Monday, September 10, 2018

On the Importance of Being Soviet, Part #1

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On the train from Astana to Almaty. Image: David Trilling
This thoughtful piece by Dr Alexander Morrison was originally published on EurasiaNet, and will be of interest to any traveller to Central Asia.

Dr Morrison was Professor of History at Nazarbayev University in Astana and is now a Fellow in History at New College, Oxford. His articles for EurasiaNet always make for interesting reading.

Travelling one evening on the train from Astana to Almaty in Kazakhstan, I got chatting with the other three people in our four-berth compartment.

This kind of enforced sociability is often a joy of travelling in the former USSR. On this occasion my travelling companions were a young Russian man, a young Kazakh woman, and a grandmotherly figure whom I also took to be Russian.

When they discovered I was British, the Kazakh woman announced that her great-grandfather had been an Englishman. At first I was skeptical, but she explained that he had been an engineer working in the oilfields around Guryev (modern Atyrau) before the revolution, had married and remained after the Bolshevik takeover, and then been purged in the ‘30s. There was nothing implausible about this story – lots of foreign engineers worked in the mines and oilfields of the Kazakh steppe in the last years of tsarism.

This got us talking about ancestry, and the extraordinary mix of peoples in Kazakhstan. This was personally important for all of them – the Russian man was married to a Kazakh, the elderly lady whom I had thought was Russian had a German father and a Tatar mother.

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Village children in Uzbekistan, 1980s

The Kazakh woman with the British great-grandfather was married to a Chechen. Here in microcosm was the diversity produced by two decades of deportations to Kazakhstan, and by migration to the Virgin Lands scheme which followed, what in Soviet times was known proudly as the "planet of 100 languages".

In one sense that term is misleading. We were all speaking in Russian. Most of the different peoples deported by Stalin to Kazakhstan and elsewhere in Central Asia – Poles, Germans, Latvians, Lithuanians, Koreans, Crimean Tatars – had become Russian-speaking within a generation if they were not so already.

However the diversity expressed in the idea of 100 languages is real. When the Kazakh poet Olzhas Suleimenov gave a famous speech in Semipalatinsk in 1989, announcing a movement against nuclear testing nearby, he made the point that the terrible effects of 30 years of tests on the local population could not be called a "genocide", because that referred to the extermination of just one people. In Semipalatinsk radiation was killing "every one of the 100 nationalities of which we were so proud".

Northern Kazakhstan is perhaps an extreme example of the ethnic and cultural hybridity that could be produced by Soviet rule, but similar blended identities are common from the Baltics to the Caucasus to the USSR’s great cities – Baku, Kiev or Tashkent. The Soviet Union was a high modernist project, which sought not just to sustain superpower status through economic development, military might and internal repression, but to create a new type of human being – Homo Sovieticus, "Soviet Man".

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Long live the unity and brotherhood of the working people of
all nationalities of the USSR!
The meaning of this is slippery. The official version was that “Soviet Man” would transcend petty divisions of nationality, class and politics as the different peoples of the USSR were forged into a single, classless, ideologically unanimous Soviet people.

This was to be achieved through education, economic development, and ideological indoctrination. In practice the Soviet state’s grasp of its people’s aspirations and imaginations became more and more feeble after the 1960s. Nevertheless, something we might call Homo Sovieticus did come into being – a product not so much of indoctrination as of mobility.

Stalin’s deportations were the most brutal and sweeping case: deporting entire nationalities and dumping them in Central Asia. Under Khrushchev these movements became more voluntary – of young enthusiasts to the “Virgin Lands” of Kazakhstan, or technicians to cities. These migrations overlaid and sometimes reinforced earlier patterns of migration from before 1917.

When the new fishing port of Aralsk was opened on the newly constructed railway from Orenburg to Tashkent in 1905, it was populated by Bessarabian fishermen who migrated there from the Danube delta. The Russian empire was like its British and French counterparts in that it produced a bewildering cosmopolitanism in its great cities. Pre-revolutionary Baku, with its mixed Armenian/Azeri/Jewish/Georgian/Persian/Russian population, could easily stand comparison with Bombay or Alexandria in this regard. This cosmopolitanism persisted into the Soviet period when it became the capital of Soviet Azerbaijan.

Mingled populations are characteristic of empires, and they have suffered harshly from the nationalist dogmas of the 20th and 21st centuries, which decreed that Bombay belonged to Marathi-speaking Hindus, and that there was no longer any place for Greeks or Jews in Alexandria.

In some ways the Soviet Union held the tide of nationalism at bay for longer than might have seemed possible in 1917. Paradoxically it did so by conceding considerable ground to the principle of nationality, exemplified in the structure of the 15 Soviet republics: "national in form, socialist in content" seems an ironic slogan now because nationalism has proved so much more durable than communism.

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Korean, Russian, Tartar, Ukrainian and Uzbek kids, school photo Tashkent, 1940s

However not everyone fit into the national categories recorded in Soviet passports, and not even the bewildering complexity of union republics, autonomous republics and autonomous oblasts could capture the full complexity of Soviet identity. Not only did multiple peoples live alongside each other in ways that defied territorial definition – they also intermarried across religious and ethnic boundaries, and produced new identities.

Nowhere was this truer than Ukraine and Kazakhstan. What is now eastern and southern Ukraine, which until the end of the 18th century had been home to small populations of Turkic nomads and mixed Turkic/Slavic Cossacks, became a destination for multiple migrations. Russians, Ukrainians, Greeks, Romanians, Bulgarians and Jews blended into a Russian-speaking – but not straightforwardly Russian – population.

Part #2 of Dr Morrison's article will be published next week.

Related posts: Uzbek-Korean Connections 
From Kremlin to Kremlin: African Americans in Uzbekistan
The Greek Community of Uzbekistan 
Tashkent: A City of Refuge

Thursday, August 30, 2018

Kyrgyzstan's Fairy Tale Canyon

About 10 kilometres from the village of Tamga, on the south side of shimmering Issyk Kul lake, is a canyon of remarkable beauty - Fairy Tale Canyon - or Skazka Canyon as locals call it.

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The magical Fairy Tale (Skazka) Canyon, near Tamga, Kyrgyzstan

It is so named because of the magical shapes and colours of the stones, eroded and transformed over the centuries by wind, ice and water.

Locals have given the formations names such as sleeping giants, dragons, snakes, young girls. Even the Great Wall of China is represented.

The entrance is not far from the main road - the fee is 50 Kyrgyz sum per person and it is open from 09:00 - 16:00 daily.

If the weather is fine it is easy to spend most of the day here tramping around the canyon. Good footwear is vital: although the landscape is dry, it is easy to skid.  No rivers run through the canyon now. However, if it rains, then walking around will be muddy and slippery.

Many of the herbs and plants used in traditional Kyrgyz medicines grow in this canyon: sage, ephedra, plantain, dog-rose, milfoil, sea buckthorn, barberry and many others.

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The changing hues of the stones - yellow, orange and red - according to the light, are enchanting. Sit atop a small hill and gaze over this remarkable landscape to the blue waters of the lake and beyond to the snow-capped peaks of the Tien Shan mountain range.

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View from Fairy Tale Canyon over Lake Issyk Kul

Related posts:
Kyrgyzstan: Yurt Preschools Reach Nomadic Children
Kyrgyz Woman Singer Remakes Poem Traditionally Sung By Men
Kyrgyzstan: Edelweiss and the Legend of the Broken Heart

Wednesday, August 22, 2018

Uzbekistan's Secret Underground

The very first post on this website, in May 2011, was about Tashkent's metro. In those days it was forbidden to take photographs of the glorious stations. Earlier this year, Uzbek President, Shavkat Mirziyoyev lifted that ban.

RFE/RL’s photographer, Amos Chapple, went underground to reveal the art, architecture, and nuclear-blast protection in Central Asia’s oldest subway system.  His photo-essay below is stunning.

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Writhing figures in a relief at the exit to Buyuk Ipak Yuli (Great Silk Road) station.
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A moment between trains in Kosmonavtlar (Cosmonauts) station. The stop is famous for its dreamlike portraits of cosmonauts.
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Valentina Tereshkova, the first woman in space, immortalized in Kosmonavtlar station. The ceramic wall panels fade from blue
to black in imitation of Earth’s atmosphere.
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Passengers squeeze into a carriage in Pakhtakor (Cotton Worker) station.

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Gafur Qulom station, named after an Uzbek intellectual. During the Soviet period, planners required a city’s population
to top 1 million before work would begin on a subway. Tashkent’s population reached the milestone in the early 1960s. 

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Commuters in Pakhtakor station. Tunneling for the underground system got under way in 1971, and the Metro opened in 1977. 
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A glistening corridor linking two stations. After an earthquake devastated Tashkent in 1966, newly cautious planners reportedly reduced
the depth and increased the strength of the Metro, tunneling within a few meters of the streets above. 
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A late night commuter in Ming O’rik (Thousand Apricots) station. Metro trains run from 5 a.m. until midnight. 
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A ceramic mural is revealed as a Metro car rolls out of Tashkent station. 
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Chandeliers in Chilonzor station, named after a region of Tashkent. Artists were brought in from across the Soviet Union to work
on the Tashkent Metro. These 5-meter chandeliers were designed by Latvian artist Haim Rykhsin. 
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A carefully monitored portrait of Alisher Navoi, considered one of the founders of the Uzbek poetic tradition. 
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Mosque-like architecture inside Alisher Navoi station. 
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A Metro car rumbles into Novza station, named after a region of Tashkent. The underground mostly operates similar cars to the
Moscow Metro, a model known for its screeching roar when driving at speed. 
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A cashier at an entrance to the Metro. A trip costs 1,200 Uzbek soms, the equivalent of $0.15, making it the cheapest
subway ride in the former U.S.S.R. 
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Many of the Metro stations were “decommunized” and had their names changed after the breakup of the U.S.S.R. in 1991. Amir Temur
Khiyoboni (Amir Temur Square) station is the former October Revolution station. 
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A Red Army soldier waves a blank flag that apparently had its hammer and sickle removed. 
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A ceramic panel depicting a woman playing a lute inside Alisher Navoi station. 
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A mosaic of freshly puffed cotton bolls inside Pakhtakor station. Uzbekistan is one of the world’s leading producers of cotton 
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Photography inside the the heavily policed Metro was forbidden until June 2018 because of the military sensitivity of its
second role: as a nuclear bomb shelter. 
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This slab of steel is a blast door that would swing locked behind soldiers and civilians in the event of a nuclear attack. 
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While the threat of a nuclear strike on Uzbekistan has faded, the new perceived menace of terrorism is reflected in signage
like this declaring: “Awareness is a requirement of the modern era!” 
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While the threat of a nuclear strike on Uzbekistan has faded, the new perceived menace of terrorism is reflected in signage
like this declaring: “Awareness is a requirement of the modern era!” 

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A decorative panel inside Alisher Navoi station. 
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A portrait of Soviet cosmonaut Yuriy Gagarin, the first man in space, in Kosmonavtlar station. 
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A wall relief shining in the glow of an approaching Metro car’s headlights in Milliy Bog (National Park) station. 
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A mural celebrating 2,200 years since the founding of Tashkent, inside Tashkent station.
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Characters from an epic poem by Oybek in the station named after the Uzbek poet. 
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Commuters peering out at the novel sight of a foreigner taking photos of their Metro. 
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Most of the Metro stations have humble entrances, giving no hint of the dazzling architecture below. Now that photography is permitted, however, the fame of the Soviet-era spectacle is likely to spread quickly.

Note: On an Uzbek Journeys tour, a visit to the loveliest metro stations in included. If you have free time, it is easy to spend an afternoon travelling on the metro admiring these underground works of art.

Copyright (c) 2018. RFE/RL, Inc. Reprinted with the permission of Radio Free Europe/Radio Liberty, 1201 Connecticut Ave NW, Ste 400, Washington DC 20036.

Related posts:   Tashkent's Open Air Railway Museum
Travelling by Rail in Uzbekistan
Azerbaijan: Baku's Metro
Almaty, Kazakhstan - Riding the New Metro