People in Central Asia, mainly in Uzbekistan, in Karakalpakstan. The language is Karakalpak of the Kipchak subgroup of the Turkic group of the Altai family. Believers are Sunni Muslims.

Karakalpaks in Uzbekistan:

1939 - 181,400
1979 - 297,788
1989 - 411878
2000 - 504,301

Karakalpaks are one of the ancient indigenous Turkic-speaking peoples of Central Asia. Their most ancient ancestors were the Sako-Massaget tribes (Apasiaks, Augasis, etc.), who lived from the middle of the 1st millennium BC. e. on the south bank Aral Sea. In the II-IV centuries. n. e. The Huns poured into the Aral steppes from the east and partially mixed with the local tribes, and in the 6th-8th centuries. - Turks. On this ethnic basis, the formation of the early medieval peoples of the Aral Sea region took place - the Pechenegs and Oguzes, among whom from the 8th century. the formation of the Karakalpaks began. At the beginning of the 10th century. part of the Pechenegs went west, to the southern Russian steppes. The tribes that settled in Kievan Rus are called in Russian chronicles “black hoods” (Turk, Karakalpak - black hat). The part of the Pechenegs that remained between the Volga and the Urals gradually merged with the Kipchaks who came from the Irtysh basin, accepting their language. As part of the Kipchak tribal union, sources attest to the Kara-Borkli tribe - an ethnonym identical to the name “Karakalpak”. In the XIV-XV centuries. The ethnogenesis of the Karakalpaks was significantly influenced by connections with the Nogais. WITH late XVI V. Karakalpaks already appear in Central Asian sources under their modern name.

Most of the Karakalpaks in the 16th - mid-18th centuries. occupied the territory in the middle and lower reaches of the Syrdarya, but the area of ​​their settlement extended to the upper reaches of the Yaik and Emba. They led a semi-nomadic lifestyle, engaged in cattle breeding, farming and fishing. Power belonged to the feudal nobility and the Muslim clergy. The Karakalpaks depended on the Kazakh khans of the Younger Zhuz.

In 1742, due to constant attacks from neighboring tribes, they sent ambassadors to Orenburg and St. Petersburg with a request to accept them into Russian citizenship. The request was granted. This caused an attack on them in 1743 by the Kazakh Khan Abulkhair, as a result of which the bulk of the Karakalpaks in the second half of the 18th century. moved from the Syrdarya to the western channel of its delta - the Zhanadarya. At the end of the 18th century. Active attempts by the Khiva khans began to conquer the Karakalpaks, which in 1811 ended with their conquest and the resettlement of the bulk to the Amu Darya delta.

In addition to the Amudarya ethnographic group, Fergana and Zarafshan groups appear. In a short period of time, the Karakalpaks created several new agricultural regions in the Khiva Khanate. In 1873, the Karakalpaks on the right bank of the Amu Darya were annexed to Russia. The Amudarya department was formed here, which in 1887 became part of the Syrdarya region of the Turkestan Governor-General. A smaller part of the Karakalpaks, who lived on the left bank, remained in the Khiva Khanate. In December 1917, Soviet power was established in Karakalpakstan, the left bank in 1920-1924. became part of the KhNSR, which arose on the territory of the former Khanate of Khiva.

During these years, in order to attract national minorities to Soviet construction, the Kazakh-Karakalpak region was created, with a population of 42.3% Kazakhs and 26.2% Karakalpaks, who had settled in the Bukhara oasis since the 18th century. In addition, 15 Karakalpak village councils and several multinational ones were allocated. The creation of national village councils increased the authority of the authorities in the village. The administrative apparatus was translated into the native language of the population. Legal proceedings were also conducted in the Karakalpak language.

In 1927, there were 1,100 Karakalpak students. The first Karakalpak girl received higher education in 1933. By this time, 110 Karakalpaks were working in production.

As a result of subsequent administrative restructuring, the Karakalpak Autonomous Region was formed in February 1925 (with the inclusion of the Karakalpak district of the Khorezm Republic), which first became part of the Kazakh Autonomous Soviet Socialist Republic, and on July 20, 1930 - into the RSFSR. On March 20, 1932, the autonomous region was transformed into the Karakalpak Autonomous Soviet Socialist Republic, which in 1936 became part of the Uzbek Republic.

Dynamics of the Karakalpak population in Central Asia during the 20th century. was as follows: in 1920, 75,334 Karakalpaks lived in the Turkestan Autonomous Soviet Socialist Republic; as a result of national-state delimitation on the territory of the newly formed Karakalpak Autonomous Region in 1926 - 85,782, in 1933 - 142,306; according to the 1939 population census, the number of Karakalpaks living in Uzbekistan was 181,400 people; according to the 1959 census - 168,300 people.

The population is distributed unevenly throughout the Republic of Karakalpakstan. The bulk of the Karakalpaks occupy the northern territories and the Amu Darya delta region. IN southern regions Karakalpaks are a minority. Significant groups of them live in different regions of Uzbekistan: in Bukhara (Kanimekh district) and Khorezm, in the Fergana valley (Altynkul district of Andijan region) and a small number in the Zarafshan valley (Samarkand region).

In the Fergana Valley and Samarkand region, the Karakalpaks for the most part lost their national identity and gradually assimilated with the Uzbeks. The national features of culture and life have been more consistently preserved among the Karakalpaks of the Bukhara region.

The Karakalpaks have preserved remnants of the previous division into tribes and clans. The tribal system is characterized by division into two main branches - Arys: Arys on tort uruu (14 genera) and Arys Konyrat. Arys and tort uruu were located on the right bank of the Amu Darya in the territory of the current Chimbay and Kegeyli districts. This group of tribes has long been engaged in agriculture and cattle breeding. Tribes and clans of the Arys Konyrat are concentrated in the northern part of the delta, on the lands adjacent to the Aral Sea (Muynak, Takhtakupir, Kungrad districts). Their main occupations were cattle breeding and fishing, combined with agriculture.

Khorezm Karakalpaks (in the 19th century), in addition to traditional work, were engaged in carpet weaving and felting (patterned). During the same period, the Karakalpaks who settled in Andijan and Kokand districts were well versed in the art of making pile carpets.

The Karakalpaks of the Bukhara region, in addition to cattle breeding, under the influence of the sedentary population, were actively engaged in agriculture, cotton and silk weaving, felting, and making products from camel wool.

Among the Karakalpaks, the small family predominates, but it does not exist separately, but as part of family-related groups - koshe. These groups of close relatives are a remnant form of the patriarchal large family community. A coche is the smallest clan division, uniting close blood relatives, the offspring of one person, consisting of three to four generations. It has a territorial community. Members of one koshe settle compactly, in close proximity to each other, their yurts and houses are part of one aul or occupy a certain area of ​​a large aul, consisting of several koshes of the same kind. In connection with the construction of cities and towns, both the nature of the family and the home are partially changing, acquiring modern standard forms. However, even under these conditions, clothing, rituals, and customs remain traditional. An echo of old marriage customs is levirate, which was previously widespread - the marriage of a widow with a brother or other close relative of her deceased husband.

The Karakalpaks, being in the past a young literate people, did not have a rich written history and literature. The most popular among the Karakalpaks are the heroic epics “Kyrk Kyz”, “Alpamys”, “Kolban”, “Maspatsha”, “Er-Shora”, “Edige” and others. XIX century among the Karakalpaks, the Kazakh ethnographer Ch. Valikhanov wrote: “The Karakalpaks are revered in the steppes as the first poets and songwriters.” Zhyrau And bucks, who have carefully preserved works of oral history to this day folk art, and currently enjoy great love and popularity among the people. Zhyrau (-treasury) gels of the Karakalpak epic, heroic poems, historical poems (tolgau) perform to the accompaniment of bowed musical instrument kobyz. Vaks perform lyrical love songs, poems and dastans, accompanying their performance by playing a two-stringed instrument - dutar. Not a single festive celebration in Karakaliakstan is complete without the performances of zhyrau and baksy.

The classics of Karakalpak poetry are Zhien-Zhyrau, Kunkhozhi, Ajiniyaz, Berdakh, Otesh, Gulmurat, Sarybai, etc. One of the first collectors of Karakalpak folklore was Kally Aimbetov.

The founders of modern Karakalpak literature are A. Musaev, S. Majidov, A. Dabylov, S. Nurymbetov; modern folkloristics - K. Aimbetov. An outstanding performer of monuments of epic creativity of the Karakalpaks is Kurbanbai Shibaev. The first theater actress is Aimkhan Shamuratova.

V.V. Germanova

Literature:

1. Allamuratov A. Karakalpak folk art (On the issue of formation and development before the beginning of the 20th century) // Abstracts of the II All-Union Conference on the problems of art of the peoples of Transcaucasia, Central Asia, Kazakhstan and the eastern republics of the RSFSR. M., 1970.
2. Amitin-Shapiro Z. L., Yuabov I. M. National minorities of Uzbekistan. Tashkent, 1935. S. 17, 83, 104-110.
3. Ata-Mirzaev O., Gentschke V., Murtazaeva R. Multinational Uzbekistan: Historical and demographic aspect. Tashkent: Med publishing house. Lit-ry, 1998. S. 62, 66.
4. Masalsky V.I. Turkestan region//Russia. Complete geographical description our Fatherland. Desk and travel book / Ed. P. P. Semenov-Tyan-Shansky. St. Petersburg: A. F. Devrien Publishing House, 1913. T. 19. P. 391.
5. Mashkova V. G. Carpets of the peoples of Central Asia. Tashkent, 1990. pp. 104-105.
6. National economy of the Karakalpak Autonomous Soviet Socialist Republic for 1971 - 1975. Stat. Sat. Nukus: Karakalpakstan, 1976. P. 8.
7. National economy of the Karakalpak Autonomous Soviet Socialist Republic for 1976-1980. Stat. Sat. Nukus: Karakalpakstan, 1981. P. 8.
8. Peoples of Central Asia and Kazakhstan: In 2 volumes / Ed. Corresponding member USSR Academy of Sciences S. P. Tolstova. M., 1962. T. 1. P. 408, 409.
9. Salimov Kh.S. Population of Central Asia. Tashkent: Uzbekistan, 1975. P. 103. Tatybaev S. U. Historical experience of building socialism in Karakalpakstan (1917-1941). Nukus: Karakalpakstan, 1971. P. 89.
10. Fayziev A.F. Crafts of Khiva in the first half of the 19th century. // Late feudal city of Central Asia. Tashkent, 1990. P. 171

Ethnic atlas of Uzbekistan.

© Open Society Institute - Assistance Foundation - Uzbekistan, 2002.
Joint publication “IOOFS - Uzbekistan” and LIA R. Elinin, 2002.

KARAKALPAKI - a Turkic-speaking people in the north of Uz-be-ki-sta-na.

They live mainly in the lower right-of-be-re-zhie and the delta of the Amu-da-rya (Res-pub-li-ka Ka-ra-kal-pa-k-stan). In total, there are more than 500 thousand people in Uzbekistan (2008, estimate). They also live in the north and east of Af-ga-ni-sta-na (south of Ma-za-ri-Sha-ri-fa and to the north) faith from Dzhe-la-la-ba-da; 2.3 thousand people), in Turkmenistan, Kyrgyzstan, Kazakh-stan, Russia (1.6 thousand person; 2002, re-write). They speak in the Kara-Kal-Pak language, as well as in the Uzbek and Russian languages. Believers - mu-sul-ma-ne-sun-ni-you ha-na-fit-sko-go maz-ha-ba.

In the formation of the Karakalpaks, local Iranian-linguals took part (Aral-ly-lar - mass-sa-ge-you bo-lot and acutely -Vov) and Turkic-speaking peoples. You were a pre-resident from the No-gai Horde in the 16th century. At the beginning of the 17th century, in the delta of the Amu-da-rya, the Aral dominion arose with its center in Kun-gra, then in Chim-bay. Since the beginning of the 19th century, the Aral Karakalpaks have been separated from the Khi-vin Khan-st. Part of the Karakalpaks lived in the region of the middle Syr Darya and the Ka-ra-tau ridge, came under the Bu-khar Khan-st-vu, then - ka - to the Zakh Younger Zhu-zu. After the Jun-gar-sko-th na-she-st-viy of 1723, part of the Syr-Dar-in-Karakalpaks be-zha-la to the north-west, in the upper-ho-vya Hurray-la and Um-be, you-tes-niv from-there-yes kal-my-kov; part (upper Karakalpaks) mig-ri-ro-va-la up the Syr-da-rye and ended up under the control of the Dzhun-gar; others (lower Karakalpaks) settled in the delta of the Syr-da-rya and together with the ka-za-kha-mi of the Younger Zhu-za pri-nya-li in 1731, Russian tribute. In 1743, they made an attempt, not in the middle, to accept Russia as a tribute, bypassing the Ka-za-khov, for which were subjected to punitive attacks from the side of Abul-Khai-ra. Escaping from the presence of the Kazakh khans, the main part of the lower Karakalpaks passed into the sub-station of the Khi-vin khans -st-vu and was in the village in the delta of the Amu-da-rya. After the Khi-win year of 1873, the lands of the right-wing Karakalpaks went to Russia and were included in the Amu Dar-in district (since 1874 department, since 1886 in the Syr-Dar-in-region of the Tur-ke-stan-go general-gu-ber-na-tor -st-va).

Traditional kul-tu-ra ti-pich-na for the peoples of Central Asia. According to the re-pi-si-si of 1897, 87% of the Karakalpaks of the Amu-Dar-in-sko-go from-de-la for irrigated land-le-de-li-em, 10% - sco-water-st-vom. Frequent changes in the river ru-villages to change the location of the villages. On the Aral Sea, the main activity was fishing. Since the middle of the 20th century, we have developed pro-we-sel acc-li-ma-ti-zi-ro-van-noy in the Amu-da-rya on-dat-ry delta. The main crops are wheat-ni-tsa, barley-men, rice, pro-so, ju-ga-ra (a type of litter), as well as kun-zhut, bo-by mash, bah- che-vye. With the connection to Russia, the development of cotton-to-water. Once upon a time, mainly working cattle - bulls and lo-sha-days, god-kept flocks of small-to-ro-ga-to- livestock (mainly chickens and sheep). In the 20th century, the main meaning of the ov-tse-vod-st-vo, especially-ben-but-ka-ra-ku-le-vod-st-vo. Winter livestock are kept in for-go-nahs (co-ra), barns, dugouts. For the winter, get some food. In the summer, per-re-ko-what-you-va-li on pa-st-bi-sha (jazz-lau).

From re-myo-sel, you make jewelry, weaver (from cotton, wool, ken-dy-rya). On a narrow loom (or-mek) weaving cloth from willow wool (shal), patterned carpets (ala-sha), sum -ki (kar-shyn; ha-rak-te-ren mo-tiv 8-ugol-no-go me-dal-o-na), de-ta-li yurt. From-go-tov-la-li patterned kosh-we (te-ki-met; ha-rak-te-ren motive be-gu-shchey sleep-ra-li). From tro-st-ni-ka and tra-you weaved qi-nov-ki (shiy, boy-ra, shyp-ta). Where are the clothes (headdress ki-me-shek, ha-lat-na-kid-ka-where, na-ru-kav-ni-ki zheng-se and more ) from where you embroidered with a cross. The wooden doors of the yurts, the court cabinet-chi-ki (san-dyk) and others were decorated with carvings and rose-pi-sew (geometric and ras- motivating motives).

The auls were divided into groups of usa-debs, na-sele-lya-myh ro-do-vym under-raz-de-le-ni-em (ko-she); we brought to them a treasure-house with a coffin (ma-za-rum) for the blood. You know Mav-zo-ley Tok-mak-Ata and Kha-kim-Ata on the island in the south of the Aral Sea, Sul-tan-Ba-ba in the Sul mountains -tan-Uizdag, Shyl-pyk in the Amu-Dar-in-sky, Sha-mun-Na-bi and Maz-lum-khan-Su-lu in the Khodzhey-linsky region and others. In the north, the au-la would have been more compact. To protect you from on-the-runs, use the cre-po-sti (ka-la). The estate-ba (how-li) was surrounded by a clay wall. The main traditional dwelling is yur-ta (ka-ra uy); ha-rak-te-ren conical vault. The permanent dwelling (there) is clay. From the entrance to the inside of the house there is a corridor (da-liz), where do you live in the premises (ozhi-re), cla-do-vaya, a covered courtyard (uy-zhay) with a yurt and a barn located behind it (sey-is-kha-na).

Men's and women's clothing is basically close to Kazakh - pants, ru-ba-ha (koy-lek), besh-met (besh-pent), ha- lat (sha-pan), wool kaf-tan (shek-pen). For women's ha-lat na-shi-va-lis na-ru-kav-ni-ki (zheng-se) made of red cloth with cross-black -mi po-lo-sa-mi, the hands have o-to-chen-fur-fur (a similar element is found among the No-gai people). In the clothes of young women the color is red, and in the clothes of older women it is white; the color of the trau-ra is blue. The attire for a woman's husband (ki-yme-shek) was made from a tri-corner from a red cloth (from to -re-rech-ny-mi black-ny-mi po-lo-sa-mi) and na-kid-ki (kui-ryk-sha, literally - tail) from Bu-har-sko-go; no-weight before the wedding, you-shi-va-la red ki-me-shek for yourself and white - for your future sve-ro-vi. The headdress is not-weighty (sau-ke-le) - a hat-ka-helmet with ear-pieces (close in shape to the headdresses on-ro-dov Po-Vol-zhya), ras-shi-taya ko-ral-la-mi, stone-nya-mi, metal fucking-ha-mi; on top of the wa-li qi-lin-d-richesky metal-lic ring-pack (to-be-lik). On weekdays, no-si-li tu-be-tei-ku with a tyur-ba-nom tied on top of it (bass orau). On top of the heads of the dress on-de-val-sha ha-lat-na-kid-ka (same-where) with false, very long hands -you, tied behind your back; for the pro-de-va-niya of hands in the de-la-la-lis ver-ti-kal-nye pro-re-zi. Unlike the uz-be-chek, the ka-ra-kal-pach-ki never covered their faces.

Divided into 2 main branches (arys, literally - og-lob-la): on-cake uru (mainly Nu-kus-sky and Ke-gey-linsky districts; clans ky-tai, kyp-shak, ke-ne-ges and man-gyt) and kon-grat (northern part of the Amu-da-rya delta - Mui-nak-sky, Takh-ta-ku-pyr-sky and Kun-grad districts, as well as the islands of the Aral Sea; ro-da-mi asha-may-ly, kol-dau-ly, kos-tam-ga-ly, ball-ga-ly, kan-dek-li, ka-ra-moyn, ky-yat, mui-ten ). Clan (uru) includes large (ti-re) and small (ko-she; 3-4 by-ko-le-niya) sub-divisions. The clans were headed by biya-mi, owned ter-ri-to-ri-ey and irrigation ka-na-la-mi, had there-gi for glue-me -niya cattle and battle cry (uranium). Were there races with so-ro-rat and especially-ben-no le-vi-rat; custom mustache-nov-le-niya (usually the first-worn-tsa mustache-nov-la-li ro-di-te-li-hu-zha), avun-ku-lat, mi-no-rat. The birth of ex-zo-ga-mia, the custom of be-ga-niya between the wife and the family of the husband, was strictly observed. De-vush-ku special from-no-she-connection with the elder unknown (female). The term-mi-no-logia of the clan was divided in the de-no-she-nii of the clan-st-ven-ni-kov of the father and ma-te-ri, mu- wife and wife.

For oral culture, ha-rak-ter-no salt-vo-cal-noe and in-st-ru-ment-tal mu-zi-tsi-ro-va-nie, pre- the creation of the creative work of bah-sy (the creation and use of lyrical songs, epic tales under the ac-com -pa-ne-ment do-ta-ra), zhy-rau (ska-zi-te-li of the heroic epic under ak-kom-pa-ne-ment ko-bu-za), sa -zen-de (in-st-ru-men-ta-li-sty). Among the heroic songs are “Al-pa-mys”, “Kyrk kyz”, “Kob-lan”, “Er-Shor-ra”, “Mas-pat-sha”, “Edi- ge", "Shar-yar". Ras-pro-countries are comic song-s-s-s-s-s-for-nias (ay-tys, zhu-ap), wedding-deb-songs (that bass-lau; farewell- nye - hau-zhar and son-syu), in-horon-nye cry (zhok-lau), za-kli-na-niya (be-dik). Among the heroes there is a fairy tale - the un-ka-zi-sty si-ro-ta Taz-shi, on-the-go-chi-vy Al-dar-ko-se; races-about-country tales about living things, fairy tales, stories about Hod-nas-red-di-ne. Musical instruments: strings - plucked du-tar, tan-bur (both 2-strings), bowed gyr-zhak (3-string ), ko-buz (2-string); spirit-ho-vye - cross-river flute-ta nay, tongue-ko-vye ba-la-man, sur-nay; bu-ben doi-ra; metal war-gan (shyn-ko-buz). Professional kar-kal-pak literature, theater, and visual arts are developing (see the article Uz-be-ki-stan).

Illustrations:

Ka-ra-kal-pak-skie carpets: 1 - de-tal sum-ki kar-shyn for uk-ra-she-niya in the even place (tor) yur-ty; 2 - carpet-ro-vaya do-rozh-ka (esik-kas).

Ka-ra-kal-pa-ki. Clay-bitten dwelling (there; 1959): 1 - general view; 2 - cut-cut; 3 - plan; a - corridor (da-liz), b - residential premises (ozhi-re), c - courtyard (uy-zhay) with a yurt, d - barn (this -is-ha-na).

Ka-ra-kal-pack, baking in the bread oven. 2005

Total: 550,000 - 650,000 (estimate)
Uzbekistan:
504,301 (2000 census)

Kazakhstan:
5,000 (estimate)
Turkmenistan:
5,000 (estimate)
Russia :
1,466 (2010 census)

Story

Until the middle of the 18th century, the Karakalpaks lived along the middle and lower reaches of the Syr Darya. In the middle of the 18th century, most of them moved to the Zhanadarya - the southern branch of the ancient Syr Darya delta. In 1811, the Karakalpaks were subordinated to the Khanate of Khiva and resettled in the Amu Darya delta.

No written sources covering the history of the Karakalpaks before the 16th century have been found. The first historical information about them dates back to 1598. The prominent historian-orientalist P.P. Ivanov, in one of the charters of the Bukhara Khan of the Sheibanid dynasty - Abdullah Khan (1583-1598) - found a list of sedentary, semi-sedentary, nomadic peoples living in the vicinity of the city of Sygnak, among which the Karakalpaks are mentioned. Since then, news about the Karakalpaks has become increasingly common in historical sources. By the end of the 16th century it was already a fully formed nation.

One of the common versions, based on the history of the names of the clans (six Arys - Muiten, Kongrat, Kytai, Kypshak, Keneges, Mangyt), attributes the beginning of the formation of the Karakalpak ethnic group to the separation from the Nogai Horde after 1556 of the Altyul Horde, the extreme south-eastern part of the Nogai possessions Hordes, bordering Central Asia, led by Sheikh Mamai-biy (literally Horde of the Six Sons). In the first half of the 17th century, fleeing the Kalmyk invasion, the Karakalpaks accepted citizenship of the Kazakh khans.

Thus, among scientists there were different opinions on the issue of the origin of the Karakalpak people.

An important source of research early stages the history of the peoples of the Aral Sea region was the archaeological study of the ancient delta of the Amu Darya and Syr Darya. As S.P. Tolstov believes, the most ancient ancestors of the Karakalpaks were the Sako-Massaget tribes of the Apasiaks (VII-II centuries BC). Subsequently, these tribes included the Huns, Chionites and Turkic tribes of the 6th-8th centuries. He assumed that they all participated in the formation of the future Karakalpak nation. S.P. Tolstov considers the 9th-11th centuries to be the main stage of the ethnogenesis of the Karakalpaks. - the period when the unification of the Pecheneg tribes took place in the south-eastern Aral region.

In the 1830s, P.I. Ivanov also put forward a hypothesis that the formation of the Karakalpaks was associated with the territory of the Aral Sea region in the 11th century. This opinion is confirmed by S.P. Tolstov. Thus, the ethnonym of the name Karakalpaks in several versions in the 12th-14th centuries existed among both western and eastern groups of Oguz-Pecheneg tribes. Subsequently, their fates were connected with those who came from the Irtysh basin in the 11th century. Kazakhs, among whom they were before and after Mongol conquest and the formation of the Golden Horde. In the XIV-XVI centuries, when the Mongol uluses collapsed, these tribes became part of the Eastern Nogai Horde.

Already one of the first researchers of the Karakalpak language, Professor N.A. Baskakov, attributed it to the Kipchak group of languages. It is closest to Kazakh and Nogai. N.A. Baskakov combines these three languages ​​into a special Kipchak-Nogai subgroup and believes that it was formed as part of the large Nogai Horde. On the other hand, the language has elements of the Iranian-speaking population of Central Asia, in particular the Khwarezmian language.

By the 20s of the 17th century. Abulgazi, in his work “Genealogy of the Turks,” reports on the flight of Khabat-Sultan from Khiva to the Karakalpaks on the banks of the Syr Darya. This document proves that at the end of the XVI-XVII centuries. the Syrdarya Karakalpaks were dependent on the Bukhara Khanate. This is confirmed by the article list of Boris Pazukhin, who headed the city in 1671. Russian embassy to Bukhara, Balkh and Urgench. It says that the Karakalpak princes submitted to the Bukhara king are “reliable people in battle.” The areas inhabited by Karakalpaks were called “Bukhara uluses” and the path to them went along the “Turkestan road”.

Anthropology

Features of a mixture of Caucasians and Mongoloids, the latter more pronounced than among the Uzbeks and weaker than among the Kazakhs. The Karakalpaks of Fergana are less Mongoloid. Among the Aral Karakalpaks, an admixture of the dolichocephalic component was noted (Ginsburg, Trofimova, 1972).

Customs related to food

The Karakalpaks have special customs and rules of behavior at family and public meals, which were strictly observed. Traditionally, any food is eaten sitting on the floor around a tablecloth. Thick food is eaten with hands, the broth is served separately, in a bowl or cup. They usually eat 3 times a day. The composition of the dishes is very diverse - dairy, vegetable, meat food. Before eating, you are supposed to pour water on your hands, and then let the water drain from your hands. You should not shake water off your hands after washing, as splashes may get into your food. The eldest in age or position begins to eat. In the past, it was not customary for the Karakalpaks to drink tea; If someone came to the house, they always treated them to sour milk, ayran, or cooked katybylamyk - a stew. The custom of drinking tea spread among the Karakalpaks, as well as among other peoples of Central Asia, relatively recently (in the 19th century) along with the growth of trade with Iran and India.

Famous people

• Kaipbergenov, Tulepbergen Kaipbergenovich (1929-2010) - people's writer Karakalpakstan and Uzbekistan, statesman of Karakalpakstan, Uzbekistan and the USSR.
• Shamuratova, Aimkhan (1917-1993) - theater actress, singer, People's Artist of the USSR (1968)
• Yusupov, Ibrahim (1929-2009) - poet, hero of Uzbekistan
• Dabylov, Abbaz - poet.
• Aymurzaev Jolmurza Murzaevich (1910-1996) - Karakalpak Soviet poet and playwright, Honored Artist of the Uzbek SSR. Member of the CPSU since 1946.
• Abdirov, Charzhoy Abdirovich (1933-1997) - public, scientific and statesman of Karakalpakstan, famous microbiologist, one of the founders of the microbiological school in Karakalpakstan and Uzbekistan, doctor medical sciences, full corresponding member, academician. The first rector of Karakalpak University.
• Nurmukhammedov Koptleu (−1938) - the first chairman of the Council of Ministers of the Republic of Kazakhstan.
• Musaev Ayapbergen (1878-1936) - poet.
• Nurmukhamedov Marat Koptleuovich (1934-1996) - academician

Karakalpaks are a Turkic-speaking people, formed under the conditions of Soviet society into a socialist nation; They call themselves Tsaratsalpats. They are known under this name in historical sources and among neighboring peoples. In living speech and folklore, variants of the self-name Tsaralpats and Tsalpats are often found.

The Kara-Kalpak Autonomous Soviet Socialist Republic is part of the Uzbek SSR. Its vast territory (165.6 thousand sq. km) covers the eastern part of the Khorezm oasis, the Amu Darya delta, the southern coast of the Aral Sea, the eastern half of the Ustyurt plateau and the part of the Kyzylkum desert adjacent to the Khorezm oasis.

The territory of Kara-Kalpakia is flat plain, descending towards the Aral Sea and crossed into selected places small ridges (Sultan-Uiz-Dag) and hills (Beltau, Kushkanatau, Kubatau, etc.). On the northwestern outskirts of the republic rise steep steep slopes (“chinks”) of the Ustyurt plateau. The flat part of the territory of Kara-Kalpakia rises on average 150-220 m above sea level, the height of individual ridges and hills reaches 485 m.

The total number of Karakalpaks in the USSR, according to the 1959 census, is 172.6 thousand people, of which 156 thousand live in the Kara-Kalpak Autonomous Soviet Socialist Republic; significant groups of them live in different regions of the Uzbek SSR: in the Bukhara region (5950 people), in the Fergana Valley (4704 people), in the Khorezm region (523 people) and a small number in the Zeravshan Valley (Samarkand region). Outside of Uzbekistan, the largest number of Karakalpaks is in the Turkmen SSR (2,548 people, mainly in the Tashauz region). There are also small groups of them in Kazakhstan and Kyrgyzstan.

In the Fergana Valley and Samarkand region, the Karakalpaks are increasingly losing their national identity and are gradually merging with the Uzbeks. The national features of culture and life are more consistently preserved among the Karakalpaks of the Kenimekh district of the Bukhara region.

Outside the USSR, about two thousand Karakalpaks live in Afghanistan.

The Kara-Kalpak Autonomous Soviet Socialist Republic is divided into 9 administrative districts: on the left bank of the Amu Darya there are (from south to north) the Amu-Darya, Khodjeily and Kungrad districts; on the right - Turtkul, Birunisky, Kegeylinsky, Chimbaysky and Takhta-Kupyrsky districts; northern part of the Amu Darya delta, coastal strip and islands

of the Aral Sea, belonging to Kara-Kalpakia, are part of the Muynak region.

Capital of the Kara-Kalpak Autonomous Soviet Socialist Republic. Nukus (39 thousand inhabitants) is located 8 km from the right bank of the Amu Darya, at the beginning of its delta, on the large main canal Kyz-Ketken.

In addition to Nukus, Kara-Kalpakia has old cities - Chimbay, Khojeyli, Kungrad, and new ones, created, like Nukus, during the years of Soviet power: new Turtkul, Takhia-Tash, new city Khojeyli, being built near the railway. There are also many large urban-type settlements. In the north of the republic, on the Muynak peninsula (formerly Tokmak-ata), there is a large urban-type working settlement - Muynak, center fishing industry south coast Aral Sea.

Vast areas of Kara-Kalpakia are sparsely populated. The total population in the republic is 510.1 thousand people, and its average density is three people per 1 sq. km. However, in the most densely populated southern regions, the population density reaches 25-30 people per 1 sq. km. At the same time, in the desert zone it does not reach 0.5 people per 1 sq. m. km.

The Karakalpak population is distributed unevenly throughout the republic. The bulk of the Karakalpaks occupy the territory of the northern right-bank regions of the republic and the Amu Darya delta region. Over 87% of the Karakalpaks living in the Kara-Kalpak Autonomous Soviet Socialist Republic are concentrated in these areas, and 79% of all Karakalpaks registered in Central Asia.

In the southern regions, the Karakalpaks are a minority: Uzbeks, Kazakhs predominate here, and there is a significant group of Turkmen. There are also many Kazakhs living in the western and eastern regions bordering the deserts. In the Kungrad region, next to the Karakalpaks, lives a group of North Khorezm Uzbeks, formerly called “Arals,” who are ethnically and historically close to the Karakalpaks. There are also several Korean villages on the left bank. The Russian and Ukrainian populations are concentrated primarily in cities; the exception is the so-called “Uralians” - the descendants of the Ural Old Believers Cossacks resettled to the lower reaches of the Amu Darya in 1875, whose villages are in the suburbs of Nukus, Kungrad, Muynak and in rural areas southern regions.

Until recently, the Karakalpaks retained remnants of their former division into tribes and clans.

The tribal system of the Karakalpaks was characterized by the division of the entire totality of their tribes and clans into two main branches - arys (literally “shafts”): arys on-tert uruu (14 clans) and arys kotsirat. Arys on-tort-uru was located on the right bank of the Amu Darya, in the basin of the Kegeyli channel in the territory of the present Chimbay and Kegeylinsky districts. This is a group of tribes that have long been engaged primarily in agriculture, as well as cattle breeding. Tribes and clans of the arys kongrat were concentrated in the northern part of the delta, on the lands adjacent to the Aral Sea, in the current Muynak, Takhta-Kupyr, Kungrad regions and on the Aral Islands. Their traditional occupations were cattle breeding and fishing, combined, however, with agriculture.

The on-tort-uru association included the Tstai, Tsypshats, Keneges and Mangyt tribes. Arys kongrat was divided into two parts: shulluk\zhauyneyr. Shulluk united eight tribes: Agiamaily, Tsoldaul, Tsostameal, Balgal, Tsandekli, Tsaramoyn, Tsyatshmuyten. Zhaungyr was not a tribal, but a clan association, which included seven clans. Each of the genera in turn was divided into smaller groups.

The names of many Karakalpak clans reflect their ethnic history, coinciding with the names of long-vanished tribes and peoples who participated for many centuries in the formation of the Karakalpak ethnic community.

Before the October Revolution, most of these clan groups were isolated, occupied certain territories, and had their own irrigation canals and pasture lands. In their everyday life, many ancient remnants of the communal tribal system were preserved. Under the Soviet system, tribal remnants gradually disappeared and at present the former tribal groups have acquired the character ethnographic groups the Karakalpak people, who have lost the former traditions of the clan in their economic and social life and have retained only some ethnographic features, which are increasingly erased in the process of development of the Karakalpak socialist nation.

Anthropologically, the Karakalpaks have not been sufficiently studied, so their characteristics can only be given in the most general form.

In general, the Karakalpaks differ little from the Kazakhs and from the most Mongoloid groups of Uzbeks, for example, the Otmangyts of Khorezm or the Kuramins. The characteristics of the Mongoloid race are clearly expressed, but there is no doubt about the presence of a significant admixture of Caucasian elements. The territorially isolated group of Karakalpaks in the Fergana Valley reveals an admixture of the Caucasoid element to a somewhat greater extent than the bulk of the Karakalpak people. The group of Fergana Karakalpaks has a slightly less wide face, but brown eyes are no less common. Therefore, it can be assumed that Caucasian features are associated with the participation of the Central Asian interfluve type. In all likelihood, this type, although in fewer, is also present in the bulk of the Karakalpaks. As for the South Siberian, i.e. Mongoloid, type mixed with the ancient Andronovo people, its presence is quite likely.

The Karakalpak language belongs to the Kipchak-Nogai subgroup of the Kipchak languages, part of the western branch Turkic languages.

HISTORICAL INFORMATION

The process of formation of the Karakalpak people from various tribes and nationalities of antiquity and the Middle Ages took place on the territory of the Aral Sea region and was closely connected with the ethnogenesis of other Turkic-speaking peoples of Central Asia, primarily the Kazakhs and Uzbeks. The most ancient of the tribes that, in all likelihood, took part in the ethnogenesis of the Karakalpaks were those who lived among southern shores Aral Sea in the first centuries BC Apasiaks, Augasians, and some other tribes that were part of the Saka-Massaget confederation, mentioned by ancient authors.

Archaeological excavations of cultural monuments of these tribes, carried out in recent years Khorezm expedition of the USSR Academy of Sciences, allow us to determine peculiar features their economic life, some elements of material and spiritual culture. The Apasiaks were engaged in agriculture, cattle breeding, fishing and crafts (pottery, blacksmithing, jewelry, etc.). Not only the moist lands of the Syr Darya and Amu Darya deltas were used for crops, but also drier areas irrigated by canals. Along with the remains of temporary nomadic dwellings, archaeologists discovered semi-sedentary rural settlements of the Apasiaks, city settlements fortified by fortress walls (Chirik-Rabat, Babish-Mulla, Balandy), mounds and majestic burial structures made of mud brick and pakhsa.

Some works of the Karakalpak epic ( epic poem“Kyrk Kyz”) still retain traces of the archaic traditions of this distant era - the remnants of matriarchy, so characteristic of the Sako-Massaget tribes, the ancient customs of their family life and beliefs.

On the ethnic basis of the Sako-Massaget tribes, as a result of their partial mixing with the Huns who rushed into the Nriaral steppes from the east (late 2nd century BC - 4th century AD), and then the Turks (VI-VIII centuries). ), the early medieval peoples of the Aral Sea region - the Pechenegs and Oguzes - were formed. It has been proven that these ethnonyms have a continual connection with the names of the ancient Apasiaks and Augasii (see page 78). This continuity is observed in the economy and culture of the Augasis and Oguzes during the archaeological study of their settlements located on the coast of the Aral Sea, between the mouths of the Syr Darya and the now dry Kuvandarya. Just as the Sako-Massaget tribes were associated with the population and culture of powerful states that arose on the territory of ancient Khorezm (see p. 52), the medieval Oguzes and Pechenegs were under the strong political influence of Khorezm and the influence of the Khorezm civilization, while maintaining the originality of the complex pastoral-fishing-agricultural culture and semi-sedentary lifestyle.

In the ethnogenesis of the Pechenegs, in comparison with the Oguzes, a larger role was played by Ugric elements - the tribes of the Urals, which later became part of the Bashkir and other peoples; The Pecheneg language was close to Bulgar and Suvar - ancient Turkic languages ​​and differed from the more developed Turkic - Oguz.

In the 10th century The Oghuz state was very extensive - in the southeast it bordered on the regions of Taraz (Dzhambul) and Chacha (Tashkent), and in the west it covered part of the Ustyurt plateau and bordered the possessions of the Khazars. The Oguz Union was headed by a ruler - Yabgu, whose residence was the city of Yangikent in the lower reaches of the Syr Darya (the modern ruins of Dzhankent near Kazalinsk).

Tribes of the Pechenegs and Oghuzs of the 8th-11th centuries. were the ethnic environment in which the formation of the Karakalpak people proper began. However, the Oghuz, having had a significant influence on the ethnogenesis of the Karakalpaks, mainly became part of the Turkmen people.

The possessions of the Pecheneg tribal union adjoined the Oghuz state; the eastern groups of the tribes that made it up were closely connected with the Oguzes, even partly entering their state; until the end of the 9th century. the territory of the Pechenegs extended from the Urals, reached the Volga and bordered the possessions of the Magyars. At the beginning of the 10th century. The Oghuz (“uzes” or “torks” of Russian chronicles), united with the Khazars, ousted the western part of the Pecheneg tribes, which poured into the southern Russian steppes. Gradually, the Pechenegs occupied vast areas of the south of Kievan Rus from the Khazar Khaganate to Byzantium. The eastern Pechenegs who remained on the territory of the Aral Sea region, called “Turkic” in historical sources (in contrast to the western ones - “Khazar”), firmly united with the Oguzes and in subsequent historical events] invariably acted in the political arena together with the “Torks” on their side, even in those cases when the latter entered into a fight with the related western branch of the Pecheneg Union of Tribes.

It was this group of eastern Pechenegs, who linked their destinies with the Oguzes, that, according to modern researchers (P.P. Ivanov, S.P. Tolstov, etc.)> became the basis for the formation of the Karakalpak people. The legends of the Karakalpaks testify to the joint life with the Oguzes in the Aral Sea region and the participation of some groups of Karakalpaks in the grandiose Seljuk movement of the 11th century. from the Syr Darya basin through Khorezm and the Nurata Mountains to the southwest, to present-day Turkmenistan, Khorasan and Asia Minor. In the material culture and art of the descendants of the Oghuz - Turkmen, much has been preserved common features with Karakalpak culture.

In the 11th century the Oghuz state was conquered by a large Turkic-speaking people who emerged from the Kimak tribes - the Kipchaks, who came from Siberia, from the Irtysh basin; under the onslaught of the Kipchaks (Polovtsians, Komans), part of the Oguzes and the eastern Pechenegs who united with them advanced into the borders of Kievan Rus and settled in the river basin. Ros (tributary of the Dnieper). In the 12th century. The ethnonym “Karakalpaks” appears for the first time in Russian chronicles when applied to these settlers in the form of “black hoods” - this is how the chronicler translated the Turkic words “Karakalpak”, literally “black hat”. The “Black Klobuki” entered into contractual relations with the Russian princes, receiving from them border lands for settlement under the condition of protecting the borders of Russia from the Polovtsians. “Black hoods” are constantly mentioned in chronicles; they actively participated in the political life of Kievan Rus, and, being part of its population, as the chronicler put it, they became “their own” in this new homeland for them. In the same XII century. The ethnic term “Karakalpak” also appears in the Aral Sea region, where it was apparently used in relation to the Eastern Pecheneg tribes who remained there. The Kypchak Union, which included the former Oguz possessions in its territory, included the Kara-Borkli tribe; this ethnonym is identical to the name “Karakalpak”.

Modern researchers suggest that the ethnonym “Karakalpak” (“black hoods”, “kara-borkli”) is a Kipchak term used by newcomers from the Irtysh region to the Oguz-Pecheneg tribes of the Aral region and the lower Syr Darya basin they conquered and caused by the type and color of their heads headdresses; In all likelihood, the population of Kievan Rus also borrowed this ethnonym from the Polovtsians.

As part of the Kypchak Union, not only the ethnonym Karakalpaks, but also their language was determined; they adopted the language of the conquerors - the Kipchaks.

Evidence of the connection of Karakalpak ethnogenesis with tribal unions of the Aral Sea steppes of the 12th-13th centuries. is the fact that one of the many Karakalpak tribes in the 19th - early 20th centuries. There was a Kipchak tribe, with a clan of Pecheneg origin - the Kangly. These same ethnonyms were preserved in the tribal structure of the Uzbeks, Kazakhs and other Turkic-speaking peoples, the formation of which was associated with the same era, territory and ethnic environment.

In the 13th century the consolidating tribes of the Karakalpaks were conquered by the Mongols, sharing the fate of the peoples of Central Asia and Eastern Europe, including their fellow “black hoods”, residents of Rus'.

Stay of the Karakalpaks in the composition Mongol Empire was reflected in their tribal composition, which included many tribes and clans with names Mongolian origin(kungrat, kiyat, mangyt, etc.). However, the Mongolian name does not always indicate Mongolian origin. It is known that the population of the Mongolian uluses, especially the Jochi ulus, which included the Aral Sea region, was mainly Turkic-speaking in composition; The Mongols represented here only a small layer of nobility and troops. The remnants of Turkic tribes with Mongolian names dependent on the Mongolian noyons were probably many of the Karakalpak and other Turkic-speaking tribes of Central Asia, which survived until the 19th - early 20th centuries. Mongolian ethnonyms.

The scarcity of sources makes it impossible to trace historical ones! the fate of the Karakalpaks in the post-Mongol period, when the Golden Horde, defeated by Timur (late 14th century), broke up into several independent possessions, among which the most significant were the Nogai and Uzbek khanates. However, linguistic data and events from a later period (17th century) already covered by sources undeniably prove the fact that the Karakalpak tribes entered the Nogai Khanate.

Of all the Turkic languages, the Karakalpak language is the closest to Nogai. All the legends of the Karakalpaks mention as areas of their habitat in the past, along with the lower reaches of the Syr Darya, the regions that were part of the Nogai Khanate - “Edil” (Volga), “Zhaik” (Yaik - Ural River), and sometimes the Crimea. In Karakalpak folklore, the so-called “Nogai layer” is extremely strong, associated with the names of famous Nogai khans and murzas (Edigei, Orus, Ormambet, etc.). Finally, in Russian documents XVIII V. There are indications of joint military actions between the Karakalpaks and the Nogais of the Altyul ulus (located on Yaik). The totality of these data allows us to establish that the Karakalpaks in the XV-XVI centuries. were part of the Nogais. Within the framework of their political unification, the process of ethnogenesis of the Karakalpaks was completed, the language and main features of the Karakalpak culture were finally formed, characterized by its connection both with the ancient centers of Central Asian civilization (Khorezm), and with the Deshti-Kypchak steppes and the lower Syrdarya regions (Kazakhstan) and, finally, with culture of the peoples of Eastern Europe - the Urals, Volga region and the North Caucasus.

In Central Asian documents of the late 16th century. Karakalpaks are first mentioned as a special people living in the basin of the middle Syr Darya, in the vicinity of the city of Sygnak. Sources of the 17th century make it possible to more accurately determine the territory of settlement of the Karakalpaks: the main part of them occupied the Syrdarya regions between the city of Turkestan and the Karatau Mountains and was subordinate to the Bukhara Khanate.

Another center of settlement of the Karakalpaks was the area of ​​the upper reaches of the Ural and Emba rivers; from here the Karakalpaks, together with the Kazakhs, raided the outskirts of Russian possessions in Siberia; During the colonization of the Zakamsky region by Russia, they took part in the Bashkir uprisings. The third group of Karakalpaks at the end of the 17th century. was in the Zeravshan valley; sources report an uprising of these Karakalpaks in 1681 against the Bukhara Subkhan-Kuli Khan, to whom they were subject. The Karakalpak army took part in the campaigns of the Bukhara khans and was highly valued; they were considered "reliable men in battle." The Karakalpaks took an active part in the political life of not only the Bukhara, but also the Khiva Khanate, participating in the struggle of the Uzbeks of the Aral possession, which was separated from the Khanate (located in the Amu Darya delta) against the central power of the Khiva khans. Separate groups of Karakalpaks, apparently, have long lived in Khorezm.

In the lower reaches of the Syr Darya at the end of the 17th and 18th centuries. Karakalpaks, like their distant ancestors, led a complex economy, combining farming with cattle breeding and a sedentary life with a semi-nomadic one.

Social relations among the Karakalpaks, like other nomadic and semi-nomadic peoples of Central Asia, most of whom had not yet left the stage of subsistence farming, were patriarchal-feudal. Remnants of the ancient patriarchal clan organization still remained. Each tribe or individual clan was headed by a noble leader - a biy. The biy's power was great; he usually had leadership during military operations, as well as the right to resolve disputes between individual members of the clan or tribe, including issues related to the distribution of pastures. Biy represented his clan or tribe among the surrounding neighbors. Many biys passed on their power by inheritance. Along with biys within each tribal association famous role played by warriors, elders, famous for their military exploits, as well as the Muslim clergy, which included sheikhs, punks, hojas, etc. This dominant part of society existed at the expense of the oppressed peasantry. The lowest rung of the social ladder among the Karakalpaks was occupied by slaves. The labor of slaves was used not only in domestic life, but also in farming (grazing livestock, partly farming).

Historical documents of the late 18th century. indicate the absence of the institution of khan power among the Karakalpaks who lived on the Syr Darya. Each tribe was usually governed by its own biys. The long-term neighborhood with the Kazakhs, although it had a significant impact on the economic and political life of the Karakalpak people, did not entail either their dispersion among the mass of the surrounding Kazakh population, or their final subordination to the Kazakh khans, despite the fact that nominally the Karakalpaks were considered subjects of the khans Junior zhuz.

Challenging the Kazakh feudal lords' dominance over the masses of “their” people and trying to strengthen their position by establishing independent external relations, the feudal-tribal nobility of the Karakalpaks tried in the first decades of the 18th century. transfer with his people to Russian citizenship. From the letter sent by the Karakalpak rulers to Peter I, it is clear that among the main motives that prompted the Karakalpak ruling strata to seek an alliance with Russia, trade interests occupied a large place. Both due to remoteness and due to a number of other reasons, negotiations on Russian citizenship under Peter were not implemented; this was implemented later.

CharacteristiclifeKarakalpaks withXVIIIcenturies and to their timejoining Russia.

The 18th century was full of turbulent and tragic events in the political life of the Karakalpaks. In 1723, the middle reaches of the Syr Darya were captured by the Dzungars, who invaded the possessions of the Kazakh khans. Kazakhs and Karakalpaks were forced to flee from the Dzungar invasion deep into Central Asia and to the northwest, to the borders of Russia.

In connection with this movement, the Karakalpaks entered into a fight with the Kalmyks, subjects of Russia, trying to oust them from the Ural and Emba basin, which they succeeded in doing. Apparently, these Syrdarya Karakalpaks, who moved in the 20s of the 18th century. to the upper reaches of the Urals and Emba, united with groups of Karakalpak people who previously lived here.

The further fate of this part of the Karakalpaks has not been studied.

The Karakalpaks remaining on the Syr Darya were divided as a result of the Dzungarian defeat into two parts - “lower” and “upper”. The latter, having moved to Tashkent and further up the Syr Darya, found themselves under the citizenship of the Dzungars. The “lower” Karakalpaks, who lived in the Syr Darya delta, were under the rule of the Kazakh khan of the Younger Zhuz, Abulkhair Khan. Seeking help from powerful Russia in the fight against the Dzungars, the Karakalpaks, simultaneously with the Kazakhs led by Abulkhair Khan, accepted Russian citizenship in 1731. However, feudal strife among the Kazakh nobility did not allow this citizenship to be realized. In 1733, the Kazakhs and “lower” Karakalpaks swore allegiance to Russia for the second time, but this act, in connection with the political unrest in the Kazakh zhuzes, had no real consequences.

Meanwhile, the Karakalpaks, being under the yoke of the Kazakh feudal lords, who oppressed them and collected large taxes (mainly in bread), were extremely interested in the transition from vassal dependence to Abulkhair Khan to Russian citizenship. In 1740-1741, during the visit of the Russian embassy headed by Lieutenant Gladyshev to Abulkhair Khan in the lower Syr Darya, the Karakalpak elders told him about the aspirations of their people; in 1742 the Karakalpaks sent their embassy to Orenburg for the same purpose, and in 1743 to St. Petersburg. The request of the Karakalpaks to accept them as Russian citizenship was granted.

The attempt of the Karakalpaks to free themselves in this way from the rule of the Kazakh khans provoked decisive opposition from Abul Khair Khan. When in 1743 the Karakalpaks, after taking the oath to Russia, refused to pay taxes to Abulkhair Khan, the latter with his army surprised the unarmed people and completely ruined the Karakalpaks, taking away their cattle and capturing many people captive. He stopped all relations between the Karakalpaks and Russia.

Fleeing from oppression by the Kazakh khans, the main mass of the “lower” Karakalpaks began to retreat to the southwest, approaching the Khiva Khanate. The new area of ​​their settlement, located near eastern borders Khiva Khanate, in the lower reaches of the now dry Zhanadarya; by the end of the 18th century. here, in the deserted spaces of the northern part of the Kyzylkum desert, a large agricultural oasis, dotted with irrigation canals, formed on lands developed by the Karakalpaks.

The center of the Zhanadarya possessions of the Karakalpaks is Orunbay-kala, the residence of the one who ruled them at the turn of the 18th and 19th centuries. powerful Orunbay-biy - has survived to this day. It was a feudal estate, surrounded by a wall, behind which the entire Karakalpak population of the Zhanadarya oasis hid during the defense from the attacks of the Kazakhs and Khivans.

The remains of Karakalpak settlements on the banks of the Kuvandarya riverbed have also been well preserved to this day. There are many fortresses surrounded by powerful walls and moats, significantly larger in size than the Zhanadarya fortifications of the Karakalpaks. Near the fortresses there were fields and villages; irrigation structures were very complex and varied.

A significant part of the Karakalpak biys, having led the tribes subordinate to them, after the events of 1743, she voluntarily transferred citizenship to the Khiva khans. The latter put at their disposal the deserted wetlands of the Amu Darya delta and immediately imposed heavy taxes on the Karkalpak people, devastated, impoverished, and weakened after a difficult transition through the desert from the Syr Darya to the Khorezm oasis.

At the beginning of the 19th century. Khiva Khan Muhammad-Rakhim organized a campaign of conquest against the Zhanadarya Karakalpaks and, having won a victory over them, forcibly resettled them within the Khanate, settling them in its northern part, on the sea coast and on the lands of the delta. Using their centuries-old experience of integrated farming, livestock farming and fishing, the Karakalpaks heroically resisted all the difficulties that arose in the new territory of their habitat; Moreover, they developed this area over the course of several decades, building an irrigation network, turning the lands of the Kegeyli basin and other large channels of the Amudarya delta into a flourishing oasis, draining large wetlands with the help of reclamation structures, using lakes, rivers and seas for fishing, and desert areas as pastures for their livestock.

The Karakalpaks were not strangers to the Amu Darya delta, since their ancient ancestors inhabited the basins of the lower reaches of both great rivers of Central Asia; they settled in areas with which they had been associated throughout their history. The Aral Uzbeks of northern Khorezm who now lived next to them were ethnically no less close to them than the Kazakhs.

Not interested in uniting the Karakalpak tribes into a single whole, the Khiva khans used the tribal division and tribal antagonism that existed among the Karakalpaks for administrative control, practicing gifts and all kinds of encouragement to the Karakalpak biys loyal to Khiva and persecuting the nobility that became in opposition to them. The consequence of the Khiva policy was the further conservation of backward clan institutions and remnants of patriarchal life.

The Karakalpaks, as mentioned above, were divided into two large tribal associations - Arys, each of which was in turn divided into a number of clans and smaller divisions.

The total number of Karakalpak tribes was 12, and the number of clans (URUU) reached 100. There were even more large (dash) and small (keshe) clan divisions. Tribes and some large clans had their own tamgas for branding livestock and a battle cry - uranium.

Each tribe occupied a certain territory. Within this territory, the clans had their own irrigation canals and lands located near them (arable lands, pastures, etc.), which legally belonged to the clan land and water communities, but were actually at the disposal of the ruling elite - the biys.

The Vii, together with other representatives of the propertied class, were managers of water use, land use, public pastures, springs and wells, and thus made the bulk of the Karakalpak population dependent on them.

Class differentiation within Karakalpak society already existed in the first half of the 19th century. extremely large, despite the appearance of the still-preserved “ancestral” shell.

Appealing to “tribal solidarity,” referring to the authority of “elders,” and sometimes relying on representatives of state power, the ruling elite forced their relatives to produce various kinds irrigation or other reclamation work, and the newly irrigated lands were often completely appropriated for themselves. Deprived of the necessary agricultural implements, draft animals and seeds, the mass of the poorest members of the clan were forced to work on the lands of the nobility as sharecroppers or hired laborers for the most insignificant remuneration.

Settlement of tribal groups of Karakalpaks in the 19th - early 20th centuries.

The same relationships existed in the cattle-breeding economy: poor relatives grazed the cattle of the rich, receiving for this, under the guise of tribal mutual assistance, a small share of dairy products or part of the offspring.

In the first half of the 19th century. traders penetrated into areas with a Karakalpak population (primarily Chimbay) from Khiva and partly from Bukhara, whose activities contributed to the expansion of commodity relations and the increasing role of money.

Already around the middle of the 19th century. Among the large landowners in the Karakalpak regions, in addition to the biys and military service nobility, Khiva documents name some beys who did not belong to the feudal nobility and rose from ordinary members of rural communities thanks to their wealth, the source of which was the labor of exploited landless farmers and sharecroppers, and sometimes trade usury operations.

No less large landowners and cattle owners than the biys and bai were the clergy, especially representatives of the dervish orders - the ishans, who sometimes had thousands of herds of cattle and privately owned lands, in addition to the waqf, the income from which they also enjoyed as administrators of the waqf property.

Subjected to the patriarchal-feudal exploitation of “their” ruling class, the peasantry, in addition, experienced heavy oppression from the Khiva Khanate. Considering the Karakalpaks a defeated, unequal people, the Khiva government not only extended all kinds of taxes and duties to them, but also openly forced them to work on lands that belonged personally to the khan and his dignitaries; separate groups of Karakalpaks were forcibly relocated to estates and forced, together with slaves, to cultivate the lands of noble feudal lords. Main official types taxes were: cash land tax (saleyt); a tax on crops collected in kind (deek) and a tax on livestock (zdket). Taxes (for example, cash land taxes) were collected from the entire clan as a whole, which was an administrative unit. The distribution of taxes between different categories of payers usually depended on bribery of the khan's administration and the biy. In addition, many wealthy individuals could, for money, receive “labels” stating that they were completely exempt from taxes. Under such conditions, the poorest part of the population had to bear the brunt of the tax burden.

In addition to various types of taxes and fees, the Karakalpak population also had numerous in-kind duties and labor, the most important of which were the construction and repair of irrigation structures, roads, bridges, fortresses, the maintenance of Khiva troops and officials stationed in the villages, as well as the supply of soldiers -nukers to the Khiva troops. A significant part of the irrigation canals of the Khiva Khanate in the 19th century. was built by the Karakalpaks. The entire Khan's administrative and tax apparatus did not receive any support from the Khiva treasury and existed solely at the expense of those funds that were able to be squeezed out of the population in excess of the established taxes. Khiva officials were diligently helped by the Karakalpak ruling elite, who kept part of the collected funds for themselves.

The difficult economic and political conditions in which the Karakalpaks were placed during the period of Khiva rule gave rise to a number of uprisings.

The most significant uprisings took place in 1827 and 1855-1856. The reason for both uprisings was the massive abuses of Khiva tax collectors, who went beyond all imaginable limits in their extortion.

The first of these uprisings was led by the noble biy Aidost, who sought to use wide popular movement in his personal interests against the Khiva Khan, who infringed on his privileges. The uprising was crushed by the Khiva punitive detachment, and Aidost himself was killed. The second of these uprisings began during a period when a fierce struggle took place in the Khiva Khanate between the khan’s power and the Turkmens. The rebel Karakalpaks were also led by a biy (like Aidost, from the Congrats), named Ernazar. The rebels elected their khan, named Zarlyk, and made several attacks on Khiva fortresses, trying to advance deeper into Khiva territory. However, disagreements began among the Karakalpak leaders, which led to the fact that the nobility of many tribes abandoned the uprising, and some of the nobility openly went over to the side of the khan’s power. Zarlyk Khan was betrayed and executed in Khiva. Ernazar, with a small group of relatives and with his supporters, defended himself in the fortress he built on the Kazakh Darya channel, near the shore of the Aral Sea, where he was killed. Following the surrender of the Yernazar fortress in the summer of 1856, the uprising was liquidated.

In 1858-1859 The Karakalpaks again rebelled against Khivan rule, marching in Kungrad together with the Uzbeks and Kazakhs. Turkmen feudal lords intervened in the events; Muhammed-Fena, who led the rebels, went over to their side and the area of ​​the uprising was captured by the Turkmens. Tragic events 1858-1859 dedicated to the poem “Voz atau” by the national poet Ajiniyaz, which describes the disasters of the Karakalpaks during the suppression of the uprising.

Uprisings of the mid-19th century. were major historical events. The approach of the Russians to the borders of Khiva (the formation of a line of Russian fortresses on the Syr Darya) gave the Karakalpaks hope for liberation from the Khiva khans with the help of Russia. The Russian authorities repeatedly received letters from the Karakalpaks, who lived at the mouth of the Amu Darya, asking them to accept them as Russian citizenship. In 1858-1859 the rebels openly sought to join Russia. At the same time, the British imperialists and Turkey, through the Khiva khans, tried to develop anti-Russian movements in Kazakhstan and provoke attacks on the Syr-Darya line. Under these conditions, the Karakalpak uprisings, which weakened political influence Khiva, an outpost of British imperialism and Turkey in their struggle with Russia for Central Asia, had great historical significance.

In 1873, the Khanate of Khiva was conquered by Tsarist Russia, which by that time had already completely strengthened its position in Central Asia.

A peace treaty was concluded between Commander-in-Chief Kaufman and the Khan of Khiva, according to which the Khanate was declared a vassal, under the protectorate of Russia. Without Russia's permission, it could not have any connections even with neighboring Central Asian states. The Khan's army was disbanded.

The right bank territories of the Khiva oasis, that is, the main lands of Kara-Kalpakia with a population of 110 thousand people, went to Russia. The final annexation was prevented by the machinations of England; Trying to avoid diplomatic complications, the tsarist government was forced to leave the khan in Khiva and declare the khanate a formally independent state. According to the peace treaty with the Khan of Khiva, slavery and the slave trade were prohibited, the major center of which in Central Asia had long been Khiva. This was important progressive event in the life of the peoples of the Khiva Khanate, in which among the slaves there were not only foreign captives - Persians, Afghans, Russians, but also poor local residents (Uzbeks, Kazakhs, Karakalpaks), sold into slavery for non-payment of debts.

On August 15, 1873, the Russian army moved from Khiva to the right bank of the Amu Darya to build a fortification and the main administrative center for the administration of the region - Petro-Alexandrovsk.

From the right-bank lands of the Khanate that were transferred to Russia in 1873, the Amu-Darya Okrug was formed, subsequently renamed the Amu-Darya Department. The left-bank Karakalpaks in the Khojeyly, Shumanay, Kunya-Urgench and Kungrad bekstvos remained in the Khiva possessions. In 1887, the Amu-Darya department was included in the Syr-Darya region of the Turkestan Governor-General.

After the annexation of the right bank Kara-Kalpakia to Russia, the position of the Karakalpaks changed significantly compared to the times of Khiva rule.

In 1875, for the land and tax system of the newly annexed region, a special Organizational Commission was sent to the Amu-Darya department under the leadership of Colonel Nosovich. The commission's task was to resolve issues related to land ownership, land use and the introduction of a new tax system. The commission worked in the territory of Kara-Kalpakia in 1875-1878. and collected materials for the organization of volosts, for a new land and tax department. As a result of its activities, the Russian administration took measures that were an important progressive step in streamlining the administrative and tax structure of the Karakalpaks and in the economic development of Kara-Kalpakia. Instead of administration through clan elders and chiefs (biys, atalyks and begler-begs), territorial administration was introduced. Thus, the entire Amu-Darya department was divided into two large sections - Shurahansky and Chimbaysky. At the head of the sections were representatives of the Russian authorities - Russian bailiffs. The plots were divided into volosts, the latter into “rural societies” (communities). At the head of the volosts were “native” volost governors, and at the head of the communities were elders-aksakals. Both volost governors and aksakals were elected to positions by open voting. Of course, during the elections there were all sorts of abuses, bribery, etc., as a result of which, first of all, local rich people, bais and nobility got to these positions. The elected rulers, despite their origin from various classes and social groups, were the conductors of the colonialist policy of the tsarist autocracy. Nevertheless, the election system itself was a step forward compared to the feudal system of government during the period of Khiva rule. The electoral system aroused interest in social and political affairs among the broad masses.

When resolving land and water issues, the Russian administration, as in other regions of Turkestan, took a number of important measures to streamline land use in Kara-Kalpakiya.

All previous responsibilities of the right-bank population to milkdars and waqf institutions located within the Khiva Khanate were eliminated. The irrigated lands on the right bank of the Amu Darya, which belonged to large Khiva feudal lords, were recognized as state lands and given to the peasants who used them. Thus, out of 3,227 tanaps of land that belonged to the Khiva dignitary divanbegi Mat-Niyaz, only 132 tanaps (Ullu-bagh garden) were left to him, while the rest were transferred to tenants for use. The Khiva waqf estates, which, according to the Organizational Commission, belonged to 40 different institutions, were also liquidated. The claims of Khiva mosques and madrassas were rejected by the Russian administration, and the peasants using these lands were given equal rights with other farmers on state lands.

However, the lands confiscated from dignitaries and clergy soon became concentrated in the hands of wealthy bais, traders and representatives of the “native” administration, who were patronized by tsarist officials. Nevertheless, these land management measures, which undermined the economic and political power of large feudal lords and the clergy, somewhat eased the situation of the landless and land-poor peasants of Kara-Kalpakia.

Changes in the operation of water systems also played a major role in weakening the influence of the feudal nobility. During the period of rule of the Khiva khans, the distribution of water was in the hands of the feudal elite, who widely used it to enslave the peasants.

In the Amu-Darya department, the management of large irrigation systems was centralized by the Russian administration. All irrigation systems came under the jurisdiction of the aryk aksakals, appointed by the head of the Amu-Darya department. Aryk aksakals were subordinate to a special official - assistant to the head of the department for irrigation issues. To help the ditch aksakals, the population elected mirabs, who monitored the serviceability of the canals and the operation of the small irrigation network.

The improvement of irrigation systems and the streamlining of their use contributed to the development of irrigated agriculture in Kara-Kalpakia and the transition of the Karakalpaks from nomadic and semi-nomadic life to full sedentary life.

Major changes were also made to the tax system. Taxes on the population were generally significantly reduced and streamlined, and the local feudal nobility were excluded from collecting them. Residents of the Shurahansky area paid a land tax in the amount of 72 kopecks. from every tanap of cultivated land. In the Chimbay area, where the population was equated to “nomadic”, following the example of others colonial possessions Russian Empire, a bit-by-bit tax was introduced. Of course, the Karakalpaks who inhabited northern Kara-Kalpakia were not nomads, they were mainly engaged in agriculture, and the introduction of a land tax here would greatly ease the situation of the land-poor and landless poor. But natural conditions The Amu Darya delta, with a very unstable water regime, prevented regular irrigated agriculture. Frequent floods forced changes in agricultural areas. This circumstance was taken into account by the tsarist administration, which, instead of a land tax in northern Kara-Kalpakiya, introduced a land tax in purely fiscal interests, in order to ensure the regular collection of taxes. However, the peribit tax was still somewhat lower than the feudal taxes paid by the Karakalpaks who remained in the Khiva Khanate.

After joining Russia, Kara-Kalpakia found itself in the sphere of influence of Russian capitalism, which contributed to the development of commodity-money relations and the rise of the productive forces of the region. In agriculture, cotton became increasingly important as a cash crop, which was greatly needed by the Russian textile industry. The area under cotton cultivation began to increase. The development of cotton growing contributed to the emergence of the first, albeit still very primitive, cotton gin plants. In 1892, the merchant Sazonov built the first cotton gin plant in Kara-Kalpakia with a steam engine in the city of Petro-Aleksandrovsk. In 1894, the Manuylov merchants built a plant with two oil-powered engines. And in 1906, the number of factories owned by the Manuilovs increased to four. In addition to cotton gins, a plant was built in Petro-Alexandrovsk for processing cotton seeds into oil. At the beginning of the 20th century. At cotton ginning enterprises, along with Russian workers, Karakalpak workers are already beginning to appear. This was the birth of the national working class, which later played a major role in the history of Kara-Kalpakia.

The further development of cotton growing and trade was facilitated by the construction in 1880-1888. Transcaspian railway. The Aral-Amu-Darya waterway and dirt roads that connected the interior regions of the Amu-Darya department were also of great transport importance. Thus, the road from Petro-Aleksandrovsk to Nukus passed through the Karatau Mountains (Sultan-Uiz-Dag). Roads were built from Kungrad to Chimbay (with a crossing over the Amu Darya), a road from the steamship pier on the Aral Sea through Takhta-Kupyr to Chimbay - the so-called Ak-Bugai caravan road, as well as roads from Takhta-Kupyr to Kazalinsk and Bukhara. The goods of Kara-Kalpakia, mainly cotton, alfalfa, and livestock, were transported either through the Aral Sea to the Tashkent-Orenburg railway, or up the Amu Darya to the Trans-Caspian railway.

The progressive significance of the annexation of Kara-Kalpakia to Russia was manifested not only in some improvement in the political and economic situation of the Karakalpak people, but also in the changes that occurred in the field of cultural development. IN late XIX and at the beginning of the 20th century. In the Amu-Darya department, three medical centers were opened (in Shabbaz, Nukus and Chimbay) with inpatient treatment. True, these hospitals were used primarily by representatives of the Russian administration and the most prosperous Karakalpak nobility, close to the Russian administration. However, the acquaintance of the working Karakalpak people, who for centuries were under the influence of ignorant sheikhs, local tabibs, porkhans (shamans), who “treated” the population with prayers and all sorts of savage, harmful to health methods, with medical care, with basic rules of hygiene was an important cultural event.

In 1901, the first veterinary centers were opened in Petro-Alexandrovsk and Chimbay; they played a big role in the fight against epidemic diseases in livestock.

In 1874, the first Russian school on the territory of Kara-Kalpakia was opened in Petro-Alexandrovsk. To attract students from local nationalities, a boarding school was opened at the school in 1890. The school had craft classes in which students learned shoemaking, bookbinding and carpentry. The school had a large library for those times.

In 1885, a women's parish school was opened in Petro-Alexandrovsk, and in 1200, Russian-native schools with a three-year course of study were opened in Shurahan and Chimbay. Their main task was to train translators to conduct the affairs of the Russian administration. Despite certain narrow departmental tasks facing these schools, the level of education in them was incomparably higher than in conservative Muslim mektebs and madrassas, where children were taught in a religious-scholastic spirit.

Studying the Russian language contributed to the Karakalpaks’ first acquaintance with Russian literature. The introduction of the Karakalpaks to the culture of the Russian people began. The noticeable influence of advanced Russian social thought manifested itself in Karakalpak literature, in the works of progressive poets of Kara-Kalpakia - Berdakh, Utesh, etc. Some of their works reflect strong influence revolutionary democratic ideas penetrating from Russia.

The acquaintance of the Karakalpaks with the culture of the Russian people was facilitated by the resettlement of 4 thousand families of Russian Ural Cossacks, who in 1875 settled in the Amu Darya delta and took up fishing. The Karakalpaks adopted a number of fishing techniques from the Russian Cossacks, borrowed fishing gear, and became acquainted with Russian tools. Subsequently, many of the Karakalpaks’ tools received names with the prefix “Russian”: rus bel (Russian shovel), rus tsay’shch (Russian boat), etc.

In the everyday life of the Karakalpaks, Russian factory-made items were widespread - cast iron cauldrons, porcelain dishes, glass, iron tools (axe, shovel, etc.). New crops appeared in agriculture: cabbage, potatoes, etc.

Until 1873, almost nothing was known in Russia about the Karakalpak people, their life and culture. Only after the annexation of the Karakalpak lands to the Russian Empire did the study of Kara-Kalpakia begin. Topographic surveys are being carried out, navigable routes in the delta are being searched, the nature of the region is being studied, and the population is being surveyed. The nature of the Amu-Darya department was studied by famous Russian naturalists - N.A. Severtsov, I.V. Mushketov, A.V. Kaulbars and others. The peoples of Kara-Kalpakia and their history became the object of research by major historians V.V. Bartold, N. I. Veselovsky, V.V. Grigoriev, V.V. Velyaminov-Zernov and others.

The progressive consequences of the annexation of Kara-Kalpakia to Russia did not depend on the will and intentions of the tsarist government, which pursued a policy of colonial exploitation and enslavement of the local “alien” population in Central Asia, as well as on the other outskirts of the empire.

After 1873, the lands of the Karakalpaks were divided into two parts by the state border running along the Amu Darya, between the Amu Darya department and the Khiva Khanate. This division hindered the development of popular movements of the broad masses and the national unity of the Karakalpak people.

The Russian authorities did not strive for fundamental changes in the economic and cultural life of Kara-Kalpakia. Economic development it acquired a pronounced colonial character. The policy of tsarism was reduced, on the one hand, to the fight against large feudal lords, on the other, to the preservation of patriarchal-feudal life, to the use of archaic communal-tribal remnants. Tsarism did not intend to encroach on tribal remnants, on the established order of exploitation of the village by the feudal clan elite.

As before, various patriarchal-feudal forms of exploitation were most common in Kara-Kalpakia. Under the guise of helping their relatives, the rich gave land to land-poor peasants on a sharecropping basis - zharymshy; in other cases, landowners entered into eginsherik relations with the peasants. At the same time, the peasant was considered an equal shareholder and partner of the landowner, but in reality the latter received in the person of the poor “companion” a free worker who performed all agricultural work for an insignificant share harvest. In addition, rich bais accepted workers into the house, called diykhan, from among the completely ruined, debt-ridden peasants, the most mercilessly exploited and who performed not only field work, but also all other work on the bai’s farm for insignificant pay, feeding and clothes. During periods of hot seasonal work, the entire village worked for rich peasants, convening for traditional kemek - public assistance. The Kamekshi, who worked for free (for a treat), formed a permanent reserve of workers for the feudal-Bai elite of the aul. However, by the beginning of the 20th century. other forms of exploitation appeared, marking the penetration capitalist relations in the Karakalpak aul: the role of hired agricultural workers - day laborers - k/nlikshi - grew, otkhodnichestvo increasingly developed, many impoverished peasants became seasonal workers; Class contradictions in the Karakalpak village worsened, the situation of the working masses of the people worsened, and the number of landless people increased.

The colonial authorities left completely intact local orders, the dominance of Sharia and adat in everyday life. Islam continued to cloud the consciousness of the people with dead dogmas, superstitions and prejudices, and legitimized the slave position of women in the family.

But still the level political system The Russian Empire was higher than the backward feudal despotism represented by the Khanate of Khiva; therefore, the Karakalpaks within the Amu-Darya department were in relatively better political, economic and cultural conditions than the Karakalpaks of the Khiva Khanate.

On the Khiva coast, the life and property of each Karakalpak were completely dependent on the whim and arbitrariness of the local feudal rulers; within the Amu-Darya department, the population was subject to the general laws of the Russian Empire, the implementation of which was monitored by the Russian administration. Feudal strife and raids, from which the agricultural population of the Khiva oasis - the Karakalpaks and Uzbeks - had previously suffered so much, were stopped forever.

The annexation of Kara-Kalpakia to Russia, which became at the turn of the 19th-20th centuries. the center of the world revolutionary movement and the birthplace of Leninism, introduced the broad masses of the Karakalpaks to the revolutionary liberation movement of the Russian people.

Together with other populations of Central Asia, the Karakalpaks took part in uprisings directed against tsarism and local exploiters - bais, volosts, and governors. Class contradictions reached their greatest aggravation in Kara-Kalpakia during the imperialist war of 1914-1918. During these years, economic ties with Russia were disrupted due to the deterioration of railways and river transport, the import of bread and other food from Russia decreased, prices rose, and the population was subject to new taxes for the needs of the war.

The publication in the summer of 1916 of the tsar's decree on the mobilization of the local population for so-called rear work in the area of ​​​​the active army and the abuse of the baist, who paid off mobilization with bribes, became the reason for the active participation of the Karakalpak population in the Amu-Darya department. At the end of July 1916, a massive armed uprising broke out in the territory of Kara-Kalpakia, as in other regions of Central Asia. Its most violent outbreaks occurred in Chimbay, where over a thousand rebel Karakalpaks defeated the local precinct administration. In the Sarybiysk volost of the Shurahansky district, the volost manager and several elders were killed. In the Daukarinsky volost and in some other areas, the population also committed reprisals against the administration, after which they left their villages and migrated into the depths of the desert, where they hid for a long time from the punitive detachments sent to the areas of the uprising. Nationalists led by the Turkmen feudal lord Junaid Khan, who maintained ties with Turkey, tried to take advantage of the broad popular movement of 1916 in Kara-Kalpakia and the Khanate of Khiva. Turkish emissaries and reactionary Muslim clergy, including the punks Khodjeyli and Chimbaya, tried to drag the masses along with them and strangle revolutionary movement. However, they did not succeed.

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The meaning of the word Karakalpaks

Karakalpaks in the crossword dictionary

Explanatory dictionary of the Russian language. D.N. Ushakov

Karakalpaks

Karakalpaks, units Karakalpak, Karakalpak, m. One of the Turkic peoples in Central Asia.

New explanatory dictionary of the Russian language, T. F. Efremova.

Karakalpaks

The people of the Turkic ethno-linguistic group.

Representatives of this people.

Encyclopedic Dictionary, 1998

Karakalpaks

people on Wed. Asia, mainly in Uzbekistan, in Karakalpakstan (412 thousand inhabitants, 1992). 5 thousand people also live in Afghanistan (1992). There are 6 thousand people in the Russian Federation. The language is Karakalpak. Karakalpaks believers are Sunni Muslims.

Karakalpaks

nation, the main population of the Karakalpak Autonomous Soviet Socialist Republic. The total number in the USSR is 236 thousand people. (1970, census). Of these, 218 thousand live in the Karakalpak Autonomous Soviet Socialist Republic, the rest live in the Fergana and Khorezm regions of the Uzbek SSR, Turkmen SSR, and there are small groups in the Kazakh SSR. Several thousand K. live in Afghanistan. K. speak Karakalpak language. Believers profess Islam. In the anthropological type of K., the presence of two layers has been established: the Caucasoid, associated with the local steppe population of the Bronze Age and ancient times, and the Mongoloid, associated with the newcomer steppe tribes. Among the most ancient ancestors of K. were the Saka-Massaget tribes, who lived in the 7th–2nd centuries. BC e. off the southern shores of the Aral Sea. In the period from the end of the 2nd century. n. e. ≈ 4th century n. e. The Huns, and in the 6th–8th centuries the Turks, came to the Aral steppes from the East and partly mixed with the local tribes. By this time, the early medieval peoples of the Aral Sea region, the Pechenegs and Oguzes, had emerged, among whom in the 8th–10th centuries. the formation of K. began. At the beginning of the 10th century. part of the Pechenegs went to the west, in the southern Russian steppe; The tribes that settled in Kievan Rus are called in Russian chronicles “black hoods” (from the Turkic Karakalpak ≈ black hat). Remaining between the Volga and the Urals eastern part The Pechenegs gradually merged with the Kipchaks who came from the Irtysh basin, perceiving their language. As part of the Kipchak family. union is attested by sources to the Kara-Borkli tribe, an ethnonym identical to the name K. In the 14th-15th centuries. K.'s ethnogenesis was significantly influenced by K.'s connections with the Nogais. At the end of the 16th century. K. already appear in Central Asian sources under a modern name. K. led a semi-sedentary lifestyle, combining irrigation farming with cattle breeding (especially cattle) and fishing. Social order in the 19th ≈ early 20th centuries. was feudal with significant remnants of patriarchal and some elements of capitalist relations. The tribal structure and remnants of tribal relations in economic, social and family life were preserved. The culture of Kazakhstan traces centuries-old ties with the peoples of Eastern Europe, the Urals, and Central Asia. Under the conditions of the Soviet system, Kazakhstan followed the path of non-capitalist development, created its own statehood and formed into a socialist nation. See Karakalpak Autonomous Soviet Socialist Republic.

Lit.: Peoples of Central Asia and Kazakhstan, vol. 1, M., 1962 (bib.); Tolstov S.P., On the issue of the origin of the Karakalpak people, in the book: Brief messages Institute of Ethnography of the USSR Academy of Sciences, c. 2, M. ≈ L., 1947; Zhdanko T. A., Essays on historical ethnographies of the Karakalpaks. Tribal structure and settlement in the 19th - early 20th centuries, M. ≈ Leningrad, 1950; Tolstova L.S., Karakalpaks outside the Khorezm oasis in the 19th - early 20th centuries, Nukus ≈ Tash., 1963; Essays on the history of the Karakalpak Autonomous Soviet Socialist Republic, vol. 1, Tash., 1964; Nurmukhamedov M.K., Zhdanko T.A., Kamalov S.K., Karakalpaks. A brief outline of history from ancient times to the present day, Tash., 1971.