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Moral Geographies in Kyrgyzstan: How Pastures, Dams and Holy Sites Matter in Striving for a Good Life

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Moral Geographies in Kyrgyzstan: How Pastures, Dams and Holy Sites Matter in Striving for a Good Life MORAL GEOGRAPHIES IN KYRGYZSTAN: HOW PASTURES, DAMS AND HOLY SITES MATTER IN STRIVING FOR A GOOD LIFE Jeanne Féaux De La Croix A Thesis Submitted for the Degree of PhD at the University of St. Andrews 2011 Full metadata for this item is available in Research@StAndrews:FullText at: http://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/1862 This item is protected by original copyright This item is licensed under a Creative Commons License Moral Geographies in Kyrgyzstan: how pastures, dams and holy sites matter in striving for a good life Jeanne Féaux de la Croix Thesis submitted for the degree of Doctor of Philosophy Department of Social Anthropology School of Philosophy, Anthropology and Film Studies University of St Andrews 4th June 2010 Declaration 1. Candidate’s declarations: I, Jeanne Féaux de la Croix, hereby certify that this thesis, which is approximately 100.000 words in length, has been written by me, that it is the record of work carried out by me and that it has not been submitted in any previous application for a higher degree. I was admitted as a research student in October 2005 and as a candidate for the degree of Doctor of Philosophy in June 2010; the higher study for which this is a record was carried out in the University of St Andrews between 2005 and 2010. Date: …… Signature of Candidate ………………… 2. Supervisor’s declaration: I hereby certify that the candidate has fulfilled the conditions of the Resolution and Regulations appropriate for the degree of Doctor of Philosophy in the University of St Andrews and that the candidate is qualified to submit this thesis in application for that degree. Date: …… Signature of Supervisor ………………… 3. Permission for electronic publication: In submitting this thesis to the University of St Andrews I understand that I am giving permission for it to be made available for use in accordance with the regulations of the University Library for the time being in force, subject to any copyright vested in the work not being affected thereby. I also understand that the title and the abstract will be published, and that a copy of the work may be made and supplied to any bona fide library or research worker, that my thesis will be electronically accessible for personal or research use unless exempt by award of an embargo as requested below, and that the library has the right to migrate my thesis into new electronic forms as required to ensure continued access to the thesis. I have obtained any third-party copyright permissions that may be required in order to allow such access and migration. The following is an agreed request by candidate and supervisor regarding the electronic publication of this thesis: access to printed copy and electronic publication of thesis through the University of St Andrews. Date: …… Signature of Candidate ………………. Signature of Supervisor ………………… 1 Abstract This thesis is an ethnography of how places like mountain pastures (jailoos), hydro-electric dams and holy sites (mazars) matter in striving for a good life. Based on eighteen months of fieldwork in the Toktogul valley of Kyrgyzstan, this study contributes to theoretical questions in the anthropology of post-socialism, time, space, work and enjoyment. I use the term ‘moral geography’ to emphasize a spatial imaginary that is centred on ideas of ‘the good life’, both ethical and happy. This perspective captures an understanding of jailoos which connects food, health, wealth and beauty. In comparing attitudes towards a Soviet and post-Soviet dam, I reveal changes in the nature of the state, property and collective labour. People in Toktogul hold agentive places like mazars and non-personalized places like dams and jailoos apart, implying not one overarching philosophy of nature, but a world in which types of places have different gradations of object-ness and personhood. I show how people use forms of commemoration as a means of establishing connections between people, claims on land and aspirations of ‘becoming cultured’. I demonstrate how people draw on repertoires of epic or Soviet heroism and mobility in conceiving their life story and agency in shaping events. Different times and places such as ‘eternal’ jailoos and Soviet dams are often collapsed as people derive personal authority from connections to them. Analysing accounts of collectivization and privatization I argue that the Soviet period is often treated as a ‘second tradition’ used to judge the present. People also strive for ‘the good life’ through working practices that are closely linked to the Soviet experience, and yet differ from Marxist definitions of labour. The pervasively high value of work is fed from different, formally conflicting sources of moral authority such as Socialism, Islam and neo-liberal ideals of ‘entrepreneurship’. I discuss how parties, poetry and song bring together jakshylyk (goodness) as enjoyment and virtue. I show how song and poetry act as moral guides, how arman yearning is purposely enjoyed in Kyrgyz music and how it relates to nostalgia and nature imagery. The concept of ‘moral geography’ allows me to investigate how people strive for well-being, an investigation that is just as important as focusing on problem-solving and avoiding pain. It also allows an analysis of place and time that holds material interactions, moral ideals, economic and political dimensions in mind. 2 Аннотация Бул диссертация жайлоо, Гидро-Электро Станция (ГЭС) жана мазар сыяктуу жерлердин жакшы жашоого умтулууда канчалык мааниге ээ экендиги туурасындагы этнография. Бул суроо айрыкча жерге болгон мамилелеринин кескин өзгөрүшүн башынан өткөргөн элдер үчүн өтө маанилүү. Мисалы мындай кескин өзгөрүү деп көчмөндүүлүктөн Советтер Союзунун отурукташкан атуулу болуп, ошондой эле өлкө эгемендүүлүккө ээ болгондон кийинки жерди менчиктештирүү көрүнүштөрүн атасак болот. Кыргызстандагы Токтогул айылында он сегиз айдын ичинде жасалган талаа изилдөөмдүн негизиндеги бул иш убакыт, мейкиндик, жумуш, жумуштан тышкаркы эс алуу убакыт жана пост-социялизмдин антропологиясы туурасындагы теоретикалык суроолорго жооп берүүгө салымын кошот. Бул ишимде «жакшы жашоо» (бул жерде этикалык жактан да, бакытты белгилөөдө да) деген ойду берүүдө мен «моралдык география» деген терминди колдоном. «Моралдык географияны» анализдөөдө биз адамдардын жайлоого болгон түшүнүгүн, анын тамак-аш, ден-соолук, байлык, сулуулук менен болгон байланышын көрө алабыз. Ал эми жайлоону экономикалык тармак катары анализдеп кароо мындай түшүнүктөрдү камтымак эмес. Советтик жана пост- советтик учурдагы адамдардын Нарын ГЭСине болгон мамилелерин салыштыруу менен мен мамлекеттин жана коллективдүү иш алып баруулардын өзгөрүшү ГЭСти эки башка мааниге алып келгенин көрсөтөм. Кыргыз мамлекетине жана анын атуулдарына ГЭС жана жайлоого болгон тыгыз карым- катнашы кескин түрдө айырмалангандыктан бул жерлердин материалдуулугу жайлоо жана ГЭСтин «мамлекеттик мүлк» деген маанисин эки башка мааниде түшүндүрөт. Бул аргумент жердин жалаң гана социалдык түзүлүш экендиги туурасындагы аналитикалык перспективасын критикалайт. Токтогулдагы адамдар мазар сыяктуу ээси бар жерлерди ГЭС жана жайлоо сыяктуу жансыз жерлерден бөлүп карайт. Бул бир жалпы жаратылыш туурасындагы философиянын жок экенин, бирок ар кандай жерлер предметность ар башка даражаларга бөлүнөөрүн көрсөтөт. Элдер бири-биринин ортосунда байланышты түзүүдө (биримдик, ынтымак), жерге болгон укугун алыш үчүн, же «маданияттуу» болууга 3 умтулууда ар кандай майрамдоолорду жана өтүп кеткен адамдарды эскерүүлөрүн өткөзгөнүн көрсөтөм. Тезисте элдердин өздөрү тууралуу айтып бергенде жана өздөрүнүн окуяларын кургандагагы эркиндигин сезүүдө Советтер Союзу учурундагы баатырдыкка жана шамдагайлыкка же эпостогу репертуарларга кайрылгандары көрсөтүлөт. «Дайыма жашачу» жайлоолор жана Советтик ГЭСтер сыяктуу ар кандай убакыттар жана жерлер да жоюлуп, адамдар ушундай жерлерге болгон байланыштан жеке бийлик алышты. Коллективизация, приватизация жана Советтер Союзунун кулашын анализдөө менен менин максатым адамдардын Советтер Союзуна канчалык ностальгия менен карашаарын билүү. Бул учур элдер үчүн тиешелүү башкалар, «экинчи салт» катары жана азыркы учурун өткөн жана келерки убак менен салыштырып баалоочу мезгил катары каралат. Элдер жумуш жасаган учурларында да «жакшы жашоого» умтулушат. Мисалы, алар канчалык бактылуу экенин ырларда чагылдырып, тойлордо көрсөтүшөт. Жашоонун ар бир тармагында баалуулуктар орун алган, мисалы, культура жана кыргызчылык алкагындагы жумуштун иерархиясы. Мисалы мен эмне үчүн жумуш тууралуу көп айтылат, канчалык жумуш тууралуу кыргыздардын концепциясы Советтер Союзундагы учурга жакын, бирок Марксизмдеги эмгек тууралуу аныктамадан айырмаланганын түшүндүрөм. Көбүнчө жумушка болгон бийик баалуулук моралдуу бийлик тууралуу ар кандай карама-каршы ойду камтыган, мисалы, социализм, ислам, жана нео- либералдардын «ишкердиги» саяктуу булактардан турат. Тойлорду талкуулоо жумуш эмнеге керек, элдер эмнени жасаганды жакшы көрүшөт деген сыяктуу аргументтерди кеңейтет. Мен ырлардын моралдуулукка чакырган социалдык ролун бөлүп карайм. Мисалы арман кыргыз музыкасында элдерге жаккан уруу сезими жана ал элдердин Советтер Союзуна болгон ностальгиясына канчалык байланышы бар экенин көрсөтөм. Тойлор жыргал жана ырыс түрүндөгү жакшылыкты алып келет, ошондой эле той элдердин карым-катнашын сактайт. Мисалы, ырларда сүйүү тууралуу айтылганда жаратылыштагы образдар сүрөттөлөт, ошондой эле ал образдар адамдардын жайлоодогу, мазардагы жаратылыштын кооздугун баалагандыгын да көрсөтөт. «Моралдык география»
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