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Third International Conference on Uyghur Studies “History, Culture, Society”

Russian Federation, Zvenigorod, 23-26 October 2016.

64

INSTITUTE OF ORIENTAL STUDIES OF THE RUSSIAN ACADEMY OF SCIENCES,

GEORGE WASHINGTON UNIVERSITY, CENTRAL ASIA PROGRAM

INSTITUTE FOR EUROPEAN,RUSSIAN AND EURASIAN STUDIESRUSSIAN STATE UNIVERSITY FOR THE HUMANITIES

Third International Conference on Uyghur Studies History, Culture and Society

(Zvenigorod, 23-26 October 2016)

Organizing Committee

Naumkin V.V. – Chairman of the Committee, prof., Corresponding member of the Russian Academy of Sciences, head of the Institute of Oriental Studies of the Russian Academy of Sciences.

Laruelle Marlene – Deputy Chairman, prof. of the George Washington University, Deputy Director of the IERES, Director of the Central Asia Program of the George Washington University. Vasilyev D.D. - Deputy Chairman, prof., Head of the Oriental History Department of the Institute of Oriental Studies of the Russian Academy of Sciences, Vice President of the Russian Orientalists’ Society.

Dubrovskaya D.V. – PhD, Institute of Oriental Studies of RAS Zabotkina V.I. – prof., Deputy Director of the Russian State University for the Humanities Kadyrbaev A.Sh. – prof., Institute of Oriental Studies of RAS Roberts S. – prof., George Washington University, Director of the International Development Research Program. Romanova N.G. – Deputy Director, Institute of Oriental Studies of RAS Tursun N. – Independent Scholar, USA. Chvyr L.V. – Institute of Oriental Studies of RAS Shageev V.A. – Head of the International Relations Department, Institute of Oriental Studies of RAS

Secretary: Anikeeva T.A. - Institute of Oriental Studies of RAS Vasilyev A.D. - Institute of Oriental Studies of RAS Dias C. – George Washington University, Central Asia Program.

Dosovitskaya V.V. – Institute of Oriental Studies of RAS

CONFERENCE TIMELINE

66 67

History, Culture and Society

(Zvenigorod, 23-26 October 2016)

24.10.16. Opening of the conference. Welcoming remarks:

9.30 V.V. Naumkin - Corresponding Member of the RAS, Prof., Scientific Director of the Institute of Oriental Studies of RAS I.I.Abylgaziev - Prof., Rector of the Institute of Asian and African Studies of the Lomonosow Moscow State University.I. Pivovar – President of the Russian State University of Humanity R.T.Sadykov - President of the «National Culture Organization of Uyghurs»

Session 1. Ancient and Medieval History and Archeology of the Uyghur.

Chair: prof. Syzdykova Zhibek

Vasilyev Dmitry. (Moscow, Russia) Uyghur Kagan’s Stronghold in Tuva: New Findings in Runic Inscriptions. On the Results of the Complex Exploration of the Ancient Uyghur Stronghold on the Tere-Hol Lake in Tuva Tursun Nabijan. (Washington, USA) Undistributed “Uyghur History” of A. N. Bernshtam in the Uyghur Historiography Kadyrbaev Alexander. (Moscow, Russia) Uyghur Turfan Principality as the Fifth Ulus of Genghis’s Empire Tishin Vladimir, Timokhin Dmitry. (Moscow, Russia) The “Yur Land” (on the Localization of the Battle between the Army of Khwrazmshah Muammad and Mongols) Drobyshev Yuly. (Moscow, Russia) Mongol Karakorum as an Historical Memory of the Uyghurs

24.10.16. Session 2. Islam in life of the population of Xinjian.

Chair: prof. David Brophy 12.15 Bugnon Pascale. (Geneva, Switzerland) Reflecting on Heritage and Religion in Xinjiang: the Case of Muslims Shrines Vasilyev Alexander. (Moscow, Russia) Documents on the Pan-Islamic Movement in Xinjiang in the Early Twentieth Century (Based on the Russian Archives) Brophy David. (Sydney, Australia) A Syrian Salafist in China: Shami Damolla and the Muslims of Xinjiang Grose Timothy. (Terre-Haute, Indiana, USA) Islamic Veiling in Xinjiang: The Political and Societal Struggle to Define Uyghur Female Adornment Tynen Sarah. (Boulder, Colorado, USA) Contested Citizenships: Cultural Practices and Socioeconomic Inequality in Urumqi Holder Ross. (Dublin, Ireland) Realising Human Rights in Xinjiang: Alternative Approaches

(After lunch Session continues the work from 15.00 to 16.00)

24.10.16. Session 3. Economy in Xinjiang.

Chair: prof. Andrey Ostrovskiy 16.00 Ostrovskii Andrey. (Moscow, Russia) Development of Western Regions in China – an Important Factor FOR Economic Progress of XinjiangBondarenko Anna. (Norilsk, Russia) Along the Border Cooperation within the Framework of International Coordination Committee «Our Common Home—Altai» Rakisheva Bogatoz, Kozhirova Svetlana. (Astana, Kazakhstan) Uyghurs of Kazakhstan: History of the Migration Waves Reyhan Dilnur. (Strasbourgh-Paris, France) The Push-Pull Factors of Uyghur Migration: Turkey and Syria Thum Rian. (New Orleans, USA) A Uyghur Linkage between India and China

68 69

25.10.16. Session 4. Education, training, identity.

Chair: prof. Sean Roberts 10.00 Lee Kwang Tae. (Indiana, Bloomington, USA) The Dilemma of Making Xinjiang a part of China: The Qing Education Policy in Xinjiang and the Provincializaion in the Late Nineteenth Century Catris Sandrine Emmanuelle. (Augusta, USA) Propaganda and the Creation of Mao’s Ideal Youth in Xinjiang, 1960s Leibold James. (Melbourne, Australia) Dislocated Uyghur and Tibet Education: The Disciplining of a Minority Elite McMurray James. (Falmer, Sussex, Great Britain) Becoming More UyghurRoberts Sean R. (Washington, USA) The Kochup Keganlar: Uyghur Immigrants to the Soviet Union in the 1950s and early 1960s Shih Chienyu. (Taibei- Hong Kong, China) Shaping Han Virtual Identity in Xinjiang: Ethnicity, Religion and Governance Akhmedov Sharip. (Moscow, Russia) The Turkic World - History and Prospects

25.10.16. Session 5. History of Xinjiang in XX-th century.

Chair: prof. Valery Barmin 12.15

Dosovitskaya Vera. (Moscow, Russia) Japanese Policy towards Xinjiang in the 30s of the 20th cc. Kamalov Ablet. (Almaty, Kazakhstan) Writing History of Eastern Turkistan Republic (1944-1949) “from below”: Soviet and Local Perspectives in the Journal «Ittipaq» Barmin Valery. (Barnaul, Russia) On the Character of Influence, Posed by Native Peoples' of Xinjiang Rebellious Movement of 1944-1946 on Soviet-Chinese Relations Obukhov Vadim. (Ust-Kamenogorsk, Kazakhstan) Xinjiang and Soviet atomic project Kilic Kanat. (Erie, Pennsylvania, USA)Uyghur Question and Geopolitics of Eurasia Bazhenova Elena. (Moscow, Russia) Xinjiang Population’s Development (1955-2015)

25.10.16. Session 6. Anthropology. Ethnography.

Chair: prof. Arienne Dwyer

15.00 Ibraev Shakir. (Astana, Kazakhstan) The Current State of the Social Sciences and Humanities of Uyghurs in Kazakhstan Kotyukova Tatiana. (Moscow, Russia) Taranch People (Uyghurs) in the Estimations of the Russian Empire Military Office Chvyr Lyudmila. (Moscow, Russia) Traditional Family Rituals of the Uyghurs Dwyer Arienne, Eziz Gülnar and Amat Akbar. (Kansas-City, USA) The Diagnosis and Treatment of Illness in the Late Chaghatay period Tarim Basin Kozhirova Svetlana, Marmontova Taisiya. (Astana, Kazakhstan) Ethnic Composition of Xinjiang’s Population: History and Modern Situation Anaiban Zoya. (Moscow, Russia) Uyghurs and Tuvans: Fragments of Common HistoryAla Mamtimin. (Sydney, Australia) A Multitude of Voices from the Uyghur Diaspora Community — Analysis of a Recent Online Survey

25.10.16. Session 7. Philology. Arts.

Chair: prof. Ablet Semet

17.30 Anderson Elise. (Bloomington, Indiana, USA) Winding Melodies for Winding Words: Linguistic, Musical, and Cultural Sound in the Uyghur Performing Arts Dubrovskaya Dina. (Moscow, Russia) Jesuit Artist Giuseppe Castiglione (1688-1766) and Xi-Yu Rybakov Nikolai. (Krasnoyarsk, Russia) Transformation of the Religious Material of Uighur Manichaeism in the Monuments of the Yenisei Basin Erkin Emet. (Ankara, Turkey) A General Overview to the Location Names of East Turkestan Semet Ablet. (Goettingen, Germany) On the Origin of Old Uighur Religious Terminology Anikeeva Tatiana. (Moscow, Russia) Uighur Destans. Literary and Oral Tradition

70 71

Tilivaldi-Hamraev Alimzhan. (Almaty, Kazakhstan) Post-Reform Uyghur Literature in China: Main Development Vectors Turanskaya Anna. (Saint-Petersburg, Russia) Uyghur-Mongol Literary Ties

26.10.16.

10.00 Final discussion of the presentations. Business meeting.

Closing the conference

A B S T R A C T S

Ala Mamtimin Independent researcher (Sydney, Australia)

A Multitude of Voices from the Uyghur Diaspora Community — Analysis of a Recent Online Survey

The paper intends to shed light on the life of the Uyghur diaspora community around the world through analyzing the result of an online survey, which had been organised for the Uyghurs around the world between March-May 2016 to take part in. The online survey is the first of its kind in terms of its breadth and depth. The paper covers all important aspects of the life of the Uyghurs in exile from five perspectives—social, cultural, economic, religious, and political. By adopting a variety of perspectives, it portrays the way in which the Uyghurs in exile shape and, to some extent, negotiate their new identity through interacting with others in a “strange land”—in an ever-complicated world. As such, it reveals the pain of being in exile, dilemmas around their identity, difficulties reconciling their cultural uniqueness with demands of social integration, challenges to their religious heritage in more intolerant societies, emotional longing for their motherland, etc. The analysis concludes that self-perceptions of the Uyghurs in exile are profoundly ambiguous—it promises a kind of freedom that they seek while making their desire to freely go back home indefinitely postponed; it gives them a new opportunity to maintain their original identity which is under threat in their home country, East Turkestan, while pressing them into accepting a new one in a new country; it allows for the reconstruction of their community life while making it gradually fragmented, thanks to the impact of different geographical locations, political settings, religious affiliations, and cultural practices.

72 73

Anaiban Zoya Institute of Oriental Studies Russian, Academy of Sciences (Moscow, Russia)

Uyghurs and Tuvans: Fragments of Common History

As it known, the Uyghurs conquered the territory of modern Tuva in 750-751 AD. The Uyghur Khaganate ruled Tuva for almost a hundred years (until 840 AD). During that time, the history of the people who inhabited the territory of modern Tuva became closely interlinked with the history of the Uyghurs. The period was characterized by expansion of Uyghur culture, which evolved in close contact with the cultures of Middle Asian countries and China. Without doubt, the early Uyghur period was an important stage in the evolution of the material and spiritual culture of the Turkic tribes in the Altai-Sayan highlands, and in the formation of the main features of the traditional economy and lifestyle. The Uyghur period also left a significant trace in the history of Tuva, in the ethnogenesis of the modern Tuvan people. We may state that along with other ancient Turkic and local tribes ancient Uyghurs also played a significant part in the formation of Tuvan ethnos. Among modern Tuvan clan names, Ondar, Saryglar, Kul’, and Baikara clan groups are of Uyghur origin. It is important to note the invaluable contribution to this area of study that was made by Russian scientists and travelers who visited Tuva in the 18th – 19th cc., as well as by Soviet and Russian turkologists, linguists, and ethnographers in more recent times.

Anikeeva Tatiana (Institute of Oriental Studies Russian, Academy of Sciences, Moscow, Russia)

Uighur destans. Literary and Oral Tradition

Uighur destans represent the unit of the written and oral tradition. These folk stories consist of many interacting components connected with different cultures: pre-Islamic Turkic tradition, Persian, and Arabic traditions connected with Islam.

On the one hand, the narrative tradition of the Uighur destans dates back to the ancient Turkic epic literature. On the other hand, and especially in narrative aspect, novelistic Uighur destans are closely associated with Arab and Persian folklore (especially fairytales) and the literary traditions from which plots, characters, and stylistic clichés of such dastans as “Tahir and Zohra,” “Shakhsenem and Garyp,” and “Senuber” were borrowed.

The Uighur destan combines the prosaic and the poetic text; the latter has a syllabic structure and its images, metaphors, and comparisons have been taken directly from the classic medieval poetic traditions of Central Asia.

74 75

Anderson Elise Ph.D. Candidate (ABD) in Folklore and Ethnomusicology, Central Eurasian Studies. Indiana University (Bloomington, USA)

Winding Melodies forWinding Words: Linguistic, Musical, and Cultural Sound in the UyghurPerforming Arts

This paper draws from more than three years of fieldwork among Uyghur arts and intellectual communities in Ürümchi, China, to explore how performers theorize and stage relationships between language and music in the performing arts. The first section describes an ideology of the stage, in which performing artists are tasked with using and promoting a “pure” Uyghur language. The second section presents the example of a pop singer who, when ordered to translate the text of one of his Mandarin-language pieces into Uyghur for television broadcast, found himself compelled also to change the melody from its original “straight” version into one more “winding,” such that it fit the linguistic-musical values of Uyghurs. The final section considers how the relationships between linguistic and musical sounds that this singer expressed might, in turn, help us to understand the constellation of cultural values that Uyghur performers are expected to perform onstage. This paper explores some of the emotional, moral, and political stakes invoked in Uyghur language use and music, as well as the roles that performing artists play in ensuring the vitality of these cultural modes in the contemporary PRC.

Barmin Valery Altai State Pedagogical University (Barnaul, Russia)

On the Character of Influence, Posed by Native Peoples' of Xinjiang Rebellious Movement of 1944-1946 on Soviet-Chinese Relations

In November 1944 there began a major national-liberation uprising in three Northern regions on Xinjiang—Ili, Tarbagatai, and Altai, populated mostly by the Uyghurs, Kazakhs, Kirgiz, Mongols, and Dongans. The situation of the Chinese rule in Xinjiang became critical. We now know that the rebellion was supported by the USSR: Soviet leadership not only provided material, military, technical, and advisory help, but also influenced all the activities of the temporary Government of the East-Turkestan Republic (ETR).

Successful development of the national liberation army’s offensive could have led to the fall of the Kuomintang government in the province. However, in the summer of 1945 the USSR suspended weapons deliveries to ETR army and withdrew most of the instructor staff. At the same time, Moscow insisted that the ETR government enter into negotiations with the provincial government of Xinjiang.

Such a sharp change in the political line was due to the fact that on August 8, 1945 the USSR entered into war against militarist Japan. On August 14 China signed a “treaty of friendship and alliance between the USSR and Republic of China,” and finally, on the day of the signing, China’s Minister of Foreign Affairs was given a special clause to the treaty. The 3rd paragraph stated: “… Soviet Government confirms that it has no intention of interfering in China's internal affairs.” In this regard, in September 1945 Vyshinsky and Beria prepared for Stalin the draft of the CPSU decree “On the situation in Xinjiang,” proposing to inform the Chinese Government about the readiness of Soviet leadership to establish order on the border if provincial authorities provide “assistance in resolution of situation in Xinjiang on the basis of autonomy for Muslims.” On October 12, 1945 negotiations began in Urumqi between the delegation of the ETR and provincial government of China, signifying that the active phase of the rebel movement in Xinjiang had been completed.

76 77

Bazhenova Elene Institute for the Far Eastern Studies Russian Academy of Sciences, (Moscow, Russia)

Xinjiang Population’s Development (1955-2015)

Socio-economic standing of Xinjiang puts it in the leading place among provinces and Autonomic Regions of Western China. In 2010 the Chinese government announced the Plan of Xinjiang’s economic development in new conditions to draw a framework for the new impulse of the region’s development. This strategy helps to solve the problem of natural resources in the lands, inhabited by national minorities, in order to maintain stability in those regions.

Occupying a very vast territory, Xinjiang is one of sparsely inhabited regions of the PRC. In 2014 its population was 23 ml, which is just 1.5% of the general population of China. Birth quotient was 15.84%, and for national minorities—just 25.8%. Population density is equal here to 13 people per one square kilometer, which poses striking contrast with the Eastern parts of the PRC, where it equals 140 people per square kilometer. The Program of Western Regions development, including Xinjiang as a key point of the Silk Road Economic Belt, will help to minimize the gap between the Eastern and Western provinces of China.

Bondarenko Anna Independent Scholar (Norilsk, Russia)

Along the Border Cooperation within the Framework of International

Coordination Committee “Our Common Home—Altai”

The Inter-regional organization of International Coordinating Council “Our Common Home—Altai” (ICC “Our Common Home—Altai’) was established in 2003 by the heads of the legislative bodies of the Altai region and the Altai Republic of the Russian Federation, the East Kazakhstan region of the Republic of Kazakhstan, the Bayan-Ulgii, and Hovd aimaqs of Mongolia, and the Xinjiang Uygur Autonomous region of China. The main task of the ICC “Altai” is to assist authorities of those six regions with sustainable socio-economic development of border administrative-territorial units of Big Altai, and raising the standard of living of the respective populations.

As part of the ICC “Our Common Home–Altai” Altai region of the Russian Federation initiates and implements joint projects with the Xinjiang Uyghur Autonomous Region of China on cooperation in the field of tourism, environmental protection, transport infrastructure development, culture, science, and education. Representatives of Xinjiang annually participate in the meetings of the ICC “Altai,” an international conference on scientific and technological, economic and cultural cooperation in the region “Greater Altai–Crossroads of Civilizations,” as well as the Council of universities’ Rectors of “Big Altai.” Currently a joint project of four countries, the cross-border touristic route “Altai—Golden Mountain Range” is being developed. In my presentation, I will discuss in detail the scope of the aforementioned activities and analyze the cooperation of Xinjiang and Russian Altai as part of the ICC “Our Common Home–Altai.”

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Brophy David Lecturer in Modern Chinese History. University of Sydney (Sydney, Australia)

A Syrian Salafist in China: Shami Damolla and the Muslims of Xinjiang

In this paper I provide an account of the peripatetic Syrian hadith scholar Said ibn Muammad al-Asali al-arabulsi (1870-1932?), or "Shami Damolla" as he was referred to in Central Asia. Shami Damolla is known to scholars of Islam in the Soviet Union as an influential figure in Soviet Turkistan in the 1920s, but much remains to be clarified about his formative years, and his lengthy sojourn(s) in Xinjiang, or East Turkistan, prior to the Russian Revolution. Here I seek to fill these gaps by tracing Shami Damolla’s connections to Salafist circles in India and the Middle East, his activities in Xinjiang, and his efforts to insert himself into the relationship between the Ottoman Empire and the Muslims of China. I conclude by discussing his legacy in Republican China.

Bugnon Pascale PhD Candidate. University of Geneva, Department of East Asian Studies (Geneva, Switzerland)

Reflecting on Heritage and Religion in Xinjiang: the case of Muslims Shrines

Cultural heritage has become a crucial issue in Chinese political rhetoric since the beginning of the 1960s. This recent “labelization” led to the emergence of the protection of some Muslims shrines (mazâr in Uyghur) in Xinjiang, usually analysed through political narratives and discursive structures employed by the Chinese authorities in framing those sites. This presentation argues that a more complex approach is needed and we will explore the way in which different agents appropriate and use heritage to compete in specific power scenarios. We approach heritage discourses and practices as defining specific political arenas within which power relations are reconfigured. Our discussion will be grounded in two ethnographic case studies from the area of Kashgar: the mausoleum of Mahmud al-Kashgari and that of Koja Apaq. An analysis of the constructed heritage will enable us to focus on heritage as being produced, identified and valued within specific logic and value system. Indeed, cultural heritage organises different fields of forces and dynamics, where political actors, stakeholders and as well as commoners are themselves engaged in numerous arenas and discourses to shape those sites, which are continually under negotiations.

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Catris Sandrine Emmanuelle Assistant Professor of History. Augusta University (Augusta, USA)

Propaganda and the Creation of Mao’s Ideal Youth in Xinjiang, 1960s

The Communist takeover of Xinjiang in 1949 assured the political and military control over the region, but as in other parts of the “new China,” the biggest task still lay ahead—that of transforming the “old society” into a new socialist society. The Chinese Communist Party (CCP) set out to create a massive propaganda apparatus to re-educate the citizens of the People’s Republic of China. The CCP saw the Chinese youth as the most promising element in this transformative process. This process was even more crucial in border areas like Xinjiang. In this paper, I explore the way the People’s Republic of China (PRC) deployed propaganda during the 1960s in order to create a harmonized and homogenized Youth Culture in Xinjiang. I argue that, unsurprisingly, on the eve of the Cultural Revolution the state propaganda apparatus not only attempted to instill revolutionary spirit, but also ideological and cultural homogeneity among the youth of different minzu in Xinjiang. This was an attempt to create national unity, or solidarity of the nationalities of China (minzu tuanjie) by propagating stories with common themes. This paper uses personal stories published in newspapers and magazines, films, and other propaganda arts that circulated in 1960s Xinjiang.

Chvyr Lyudmila. A. Institute of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

Traditional Family Rituals of the Uyghurs

Religion is the nucleus of people's existence; and in common life it manifests itself in sacred practices, ceremonies, and rituals. Family rituals are an important part, even nowadays. Scarce ethnographic materials concerning the Uyghurs show that they often incorporate multiple Muslim rules, and still existing rich Uyghur historical, and cultural tradition. The talk will cover three main cycles of the Uyghurs' rituals: Children, Weddings, and Funerals.

For modern people, emotional atmosphere and the meaning of the aforementioned events are clearly different: Joy when the child is born, or at wedding, and mourning over a relative passing are explicitly opposite. However, traditional rituals are considered to be one of the most conservative spheres of culture, and not without reason. They preserve a lot of outdated elements (attributes, magical rituals, terms, and names), which are not clear even for the Uyghurs themselves. Such is the archaic idea of person’s life as a successful change of his socio-age-related statuses, when every transition could happen only through a special rite (dying in previous status and resurrection in the new one.) Traces of such actions and beliefs are still found in traditional rituals of the Uyghurs.

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Dosovitskaya Vera V.Institute of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

Japanese Policy towards Xinjiang in the 30s of the 20th C.

In the 30s of the 20th c. Japan was eager to get massive conquests in East Asia, and the Japanese policy undoubtedly led to conflict of interests of Great powers. In 1931 Japan seized Manchuria (now North-East China)–the territory of the Qing Empire before its fall in 1911. Japan likely intended to construct the puppet states’ network at the USSR’s borders, and Manchuria (Manchukuo in 1932-1945) was to become the first state. Later, another pro-Japanese state, Mengjiang in Inner Mongolia (1936-1945), was established. Both Manchukuo and Mengjiang were meant to become military, strategic, and industrial bases for the Japanese army in case of war with the USSR. According to some records, Japan intended to expand its influence to Xinjiang as well – the region well-known for its numerous natural resources.

Drobyshev Yuly Institute of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

Mongol Karakorum as an Historical Memory of the Uyghurs

The order to found Karakorum city, the capital of Mongol Empire, was given by Genghis Khan in 1220, but in fact the city started to take shape under Ögedei, while the exact location for development was indicated by Uyghur counselors. The city had a Turkic rather than Mongol name, but why was the word Karakorum used? If we translate it literally as “The scree of black stones”, the question naturally arises: is there such a scree (impressive enough to give the name to the city) anywhere nearby? There is not. The city is situated in the wide valley of the Orkhon River, where surrounding mountains are low and there are no any black screes there.

The nearest place close to the concept of Karakorum is located in Tharyat somon of Arkhangai Aimaq, to the East of Lake Terhiyn-Tsagaan Nuur. This is a great field of black lava with larch forests, prostrate at the foot of the volcano Khorgo, the slopes of which are dotted with black lava fragments. The distance between Khorgo and Karakorum is about 200 km in a straight line, i.e., it is too far to name the capital city by this natural phenomenon. Nevertheless, there still could be a link between the volcano and the Mongolian capital.

Analysis of Uyghur runic texts (Terhinsk inscription and the inscription from Mogon Shine-Usu) suggests that close to the volcano were once situated the central military campaign headquarters of Eletmish Bilge-Kagan (747-759) – the actual founder of the Uyghur Khanate. We believe that it could be called Karakorum. Soon, capital functions of the Khanate moved to Ordu-Balik in the Orkhon valley. Several centuries later, 17 kilometers to the South of its ruins, the Mongolian capital city was founded. Due to the Uyghur counselors’ advice, this name title could reflect the name of the famous Uyghur Kagan’s capital, situated near the extinct volcano Khorgo.

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Dubrovskaya Dina V. Institute of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

Jesuit Artist Giuseppe Castiglione (1688-1766) and Xi-Yu

18th century Italian painter and Jesuit missionary Giuseppe Castiglione (Lang Shining; ) was the most important foreign artist working at the court of the Qin emperors in Beijing. Castiglione won trust and professional merit from the great emperor Qianlong himself, and became famous not only for his exquisite royal portraits, his ability to delicately merge European achievements in realistic depiction of nature with Manchu-Chinese traditional court representation-aligned and decorative style, but also for his wonderful battle depictions and hunting scrolls.

The talk will cover creation of a so-called Battle Copper Printsseries, contracted by the Emperor to celebrate his military exploits. Among sixteen works were, e.g., Pacifying and Receiving the Surrender of Yili, Storming the Encampment at Gadan-Ola, Lifting the Siege of the Black River, The Great Victory at Qurman, and others. Castiglione worked on the originals with Jesuit painters Jean-Denis Attiret, Ignatius Sichelbart, and Jean-Damascène Sallusti, after which copies were sent to Paris and transferred into engravings before being returned to China. The talk will try to put Castiglione and his fellow Jesuits’ work into political context at the Qing court of the second half of the 18th century.

Dwyer Arienne, Eziz Gülnar, and Amat Akbar University of Kansas (Kansas-City, USA)

The Diagnosis and Treatment of Illness in the Late Chaghatay Period Tarim Basin

The diagnosis and treatment of illness in the aforementioned period in Tarim Basin entails a range of healers and healing instruments and techniques. This presentation reports on the first phase of a project, Annotated Turki Manuscripts from the Jarring Collection Online (ATMO), which aims to make these and other late Chaghatay texts available on the Web for public use. These include images of original manuscripts, together with a transcription and transliteration of these manuscripts and, for selected manuscripts, translation and commentary. Since a focus of the project is on healing, this presentation uses newly-scanned manuscripts from the Collection to explore Tarim basin society via the roles of the healers, as well the substances, tools, and techniques they employ. It also includes a website demonstration.

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Erkin Emet Assoc. Prof., Dr., Ankara University, Faculty of Language and History – Geography, Department of Turkish Dialects and Literature (Ankara, Turkey)

A General Overview to the Location Names of East Turkestan

As it is known, person and location names are two terms, which are closely related with one another. Naming a location after a personal name, or vice versa, living or non-living objects are given names. Since an advanced classification of Uyghur personal names was created by Hungarian Turcolojist Laszlo Rasonyi, I am not going to emphasize them, so much.

When communities settled down in new territories that they had migrated or invaded, they tended to refer such places with the names, with regard to their various geographical features as well as the names of the places that they knew from their motherlands, or the ones that are given for political purposes. Therefore, the names of the settlements, which are located in the inner territories of China, have begun to be seen in the East Turkestan (Xin Jiang) in last 70 years. In this subject, there are not enough scientific studies in China. The studies about the location names are also insufficient. In my paper, I will try to present the characteristics, forms, varieties of and studies about the location names in East Turkestan, from past to present.

Finley Joanne Smith Dr., Senior Lecturer in Chinese Studies. School of Modern Languages, Newcastle University (Newcastle, Great Britain)

Regard sur les Ouighour-e-s [A View on the Uyghurs]: ‘Small Politics’, Cultural Advocacy and Gender Wars

among the Parisian Uyghur Diaspora

Regard sur les Ouighour-e-s [A View on the Uyghurs] is a twice-yearly publication produced by the Association des Etudiant-e-s Ouighours (OGHOUZ), based in Paris, France. While the editors present it as a ‘revue apolitique et areligieuse’ [apolitical and non-religious magazine], a survey of the early issues belies this description to suggest a more nuanced interpretation. To be sure, OGHOUZ does not campaign for self-determination, independence, or human rights for Uyghurs in Northwest China, as is routine for exile organisations based in Washington, Munich, and Turkey. Yet it nonetheless explores a variety of ‘small politics’ with the dual aims of advocating the conservation and celebration of the Uyghur language and culture, and of supporting the Uyghur community abroad. Here, I explore some of these small political roads, which range from discussions of dilemmas around the naming of the ‘Uyghur Region’ to elementary Uyghur lessons for Francophone speakers; from a serialised manga of legendary hero, Sadir Palwan (Sadir le Brave) to an essay on the need to safeguard the transmission of the Uyghur language; from informative anecdotes on Uyghur lives in France to the showcasing of Uyghur ‘modernist’ poetry; and from Uyghur feminist debates to the technologies of making laghman noodles.

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Grose Timothy PhD, Assistant Professor of China Studies. Rose-Hulman Institute of Technology (Terre-Haute, Indiana, USA)

Islamic Veiling in Xinjiang: The Political and Societal Struggle to Define Uyghur Female Adornment

This paper explores the ongoing struggle between the Chinese Communist Party and Uyghur Muslims over the right to define what is “appropriate” and “normal” female adornment. New styles of veiling have entered China from abroad, intensifying the controversy over the scope of Uyghur ethnic attire. This paper contrasts the party-state’s anti-veiling campaign to eliminate popular styles in Xinjiang, with the diverse reasons and meanings Uyghur women and men attach to them. While the party-state strives to control and standardize Uyghur dress, the community itself responds, sometimes defiantly, with a complex registry of veiling practices. Based on interviews conducted in China between 2010-2015, Uyghurs have their own standards of modernity, consumption, and faith like other Muslim communities in China and abroad. According to these voices, the decision to veil is not a regression to the times of Yaqub Beg but rather a leap forward into a transnational Islamic ummah or a tacit rejection of Han culture.

Holder Ross Dr., Department of Near and Middle Eastern Studies. Trinity Centre for Asian Studies, Trinity College (Dublin, Ireland)

Realising Human Rights in Xinjiang: Alternative Approaches

As an officially recognised minority nationality in China, the Uyghurs’ unique identity is ostensibly protected under Chinese law. In reality, such protections are limited in practice, with frequent claims by Uyghur activists, human rights NGOs and scholars that government policies result in the religious repression of the Uyghur population in Xinjiang.

In light of the inefficacy of state legislation in protecting the Uyghurs’ religious identity, this paper considers the protections offered within the core human rights treaties of the United Nations (UN), of which China is both a charter member and an increasingly active participant. However, any attempt to consider religious or minority protections within the UN’s core treaties remains frustrated as China has yet to ratify the International Covenant on Civil and Political Rights (ICCPR), which remains the sole core treaty to contain provisions dedicated to religious and minority rights.

To overcome this issue, this paper argues that acts of religious discrimination against the Uyghur may also fall into contention with the provisions contained within the International Convention on the Elimination of All Forms of Racial Discrimination (ICERD), a treaty that has been ratified by China and is therefore legally bound to comply with.

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Ibraev Shakir Eurasian National University (Astana, Kazakhstan)

The Current State of the Social Sciences and Humanities of Uyghurs in Kazakhstan

The study of the current state of the social and human sciences of Uyghurs in the Republic of Kazakhstan is beyond the scope of sections of individual disciplines, the common history, the results of regular scientific publications, as well as trends and topics of research.

New conceptual approaches, the interaction possibilities of practical use, and the achievements of natural sciences and humanities at times become an important factor in the conceptual analysis. The «decentralization» of the humanities in the country plays an important role in those processes.

After the collapse of the Soviet Union the habit to consider science only as a «servant of ideology» has greatly impacted the Uyghur Studies in Kazakhstan. It was connected with the desire to look at everything from the point of view of the political arena. However, at the beginning of the 21st century Uyghur humanities consciously reformulated their mission, defining it not as a political but as a civic task. In this regard, we can conclude that the semantic field of modern Uyghur social science focused around the sphere of cultural and spiritual development of society. However, common stereotypes that put the issue of coexistence of the concept of “power” and “democracy” still are very important.

Kadyrbaev Alexander Institute of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

Uyghur Turfan Principality as the Fifth Ulus of Genghis’s Empire

In 1209 Uyghurs of the Turfan oasis in East Turkestan left the authority of the Western Liao State, founded by the Khitan in the Seven Rivers and Western East Turkistan, they fled there after the Jurchens destructed Liao Empire in Northern China. Between 1209 and 1211 the ruler of the Turfan Uyghur principality Barchuk-Art, bearing the title idikut, exchanged embassies with Genghis Khan. He went to Genghis Khan in person and presented him with “great gifts.” During these two years idikutproved his devotion to Genghis Khan, crushing Genghis’s enemies—the Naiman and Merkit tribes in the Battle of the Irtysh River, fleeing from Mongolia through the Uyghur lands in a Westerly direction. Vassal status of the Uyghurs was sealed by dynastic marriage: Genghis Khan promised to give idikut his daughter Altyn-begi as a wife. Thus Uyghur ruler Barchuk-Art-Tegin became an influential person in Genghis Khan’s inner circles, and his lands received special status, becoming the fifth Ulus of the Mongol Empire, in addition to the four primary ulus, divided by Genghis Khan among his sons Jochi, Chagatai, Ögedei and Tolu.

Thus, using Mongols, Uyghur idikut put an end to his dependence on the West Liao Khitan and its successor—Naiman Khan's Kuchluk, who seized the throne of Gurkhan—ruler of the Khitan. Besides that, alliance with Mongol invaders promised Uyghur nobility enrichment through plundering other conquered peoples. Therefore, Uyghur troops actively participated in the Mongol campaigns. In 1218 Idikut Barchuk-art tegin with 300 soldiers, under command of Mongol warlord Jebe Noyon, marched to Kashgar, and in 1219, leading 10 thousand Uyghurs, joined Genghis Khan’s campaign in Khorezm when Uyghur warriors as part of Mongol troops besieged the cities of Otrar and Nishapur. Participation of the Uyghurs in Genghis Khan’s wars was not limited by idikut’s troops. Other Uyghur rulers joined the Mongols, as reported by Yuan Shi, which mentions their names: Alabars, Jelic, Tugan-Haya, Tabyn, Esyanay, Bayan-Togra, and others. According to Rashid ad-Din, the troops, formed of Uyghurs, Kashgarians, and warriors of Kuchar, fought under Malik Shah on the Mongol side in Persia, Khorasan, etc.

Medieval Uyghurs’ participation in Mongolian conquests had a negative impact on the Turfan Uyghur principality. Initial Mongol conquest

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outside their “indigenous Yurt,” annexation of the Uyghur state by the Mongols was somehow veiled. The policy of “unification” by diplomatic means, having drawn Uyghurs inside Mongolian rule, led Mongol rulers to the adoption of “allied” relations with the Principality of Uyghur Turpan, as well as their direct military involvement in the Mongol wars. Therefore, those Uyghurs who joined Genghis Khan without resistance, but under threat of conquest, suffered serious losses, taking an active part in Mongol conquests.

Kamalov Ablet University “Turan”, Institute of Oriental Studies (Almaty, Kazakhstan)

Writing history of Eastern Turkistan Republic (1944-1949) “from below”: Soviet and local perspectives in the “Ittipaq” journal

History of the Eastern Turkistan Republic (1944-1949) established on the territory of the three districts of Xinjiang (Ili, Altay, and Tarbagatay) has been studied so far mainly based on materials, produced in the languages of “great powers”, who were the main actors of international relations in Xinjiang (Eastern Turkistan) in the 1940s, while materials in local languages of Eastern Turkistan were either ignored or used as a supplementary source of information supporting observations or conclusions made in the materials written in Chinese, Russian, and English. As a result, local perspective is missing in almost all academic writings on the history of Republican Xinjiang and the three rebellious districts. Meanwhile analysis of periodicals produced in local languages in the three districts as well as other parts of Xinjiang allows for going beyond the dominating narratives on political events in Xinjiang (Eastern Turkistan) which provide mainly external vision on those events. Introduction of local sources allows for looking at history of the three districts ‘from below’ through the eyes of local actors, even if those actors are local authorities, but not ordinary people. The paper will present analysis of thematic representation of materials published in one of official journals of the three districts regime, the journal “Ittipaq” (Union), published in the Uyghur language. The complex nature of political events in Xinjiang in the 1940s affected by international relations and interests of great powers, first of all the Soviet Union and the USA, was reflected in thematic representation of publications in the journal as well as their content. The journal “Ittipaq” was a publication of the local political organization, which played the role of a political party – “Union for protection of peace and democracy in Xinjiang” led by the actual leader of the three districts – Akhmetjan Kasimi, who became the journal’s first editor-in-chief. The journal was first published in November 1948 in the center of the three districts – the town of Kulja, in 1950 following the Communist takeover in China, was moved to the administrative center of Xinjiang – Urumchi, where after a short while it was closed. Its editor-in-chief for many years was Uyghur Sairani. The journal provided space for local intellectuals to discuss the most important issues of political, social, and intellectual life of the province and local

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community. Analysis of the themes of articles in the journal reveals strong Soviet influence, which is seen in the selection of materials, style of representation, as well as rhetoric of discussions. The journal widely introduced samples of the literature of peoples of Soviet Central Asia – Kazakhs, Uzbeks, Kyrgyz, Karakalpaks, etc. The paper will compare the journal “Ittipaq” with similar publications in the Uyghur language in Soviet Uzbekistan (“Sharq haqiqiti”) and Kazakhstan (“Qazaq eli”). Two perspectives clearly seen in the journal’s materials – propaganda of the Soviet Union and discussion of local (ethno) national interests of the population of the three districts – will be outlined based on comparison of the journal with similar Soviet periodicals of that time.

Kilic Kanat Assistant professor of Political Science at Penn State Erie (Erie, Pennsylvania, USA)

Uyghur Question and Geopolitics of Eurasia

The Uyghur question in China, long considered an internal ethnic problem, has experienced a transformation in the last few decades. Since the end of the Cold War, the Uyghur question in China has evolved from being a domestic issue, to a political problem with regional repercussions. This question first became a political and security issue in Central Asia and during China's economic opening to the Middle East and Central Asia, it has increasingly become a major aspect of regional integration and regional power competition. The geopolitical significance of Central Asia and Chinese regional interests have garnered increased attention in recent years, generating a new discussion about the Uyghur question. This paper discusses the evolution of the Uyghur question from a domestic political issue to a regional, geopolitical matter. The text focuses on geopolitical theories about regional politics in Central Asia, and their applicability to China and Central Asia over the past three decades. It also examines different approaches to the Uyghur question that were prevalent in the last few decades, including pan-Turkish and pan-Islamism. The analysis focuses on the possible further evolution of the Uyghur question during a period of increasing regional integration as well as the Uyghur question as an issue of interest to other regional powers.

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Kotyukova Tatiana Institute of General History Russian Academy of Sciences (Moscow, Russia)

Taranch People (Uyghurs) in the Estimations of the Russian Empire Military Office

June 14, 1915 at the General Headquarters under the chairmanship of the Russian Emperor, a meeting of the Council of Ministers was held concerning the intent to attract to military service groups of the population, which were exempt from it, thus including the Uyghurs. In 1914, the Russian War Department prepared a relevant Bill, but, despite its importance because of the beginning war, it was “swept under the carpet.”

The Bill named three main reasons why the non-Russian population of the Empire was exempted from military duties: 1) political unreliability, 2) low cultural levels, expressed primarily in the lack of knowledge of the Russian language, and 3) poor health.

Fundamental principles of the Charter of conscription cited that defense of Fatherland and Throne was a sacred duty of every Russian citizen. Not engaging any particular nation in this responsibility was thereby “keeping them in the renegade position regarding the statehood” and prevented them from the fusion with the Russian population.

In introduction to the Bill, the War Ministry noted a change in the world political situation. A potential threat to Russia was represented by Japan, “awakening to new life,” and China, as well as the rivalry of European powers in the Caucasus and Central Asia. Under these conditions, rapid replenishment of mobilization resources was not just a strategic, but vital objective.

Uyghurs (Taranch people) constituted an independent group “of inorodchesky [member of national minority] population” of Turkestan. However, both the Dungans and Taranch people were regarded by the War Ministry as something identical and dubbed “Chinese Muslims, who had fled from persecution in Turkestan.” They lived in the Semirechensk region (38 thousand of them), engaged in farming, and even gained certain prosperity. When relocating to the territory of the Russian Empire in 1882, they agreed to pay all state duties. For 28 years the Government did not hold them to this obligation, waiting until they “get stronger on the ground.” The main positive quality of the Taranch people was, according to the War

Ministry, their “hatred for the Chinese,” which could clearly be used in the event of an armed conflict with China. Therefore, conclusion in discussion of the Bill in 1915 was unequivocal: “immediately include” them in military draft.

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Kozhirova Svetlana Eurasian National University (Astana, Kazakhstan) Marmontova Taisiya Eurasian National University (Astana, Kazakhstan)

Ethnic Composition of Xinjiang’s Population: History and Modern Situation

The authors conducted a study to analyze characteristics and specificity for the formation of a national composition of the XUAR during modern and contemporary history. The study confirmed that formation of the modern population structure of the Xinjiang Uygur Autonomous Region is extended in time, and depends on Beijing's policy in regards to national outskirts. An important feature of ethnic processes in XUAR is the existence of tension between Uyghurs and Han Chinese, this situation being not new, and having deep historical background of demographic pressure. In the coming years, Xinjiang is expecting a demographic explosion. Xinjiang's population by 2030 will increase up to 24.1-30.1 million people, and according to the overstated forecast—up to 33.5-40.6 million people.

The sharp increase in mechanical growth of the population can occur only at the expense of an “infusion” of Han Chinese from interior regions of China. Thus, the central Chinese government is trying to "demographically" tie the Western edge and strengthen its position in the region, having great potential for successful promotion of its interests in Central Asia. It is necessary to seriously monitor the situation in the XUAR with regard to the escalation of radical Islam and increased terrorism threat.

Lee Kwang Tae Ph.D. candidate, CEUS, Indiana University (Bloomington, Indiana, USA)

The Dilemma of Making Xinjiang a part of China: The Qing Education policy in Xinjiang and the Provincialization in the Late Nineteenth

Century

The provincialization of Xinjiang after the Qing’s reclamation of the territory in 1878 made a huge impact on the historical development of Uyghur people and their land, at least from the perspective that Xinjiang seems to have remained under the firm rule of China since then. Faced with a variety of challenges, both internal and external, the Qing empire in the late nineteenth century made great efforts to maintain Xinjiang by implementing numerous political measures, among which the education policy was paramount. Based on the various local sources, including gazetteers, this paper will examine how Chinese education was devised and shaped, and how Uyghurs responded to it. Since education in the Chinese imperial system was actually derived from the sino-centric Confucianism, which was in turn including religious rituals, its implementation upon Uyghurs had implications not only on political legitimation and the recruitment of officials through the civil examinations, but also on the Qing imposition of its cultural values upon the people. As representative of the Chinese policies on Xinjiang, this case could shed light on the dilemma of the Chinese governments’ effort to assimilate Uyghurs into both its political and cultural world.

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Leibold James Associate Professor. La Trobe University (Melbourne, Australia)

Dislocated Uyghur and Tibet Education: The Disciplining of a Minority Elite

For over the last thirty years, ethnic minority students in Tibet, and more recently Xinjiang, have been leaving their hometowns for schools in major urban centres in the Chinese interior. These so-called Inland Tibet and Xinjiang classes seek to foster a highly educated and loyal corps of minority elites who will assist with state-led development and the consolidation of Chinese rule over these two distant, and at times restive, frontier regions.

Despite claims that dislocated schooling helps to integrate minority students into mainstream Chinese society while strengthening their sense of belonging to a unified, multiethnic nation-state, recent studies demonstrate the opposite: dislocated schooling actually heightens minority subjectivities and their sense of distinction, if not disaffection. Yet to what extent is the program accomplishing other equally, if not more important, goals for the ruling Chinese Communist Party?

This paper seeks to critically evaluate the aims, challenges, and purposes of the system of dislocated minority education in the PRC. Drawing on a range of published primary and secondary sources, I seek to understand how the system fits within the larger picture of China’s ethnic minority policies, and better understand the role it plays in the Party-state’s ideologies and practices of ethnic and social governance. I will argue its chief contribution lies not in the realm of ‘ethnic/national identity’ ( ) but rather in ‘social management’ ( ) as the program’s graduates (now numbering in the tens of thousands) continue to play a vital role in securing Chinese sovereignty and control over Xinjiang and Tibet

McMurray James PhD Candidate, Global Studies / Anthropology. Sussex University (Falmer, Sussex, Great Britain)

Becoming More Uyghur

For many Uyghur people, educational and career success are respectively associated with engagement with Chinese-language schools and Chinese employers, both state and private. Yet involvement with Chinese institutions is complicated by prejudice both from Chinese people and other Uyghurs. On the one hand, it is seen as particularly difficult for Uyghur people to find employment and promotion in Chinese-run business and state institutions. On the other, those who attend Chinese-language schools and work in Chinese businesses are often perceived by others as lacking in certain elements of Uyghur identity and cultural knowledge – not least religious and linguistic. Under these two pressures, some Chinese-educated Uyghur people attempt to ‘regain’ the ethnic characteristics, habits and knowledge that they are perceived to lack, and so reintegrate in Uyghur communities.

Drawing on ethnographic fieldwork carried out in Urumqi in 2012-2014, I explore here the conscious efforts made by a number of Uyghur informants – particularly minkaohan – to live and work in Uyghur communities, to educate themselves in the Uyghur tongue and the practice of Islam, and to dress and eat in what they consider to be a traditional manner in order to correct what they see as an over-Sinification of their lives.

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Obukhov Vadim Independent researcher (Ust-Kamenogorsk, Kazakhstan)

Xinjiang and Soviet Atomic Project

Many events, that took place in the frontier region of East Turkistan and Eastern Kazakhstan in the middle of the 20th c., still remain outside the field of interest of both domestic and foreign researchers, still lacking any explanation. These problems include the topic of Xinjiang involvement in the USSR Atomic Project, studied by the author.

Official commencement date of the project was September 20, 1942, when activities, concerning search, survey, and research on uranium deposits on the territory of the Soviet Union began. The Chinese part of Central Asia, with its radioactive and strategic underground resources, also came to the attention of exploration geologists and their “curators” from the KGB.

On May 4, 1943 the Central Committee of the CPSU issued a decree on providing full support to the national liberation movement of the non-Han population of Xinjiang: Uighurs, Kazakhs, Kirghiz, and Mongols. At the same time, dozens of Soviet intelligence personnel from the institutions of Moscow, Kiev, Samarkand, and Almaty were forwarded to the province.

On November 12, 1944 the establishment of Xinjiang as an independent Eastern Turkestan Republic was officially proclaimed. Thus in the mid-40s there appeared a state, having all the necessary bureaucratic, financial, and punitive organs, armed forces, constitution, flag and coat of arms, its own currency, stamps, and insignia. Active production and export of mineral resources for the USSR also started. Main development of strategic raw materials was carried out in Ili, Altay, and Tarbagatay districts and maintained by Soviet engineers, technicians, and craftsmen. Both mining ores, their transportation and processing, creation of the atomic bomb, and its test were rigidly attached to a single powerful transport artery from the south in Xinjiang to the north in the Soviet Union– by the Irtysh river.

On August 29, 1949 in the USSR there was tested the first atomic bomb, and on October 1 there was proclaimed the People's Republic of China. On December 17, 1949 the East Turkestan Republic in fact ceased to exist, when Xinjiang Provincial People's Government was formed. In accordance with the intergovernmental agreement, starting from January 1,

1955 the rights and all the Soviet share in the mixed structures named “Sovkitneft” and “Sovkitmetall” were fully transferred to China.

On October 16, 1964 at the Lop Nor test site in Xinjiang there was conducted the first test of a Chinese nuclear device. So two major nuclear projects—Soviet and Chinese—were implemented using strategic raw materials produced in Eastern Turkestan.

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Ostrovskii Andrey Institute for Far Eastern Studies, Russian Academy of Sciences (Moscow, Russia)

Development of Western Regions in China – an Important Factor FOR Economic Progress of Xinjiang

After the development of the program “Development of Western Regions,” (Xibu dakaifa) the role of Xinjiang for the development of China’s economy is growing. The analysis of results for social and economic development in Xinjiang helps us to come to some conclusions:

1) Average growth rates of Xinjiang’s social and economic development provided for the growth of economic indices per capita. They are one of the highest among the 12 Western provinces and autonomous regions in China.

2) Now Xinjiang is developing territory with large deposits of energy resources (oil and natural gas). China’s demand for energy resources is very high, and its role in the development of China’s economy is growing.

3) Infrastructure in Xinjiang is developing very fast – oil and gas pipelines, motor roads and railways and they create prerequisites for steady economic development in the region.

4) High growth rates of economic development together with creating new jobs improve the social situation in the region.

But in spite of high growth rates of the GDP, growth rates in Xinjiang by many indices are far behind the coastal provinces. In order to narrow the gap between them Xinjiang needs to receive more investment not only from central and local budgets but from abroad. Xinjiang could have more investments during the development of program “The Economic Belt of the Silk Road.”

Rakisheva Bogatoz Kazakhstan Institute of Strategic Research (Astana, Kazakhstan) Kozhirova Svetlana Eurasian National University (Astana, Kazakhstan)

Uyghurs of Kazakhstan: History of the Migration Waves

The paper discusses the history of migration of Uyghur ethnic groups from western China to Kazakhstan’s Semirechye territory. The authors identify several major migration phases: in 1881, after the signing of the Treaty of St. Petersburg and return of the Ili Valley to China; in 1960, after foundation of the Xinjiang Uygur Autonomous Region (XUAR) of the People’s Republic of China. It focuses on the situation of Uyghurs in modern Kazakhstan.

The research community is faced with the task of analyzing a particular community of Kazakh Uyghurs. Whether they are a community or not, whether their ethnic consolidation takes place at all, how is it correlated with the factor of the state boundary separating this ethnic group. We should keep in mind the important factor: The Uyghur population of Kazakhstan is not homogenous, as they descend from several waves of migrants. There are urban Uyghurs, long settled and adapted to major cities (Almaty, Shymkent), who have embraced the culture of the city, and most of whom do not know the Uyghur language. For them communication based on ethnicity is secondary, while individualistic behavioral strategy stands above communal and ethnic.

The heterogeneity of the Uyghur community (rural and urban dwellers, indigenous people and migrants, living compactly and dispersed, organized on an ethnic basis and distancing themselves from the national idea, living in the frontier area and major cities) creates different patterns of behavior and interaction with the state and the indigenous ethnic group.

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Reyhan Dilnur Instructor at INALCO (Paris, France), PhD candidate. University of Strasbourg (Strasbourg, France)

The Push-Pull Factors of Uyghur Migration: Turkey and Syria

Various models attempt to explain the phenomenon of migration, among which the model of 'push and pull factors' is the most common approach. According to Gervield and Franchet, the model of push and pull factors is based upon the assumption that the migrant's departure relies upon a combination of ‘repulsive' or 'negative' (push) factors of the country of origin and 'attractive' or 'positive' (pull) factors of the destination country. Push factors include notably economic, social, and political problems of the “poor” countries, whereas pull factors include all the attractive traits of the industrialised countries which are 'richer' than the countries of origin - professional positions, better salary opportunities, a more accepting socio-cultural environment, etc. Indeed, for Uyghur migrants, geographic characteristics such as proximity, climate, established local expatriate communities, linguistic similarities, historical and religious links, the host country's political and economic situation, as well as its immigration policies, etc., are all factors which attract them to one country rather than another. In this article, we will discuss specifically the pull factors which attract Uyghur migrants to Turkey and Syria.

Roberts Sean R. The George Washington University (Washington, USA)

The Kochup Keganlar: Uyghur Immigrants to the Soviet Union in the 1950s and early 1960s

This paper provides a brief sketch of a particular Uyghur cultural group in Central Asia that developed through migration to the Soviet Union in the 1950s and early 1960s. Upon arrival in the U.S.S.R., this group was distinguished from the long-time Uyghur residents of the region, known within the Uyghur community as Yerlik, or locals. They mostly did not speak Russian, and they had a superior knowledge of Islam in comparison with their compatriots who had long lived in the Soviet Union. As a result, they quietly established their own community within the Soviet Union and later in the independent states of Kazakhstan and Kyrgyzstan. While they certainly interact with Yerlik Uyghurs in these countries, they also distinguish themselves in many ways. In essence, they remain a borderland community with strong ties and cultural influences in both the former Soviet and present Chinese parts of Central Asia. The paper provides background on the development of this community, its distinction from other Uyghurs in Central Asia, and its likely future articulation as a distinct cultural group.

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Rybakov Nikolai Peter's Academy of Arts and Sciences (Krasnoyarsk, Russia)

Transformation of the Religious Material of Uighur Manichaeism in the Monuments of the Yenisei Basin

Spontaneously-theosophical motives of religious views of medieval Yenisei Kyrgyz after the historical events of the first half of the 9th century (840) fundamentally changed, partly adapted, partly replenished with new ideas in their syncretic basis. Considered to be a stumbling-image playback in landscape environment of the interfluve of two Iyus rivers (North Khakassia), the middle reaches of the Yenisei are dynamic patterns documentary iconography alien beliefs. The first sources we have obtained through discoveries of the Finnish expedition (1887), led by dr. J.R. Aspelin. It is the so-called image of figures in long robes (Podkamen). After further studies in the region (2000-2012), this complex iconography was filled with new monuments depicting figurative scenes and their accompanying religious epigraphy and other iconic symbols.

This art actually characterizes the Buddhist-Manichaean connections in the state of the ancient Yenisei Kyrgyz (8-9th cc). Some of the iconographic material is transferred by extrapolating of the religious art of the Uighur Manichaeans to the North. The method of a transfer from one region to another reflects either “trophy factor” or dynamic as religious preaching.

The borrowed sign with the rhomboid core from the fund of schemes and formulae of the central Manichaean tradition - Kyrgyz-Manichaean cross is observed in an amount of 15 units in the interfluve of two Iyus rivers. Its newly formed heraldic form is the most perfect iconological structure. The shaping of the sign was evolving with the assistance of beliefs of the ancient Turks and Uighur Manichaeans.

Stone-graphic signs “sun-moon” are scattered in great numbers among the barrow slabs and rocky outcrops of the Iyus steppes. It is known that sun-moon symbol is a part of the sky charismatic model inauguration of the Uighur Kagan. It is significant that the image of the Turkic-Manichaean deity Kun Ay-Tengri was imported into the Yenisei petroglyphic environment (Barstag). This monument is determined by religious medieval Kyrgyz contacts with the outside world. The Kyrgyz version of a deity Kun

Ay-Tengri is part of a group of female deities – so-called “goddesses on a beast” in Central and Middle Asia, holding the sun and the moon.

According to the latest materials, while still being at the court of the Uighur Kagan, Manichaeans received dependent impulses of early Buddhism, losing their preaching priorities. The end of their stay almost eighty-year stay (840) characterizes as a degradation and loss of their identity to a certain extent. The subsequent history of the Uighur Manichaeans is not entirely clear.

However, the disparate groups of syncretics in combined outfits for the historical circumstances and preaching motives appear on the Yenisei at the place of administration of the Kyrgyz in the Iyus steppes (end of the 8th - the beginning of the 9th cc.). The aliens are characterized (by author's opinion) as the representatives of the third wave of Manichaeism, who lost their identity and may again disguised and masked. The appearance attributes of the Yenisei syncretics additionally bear the stamp of some parts and some forms of Tibetan religion of Bon and, in addition, so-called the monastic Buddhism primitive period, and the Central Asian shamanism. In this regard answer to questions to what extent we can consider the Uighur element as main or as an indirect in relation to the Yenisei petroglyphics and how closely the Uighur Manichaeans were related to the Yenisei syncretics is not absolutely clear.

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Semet Ablet Georg-August-University (Goettingen, Germany)

On the Origin of Old Uyghur Religious Terminology

The Old Uyghur Literature consists of translations from Tocharian, Chinese, Sogdian, and Tibetan languages between 9th and 13th c. Until now, these Old Uyghur sources have been phonetically, morphologically, and syntactically very well explored, and great scientists executed many outstanding works in this field.

Another aspect, which makes us particularly happy, is the research about the contact between languages. Through comparisons of Old Uyghur translations with the presentations from different languages, we were able to consider numerous obscurities and difficult problems of translation. The research began with the examination of Chinese—Old Uyghur and later was continued by those of Tibetan—Old Uyghur, then from Sogdian—Old Uyghur and quite recently still through the intensive exploration of Tocharian—Old Uyghur.

Through such comparisons, we can see even more exactly how difficult the work of translation was at that time, but also how clever the translators mastered some difficulties. These comparisons made it possible for us observing not only the supporting relationships between the different languages but also the methods of the translators more exactly. The different methods of the translation depended on the factual knowledge of the translators. In my paper, I present a short overall view of different types of word application in Old Uyghur translations of Manichean, Buddhist, and Pre-Islamic literature. And I will discuss the degree to which various non-Turkic language contributed to the formation of Old Uyghur religious Terminology.

I will emphasize the fact that its fundamental terminology and the idiom of its texts had already crystalized before translations from Chinese became predominant in its later phase(s). Then, by means of examples, I will demonstrate the significant contributions that have been made by the Tocharian underlying our Uyghur versions to the study of the latter.

Shih Chienyu Secretary-general of the Association of Central Asian Studies (Taiwan), Senior Lecturer at the Department of Journalism, Chuhai College (Hong Kong, China)

Shaping Han Virtual Identity in Xinjiang: Ethnicity, Religion, and Governance

Ethnic identities, whose making process almost invariably involves numerous instances of misunderstanding, enmity, and conflicts, are socially constructed. After briefly analysing what the phrase “ethnic identities are socially constructed” might mean, this article identifies individuals and cultural communities as two agents in the process of constructing identities. Individuals, particularly with reference to social and political elites’ manipulation of mass publics, strategically come with an incentive and aptitude to safeguard their vested interests in an ethnically diversified social structure. The already existing ethnic interactions on the ground will then develop into different cultural systems, which can be seen as another type of agent in ethnic identities construction. Cultural systems tend to stress the internal logic of culturally incompatible ways of thinking and acting, and to further consolidate specific ethnic consciousness through continuous interactions, which may even create a disposition to violence.

This article analyses two Wechat (a Twitter-like platform in China) discussing forums, namely Xinjiang Researcher and Xinjiang Observer, in which the participants are mainly constituted by two elite groups with discrepant stances on issues concerning the governance of Xinjiang. The two forums comprise a majority of Han who serve in universities and local government, and are currently residing in Xinjiang, but also several Uyghur cadres, as well as a minority of Han who live in other regions of China. Four issue areas in terms of content, i.e. ethnic history/formation, Islamic identity and practice for the Uyghur, policy/institutional failure in Xinjiang, and political violence, namely those the two forums are mostly concerned with, will be examined. The article argues that a “Xinjiang Han identity,” in contrast to the Uyghur identity, i.e. either following the officially recognised version as a major ethnic group in Xinjiang or going for the irredentist claim on building up the East Turkistan, has been developed and formed regionally. People adhering to that Xinjiang Han identity have recognized themselves as “a quasi-ruling ethnic group/class” in Xinjiang, and deploy a conflicting and antagonist attitude towards the Uyghur. Somehow unconsciously, with the aim of consolidating their ethnic identity, Xinjiang Han inevitably produce a self-fulfilling prophecy for the ongoing social conflict and entrenchment against the Uyghur.

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Thum Rian Associate Professor of History. Loyola University (New Orleans, USA)

A Uyghur Linkage between India and China

This paper demonstrates that Uyghurs transmitted an important Sufi tradition, the Naqshbandiyya Mujaddidiyya, from its point of origin in India, through Eastern Turkestan (Xinjiang), and onward to interior China, thereby reshaping Islam in China through the 19th and 20th centuries. The paper demonstrates this previously unknown phenomenon through the use of four sources that have not been studied by scholars: an 18th-century Turki genealogy from Yarkand, a Chinese-language Mujaddidi history from Yarkand, a 19th-century Persian-language Mujaddidi manuscript from a Dongxiang mosque in Gansu, and a Turki silsila from a Salar tomb in Qinghai.

The Turki speakers of Eastern Turkestan are already known to have played an important role in shaping Chinese Islam during the 17th century, when Afaq Khoja and his father converted Muslims in Gansu and Qinghai to their version of Naqshbandi Sufism, an import from Western Turkestan. However, this paper shows that the influence of Eastern Turki speakers (later called Uyghurs) on Chinese Islam did not end with Afaq’s mission. Rather, in the 19th century, Turki/Uyghur people brought Mujaddidi Islam to China, this time transmitting a movement from India instead of one from Western Turkestan. The paper uncovers this history and documents the continued connections between Uyghurs of Xinjiang and Hui Muslims of interior China, connections which have been maintained to this day by the Mujaddidi network.

Tilivaldi-Hamraev Alimzhan Institute of Literature and Art, Named after M. Auezov (Almaty, Kazakhstan)

Post-Reform Uyghur Literature in China: Main Development Vectors

The 80s of the 20th century in the socialist countries (especially in such two giants as the USSR and China) clearly revealed that ideological crisis affected all spheres of social and political life. By the mid-80s there had formed profound changes in the development of the Communist society, affecting the very ideological foundation of social existence and consciousness, forming the need to build new social relations.

In light of this development was the process, caused by the crisis in the social outlook, the need for a critical reassessment of social theory and practise. In China, the reform called “open door” took place, the universal “Perestroika” was underway in the Soviet Union.

Of course, the effects of these changes were unpredictable. In connection with the strengthening of democratic consciousness in China, the uprising of progressive youth in Tiananmen square happened. In the USSR the uprising of Kazakh youth, later dubbed “Zheltoksan” was suppressed. These episodes radically changed the trajectory of further development of the communist regimes, becoming catalysts for disintegration of the USSR and cause of intense essential upgrades of public life in China. In China, within its ideological systems escalated the issue of self-determination for the nations, and increased the growth of national consciousness. This objective external process had an impact on the internal content of Uyghur literature both in China and the USSR.

Thus, the main trend of modern China Xinjiang Uyghur prose at the turn of the century was discussing the desire for in-depth analysis of human personality, identification of complex psychological experiences, disclosure of behavioral motives. Evolution of main trends in modern Uyghur literature (realism, social realism, Oriental classicism, modernism) in the view of new developments, and trends in world literature, formation of new post-reform aesthetics was analysed in the works of A. Sultan, O. Gayrat O. and others, as well as in the critical essays of M. Polat and Y. Rosie, which helps to identify actual problems of development of the literary process, genre structure, style, and new trends of young Uyghur prose and poetry in China. Criticism and literature play an important role in the development of national literature, summarizes the trends of its development, and introduces readers to the new names.

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Tishin Vladimir Institut of Oriental Studies Russian Academy of Sciences (Moscow, Russia)Timokhin DmitryInstitut of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

The “Yur Land” (on the Localization of the Battle between the Army of Khwrazmshah Muammad and Mongols)

The circumstances of the battle that took place in 1218 between the army of Khwrazmshah ‘Al’ al-Dn Muammad and the Mongolian troops, has been for the long time the subject of debate between researches. Analyzing the problem of localization of the place of battle, the authors touch upon a number of related issues concerning onomastics, toponymy, and ethnonymy of Central Asia. Proceeding from the mention by Juzjni the certain “Yur Land” the name of which is correlated with Chinese sources, the authors also touch the problems of identification of Qïpaq chiefs mentioned in the sources, the names of the tribal groups and their relations to them, and localization of these groups. The authors came to the conclusion that the entire action between the Khwrazmians, Mongols, Qïpaq (Qalï)’s, Naimans, and Merkits was to include territory enclosed space to the North-East of Otrar and Jend, along the Balkhash lake to the Southern border of Irtysh River (White Irtysh) valley, bounded on the South by the Tien Shan mountains, which was the domain of East Turkestan Uighurs. In addition, as a part of Qïpaq-Qalï tribal union, sources suggest the presence of the group with name Yur ~ Yïr (yuur <*uyur), having relationship to the cultural traditions of the Uighurs of East Turkestan, but politically independent from their possessions.

Turanskaya Anna Institut of Oriental Manuscripts Russian Academy of Sciences (Saint-Petersburg, Russia)

Ancient Uyghur Manuscripts in the Collection of the Institute of the Oriental Manuscripts (IOM RAS) in Saint-Petersburg

Medieval Mongolian literature contains a considerable number of elements indicative of contact with the Uyghur culture for nearly four centuries. In 13-16th c. it was Uygur written tradition that served as a mediator between the hosting Mongolian literature, staying at an early stage of its development, and integration within the Buddhist cultural community. It helped to transfer both the new principles of construction the entire work, and some of their parts (Buddhist terminology, alliteration verse form of quatrains, etc.)

Mongolian writings often mention the role of the Uyghur language in dissemination of Buddhist texts. For example, historical-grammatical work “Heart’s Frame” (Mong. Jirüken-ü tolta) states that before the Haysan Emperor (1281—1311) “Buddhist doctrine was not translated into Mongolian language, but was read in the Uyghur language.”

Despite the fact that there is not a single Mongol writing, which with great extent of certainly goes back to the Uyghur original, there are colophons of the Mongolian Buddhist texts of the 13-14th c., indicating that translators used Uyghur versions as an auxiliary material. The talk focuses on a variety of historical data on the interaction of Mongolian and Uyghur literary traditions.

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Tursun Nabijan Independent Scholar (Washington, USA)

Undistributed “UyghurHistory” of A.N. Bernshtam in the Uyghur Historiography

It was at the beginning of the 20th century that Modern Uyghur historiography developed and became the systematic subject it is today.

Turco-Islamic, Russian-European, and Chinese historical research methods influenced the Uyghur intellectuals and Uyghur historians who developed this historiography. These influences have continued to play important roles in the formation and development of Uyghur historiography.

The development of Russian-Soviet Uyghur studies, including the historical research of Uyghurs during the 20th century, was one of the most important contributions to international Uyghur studies—it strongly influenced the formation of modern Uyghur historiography and strengthened a modern Uyghur national identity.

Russian-Soviet orientalists, including Turkologists, made great achievements in the study of Uyghur ethno-political, cultural, and philological spheres. One of these Russian-Soviet orientalists was A.N. Bernshtam (1910-1956), who completed the first systematic Uyghur history project.

A.N. Bernshtam wrote the first book about the Uyghur history, titled About Ancient and Medieval History of Uyghur People. Originally written in Russian, it was published in the Uyghur language with Arabic script in Alma-Ata in 1951. The book was published for distribution in Xinjiang, specifically for Uyghur readers. However, after several successful years of cooperation between the Chinese and Soviet governments, both sides ultimately agreed not to allow the book to reach its intended audience in Xinjiang. The Soviet government stopped all further printing. However, the fate of the original Russian language copy of the book is still unknown. When other scholars published a list of A.N. Bernshtam’s written works, the Russian version of this book was not mentioned.

A.N. Bernshtam’s Uyghur history covered ancient periods up until the early medieval century. He described the ethnic origin and ethnic development of Uyghurs in Xinjiang/ East Turkistan. He pointed out that the ancestors of Uyghurs were spread out across many geographical regions of Central Asia. He further argued that ancestors of today’s Uyghurs were the most ancient population of East Turkistan/Xinjiang and other neighboring regions.

Many of the 280 pages of Bernshtam’s book were dedicated to the political, social, and cultural history of the Uyghur states, such as the Uyghur Khanate, Turfan Uyghur Idikut state, and Karakhanid Dynasty. In his book, he used both a variety of rich historical sources as well as the research of later Russian and European orientalists. Bernshtam had attempted to systematically and academically describe the full ethno-political, social-economic, and cultural background of historical Uyghur states.

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Tynen Sarah PhD Candidate. University of Colorado-Boulder, Department of Geography (Boulder, Colorado, USA)

Contested Citizenships: Cultural Practices and Socioeconomic Inequality in Urumqi

Recent literature in sociology and political geography finds that citizenship rights are neither inclusive nor all-encompassing, but rather fragmented based on inequalities of location, wealth, gender, education, or religion. Citizenships created with alterity and exclusionary criteria function as a mechanism to distribute inequality. In this paper, I draw on 14 months of ethnographic fieldwork in Urumqi, Xinjiang to explore the ways in which cultural citizenship is contested in the Uyghur community through dress, speech, and action, such as wearing the headscarf or eating Halal food. While Chinese state citizenship imposes a political technology of the state to exercise territorial sovereignty, Uyghur cultural citizenship is performed in a variety of business ventures, landscape transformations, and daily practices, such as mosque construction. I argue that Uyghur refusal of Chinese cultural citizenship and assertion of a broader Turkish and Islamic identity displays one mode of everyday resistance in the Uyghur community in Xinjiang. Meanwhile, class divisions within the Uyghur community, especially along rural and urban lines, further fragment and complicate Uyghur cultural citizenship. The exploration of cultural citizenship in the Uyghur community further sheds light on the relationship between state-society relations, socioeconomic inequality, and identity.

Vasilyev Alexander Institute of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

Documents on the Pan-Islamic Movement in Xinjiang in the Early Twentieth Century (Based on the Russian Archives)

In the last quarter of the 19 - early 20 centuries the situation in Xinjiang has been the object of attention of the authorities of the Russian Empire. Even during the existence of the Yakoob-Beg’s State and subsequent negotiations with China, it was decided to establish a permanent Russian consulate in Kashgar. From 1882-1883 and up to the collapse of the Russian Empire, a Russian consulate was active on the territory of Kashgar. The religious situation in Kashgar has been regarded by Russian political leaders in particularly close relation to the events of the Andijan uprising in 1898. On the eve of the uprising the ideas of Pan-Islamism spread in the region due to long-standing traditional ties between the population of Kashgar and Fergana. There are reports of consuls, military and civilian officials in the Russian archives on the role of Islam in Kashgar in the early twentieth century. Since 1910, in the Russian Empire all the material that had relevance to the Pan-Islamism have been collected by the Police Department in a separate paperwork, headlined “Pan-Islamism”. Among the documents preserved there are information about pan-Islamic activities from Kashgar which took special place. On the eve of the First World War the tsarist government also feared indirect penetration of Turkish influence in the region through the Xinjiang Muslims. The report will review the documents from the Russian archives on the development of religious movements and Pan-Islamism in Xinjiang in the early twentieth century.

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Vasilyev Dmitry Institute of Oriental Studies Russian Academy of Sciences (Moscow, Russia)

On the Results of the Complex Exploration of the Ancient Uyghur Stronghold on the Tere-Hol Lake in Tuva

Comprehensive studies of the ancient Uyghur fortress Por-Bajin’s vicinity in Tuva have been among one of the most ambitious Turkic antiquities study projects in Russian Federation in recent years. Now, a three-year period of field research is completed and results of various aspects of the monument’s study are published. Nevertheless, there are still many undiscovered pages in the history of construction and operation of this fortified summer residence, belonging to ancient Uyghur Hagan Moyun-Chura, situated on the island in the middle of a taiga lake.

A permanently active epigraphic expedition of the Institute of Oriental Studies conducts annual surveys of monuments of ancient Turkic writing in South Siberia. Turkic runic inscriptions have been found in and around the fortress. We offer our readers orientalistic notes about these Turkic monuments of the mid-8th century, and new discoveries of previously unknown inscriptions in the Upper Yenisei basin.

Seven inscriptions on the rocks on a mountain pass were found, identified as notes of the visitors to the rock sanctuary. Another group of inscriptions were found on the Tagar type stelas of the mound in the northern part of Khakassia; the content can be attributed as Manichaean prayer texts. This paper suggests interpretations of the inscriptions and source study comments. The talk is accompanied by visual presentation.

List of the Participants of the 3rd International Conference on Uyghur Studies

(Zvenigorod, 23-26 October, 2016)

Name Affiliation E-mail

1. Akbar, Amat University of Kansas. Kansas-City, USA.

2. Akhmedov Sharip

Interregional Public Organization “National-Cultural Association of the

Uyghurs”. Moscow, Russia.

sargary@ya.ru

3. Ala, Mamtimin Independent researcher. Sydney, Australia.

4. Anayban Zoya Prof.,Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

anayban@mail.ru

5. Anderson, Elise Ph.D. Candidate (ABD) in Folklore and Ethnomusicology, Central Eurasian Studies at Indiana University-Bloomington (USA).

andersem@indiana.edu

6. Anikeyeva Tatiana.

PhD in Philology, Moscow, Russia.Institute of Oriental Studies of the Russian Academy

of Sciences. Moscow, Russia.

tatiana.anikeeva@gmail.com

7. Barmin Valery Prof.,Altai State Pedagogical University. Barnaul, Russia.

valbarmin@mail.ru

8. Bazhenova Elena

PhD in History, Institute of the Far Eastern Studies, RAS.

Moscow, Russia.

bazhenova-elena@yandex.ru

9. Bondarenko, Anna

Independent Researcher. Norilsk, Russia

ifes_ras@yahoo.com

10. Brophy, David Lecturer in Modern Chinese History, University of Sydney.

Sydney, Australia

david.brophy@sydney.edu.au

11. Bugnon, Pascale University of Geneva, Department of East Asian Studies.

Geneva, Switzerland.

pascale.bugnon@unige.ch

12. Catris, Sandrine Emmanuelle

Assistant Professor of History, Augusta University.

Augusta, USA

SCATRIS@augusta.edu

13. Chvyr Lyudmila Prof.,Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

lchvyr@yandex.ru

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14. Dias, Cris George Washington University. Washington, USA.

cris.diaz.cap@gmail.com

15. Dosovitskaya Vera

PhD in History, Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

dosovitskaya@ivran.ru

16. Drobyshev Yuliy

PhD in History, Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

altanus@mail.ru

17. Dubrovskaya Dina

PhD in History, Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

distan@gmail.com

18. Dwyer, Arienne University of Kansas. Kansas-City, USA.

anthlinguist@ku.edu

19. Emet, Erkin Ankara University Faculty of Language and History – Geography, Department of

Turkish Dialects and Literature. Ankara, Turkey.

emeterkin4@gmail.com

20. Finley, Joanne Smith

Newcastle University, School of Modern Languages, Senior Lecturer in Chinese

Studies. Newcastle, UK.

j.smithfinley@ncl.ac.uk

21. Grose, Timothy Assistant Professor of China Studies, Rose-Hulman Institute of Technology.

Indiana, USA.

grose@rose-hulman.edu

22. Gülnar, Eziz University of Kansas (Kansas-City, USA) 23. Holder, Ross Department of Near and Middle Eastern

Studies Trinity Centre for Asian Studies of the Trinity College. Dublin, Ireland.

holderr@tcd.ie

24. Ibraev Shakir Prof.,L.N.Gumilyov Eurasian National University. Astana, Kazakhstan.

sh.ibraev1950@mail.ru

25. Kadyrbaev Alexander

Prof.,Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

kadyr_50@mail.ru

26. Kamalov Ablet Prof.,Turan University / Institute of Oriental Studies of the Ministry of

Education and Science of the Republic of Kazakhstan. Almaty, Kazakhstan.

abletk@mail.ru

27. Kilic, Kanat Assistant Professor of Political Science at Penn State Erie. Erie, Pennsylvania, USA.

kbkanat@gmail.com

28. Kotyukova Tatiana

PhD in History, The Institute of the World History, RAS.

Moscow, Russia.

kotyukovat@mail.ru

29. Kozhirova Svetlana

Professor of the Department of Regional Studies of L.N.Gumilyov Eurasian National

University. Astana, Kazakhstan.

sbako@yandex.kz

30. Laruelle, Marlene

Director, Central Asia Program Associate Director, IERES Research Professor, IERES

George Washington University. Washington, USA.

laruelle@gwu.edu

31. Lee, Kwang Tae Ph.D. Candidate, CEUS, Indiana University. Bloomington, USA.

leekwa@umail.iu.edu

32. Leibold, James Associate Professor in the Department of Politics and Philosophy at La Trobe

University in Melbourne. Melbourne, Australia.

j.leibold@latrobe.edu.au

33. Marmontova Taisiya

The Department of Regional Studies of L.N.Gumilyov Eurasian National

University. Astana, Kazakhstan.

marmontova@rambler.ru

34. McMurray, James

PhD Candidate. Sussex University, Global Studies/Anthropology

Sussex, UK.

jm369@sussex.ac.uk

35. Obukhov Vadim

Head of the “Priirtysh’ye” Publishing House, editor of the Eastern Kazakhstan

regional newspaper “7 days”. Ust-Kamenogorsk, Kazakhstan.

7days7@inbox.ru

36. Ostrovski Andrey

Prof.,Head of the Center for Chinese Economy and Social Studies of the Institute

of the Far Eastern Studies, RAS. Moscow, Russia.

bazhenova-elena@yandex.ru

37. Rakisheva, Botagoz

Kazakhstan Institute for Strategic Studies, Deputy Director.

Astana, Kazakhstan.

bota_r@mail.ru

38. Reyhan, Dilnur Instructor at INALCO, PhD candidate at the University of Strasbourg. Strasbourg/Paris, France.

dilnurpolat@gmail.com

39. Roberts, Sean PhD, Director and Associate Professor, International Development

Studies Program, Elliott School of International Affairs, The George

Washington University. Washington, USA.

seanrr@gwu.edu

40. Rybakov Nikolay

Artist. Krasnoyarsk, Russia.

nikolayrybakov@yahoo.com

41. Semet, Ablet Georg-August-University Goettingen. Goettingen, Germany.

ablet.semet@phil.uni-goettingen.de

124 125

42. Shichor, Yitzhak

Prof. Emeritus, the Hebrew University of Jerusalem, the University of Haifa.

Jerusalem, Israel.

msshic@mscc.huji.ac.il

43. Shih, Chienyu Association of Central Asian Studies, Taiwan, Department of Journalism; Chu

Hai College(HK). Taiwan.Hong Kong.

shihchienyu@hotmail.com

44. Syzdykova Zh.S.

Prof., PhD, Head of the Center for the Study of Central Asia and Caucasus of the

IAAS MSU. Moscow, Russia.

ccca-iaas@yandex.ru

45. Thum, Rian Associate Professor of History. Loyola University New Orleans.

New Orlean, USA.

rianthum@gmail.com

46. Tilivaldi-Khamraev, Alimzhan

Chief Researcher of the Institute of Literature and Art named after M. O.

Auezov of the Academy of Sciences of Kazakhstan.

Almaty, Kazakhstan. 47. Timokhin D.M. PhD in History, Institute of Oriental Studies

of the Russian Academy of Sciences. Moscow, Russia.

horezm83@mail.ru

48. Tishin V.V. PhD in History, Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

tihij-511@mail.ru

49. Turanskaya A.A.

PhD in History, Institute of Oriental Manuscripts of the Russian Academy of

Sciences. Sankt-Petersburg, Russia.

turanskaya@mail.ru

50. Tursun, Nabijan PhD, Independent Scholar. Washington, USA.

nabijant@gmail.com

51. Tynen, Sarah PhD Candidate, University of Colorado-BoulderDepartment of Geography.

Boulder, USA.

sarah.tynen@colorado.edu

52. Vasilyev A.D. PhD in History, Institute of Oriental Studies of the Russian Academy of Sciences.

Moscow, Russia.

advasilyev@mail.ru

53. Vasilyev D.D. Prof., PhD, Head of the History Dpt. of the Institute of Oriental Studies of the Russian

Academy of Sciences. Moscow, Russia.

dmivas46@mail.ru

(, 23-26 2016 .)

E-mail

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kbkanat@gmail.com

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130 131

ISBN 978-5-98604-571-9

Подписано в печать 30.08.2016Формат 60х84/16

Объем 7,6 усл. печ. листовТираж 500 экз.

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