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World Nomad Games

Kyrgyzstan Announces Dates For World Nomad Games 2026

Kyrgyzstan, host of the 2026 edition of the World Nomad Games, says the opening ceremony will be held in Bishkek on August 31 and the games will end on the shores of the scenic Lake Issyk-Kul on September 6. The dates of the games were announced on Tuesday by the organizing committee, which expects participants and guests from more than 89 countries. Aside from the opener in the Kyrgyz capital, the main schedule of the games will be held at Issyk-Kul, a northeastern resort area near the border with Kazakhstan. [caption id="attachment_36223" align="aligncenter" width="1600"] Image: TCA, Stephen M. Bland[/caption] Kyrgyzstan hosted the first three World Nomad Games in the same area in 2014, 2016, and 2018. The 2022 games were held in Turkey, and the last edition in 2024 occurred in Kazakhstan. The games have expanded over the years, providing a showcase for the cultural heritage of Central Asian and regional societies through sports involving birds of prey, dogs, horses, wrestling, archery, as well as displays of agility and other physical feats. [video width="1920" height="1080" mp4="https://timesca.com/wp-content/uploads/2024/09/Nomad_2-day.mp4"][/video] The games will demonstrate Kyrgyzstan’s role as “an international platform for cultural dialogue,” organizers said. Earlier this month, Kyrgyz President Sadyr Japarov invited cultural and sports delegations from member countries of the Shanghai Cooperation Organization to participate in the games next year. He spoke during a meeting of SCO leaders in Tianjin, China. The Eurasian group’s members include Belarus, India, Iran, Kazakhstan, China, Kyrgyzstan, Pakistan, Russia, Tajikistan, and Uzbekistan. For more from our World Nomad Games 2026 special coverage, click here.

History

“A Road Not for the Faint-Hearted”: How Austrian Prisoners of War Built a Tourist Path in East Kazakhstan

A winding mountain road in East Kazakhstan has become a point of fascination not only for tourists but also for historians, filmmakers, and researchers. Known variously as the Old Austrian Road, the Austrian Route, or Irek Zhol (“Winding Road”), this nearly 50-kilometer path connects the Katon-Karagai and Markakol districts, cutting through pristine wilderness in a national park and a state reserve. Today the path is being restored, but the road’s true value lies in a dramatic and little-known past that stretches back over a century. A New Chapter for an Old Road In July 2025, authorities announced the launch of extensive repair work on the Old Austrian Road. With a budget exceeding $1 million from the regional government, the project includes rebuilding a damaged bridge near Katon-Karagai, replacing culverts, reinforcing slopes, and rehabilitating impassable sections. The most challenging terrain lies near Lake Markakol, where the route crosses swampy stretches, sharp switchbacks, and granite outcroppings. Yet these obstacles have not deterred growing numbers of visitors, off-road enthusiasts, cyclists, hikers, and even horse riders, eager to explore the wild beauty of Eastern Kazakhstan. [caption id="attachment_35993" align="aligncenter" width="1280"] Image: TCA/Yulia Chernyavskaya[/caption] The Road’s Origins in War and Captivity Though few know it, this scenic mountain route has deep strategic and historical roots. Long before the 20th century, locals used it as a trail for horses and carts. But by the early 1900s, the Russian Empire decided to formalize the path, partly due to the road’s proximity to the Chinese border. Between 1914 and 1916, the road was reconstructed, largely by Austrian prisoners of war, mainly ethnic Czechs, Slovaks, Hungarians, and Galicians, captured during World War I. According to Vienna-based historian Lana Berndl, who has conducted extensive research on the topic, roughly 800 prisoners were transported from Austria via St. Petersburg and Omsk to the Irtysh River and then forced to march to the village of Altai (now Katon-Karagai). Around 600 reached their destination. Construction began simultaneously from Katon-Karagai and Alekseevka. Despite working only in the warmer months, the prisoners built a road whose difficulty rivals Alpine passes. During the harsh winters, many worked on local farms and integrated into village life. Some even married and remained in Kazakhstan permanently. [caption id="attachment_35994" align="aligncenter" width="1280"] Image: TCA/Yulia Chernyavskaya[/caption] Tragically, several were later repressed during Stalin’s purges. Among them was Ludwig Fritzen, a Hungarian prisoner who stayed, married a local woman, and was executed in 1937 after being accused of espionage. Remnants of this history remain: roughly 30 graves with Gothic-scripted crosses can still be found in old cemeteries throughout the region, silent testimonies to those who built the road under extreme duress. Film Rekindles Forgotten History In 2016, Austrian filmmaker Ruslana Berndl released a documentary titled The Austrian Road, which brought global attention to the forgotten story. She first learned about the road from a brief mention in a German travel guide that described it as “not for the faint-hearted” and built by Austrian POWs. Intrigued, Berndl, then a doctoral student at the University of...

Nature

Kyrgyzstan Adopts the Snow Leopard as Its National Symbol

The snow leopard logo will become a national symbol of Kyrgyzstan and will be used at the state level, according to Erkinbek Mamayev, head of the Wildlife Department at the Ministry of Natural Resources, Ecology and Technical Supervision. The move follows President Sadyr Japarov’s December 2023 decree recognizing the snow leopard as an official emblem of the republic. The Cabinet of Ministers has been tasked with developing the logo and ensuring its use across government, cultural, and promotional initiatives. Elena Bosler-Guseva, the Bishkek-based author of the children's book In the Footsteps of the Little Snow Leopard Brothers, told The Times of Central Asia: “The snow leopard has always been a sacred animal for Kyrgyz. The Kyrgyz people’s nomadic culture is characterized by its special relationship with the natural world, and it has long been believed that they watch over our warriors to protect them. They represent beauty, strength and freedom in our legends and fairy tales.” For the reclusive cat to be officially adopted as a national symbol, coordinated action is needed between government agencies, scientific and educational institutions, public and international organizations. A key aim of the draft law is to further protect the species, as well as maintain its sustainable coexistence with humans. It is hoped that the snow leopard’s new status will make it easier to increase the snow leopard population, allow more protected areas to be created, and generate more resources for Kyrgyzstan’s authorities to monitor their habitats and combat poaching. Bosler-Guseva expanded on how the government’s proposed law will help snow leopards themselves, adding: “Sadyr Japarov’s order to recognise them as Kyrgyzstan’s national symbol will strengthen the government’s support for initiatives to protect the snow leopard and its habitat”.

Art and Culture

Recipes for Broken Hearts: Bukhara Hosts Its First Contemporary Art Biennale

The heat of Bukhara’s old city does little to deter the crowds. Tourists squeeze through narrow lanes, pausing in the shade of centuries-old madrasas or beneath towering minarets. This September, the heart of the UNESCO Creative City of Crafts and Folk Art is hosting something new: the inaugural Bukhara Biennale of contemporary art. Running from September 5 to November 20, the biennale is already being hailed as one of Central Asia’s largest and most diverse art initiatives. Its title, Recipes for Broken Hearts, reflects both its ambition and tone, blending art, history, and community in a city long known for its spiritual and cultural heritage. A Global Effort Rooted in Bukhara The Bukhara Biennale is commissioned by Gayane Umerova, Chairperson of the Uzbekistan Art and Culture Development Foundation, which has played a pivotal role in preserving and promoting the country’s cultural legacy. Artistic director Diana Campbell sees the biennale as a continuation of Bukhara’s historic role as a center of learning and exchange. [caption id="attachment_35919" align="aligncenter" width="900"] Isiriq (wild rue) is a traditional herbal medicine also widely used in purification rituals among Uzbeks. It is often burned or hung in homes to ward off misfortune and evil. In the installation, bunches of isiriq hanging from the roof appear to reflect this age-old custom; image: TCA, Sadokat Jalolova[/caption] “The heart’s creative power comes into view when we look to tenth-century Bukhara, a time and place that offer many ways of mending heartbreaks,” said Campbell. She referenced Bukhara’s legacy as the home of polymath Ibn Sina and a crossroads on the Silk Roads. “For more than a millennium, Bukhara has been a place where people gathered to seek knowledge, healing, and hope. We believe the city holds many extraordinary recipes in its heart.” The biennale unfolds in the newly developed Bukhara Cultural District, where restored monuments are paired with modern design, featuring contributions from architects Wael Al Awar and landscape designer Günther Vogt. From Jeddah to Bukhara: Palm Waste Becomes Structure A highlight of the biennale is the AlMusalla Prize-winning installation, a reimagined musalla, or prayer space, constructed entirely from palm tree waste. Originally built in Jeddah, the structure has been transported to Bukhara as a symbol of sustainability and reuse. [caption id="attachment_35922" align="aligncenter" width="1600"] AlMusalla Prize winning installation; image: TCA, Sadokat Jalolova[/caption] Christopher Blust, engineer at AKT II, explained the origins of the project: “We were inspired by the idea of courtyards as places of gathering. Even the Prophet Muhammad’s house in Medina began with a courtyard for prayer and community.” Equally important, he said, was the material itself. “Palm fronds are discarded and often burned. We asked: Why not return to how these were used centuries ago? We shredded them, pressed them into boards, and created structural timber. This is the world’s first project to use palm waste in this way.” Architect Nicolas Fayad of East Architecture Studio noted that their design was informed by Jeddah’s traditional materials, timber, mud, and stone, reinterpreted through modern technology. “Everything visible in...

Cultural Heritage

UK Gifts Kazakhstan a Copy of Rare 11th-Century Map

Kazakhstan’s National Center for Manuscripts and Rare Books has received a valuable addition to its historical archive, a facsimile of a unique medieval map of Central Asia, gifted by the British Embassy. The original is held at the Bodleian Library at Oxford University. The map is a reproduction of the only known copy of Kitab al-Garib al-Funun wa Mulakh al-Uyun (The Book of Wonderful Sciences and Delights of the Eye), an anonymous 11th-century manuscript. Scholars believe the original work was produced in Egypt between the late 12th and early 13th centuries. Among the notable features of the map is the depiction of the ancient city of Zhankent, referred to in Arabic sources as “Al-Karia al-Hadisa” (Zhana Qala), located in modern-day Zhetysu, Kazakhstan. Between the 8th and 11th centuries, Zhankent served as the capital of the Oghuz state, a confederation of 24 Turkic tribes. Several other historic cities in southern Kazakhstan are also identified on the map. Digitized in full after its arrival at the Bodleian Library in 2002, the manuscript is now recognized as a valuable resource in the study of Islamic geography and medieval manuscript art. Founded in the 14th century, the Bodleian Library is one of Europe’s oldest and largest academic libraries. It is named after Sir Thomas Bodley (1545-1613), an English diplomat and noted collector of manuscripts. Kazakhstan’s own National Center for Manuscripts and Rare Books continues to expand its holdings. A recent expedition to the Abai region uncovered nearly 1,000 manuscripts from the 19th and 20th centuries, with 27 of those works, ranging from religious texts to early printed books, now integrated into the national collection. Notable additions include a work by Abdullah Rumi in Old Turkic, collections of hadiths, and publications printed in Kazan, Orenburg, and Ufa during the late imperial period. In related cultural developments, The Times of Central Asia previously reported that, in late 2024, the British Library and the John Rylands Library in Manchester transferred more than 100 digitized manuscripts to Central Asian scholars. The collection includes rare works by Eastern luminaries such as Makhtumkuli Fargi, Alisher Navoi, and Fizuli.

History

Kinship Clans in Modern Kazakhstan: Historical Continuity and New Realities

Ancestral ties are seemingly embedded in the DNA of every Kazakh. This tradition, rooted in antiquity, reflects the clan structure that historically shaped Kazakh society. The notions of zhuz (a set of clans) and ru (clan) largely determined the social organization of the nomadic lifestyle. Kazakh society traditionally consisted of three zhuzes, the Older, Middle, and Younger which in turn united many clans. The zhuzes were large tribal unions, a kind of higher-level “horde” that included dozens or even hundreds of distinct clan groups (ru), while ru referred specifically to a group of close blood relatives. Such clan structures formed the basis of traditional society. Historical Roots: The System of Zhuzes and Shezhire The origin of the three Kazakh zhuzes remains a subject of historical debate. In early written sources from the 17th century, the names of the zhuzes had not yet been formalized. Chronicles described only a geographic custom: those living in the upper reaches of a river were called the “Big zhuz,” those in the middle the “Middle zhuz,” and those in the lower reaches the “Younger zhuz.” The 16th-century work Majmu al-Garaib mentions Kazakhs but notes that the terms Uly zhuz, Orta zhuz, and Kishi zhuz were not yet in use. The classical three-zhuz system only fully formed by the late 17th to early 18th century, during the reign of Tauke Khan (1680-1715), when the Kazakhs united under a single Kazakh Khanate. According to a legend recorded by traveler G. N. Potanin, one ruler gathered 300 warriors and divided them into three groups: the first hundred, Uly zhuz, were settled upstream along the Syr Darya; the second hundred, Orta zhuz, in the middle; and the last hundred, led by the chief Alshin, downstream as Kishi zhuz. These legends provide a cultural explanation for the emergence of the zhuzes, though historians stress there is no single agreed version. Hypotheses range from military-administrative divisions into “wings” to the influence of geography and climate across Semirechye, Saryarka, and Western Kazakhstan. Alongside the zhuz system, clan identity was reinforced through genealogical chronicles, shezhire, in which Kazakhs recorded their ancestors’ names and clan history. Knowledge of seven generations (jeti ata) was obligatory for every Kazakh and was absorbed “with mother’s milk”. These genealogies had practical implications: knowing one’s lineage helped determine kinship laws, including prohibitions on marrying within the same clan. The clan was not just a social structure, but a fundamental part of identity. As publicist Khakim Omar wrote: “The main idea of the shezhire is revealed in the close connection of ancestors’ and descendants’ names, in the continuity of generations,” allowing a person, through genealogy, “to define their place in the world”. Transformation of Tradition in the Soviet Era Under Soviet rule, internationalism and a break from “tribalism” were officially promoted. Yet in practice, the clan system continued to operate informally as a mechanism of social mobility and legitimacy. While divisions into zhuzes and clans were no longer legally recognized, they endured as a way of thinking, a cultural filter...