World Cultural Heritage - The Times Of Central Asia

Viewing results 1 - 6 of 12

History

Bridging Empires: A Japanese Historian on Kazakh-Qing Relations

Last year, I came across Professor Jin Noda’s research from the Tokyo University of Foreign Studies: The Kazakh Khanates Between the Russian and Qing Empires: Central Eurasia International Relations during the 18th–19th Centuries. As it explores Kazakh history, particularly letters written by Khan Ablai and other sultans to the Qing emperor, I reached out to Professor Noda to ask a few questions. TCA: What inspired you to write this book? Noda: I thought there was a great divide between studies of Central Asia from the Russian side and those from the Qing Chinese side. To bridge this gap, I decided to research Kazakh history using both Russian and Chinese sources. TCA: You published letters from 1779 related to Ablai Khan. What is their social significance? Jin Noda: While the “social significance” isn’t entirely clear to me, the letters are important for Kazakhs as evidence of relations with the Qing Dynasty. They also reflect Ablai’s authority — sending letters to the Qing emperor signified his direct contact with the imperial court. TCA: Were these letters originals? What challenges did you face studying them? Jin Noda: I accessed microfilmed versions at the First Historical Archive in Beijing. The poor image quality made them difficult to read, and some texts were unreadable. TCA: How much did you rely on Chinese sources, and how reliable are they? Jin Noda: For my PhD and the book, I used many Manchu documents. While they have their biases, they also offer valuable new information on the Kazakhs. I cross-referenced them with Russian sources from the same era. TCA: Are there many historical records about Kazakhs in Japan? How should they be studied? Jin Noda: Some records exist, particularly from the Japanese military’s interest in Xinjiang after the Russo-Japanese War. For Kazakhs under Russian rule, one rare case is the Kazakh politician Marsekov contacting the Japanese government during the revolution. His letter’s translation is preserved in a Japanese archive and was recently studied by Prof. Uyama and Mr. Ono. TCA: Apart from Sultan Gubaidolla’s well-known letter, did you find other sources related to him? Jin Noda: I collected Russian archival documents on his activity around 1824 in Almay and Omsk. He is known for his role in protesting Russian colonisation. TCA: As a foreign researcher, how do you assess Kazakh-Qing political relations? Jin Noda: Traditionally, Chinese discourse portrayed the Kazakhs as distant vassals. However, Qing sources place them closer to the empire, like the Mongols or the Torghuts. I believe the Kazakh khans understood the strategic advantage in their relations with the Qing. These ties held unique importance for both sides. TCA: You’ve also used Manchu archives. What did they reveal? Jin Noda: Manchu documents are rich sources — essentially direct reports from Xinjiang officials to the emperor. While they reflect the officials’ own motivations, they offer a vivid picture of the Kazakhs’ contact with the Qing. TCA: Have you received proposals to translate your book into Kazakh? Jin Noda: I’ve recently received a proposal to translate it...

Art and Literature

Monument to Kyrgyz Writer Chingiz Aitmatov Unveiled in Rome

A monument honoring Chingiz Aitmatov, the renowned Kyrgyz writer, was unveiled at Villa Grazioli Park in Rome on February 27. Aitmatov (1928-2008) remains the most prominent figure in Kyrgyz literature. A writer, journalist, and diplomat, he gained international recognition for his works, which were written in both Russian and Kyrgyz. The monument’s unveiling was initiated by the Embassy of the Kyrgyz Republic in Italy as part of ongoing efforts to promote Kyrgyz cultural heritage. This follows the inauguration of Kyrgyzstan Park in Rome during President Sadyr Japarov’s official visit to Italy in October 2024. The white marble monument, created by Kyrgyz sculptor Alexey Morozov, seeks to capture the philosophical depth of Aitmatov’s literary legacy and his reflections on the fate of humanity. The opening ceremony was attended by representatives from Italy’s Ministry of Culture and Ministry of Foreign Affairs, officials from the Rome municipality, members of the Italian media, and representatives from the diplomatic, academic, cultural, and business communities. Aitmatov’s family members were also present, along with representatives of Kyrgyz diaspora organizations from across Italy. During the event, Kyrgyz Ambassador to Italy, Taalai Bazarbayev, expressed hope that the monument would serve as a lasting source of inspiration for future generations of both Kyrgyz and Italians. He emphasized the importance of preserving cultural heritage and the unifying power of art in fostering connections between nations.

Cultural Heritage

CNN Report on Ibn Sina Sparks Central Asian Nationality Debate

A recent CNN report referring to the scholar Ibn Sina as an Uzbek scientist has ignited controversy in Central Asia, particularly in Tajikistan. Tajikistan’s Minister of Culture, Matlubakhon Sattoriyon, strongly criticized the report, calling it a “distortion of reality.” Ibn Sina, known as Avicenna in the West, was a polymath who made groundbreaking contributions to medicine, logic, physics, mathematics, and other sciences. Born in 980 in the village of Afshona near Bukhara, an area now part of Uzbekistan, he died in 1037. Over his lifetime, he authored more than 450 works, with about 240 surviving to this day. His most renowned book, The Canon of Medicine (Tib qonunlari), served as a standard medical text in Europe and the Islamic world for centuries. While the Ibn Sina segment was actually created not by CNN itself but by the Center of Islamic Civilization in Uzbekistan, Sattoriyon accused CNN of disregarding historical facts and described the report as another example of what she called the “appropriation” of Tajik's scientific and literary heritage. “This is an insult not only to the Tajik people but also to the history and culture of Persian literature worldwide,” she said. The minister urged Tajik scientists and intellectuals to counter such claims with evidence, though she also dismissed CNN’s report as “just a TV channel’s material with no historical basis,” pointing out that it does not reflect Uzbekistan’s official stance. In Uzbekistan, reactions to the controversy varied. Sherzodkhon Kudratkhuja, Rector of the University of Journalism and Mass Communications, acknowledged the shared history of Uzbekistan and Tajikistan and called for moderation. “At a time when Central Asia is strengthening its unity, we must all approach such issues carefully,” Kudratkhuja said. He emphasized that Ibn Sina is commonly described as a scholar born in Bukhara, a region now within Uzbekistan’s borders, but suggested that he should be seen as a figure representing the entire Central Asian region. Bobur Bekmurodov, Chairman of Uzbekistan’s “Yuksalish” movement, expressed disappointment with Tajikistan’s criticism. “The legacy of figures like Ibn Sina belongs to the entire region and the world,” Bekmurodov said. He urged Central Asian nations to focus on shared challenges such as climate change, economic growth, and security rather than divisive historical disputes. Azamat Ziyo, Director of the Institute of History at Uzbekistan’s Academy of Sciences, echoed calls for regional unity. “There is no written evidence about the nationality of many historical figures in Central Asia, including Ibn Sina. What matters is their contribution to science and humanity, not their nationality,” he stated. Ziyo also appealed to politicians to avoid interfering in historical scholarship. “The science of history is the business of historians. We should rely on objective, source-based research rather than political interpretations,” he said. He emphasized the importance of collaboration among historians from Uzbekistan, Tajikistan, Kazakhstan, Kyrgyzstan, and Turkmenistan to address shared historical legacies. Drawing on his 40 years of research into the history of Central Asian statehood, Ziyo explained the complexity of national identities in the region. “During the reign of the...

Society

How Orthodox Christmas Is Celebrated in Central Asia

Orthodox Christmas, observed on January 7, holds a significant place in Central Asia, even in predominantly Muslim countries such as Tajikistan and Turkmenistan. This article explores how the holiday is celebrated in Kazakhstan, Uzbekistan, Kyrgyzstan, Tajikistan, and Turkmenistan. Kazakhstan Orthodox Christmas in Kazakhstan is a public holiday, alongside the Muslim celebration of Kurban-Ayt (Eid al-Adha). This recognition stems from the efforts of Kazakhstan's first president, Nursultan Nazarbayev, who proposed in 2005 during the XI session of the Assembly of People of Kazakhstan to declare both holidays as non-working days. Despite opposition from the Constitutional Court, which cited the country's secular constitution, members of the parliamentary faction Asar, led by Nazarbayev's daughter Dariga Nazarbayeva, and the presidential party Otan amended the Labor Code to accommodate these holidays. Since then, Orthodox Christmas and Kurban-Ayt have been official holidays. Celebrations in major cities include festive liturgies. In Almaty, the Ascension Cathedral holds a service beginning at 11pm on January 6, followed by a midnight procession. In Astana, the Assumption Cathedral similarly hosts a midnight service. For those unable to attend, events from the Assumption Cathedral are live-streamed on the YouTube channel “Live Broadcasts of the Orthodox Church of Kazakhstan.” Uzbekistan Orthodox Christians comprise 4-5% of Uzbekistan’s population of over 37.5 million. Uzbekistan is part of the Tashkent and Uzbekistan Diocese under the Russian Orthodox Church. The Cathedral of the Dormition of the Blessed Virgin Mary in Tashkent is the focal point of Christmas celebrations. Services begin at 11.30pm on January 6 and end at 3.30am. To ensure maximum participation, the cathedral holds five separate liturgies. Metropolitan Vikenty of the Tashkent and Uzbekistan Diocese explains, “Traditionally, the liturgy was held at night because the Nativity of Christ took place at night. But not everyone can attend a night service, so we perform several liturgies.” Kyrgyzstan Approximately 350,000 Orthodox Christians live in Kyrgyzstan, according to Bishop Daniel of Bishkek and Kyrgyzstan. The country is part of the Bishkek and Kyrgyzstan Diocese of the Russian Orthodox Church. January 7 is a public holiday in Kyrgyzstan, aligning with the extended New Year vacations, which last from January 1 to 7. Festive services are held at the Resurrection Cathedral and the Church of the Holy Prince Vladimir in Bishkek. Tajikistan In Tajikistan, the Orthodox Christian community numbers around 80,000, or 1.2% of the population, though regular church attendance is much smaller. The country is under the jurisdiction of the Dushanbe Diocese of the Russian Orthodox Church. Christmas services are held at St. Nicholas Cathedral in Dushanbe, beginning at 11pm on January 6 and lasting about three hours. The diocese oversees six churches in Tajikistan, served by five priests. Turkmenistan As of 2019, Turkmenistan’s Orthodox Christian population is about 485,000, or 9% of the total population. All Orthodox parishes are under the Patriarchal Parishes of the Russian Orthodox Church, established in 2007. Services on Christmas Eve and January 6 are conducted in all 12 Orthodox churches in Turkmenistan, adhering strictly to church traditions. According to Archpriest John, dean of...

Archaeology

Uzbek-Chinese Team Uncovers Han Dynasty Relics

A joint archaeological team from China and Uzbekistan has unearthed significant cultural relics at the Mengchaktepa site in Uzbekistan. Among the discoveries are silk fragments, coins, and a bronze mirror dating back to the Han Dynasty (206 BC-AD 220). The excavation uncovered six tombs and two buildings. These findings could provide deeper insights into the Silk Road during the Wei (220-265), Jin (265-420), and Northern and Southern Dynasties (386-589). This marks the first discovery of silk at Mengchaktepa or anywhere in the Fergana Valley in nearly 40 years. The last such finding, in the 1980s, confirmed that the silk was produced in China. Since 2012, the China-Uzbekistan archaeological team has focused on excavating Mengchaktepa, uncovering relics that underscore frequent trade and cultural exchanges in the region. The area excavated in 2024 is located in the northwest corner of the site. Research from 1986 indicated that this part of the site was contemporaneous with the Wei, Jin, and Northern and Southern Dynasties in China. Liu Tao, a member of the Chinese Academy of Social Sciences and leader of the archaeological team, noted that silk fragments were discovered near the tibia of a tomb skeleton. These fragments are believed to be remnants of trousers. Further studies are underway to confirm the silk’s origin. Copper coins were also recovered, including one too rusted to identify markings. Researchers determined it to be a Chinese-style coin featuring a circular shape with a square hole, reflecting Chinese cultural influence. Both the silk and coins have been sent to a laboratory for detailed analysis, with results expected in 2025. The six tombs excavated feature unique designs distinct from ancient Chinese tombs. They employed reed coffins, constructed using locally available reed stalks braided and wrapped with wood. This adaptation likely utilized materials sourced near the Syr Darya River. However, the tomb structures resemble those of Central China. They include passages, adobe-sealed doors, and cave chambers. One of the larger tombs measures 3 meters wide, 4 meters long, and 2 meters high. It features an arched ceiling, steps connecting the passage to the chamber, and an adobe gate. Cave chamber tombs first appeared during the Warring States Period (475-221 BC) and became prominent during the Han Dynasty. The Times of Central Asia previously reported that this team had unearthed seven tombs, two buildings, and numerous artifacts, including silk fabrics, leather goods, bronze mirrors, square-holed coins, and beads at Mengchaktepa. These findings continue to shed light on the rich cultural and trade connections between Central Asia and China in ancient times.

Science

Archaeologists Uncover Rare Silk Road Artifacts in Uzbekistan

A joint archaeological expedition from China and Uzbekistan has made remarkable discoveries at Mengchaktepa, a key Silk Road site located on the northern bank of the Syr Darya River. Known as the “Living Fossil of the Silk Road,” the site has been under investigation by the Chinese Academy of Social Sciences (CASS) and Uzbekistan’s Institute of Archaeology since 2012. The team, led by CASS archaeologist Liu Tao, unearthed seven tombs, two buildings, and numerous artifacts, including silk fabrics, leather goods, bronze mirrors, square-holed coins, and beads. Among the most significant finds are silk fragments, the first such discovery in the region since 1986, which bridges a 40-year gap in the study of ancient silk in the Ferghana Valley. According to Liu, these silk fragments highlight the advanced weaving techniques of antiquity. Abdulhamidjon Anarbayev, a professor at Uzbekistan's National Center for Archaeology, praised the Chinese team’s contributions to advancing Uzbekistan’s field archaeology through modern excavation and preservation methods. He noted that the research underscores the high standards of Chinese archaeology globally. Mengchaktepa holds immense value for studying cultural connections along the Silk Road. Ancient Chinese chronicles from the Qin and Han dynasties (221 BC–220 AD) describe how Zhang Qian, an emissary of the Western Han dynasty, established trade links between China and Central Asia. Through Dayuan, the ancient region corresponding to the modern Ferghana Valley, silk, paper, and Chinese technology reached Europe, while grapes and alfalfa were introduced to China. Excavations at Mengchaktepa have been ongoing since 1986. Early discoveries included nine cave tombs containing well-preserved remains, silk garments, and jewelry from the 5th to 8th centuries. This year, researchers are focusing on the necropolis’s scope, tomb structures, and their artifacts, with special attention to preserving organic materials like silk, leather, and reeds for laboratory analysis. Liu explained that the findings provide new insights into the region’s early medieval funerary practices, belief systems, and architectural traditions. Artifacts such as Han-style objects and relics linked to Zoroastrianism affirm Mengchaktepa’s pivotal role in East-West cultural exchanges along the Silk Road.