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MATRIMONIAL RELATIONS OF KAZAKHS ZHETYSU IN THE
XIX CENTURY
Suleimenov A.
Al-Farabi Kazakh National University Savrambaev A.
Al-Farabi Kazakh National University
ABSTRACT
This article is about traditions and customs of XIX century Kazakhs' families of Zhetysu. The main evidence of the article is the evidences of «Dala general-gubernatorlygynyn kancelyariyasy" of The State Central heritage of the Republic of Kazakhstan. These evidences and the fund reflect the family rules and relations in marriage of XIX century Kazakhs' of Zhetysu. In general, investigations and Kazakh people's traditions and customs were written not by Russian scientists, but by military people and officials. Because of this ethnographical evidences about Kazakhs' of above mentioned place require detailed study.
Keywords: adat, traditions and customs, marriage, kalyn mal, kuda tusu.
Introduction
In XIX century the issue of Kazakh families and marriages was interested by Russian scientists. The Russian scientists of ethnography wrote about local population's family and social relations. But it doesn't mean that Kazakh people's live was studied in details. Nowadays the materials about Kazakh people of Zhetisu are rare.
The study about family relations and marriages of Kazakh people of above mentioned place gives us information not only about social status of that period, but also about the policy of the ruler.
The ethnographical materials about local population of Zhetysu were written by the colonel Zhetysu region of XIX century N.M. Izrazcov. Written by N.M. Izrazcov ethnographical materials of Zhetysu dated 1879-1881 were printed in the magazine "Etnographicheskoe obozrenie" editions #3-4 in 1897 [1]. Now the writings of N.M. Izrazcov are saved in the Fund of The State Central heritage of the Republic of Kazakhstan for «Dala general-gubernatorlygynyn kancelyariyasy". Moreover they were reprinted and edited in 2005 in 10 volumed book "Drevniy mir ka-zakhov" [2, pp. 389-405] and in 2011 in the book "Is-toriya Kazakhstana v dokumentah i materialah" [3, pp. 161-266].
In the second half of XX century research materials about ethnography of Zhetysu Kazakh people are found mainly in the works of N.A. Kislyakov [4], A.Zh. Zhakipov [5], ,Kh. A. Argynbayev [6], A.T. Toleuba-yev [7], K.M. Toleubayeva [8].
Main part
The concepts of "family" and "marriage" are depended from each other. In comparison with the concept of marriage, the concept of family is wider. The first stage of the family is marriage. In general marriage is the historically established, society-based and ruled way, laying out of the rights and responsibilities between the spouses. According to the marriage traditions the family relations between a man and a woman should be legitimized and the spouses should accept the family responsibilities.
The marriage between two people has different aims. The main indicators and causes of this are love, wish and the same worldview, profession, sympathy, sexual needs, fortuity, flippancy, the fear of loneliness, dependence, marriage of convenience, compulsion, etc[9, pp.244-245]. As the marriage is the first step of family, this issue was very important. So this is the reason of all traditions and customs connected with marriage. Because two "rus" (tribes) pay special attention not only to be relatives with each other, but also to the issue that future generation should be honorable.
Because of after the acceptance of Russian citizenship this many Russian and foreign researchers begin to study geography and culture of Kazakh people.But the final aim of this research was not only to study the culture, but to deprive our own mind through the destruction of traditions and customs. That means to collect detailed information about local population's family life and give the way of contention between them.
No matter that N.M.Izrazcov wrote some ethnographical materials about XIX century Kazakh
people of Zhetisu, he respected Kazakh people's identity. But whatever he was a representative of that policy. His first writing and first issue to which he paid special attention is named "Obychnoe pravo ("adat") kirgizov Semirechinskoy oblasti". It means that it is incorrect to consider established many years ago right and regulation norms of nomadic Kazakh people as a simple law. Nicolay Mikhailovich didn't even give a definition of the word "adat".
Fundamentally adat (teaching law) means one of the laws which has the procedure of transition of inheritance from father to son or its division and its rules. According to socio-economical, and private, feudal relations' ride to get a property as an inheritance and its division was done in different directions by nomadic Kazakh people and the population of Central Asia. Adat or teaching law has a special law in this sphere. The reason is that after the death of a father his goods should be transmitted to his heirs following civil norms in legal form. Adat showed property heritage transition and its division infringed the rights of women in comparison with men in the patriarchal-family relations [8, p.9].
Responsibilities and rights between the family members
We study responsibilities of Kazakh family members taking into consideration the writings of the Russian official N.M. Izrazcov. For example, a man is a ruler for family; he is also a ruler for his wife and children. Except the professional work, a woman is also responsible for cooking, sewing clothes and household duties. N. Izrazcov wrote not so good things about Kazakh men's actions. According to his view a Kazakh young man knew nothing except grazing cattle and assaulting and battering his wife [10, pp. 44-45].
Nicolay Mikhailovich wrote also about kalyn mal (cattle) in his materials. He said about this issue that a Kazakh woman is sold to the future husband for kalyn mal. The husband looks at the wife as a purchase, he does whatever he wants.
In general we shouldn't accept the kalyn mal as a crime. Payment for a girl paid for the benefit of her father, mother or fiduciary, who brought her up. The payment of kalyn mal established according to the social, economical conditions, the wealth, the social status and the beauty of a girl [5, p.49].
According to Kislyakov the volume of kalyn mal was defined by the girl's father. The volume of kalyn mal was connected with the number 47. It means, different kinds of cattle are included in the number 47. Of course such payment was paid only by bais (rich people). As for others, middle class - 37, poor people - 17 units of cattle [4, pp. 68 -69].
Except kalyn mal the father of the future husband gave "oly-tiri" (alive or meat) 1 unit of cattle to the bride's side. According to the believes of people, this custom explains the right to have the gratitude of spirits [7, p. 18].
The Russian researcher gave some information about the role of a woman in family. A woman only services all people in holidays, meetings, guest meetings. If a respectful guest offers her to have dinner with them she may eat with them, but in other cases she
didn't have such right. The exception is wives of bais. All in all, a woman didn't have a right to have dinner with them and in comparison with a man she had a lower social status [10, pp. 44-45].
Only the life of a woman is saved according to traditions. If a husband killed a wife, he would responsible for it only by paying payments [1, pp. 68-72].
A woman even couldn't stand for her own life. She transmitted to brothers or relatives after her husband's death. If a widow had sons, she could solve the issue of marriage by herself. If a widow is old or get sick, she could get married for the second time. If she is young, healthy and has daughters or doesn't have children, she will get married again [1, pp. 68-72].
It can not be said that only N.M. Izrazcov showed concern for Kazakh women. As an example, in the letter of the military governor of the Turgay region to the Ministry of Internal Affairs in 1893, this question is discussed. According to the Kazakh tradition, women became a purchased commodity. The illness of the husband, either ugliness or death does not relieve a woman from the obligation. Despite her husband's physical defect, a girl sold to him can never refuse marriage. Because of this attitude towards women in the Kazakh steppe, the military governor of the Turgai region asked to give equal rights to Kazakh women. [11, 2 p.] In his works, the German ethnographer F. von Schwartz, who studied the Turkestan Territories at the end of the XIX century, also notes the low level of women in the Kazakh society. [12, p. 181-183].
In the Kazakh society among wives, the "baybishe" has great respect, however, this does not mean that she is a leader among other women. In the life of nomads, those who demonstrated their efficiency and diligence were in the lead. It is clear that possessing such properties "tokal" (the third woman) in charge of all affairs. Nevertheless, all women think about the well-being of the family, so the "ortanshy" and "tokal" are very respectful to "baybishe". This situation occurs only when three women lived in the same house. And basically every woman lived in separate yurts and far from each other.
Property relations
N.M. Izrazcov gave the following information about the property relations of the Kazakh people. According to the tradition: «a woman is only responsible for themselves». This means that women have no right on the property. No matter how much his father provides his daughter, all of his wealth and income does not belong to her. All the wealth and the inheritance passed to her brothers. In the absence of an heir, all pass to relatives. To the question: "What gets a girl going to get married?" he writes anything. In our opinion, N.M. Izrazcov too exaggerated property relations between a man and a woman. Because, in marriage, the girl's parents will give her the appropriate dowry [1, 68-72 P. ].
At the end of the section on this topic, he told about the dowry. After such notes Nicholay Mikhailo-vich, we see that he didn't quite understand the relationship between a man and a woman in the Kazakh traditions. According to him, the widow also has no property. From bride money prepared dowry for girls.
Widow manages the property, until her children had reached the age of majority.
The restriction of marital relations.
Russian researcher described the forbidden marital relations between the Kazakhs of Zhetysu. For example, according to tradition marriage with close relatives was forbidden, so the Kazakhs have avoided such marriage. N.M. Izrazcov says, according to tradition there are prohibitions to such marriages, but there is no kind of punishment applied to it. In addition, there are rarely any marriages until the eighth, ninth generation. Among Kazakhs, marriages between their tribes are not allowed. Local people avoid such marriage, as they can be left without an heir. Many Kazakhs, explain the reason of the second marriage, by the infertility of the first wife. According to Nikolay Mi-khailovich, among Kazakhs, divorced women who have no children, owns a high demand, as they have a small ransom. For example, in the parish of Segizsar, for middle-aged woman named Beyis, not distinguished by beauty, divorced from her husband's cruelty, four guys made an offer to create a family. [1, p. 68-72].
In the Kazakh society to take a second wife, is called once again become matchmakers. But Russian official didn't understand the situation. For example, if a married girl is not going to live with her husband for a long time, has no heir then this year he took a second wife from another tribe, because it was considered tradition to once again become matchmakers.
Features of youth marriage.
Among Kazakh nation "a youth marriage" is an ancient tradition. Sometimes girls get married at the age of 13-14, and boys at the age of 15-16. As they understand, if young population get married at an early age they will be more self confident, they avoid bad habits and their future descendants will be strong. According to men if they don't have enough money for "red-hot" they won't get married till 30. In Kazakh society they didn't have an age difference between man and woman. For example, men at the age of 50-60 could get married at 13-15 years old girls. Such kind of unfair situation often happened. Cause so many parents couldn't do a good Red hot for their daughters. The writing of Izrazcov is about the "youth age difference". He said its was not allowed to get married at the age of 15 or below. At first they should register their marriage in front of mullah. Then a girl could go to husband's home. From the beginning of engagement girl was allowed to live At husband's. It was only allowed when the boy and girl were at the age of 13 or under. Sometimes it was allowed at the age of 12 and they only could register their marriage by mullah at the age of 13. Such events were rare.
Conclusion
Summing up, Colonel N. M. Izrazcov, left a lot of valuable data about the life, family traditions and tribal relationships of the Kazakhs of Zhetysu. However, as noted above, the Russian researcher left a lot of information about the Kazakh traditions, but expressed a look of misunderstandings. In his data we notice, he wrote about the everybody life of the Kazakhs of that time observing from the side. Because, he didn't deeply
research the traditions and customs of the local people Zhetysu. The traditions of the Kazakh people lie in the nomadic culture and the spread of Islamic civilization that has developed for a thousand years. It should be noted that in the Kazakh family the woman has always occupied a special place. If the performance of various works on the home of a Kazakh woman is associated with nomadism, then her place in the yurt is directly connected with the Islamic religion. We can see that in the process of writing ethnographic data, the Russian researcher was in the imperialist consciousness. It should also be noted that N.M. Izrazcov did not live and research in the Kazakh village at a certain time. Nevertheless, we can say that Nikolay Mikhailovich is the only one among the XIX century Russian researchers, who left ethnographic data about the local population of the area. However, the article of N.M. Izrazcov, discuss only the issues of marriage of women, but the terms of marriage, the relationship between parents and children, questions about the judicial processes of bi are not provided. According to Nikolay Mikhailovich, the problems of marriage, women in the Kazakh society still requires detailed research.
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