XVIII - XIX CENTURIES. IN THE MANUSCRIPTS OF THE KAZAKHS OF CHINA

Anar Smagulova East Kazakhstan State University (Ust-Kamenogorsk, Kazakhstan) XVIII - XIX CENTURIES. IN THE MANUSCRIPTS OF THE KAZAKHS OF CHINA In the process of work of the folklore and ethnographic expedition on the territory of Zaysan region, particularly in Regional History Museum of Zaysan town, we were given the part of materials found in Jeminay, Altay Prefecture of Xinjiang Uyghur Autonomous Region, China. These manuscripts were in Kazakh language, which were found in the wall of an abandoned house. They were walled up in the stone wall, pre-wrapped in a cloth and birch bark. At their time the manuscripts fell into the hands of local ethnographer – Kadyr Zhakypuly Arshabay, who translated them from Arabic script to Cyrillic. The sources content is a collection of heterogeneous material: tribal genealogy (shezhire), biographical narratives, and folk tales. All these materials are highly informative about the Kazakh migrations, which caused the formation of the Kazakhs ethnic nucleus in the former Dzungaria, part of the Qing Empire. We try to do a review of sources and identify major themes which reflect the historical processes, took place in the border zone of the Russian and Chinese empires from the end of XVIII and the beginning of XX century. Sources belonging to one's pen always bear the stamp of his personality, which can be partly correlated with his identity. Posing the questions in flow of the represented information is an attempt to formalize, to announce the Kazakhs image and introduce its cultural practices in the process of colonization of new lands in the Altai. The theme of migration, reclaiming of new territories, invention of new toponyms, described by the vocabulary of the Kazakhs culture and traditions, this theme announced names of the leaders, elite which is associated with Kazakh migration. In the manuscript entitled “Sauyr-Saikhan derekteri” captured the information about the history of the Kazakh tribes’ migration – Abak-kerey, after the defeat of Dzungar Khanate, since 1757. The content of the XIX century manuscript contained the latest fragments of memory about Kazakh-Dzungarian war. The most prominent representatives of the Kazakh elite, deserved well of people, were recognized - Zhangir Khan, Tauke Khan, Ablay Khan and also Zhanibek batyr, came from Kerey clan. Historical assessment and recognition of Tauke Khan as the sole Khan over all Kazakhs is confirmed by the fact, which an anonymous author, of the Kazakhs dissolution into three “hordes” (juz) after his death, during the reign of Bolat Khan: “… in 1718 after Tauke Khan’s death on the Khan's throne sat his son Bolat. During the reign of Bolat Khan Kazakh people were ununited, were divided into 3 hordes (juz), the younger horde khans did not want to obey the elder Khan, and began to separate. Later, when the Dzungars became stronger, they started to attack the Kazakhs, bringing them disaster”. The war between the Kazakhs and the Dzungars characterized as large casualties, even to the destruction of some separate tribes, a huge demographic damage is described as follows: “… Kazakh people split into three hordes (juz), forming three Khanate, the unity disappeared, Kazakh hordes (juz) and tribes did zhassak and could not resist, the Dzungars raids lasted until 1728, without heirs disappeared some Kazakh tribes. Especially Great and Junior hordes (juz) suffered. These sufferings in history called “Years of great tribulation” Kadyr Zhakypuly. Forced migration of the Abak-kerey to the territory of the southern Kazakhstan was described as follows: “And the people of Kerey, dependent on the Middle horde (juz), left their native lands the Altai, the Saur, the Tarbagatai, the Tien Shan mountains and reached Syrdarya, placed”. One of Tatar historians said, “If it were not for fish and reeds of Syrdarya, there would be no the Kazakh offspring left” Kadyr Zhakypuly . Since 1757 the Middle Horde Khan Ablai got citizenship of the Qing emperor and received the title of knyaz. It was a historic moment, which allowed the Kazakhs of the Middle Horde (juz) gradually expand the range of nomadism in an easterly direction. A special role of Abak-kerey migration to the Altai recognized for Zhanibek-batyr, a companion of Ablai-Khan. In the second half of the XVIII century under his leadership there was a mass migration of the Abak-kerey: “Zhanibek was, worshiping the spirit of the ancestors, a fair judge leading the people, returned to the people of Kerey. In Zhanibek-batyr’s native places the Altai-Saur, the Tarbagatai, the Tien Shan, he dreamed to sprinkle again ashes at the foot of the mountains”. Kadyr Zhakypuly According to Ingvar Svanberg, in 1760 the Kazakhs expanded their pasture near the Tarbagatai and upper Irtysh. Svanberg tells us that the Qing authorities opposed further settlement the Kazakhs on the territory of Dzungaria, but their attempt failed, and the Kazakh herders continued their migrations. [Kadyr Zhakypuly] According to the source, in 1757 Kerei moved to the Saur and Tarbagatai. Merkit tribe settled in the valleys of Manyrak and Kishkenetau mountains, zhantekey tribe placed near the Kendirlik and Aksiyr rivers, zhastaban in Alabay-Bokan and Sartokay areas. As the time go by on the territory of Zhantekey tribe was felt land overcrowdedness, which was resolved by transhumance of several villages from different departments of zhantekey tribe - Barky, Tukibay, Samyrat, Zhambai on Muztau (nowadays Katon-karagay region, East Kazakhstan). However, over time, there began to be felt cram, because in the neighborhood roamed Naiman tribes, and on the eastern part of the Saur freely placed by uranhay (Mongolian) tribes - Soyan, Orsak (oorchak), Karsak (possibly-kyuryun) - of which villages: Dolan-darkhan, Shargyn, Baiynkolshik, Toshyn, Zhyrgaltay, Shege. In order to expand the territory of nomads, bi – Kerey tribes leaders decided to negotiate with the Mongols, and sent messengers to get permission for visit. For the negotiations were prepared special gifts: "Bessik bi consulting with wealthy Saura bai (wealth people) prepared herd of horses, sacrificial lamb, a silver bullion and a swift steed. From Aktoganak bai clan Iteli three mares, from Sarseke three mares, from Tynybek villages,ZJambay and Narkis 300 mares, from Barky and Tukibay 500 sacrificial sheep herded, to Mongol named Baiynkolshik prepared one white yurt and adding a white camel, so large Saur was attached " Kadyr Zhakypuly . Besik-bi was sent to the Mongols from Kerei. On results of negotiations with the Mongols, approving on paper by seals, the Kazakhs got new land in the Saur Mountains along the Irtysh to Ulengir, to the west to the Sartokay river (present days Jimunay), to Burkeu and Shashak. As a result, in 1777 there was a resettlement of about 35,000 families, including Abak-kerey tribes - zhantekey, zhadik, merkit, zhastaban, sarbas, iteli, botakara; Naiman tribes – karatay, zharbol. Over time, the Saur area (Serenkaragay and Sarymsakty zhailau) were renamed as Bessik Darasy. This territory had called Zhebety, Mongolian (torgout) name. In 1883, after the delimitation of borders 1,200 families of abak-kerey additionally came to the region, who are located near the Lasty river, including: merkit - 177 families, tukibay - 130 families, samyrat - 101 families, botakar - 122 families, zhastaban - 80 families, tieli - 120 families, itemgen - 129 families, sherushi - 12 families, zhadik - 100 families, ozbek-sart - 8 families. These facts of the sources are also supported by the facts from Ingvar Svanberg, that in 1878 no less than 9000 Kazakhs left Russian territory and are located in China. [Ingvar Svanberg. 2006] One of the important aspects, which was presented in the “Sauyr-Saikhan directori” manuscript is a remembrance of exploration Altai space, on one of its sites - mountain branch Saur. This is evidenced by the conclusion of the manuscript: “Kerey bypassed many lands of Asia, and in the end came to the Saura mountains, here formed Saur Kerey” 1. The Kazakhs assumption deep to Dzungaria had pragmatic purposes by the Qing Empire, “the Manchu military garrisons in the border line needed horses, for this reason for the Qing authorities were important to maintain trade with the Kazakhs in this area.” [Ingvar Svanberg. 2006] History of the Kazakhs transhumances to Dzungaria territory penetrates the ancestral genealogy; they are closely linked and give a message about the irreversibility of migration as a natural colonization of the region, about the connection with the land (in toponyms of the region). Shezhire – as a tribal genealogy, has an important place in the sources that we have studied, they represent genealogy of Kerey, in particular merkit tribe, where a special place has Samrat batyr’s biography. Samrat batyr came from zhantekey tribe, there are many folk tales about him, one of which says that his tomb is located on the banks of the Syrdarya River, in Kyzylzhar area. In all his life, he became known by the feats in war with derbet and uryankhay with his brother-in-arms Kokbulak-batyr. In his forties Samrat batyr married to uryanhay Urim, who bore him a son Kolbay. When he grew up, Urim brought him a wife, a girl from the Kalmyk tribe who used to live in the Urals area, by the name of Borken. Borken gave birth to a son Yesil, from whom came descendants Aikara, Kalba, Karga, Chagala. As a result, from Samrat batyr came 4 clans: Kolbay, Қaramergen, Zhanbay, Toytyk. Facts of marriages between the Kazakhs and Mongolian tribes are often referred in these materials; mostly marriages were between a Kazakh man and a Mongolian woman. A big narrative about merkit tribe, joined the Kazakh ethnic group, began from the IX-X centuries. The story author is Kassikey Komanuly, who in 1877 published the book Kassikey Komanuly.1877. He writes that fleeing from the famous persecution of Genghis Khan; merkits were forced to flee to Eastern Turkestan, near Kashgar, Kagylyk, Yarkend cities. The main goal was to rescue from the Mongols, some of them managed to find refuge in Komul and enter into close contact with the Uighurs. Only in the XIV century Merkit tribes, according to the narrative, could to reunite. In the years of Dzungar conquest, tragic events led to the movement in war with the Dzungars, in particular, “among Abak-kerey merkits had the strongest villages, with their courage, wisdom the abak were one of the respected advisors among the people. When the enemy came they were ahead, among the people were honored for their wisdom. Merkit defended Kerey in the war with Dzhungars” Kassikey Komanuly .1877. One of the heroic figures of the merkit tribe is Lepes batyr, referred as as the participant in the battles against the Dzungars in the ranks of the Kazakh militia led by Kabanbay batyr. His burial place near the river became the origin of oronyms of the Lepsy River, which got its name from the hero’s name. According to the narrative, Lepes batyr descendants roamed to the Saura in the XVIII century. In the materials about merkits we again meet Bessik-bi name, a leader of Kerey and Merkit tribes. His name is associated with the migration of the Kazakhs about 1,500 families on the territory of the former Dzungariya, the Saura and the Tarbagatai mountains. The first carting stage of the Kazakhs began in 1750: - Kishkenetau - Manyrak were placed by merkit tribes: Almambet, Zhantekey, Samrat; Bank of the Irtysh in Altai – Abak-kerey: Zhadik, Shubaraigyr, Karakas, Molky; naimans: Zharbol, Zhylқaydar; The second carting stage since 1790: - Kerey took place Bakanas, Koksala, Қalbatau, Zaysan, Tugyl, Manyraқ, Kenkaragay (Russia). History of the merkits was recorded by Kassekey Komanuly in the XIX century, in 1891 it was transferred from Nurakhmet Kassekeyuly to his comrade Ibyray Kalel (nogai from Samarkand) and it was published in the printing of Bukhara. In 1901, the book got to China to the hands of Akbai Zhakeuly who hid it in the mountains. In 2003, the discovery had been found and handed to Kadyr Zhakypuly Arshabayu. The South-Western Altai territory development by the Kazakh tribes were accompanied by different aspects of the interaction, it is reflected in materials we observed. One of the problems faced by the Kazakhs was absence of ruling aristocracy of blue blood who would ensure the protection of the collective interests in solving internal and external issues. In one of the biographies created in the XX century, "234 zhyl to Kogeday" the lack of tribal leader was staged as ethnosocial problem. Kerey needed a Sultan, as a leader of the tribe, to solve external problems with neighboring Kazakh tribes: naimans, uak, and with the Mongol tribes on land holdings, legal proceedings and restitution. After Ablay Khan’s death Zhanibek batyr, who was is the leader of Kerey tribes at that time raised the question of the new nomination on his place. According to the narrative "234 zhyl to Kogeday", he went to the Middle Horde (juz), to Abulfeiz Sultan, a son of Abulmambet Khan with a request to send a sultan of blue blood to the Kerey. Abulfeiz Sultan with Zhanybek Batyr went to one of his wives, kyrgyz by her origin, Tumar Khanum. Interesting for us is Sultan’s appeal to Sultana, told by people: “Madam, you punish a child, I keep silent. If people ask to lead, to honor and to manage them, as a support for the people, then why should I be against it? Give it to me. Give me the permission to be with the children.” Kadyr Zhakypuly The transfer of power took place in 1785, at the headquarters of Abulfeiz-Sultan in the Zhanibek Batyr’s presence, twelve representatives from Kerey tribe, Naiman, Argyn, Konyrat, Uak and Kipchak in the Middle horde (juz) territory. The proverb exemplarily told by Zhanibek-batyr for newly appointed leader Kogeday reflected the nature of power in a nomadic society: “The people who have brave dzigit, are not afraid of the enemy, who have a speaker, are not afraid of controversy, who have the judge, are not afraid of Khan”. Kadyr Zhakypuly Over the years Kogeday-tore ran Kerey, there were many disputes and disagreements with Naiman, as a result of an engagement in 1824 Kogeday was wounded and in 1825 he died of his injuries. The funeral was organized by Kogeday-tore’s brother-in-arms merkit Bozdak Tolemisuly. For the Sultan’s death Kerey demanded “kun” from Naiman in the amount of seven people. Prominent specialist in customary law T..M. Kulteleyev, noted that “the exact amount of “kun” 1000 sheep for the average man or 7000 sheep for a Sultan and Khoja in fact in judicial practice was unacted” Kulteleyev Т.М.1955. The “kun” size, by Abak-kerey requirements agrees with the indication of T.M. Kulteleyev size, furthermore it is told in the narrative, so in this case the custom was kept. Kogeday-tore’s name is found in the local legends of Kazakh people, living in the East Kazakhstan (Republic of Kazakhstan), in particular in the legend about Toganas Batyr. The informant from Takyr village (near Markakol Lake) in 2013 reported in his stories that the Kazakhs from China actively interacted with the Kazakhs of the Russian Empire. Many winter pastures located on Russian territory, summer pastures in Dzungaria so seasonal migrations were widespread until the delimitation in the 80s of the XIX century. In summary, it should be noted that the review of Kazakh manuscripts raised a number of questions. First, the narrative is full of historical facts and information about and the Kazakh elite of China and about genealogy, it should be mentioned the absence of the religious aspect in the description of the Kazakh tribes life. There is no information about the clergy, and their relations with centers of Muslim education, despite the fact that some materials were written in the 80s of the XIX century and were published in Bukhara and Kazan. The language of the manuscripts in Arabic script – “tote-zhasu”, indicates the presence of educated Kazakhs, who knew written language. Second, due to the external relations with the merchants from Bukhara the handwritten manuscripts were published. This fact confirms the trade relations with the Central Asian khanates, but there is no information about the trade, economic relations with other regions, including Russia in manuscripts. Third, there is no indication in the sources on the reasons of Kazakh migrations. Present-day researches also indicate departure of the Kazakhs from the Russian Empire, especially in the XIX century, when the flows of peasant settlers increased. The greatest attention is paid to the role of tribal leaders; their place in the structure of inter-clan relationships is highly evaluated. Especially this is significant in solving the issues of new territories acquisition and development, till the implementation of personal names of the Kazakh elite into place names of the region, as a tribute to their success (Bessik dara, Maikapshagai and etc.). The texts highlight the connection with the earth; there is a new layer in the structure of identity - the place of residence: the Sauyr Kazaktary (Saur Kazakhs), the Altai Kazaktary (Altai Kazakhs). Our interest to these sources develops in the mainstream of history “from below”, as they announce the frame consisting of the migration and international relations facts (Russian empire – Ablayi Khan - Chinese empire). For us these manuscripts are "live voice" of direct initiators and participants of migrations to China. It is necessary to study further and compare with Russian, Chinese and Muslim sources to understand what message carries the local historiography, Kazakh narrative. Literature 1Saur-Saikhan derekteri. Tarikh zhazba esteliginen / Written history memoires (Тарих жазба естелігінен.) Edited by Kadyr Zhakypuly Arshabay. 2 Ingvar Svanberg. Nomadic way of life of the Middle Horde Kazakhs in Xinjiang from 1911 to 1949. / China Kazakhs. Essays on ethnic minority. P.1. edited by L.Benson and I.Svanberg / History of Kazakhstan in the western sources. XII - XX centuries. - Almaty.: Sanat. 2006. 3 Kassikey Komanuly. Tarikh zhazba esteliginen / Written history memoires (Тарих жазба естелігінен.) Edited by Kadyr Zhakypuly Arshabay. 4 234 zhyl to Kogeday. Tarikh zhazba esteliginen / Written history memoires (Тарих жазба естелігінен.) Edited by Kadyr Zhakypuly Arshabay. 5 Kulteleyev Т.М. Criminal customary law of the Kazakhs. Alma-Ata, 1955, p.184.