенетических марке-ров; сравнение квазигенетических и генетических данных. По-строено 50 карт частоты представленности каждого рода на территории Казахстана и ряда смежных территорий. Показано, что эти карты частот квазигенетических маркеров оказываются скоррелированы с картами генетических расстояний. О связи генетических и квазигенетических расстояний свидетельствует и тест Мантеля: обнаружена достоверная корреляция между матрицами географических и квазигенетических расстояний (r = 0.60; p < 0.05). Анализ межпопуляционной изменчивости выявляет наибольшее межгрупповое разнообразие между географическими территориями, соответствующими социаль-но-территориальным объединениям казахского хан ства – жузам, нежели другим историческим территориальным объ-единениям (феодальные государства, улусы, области), сущест-вовавшим на территории Казахстана в предшествующие и со-временную эпохи. С этими результатами согласуются графики главных компонент и многомерного шкалирования, на кото-рых географические популяции объединяются в три кластера, соответствующие социально-территориальным объединени-ям – трем жузам. Это указывает на то, что окончательное струк-турирование казахского генофонда могло произойти в эпоху существования казахского ханства.

Giriş Tarih sahnesinde var olmuş ya da varlığı halen bilinen milletlerin kültürleri, dinleri, dilleri, sosyal yaşantıları dâhil onlara ait her şey bilinmek ve anlatılmak istenilmiştir. Bununla ilgili olarak da araştırmalar ve çalışmalar yapılmıştır. Çalışmamızın amacı bu konuda ki bir eksikliğin kapatılması olmamakla beraber, ulaşılan kaynaklar neticesinde bir çalışma yapmaktır. Çalışmamızın asıl amacı yukarıda saydığımız unsurlar arasında din ve millet olarak da Kazaklardır. Kazak milletinini varlığının bilinmesinden yani tarih sahnesine çıkışı ve buna bağlı olarak yaşadıkları coğrafya, sahip oldukları yaşam biçimi ve sonrasın da İslam dinini kabul etmeleri üzerinde duracağımız konulardır.

Özet
Tatarlar ve Kazaklar arasında geçmişten günümüze daima sıkı ilişkiler olagelmiştir. Tatarlar tüccar, öğretmen, tercüman gibi meslekleri yaparak Kazak bozkırlarında her zaman var olmuşlardır. Dolayısıyla bu iki Türk halkı arasında eğitim,  kültür, ticaret alanlarında devamlı bir ilişki söz konusudur. Kazaklar arasında Cedit hareketinin yayılmasında da Kazan merkezli etkinin rolü büyüktür. Bütün bu etkileşimler nedeniyle Kazak hayatında eğitimde, edebiyatta ve kültürel alanda Tatar etkisini gözlemlemek mümkündür.
Abdürreşid İbrahim XX. yüzyıl Türk Dünyası’nın önemli şahsiyetlerindendir. Çok küçük yaşta öksüz kalmasına rağmen kendi çabasıyla Medine’de eğitimini tamamlayarak Rusya’ya dönmüş ve Rusya Türklerinin 1905-1917 yılları arasındaki siyasî ve sosyal hareketlerinde önemli faaliyetlerde bulunmuştur. Kendisinin çıkardığı Mir’ât, Ülfet, Teârüf-i Müslimin, İslam Dünyası gibi gazete ve dergilerin yanı sıra Rusya, Azerbaycan ve Türkiye’de çıkmış Şark-i Rus, Hayat, Beyânülhak, Sırât-ı Müstakîm, Sebîlürreşad gibi süreli yayınlarda da çok sayıda makalesi neşredilmiştir. Hayatının önemli bir bölümünü seyahatlerde geçirmiştir. Özellikle Kazan-İstanbul-Tokyo üçgeninde yaptığı faaliyetler ve geride bıraktığı eserlerle Türk Dünyası’nın önemli bir şahsiyeti olarak Türk kültür tarihinde yerini almıştır.
Abdürreşid İbrahim’in önemli eserlerinden biri Tercüme-i Halim adlı eseridir. Abdürreşid İbrahim bu eseri iki kısım halinde yazmış ama yalnızca birinci kısım neşredilebilmiştir. Abdürreşid İbrahim’in bu eseri 2017’de İsmail Türkoğlu tarafından Türkiye’de yayımlanmıştır. Bildiride Tercüme-i Halim Ya Ki Başıma Gelenler adlı bu eserde Abdürreşid İbrahim’in Kazak halkıyla ilgili izlenimleri ele alınacaktır. Genç bir medrese öğrencisi iken Kazaklar arasında öğretmen olarak bulunan Abdürreşid İbrahim’in kardeş Kazak halkına dair düşünceleri bildiride ortaya konulmaya çalışılacaktır.   
Anahtar Sözcükler: Tatar, Kazak, Abdürreşid İbrahim, Kazak kültürü, Türk Dünyası.

KAZAKHS in the BOOK of TATAR-TURKISH SCHOLAR ABDÜRREŞİD İBRAHİM’S TERCÜME-İ HALİM YA Kİ BAŞIMA GELENLER
Abtract
Tatars and Kazakhs have strong relationship from past to present. Tatars have existed in Kazakhs steppe namely merchant, teacher, interpreter profession groups. Hence two turkish people have permanent relationship in the fields of education, culture and trade. Kazan centered effects have important role in expansion of Cedit movement. Because of these interactions, tatar effects can be observed in Kazakhs’s education, literature and culture.
Abdürreşid İbrahim is significant person in Turkic World of XX. Century. Although he was orphaned in his early childhood, he completed his education in Medinah by his own efforts and turned back to Russia. He became involved political and social activities in 1905-1917 among Russian Turks. Alongside the journals and newspapers published by himself like Mir’ât, Ülfet, Teârüf-i Müslimin, İslam Dünyası, he published many articles in Russian, Azerbaijanian and Turkish periodicals like Şark-i Rus, Hayat, Beyânülhak, Sırât-ı Müstakîm, Sebîlürreşad.  He has traveled in important parts of his life. İbrahim took his place as a significant person of Turkic World in Turkish cultural history with his works and activities in Kazan, İstanbul and Tokio.
One of the important works of Abdürreşid İbrahim is Tercüme-i Halim. İbrahim wrote this book as two parts but it has been published only one part. The book was published by İsmail Türkoğlu in 2017 in Turkey. In this proceeding, impressions of Abdürreşid İbrahim about the Kazakhs in Tercüme-i Halim Ya Ki Başıma Gelenler will be addressed.  When he was a madrasah student, he taught school among Kazakhs. It will be put forward his thoughts about Kazakh people this proceeding.
Key words: Tatar, Kazakh, Abdürreşid İbrahim, Kazakh culture, Turkic World.

В предлагаемом издании представлен ценный материал по археологии и этнографии Казахского Алтая начиная с эпохи палеолита до этнографической современности, свидетельствующий о самобытной культуре, живших на этой территории народов.
Книга адресована широкому кругу читателей,особенно полезна она тем,
кто неравнодушен к истории своего народа.

Ж.М. Сабитов Казахские естеки/иштяки
В средневековье казахи использовали ряд экзоэтнонимов (внешних названий) для обозначения соседних народов. Так ойра-тов называли калмаками, татар ногаями, а башкир естеками (иштя-ки, в казахском языке «Ш» заменяется на «С», например баш-бас, беш-бес). Среди казахов существует целый ряд родов и подродов, имеющих иштякское происхождение. Большая часть из них носит название Естек. Но при этом необходимо отметить, что наличие приставки Естек еще не гарантирует происхождение от башкир по прямой мужской линии, как и в случае с казахскими родами, имеющими название туркмен, каракалпак, калмак, кыргыз.