religionГосударство, религия, церковь в России и за рубежомState, Religion and Church in Russia and Worldwide2073-72032073-7211РАНХиГСreligion-406Research ArticleVARIAVARIAИслам и нация: дебаты о религии в казахском национальном движении начала XX века в источниках и историографииIslam and the Nation: Debates on Religion in the Early 20th-Century Kazakh National Movement in Sources and Historiographyhttps://orcid.org/0009-0004-2473-6925ЖолдыбалинР.ZholdybalinR.

Астана

Astana

РГП на ПХВ «Научный институт изучения Улуса Джучи» КН МНВО РККазахстанResearch Institute for Jochi Ulus StudiesKazakhstan20250210202543264–88Copyright © Жолдыбалин Р., 20252025Жолдыбалин Р.Zholdybalin R.This work is licensed under a Creative Commons Attribution 4.0 License.https://religion.ranepa.ru/jour/article/view/406

Историография дореволюционного казахского национального движения часто представляет упрощенную дихотомию между происламскими традиционалистами и светскими национал‑либералами. Эта бинарная точка зрения не отражает нюансы взглядов казахских националистов на религию и ее роль в формировании национальной идентичности. Хорошо известно, что многие казахские интеллектуалы обоих лагерей участвовали в советском проекте светского государственного строительства, оказав влияние на становление «казахскости». В статье рассматривается история раннего казахского национализма через призму секуляризма, особое внимание уделяется образованию и личным особенностям интеллигенции, их реакции на исторические изменения. Исследование включает историографический обзор и переоценку ключевых моментов, которые повлияли на переход интеллигенции к секуляризму. В нем показано, что, несмотря на противоречия, в движение «Алаш» входили интеллектуалы, которые рассматривали ислам как неотъемлемый компонент казахской идентичности. Разнообразие их точек зрения подтверждает тезис о том, что воображаемые границы нации обсуждались еще до советского национального проекта.

The historiography of the pre‑revolutionary Kazakh national movement often presents a simplistic dichotomy between pro‑Islamic traditionalists and secular national liberals. This binary view fails to capture the nuanced perspectives of Kazakh nationalists on religion and its role in shaping national identity. It is well‑known that many early Kazakh intellectuals from both sides participated in the Soviet secular nation‑building project, influencing the development of Kazakhness. My paper examines the history of early Kazakh nationalism through the lens of secularism, focusing on the educational and personal backgrounds of the intelligentsia and their reactions to historical changes and arguing that pragmatic considerations largely drove the evolution of their nationalist views. The study involves a historiographic review and a reassessment of critical moments that shaped the intelligentsia’s shift toward secularism. It reveals that, despite the controversy, the Alash movement included intellectuals who viewed Islam as an integral component of Kazakh identity. The diversity of their perspectives supports the thesis that the nation’s boundaries were negotiated before the Soviet national project.

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The authors declare that there are no conflicts of interest present.