Isfana—A Land of Diversities Gulrano Ataeva April 2018 I. INTRODUCTION mechanisms utilized by communities to promote social interaction; and reveal how relationships between the Kyrgyz and Uzbeks in Isfana have evolved over time. Even though Isfana is situated in a politically difficult To that end, I will examine everyday life habits of part of Kyrgyzstan, it has been home to many different Isfanans, spheres of interaction and how some public ethnicities that have managed to live side by side figures played a significant role in improving inter- for centuries. To understand the multi-ethnic society ethnic relations in the town. of Kyrgyzstan today, we need to study its complex history. I will apply social capital theory in an attempt to conditionally measure its cultural and political Isfana, a small town located close to the Tajik and dimensions. Stories of friendship between famous Uzbek borders, is a good example of a multi-ethnic people from Isfana, mixed neighbourhoods with community that has existed for centuries in the Kyrgyz and Uzbeks households side by side, life- territory of today’s Kyrgyzstan. Unfortunately, only a cycle celebrations involving representatives of few scholarly works have addressed the rich history all nationalities of Isfana, regularly held national of the town that once held caravanserais of the Great games such as kurosh and ulaq, and the hospitality Silk Road.1 This paper, one of the first of its kind, will of the people of Isfana—all are seen as important make a significant contribution to the study of the prerequisites for sustaining peace in the town. In region and Kyrgyzstan’s history as a whole. It aims to addition, I will discuss the impact of the inter-ethnic study the factors that have contributed to maintaining clashes of June 2010 in Osh and Jalal-Abad on viable inter-ethnic relations in Isfana and trace their Isfanans. historical roots. This study is designed to examine: the factors allowing citizensi to live in peace; identify the iIsfana was named a town (town is город in Russian and шаар in Kyrgyz) in 2001 by the decree of President Askar Akaev. This paper is part of Global Voices on Pluralism, a new publication series from the Global Centre for Pluralism. These seven papers were produced in 2016 as a part of History and memory in Kyrgyzstan – toward an inclusive society, a project developed to support local scholars. Each paper explores an aspect of Kyrgyzstan’s history as a diverse society with the aim of generating awareness in Kyrgyzstan about the importance of more inclusive historical narratives as a pathway to pluralism. Isfana—A Land of Diversities II. STRUCTURE OF THE regions (modern apartment neighbourhoods) are inhabited by both and other ethnic groups. A parallel TOWN story was told by Jazgul, a Kyrgyz teacher, according to which, “rich Kyrgyz people stayed in Isfana for the winter period and left for the meadows the rest According to the first National Population Census of of the time of the year. People were not divided into the Kyrgyz Republic from 1999, Isfana’s population ethnicities at that time.”6 was 75.9% Uzbek and 21.5% Kyrgyz, compared to 98% Uzbek in 1961.2 The population census of the Historically, Isfana belonged to the Ustrushana National Statistics Committee from 2009 does not Khanate (from the 7th to 10th centuries), what was state the ethnic composition of Isfana town separately, then called Aspanikent, and which was a major but rather as a part of the Leilek District, according to caravan stop on the Silk Road. Its springs, valleys and which, Kyrgyz make up 66.3 % and Uzbeks 26.9%.3 hospitable people made it an appropriate place to build caravanserais for traders to stay.7 Moreover, Isfanians In 1970, the first village development plan was had frequent trade interactions with the nearby approved with a budget of only 450,000 rubles and Tajik cities, Khujand and Ura-Tepa. Many of these reached 970,000 rubles in 1984.4 In 1975, under the Tajik visitors decided to settle in Isfana, making its efforts of Yuldashev Abduvaris, a village activist, a population a diverse mixture of people with Persian, branch of the Self-Sustained Construction Unit of Mogul and Turkic origins. Batken was founded in Isfana, which was tasked with constructing houses for the population with the money The historical record shows that celebrations in the provided by them. town always included traditional sports, kurosh or ulaq, which were known as Uzbek and also Kyrgyz. Tursunbay, an elderly Isfanan who worked for the Nowadays, modern Kyrgyz, Uzbeks and Tajiks from local statistics bureau for more than 40 years, says Isfana, and nearby cities and villages, gather to play that Isfana was a small village, and that everyone used kurosh and ulaq at weddings and national holidays like to know each other. It was mostly Uzbek-populated Nowruz (traditional New Year), Victory Day on 9 May and surrounded by Kyrgyz, who would come to the and other occasions. market on weekends. Everyone in the town knew each Kyrgyz living there and addressed them by adding the Friendly relationships with people of different designation “–Kyrgyz.” For example, Ilash-Kyrgyz nationalities and other villagers are an old Isfanan (whose Uzbek father married a Kyrgyz wife), Anar- tradition. Uzbeks of Isfana used to organize life-cycle Kyrgyz and Qurvon-Kyrgyz. That is, the Kyrgyz lived social events (weddings, circumcisions, funerals) intermingled with, and married, Uzbeks or Tajiks.5 together with their fellow Kyrgyz Isfanans. Both ethnic groups would invite each other to weddings, The Kyrgyz inhabitants of Isfana during the Soviet intermarry and support each other in times of grief. era were mostly intelligentsia from the capital Frunze Old men of the village would gather at chaykhanas (now Bishkek), who were originally from nearby (tea houses) for a cup of tea and askiya (traditional villages of the Leilek District. They used to live only joke telling). in the central administrative part of the town, but today they are becoming numerous and live among Uzbek The most cherished folk story about Isfana’s peaceful families. Old mahallas (traditional neighbourhoods) inter-ethnic co-existence is the story of Iskhak are still only Uzbek-populated, whereas new micro- Razzakov, who later occupied several respected 2 Global Voices on Pluralism Global Centre for Pluralism Isfana—A Land of Diversities positions in the “Kirghiz” and Uzbek Soviet republics. Kyrgyz of Isfana. Considering the time limitations, this Usta Rajabboy, who was an ethnic Uzbek known for study focuses on the cultural and political dimensions his kindness to orphans, took Razzakov under his care. of social capital. Social events, like weddings and Rajabboy would walk around the village and gather other celebrations, national sports, games and events orphans at his place, feeding, dressing and educating are identified as cultural dimensions; and electing them along with his friend, Tosh Boyvachcha. representatives of local administration and the role of Afterwards, they would send the children to the closest ayil bashchylary (leaders of communities) in organizing orphanage in the Tajik city of Prolitarsk. Razzakov was communities are identified as political dimensions. one of their apprentices. Razzakov’s lifelong friendship with his Uzbek fellows from Tosh Boyvachcha’s house demonstrates the friendly ties between the Kyrgyz and Uzbek. Otaquzi Azizov, a famous scholar, was another apprentice of Usta Rajabboy and a good friend of IV. RESEARCH QUESTIONS Iskhak Razzakov. Throughout their lives, they stayed active in the life of the village, participating in various This research is designed to: study the contributions development and infrastructure projects. of social capital in sustaining peaceful relations among Isfanans; conditionally measure cultural and political dimensions of social capital; and find out the mechanisms utilized to sustain a pluralisticii society III. THEORETICAL and trace their roots in history. This research has two components which aim to: FRAMEWORK 1. Describe and analyze the current social capital in Isfana; and To better understand the social conditions in 2. Trace its roots in history. society that have prevented Isfana from inter- ethnic confrontations (compared to other places in In view of that, the main research question is the Kyrgyzstan), I have applied social capital theory. following: which dimensions of social capital have been utilized by the Isfanans to sustain a multi-ethnic Social capital theory has gained wide acceptance as a society, and how did these dimensions evolve over fruitful theoretical perspective for understanding and time? predicting the norms and social relations embedded 8 in the social structures of societies. It helps to explain Supporting Research Questions (for the period of not simply the extent to which people are connected research) to others, but the nature of those connections. Interpretations of social capital and its features are 1. How was Isfana formed as a village, and later a diverse. Consequently, methods used to measure town? social capital are varied, too. A number of scholars 2. What do the different ethnic groups in Isfana have have mentioned the gap between the concept of in common? social capital and its measurement. For the purpose 3. Do the examples of Iskhak Razzakov and Otaquzi of this study, I have chosen to conditionally measure Azizov serve as a uniting force for Kyrgyz and its factors, or dimensions, as the indicators of social Uzbeks? How do the Kyrgyz people consider the relations between two ethnic groups: the Uzbeks and character of Iskhak Razzakov? Are they proud of iiPluralism, as defined by the Global Centre for Pluralism, is an ethic of respect for diversity. Global Centre for Pluralism Global Voices on Pluralism 3 Isfana—A Land of Diversities him? How do they interpret his Uzbek history? Chaykhana, the central bazaar, the House of Culture Is his childhood in the Uzbek environment taken and the cattle market.