Hayretdin Bolganbay (1894-1937) is an outstanding publicist, public figure, writer, one of the prominent leaders of the Alash movement.

Biography 

Bolganbay Hairetdin Abdrakhman-uly was born in 1894 in Akmola region (later Nura region, then Korgalzhin) of Akmola region. He was the outstanding publicist, the public figure, the writer and one of visible leaders of the movement “Alash”.

His father Abdrakhman was the competent person, in due time he has made Hadj to Mecca. Therefore after “aul mekteb” (religious school) he has given the son to the known “madrasa” “Hussainiya” in Orenburg.

Within studies H. Bolganbay actively cooperated with edition of the newspaper “Kazakh”. Since young years he has been keen by essential problems of native people, issues of education and national revival.

When the First World War began, which “requisitioned” the Kazakh population of rear services, he was one of the first to send a humanitarian mission to the city of Minsk. One of the important stages in his life was his stay in the city of Tashkent (Turkestan general governorship). In 1917 – 1918 together with Mustafa Chokay, Sultanbeck Hodjan he published the newspaper “Birlik Tuy” (Banner of Unity). He was the editor of several numbers of this newspaper.

H. Bolganbay as the representative of indigenous population of Syr-Darya and Turkestani districts has accepted the most active participation on the first and the second all Kazakh congresses (Orenburg, 1917)

He participated in the formation of the Turkestani autonomy (then declared in Kokand), which existed for a short time: from November 27th, till February 11th, 1918. After defeat of the Turkestani autonomy he has subjected to the serious criticism of action of Communists.

About 1917-1918 he was the most active participant of creation “Alash” committee in Akmolа region.

In 1919 he was a member of the Society of the workers enlightenment in Tashkent.

In 1918 – 1920 H. Bolganbay worked in the system of national education of Turkestan. And in 1921-1922 he was a member of the electoral committee of TurCEC.

In 1920 he became the associate editor of the newspaper “Ushkyn” (“Flame”) and “Enbek Tuy” (“The Banner of Labour”) together with A. Baitursyn. In the same year together with prominent representatives of the Kazakh national intelligence (A. Baitursyn, A.Bokeikhan, S.Saduakas, Z.Aimaut) he was the expert in state publishing house “Kazakhstan” in Orenburg.

In 1921 together on behalf of Alash-Orda with adherents he participated in negotiations with leaders of insurgent movement in the city of Bukhara, operated against the domination of Bolshevism.

Unfortunately, in official sources its life and activity during till 1924 is held back. In our opinion, at this time he was in the environment of insurgents in territory of Central Asia or participated in struggle against famine in the Kazakh steppe.

In 1924-1928 H. Bolganbay was the assistant to a provincial department of national education in Petropavl. He was the teacher of pedagogical college and Soviet party school, then – Chair of the educational department of Soviet party school.

On December 17, 1928 he arrested as the participant of “the counterrevolutionary organization”. On April 4th 1930 Board of OGPU has sentenced him to execution. But later this decision has been replaced with imprisonment. Till 1934 he was imprisoned in Arkhangelsk and Syktyvkar. After homecoming he has been banished as a political unreliable element out of the capital (Almaty) to Kelessky district in village Sary-Аgash of the South-Kazakhstan area. Here he worked as a teacher of Kaplanbek veterinary college.

On April 21, 1937 he has again been detained and shot on November 21 the same year in the city of Tashkent.

On February 27 th, 1958 H. Bolganbay has been completely rehabilitated. His spouse Rahima Akbarovna Halfina-Bolganbayevа occurred from notable merchant family of Akmolа. Their children Erik, Gulnara and Murat have received worthy education and long time successfully worked in the system of national education and agriculture. Now they are retired.

Bolganbay’s works are devoted to topical political issues and cultural development of Kazakhstan of that period.

In early articles “The Kazakh pupils of madrasa “Hussainiya”,”Open letter to Gabdulla Shokayev”, “The marriage till a birth”, “Land Rent”, “The literary duty”, “Literary evening”, “Anniversary of I. Gasprinsky’s death” the most essential problems of the Kazakh society and colonial expansion of tsarism are reflected.

In the works written within his active political activity “Turkestani edge”, “Force of belief”, “Kazakhs and Kokand congress”, “Massacre”, “Changes in current day “,” February revolution “, “The Soviet authority and the East ” and others are brightly shown his sharp mind, aspiration to true and deep service to the native land.

A number of works “Gold lake”, “Brief tale of a life”, “Mill” have also been written by him. In newspapers his works are published under pseudonym Bortan and Kartai. Poet Magjan Zhumabay has devoted his poetic lines to H. Bolganabay where his natural cleanliness of soul and ideas have been emphasized.

“Today you watch –

Bortan boy.

Look tomorrow –

Karitay.

Without flaws and unparalleled –

Bolganbay.”

In 1934 his article about I. Gasprinsky has been published in Turkey.

The life and activity of Bolganbay are noted in the works of the prominent Turkic public figure Zaki Validi Togan who long time was in emigration in Turkey.

H. Bolganbay as the prominent representative of movement “Alash”, the fighter for freedom and independence of Turkic people and as a talented publicist has taken a worthy place in gallery of historical figures not only of the Kazakh ethnos, but also of all people of the East.

The scientific and cultural community began to learn about H. Bolganbay in the 90s, after the first figures of Alash were acquitted. D. Kamzabek-uly and A. Sharip published an article in the newspaper “Ana tili” on February 11, 1993 under the title “Mustafa’s ‘Flag of Unity” /4/, including Hayretdin’s article “Tula boylary kan sasidy” (They smell like Blood). The content and essence of this work gave rise to a burst among domestic journalists and historians.

In 1995, the local historian K. Nurmagambetov published a memorial article “Kayretdin aga halyktyn kamkory edi” in the journal “Zhuldyz” /5/. This material largely contributed to the search for the outstanding work and heritage of H.A. Bolganbay.

Hayretdin Bolganbay was a bright individual along with Alikhan Bokeikhan, Akhmet Baitursyn-uly, Mustafa Shokay, Sultanbek Kozhan-uly.

One of his thoughts clearly reflects the face of the era: “Oh sorrowful, Turkestan! You tried to gain the freedom that you lost long before yesterday: “Freedom has come, it is a day of equality.” You remember the great changes in Russia and remember mighty Temir and wise Babur. No, you let yourself be fooled! Abroad will not bring that greater equality. If you really want equality, then you have to make a difference. There will be no power to you from outside Russia and Europe” (Original: «СорлыТүркістан! Сенкеше «Бостандықболды, теңдіккүнітуды» депқашанғыжоғалтқанеркіндігіңеталпындыңғой. СенРусияныңүлкенөзгерісініңбуынажелігіп, баяғыайбыныкүштіТеміріңменақылыданаБабырларыңдыесіңеалдыңғой. Жоқ, босқаалданғасын! Шеттенкелгенбұлбуменүлкентеңдіктірілмейді. Сенолтеңдіктішынөксіп, анықсағынғанболсаң, өзгерісбуыөзіңненшықсын. Сырттан – Русиядан, Еуропаданкелгенөзгерісбуысағанәлболмайды»). This can be considered the concept of Alash.

Here is another excerpt: “The affairs of the nation flourish by the nation itself. The national cause flourishes as it develops. That is why the nation must do it, and it must be done in one day, and it must be done without stopping. (Original: «Ұлтісіұлтпенкөгереді. Ұлтісіжүрекөркейеді. Соныңүшінбұліскеқалыңұлттыңөзіеңбекқылуғатиісһәмоныбіркүндеорындалыпбітедідемей, азболсадатоқтатпастанжүргізеберукерек»).

“Every business has its own person!” says Hayretdin. These are the words of Abay (“And you are like a brick in this world …”), which says that a civilized society should “find its place and work for the country.”

Hayretdin Abdrakhman-uly Bolganbay was a multifaceted personality.

Firstly, H. Bolganbay is an active participant in the Alash movement, which continued the traditions of Kazakh statehood. This information is found in the newspapers “Qazaq” (1913-1918), “Birlik tuy”, “Saryarka” (1917-1919). Also, the work, dignity of H. Bolganbay with respect and warmth is noted in articles, memoirs of A. Bokeikhan, A. Baitursyn-uly, M. Dulat-uly, M. Shokay.

Secondly, H.A.Bolganbay was an international figure. He took part in cases regarding Turkestan autonomy, which was proclaimed in Kokand for several reasons. This case is also reflected in the active participation of the peoples of Central Asia fighting against Bolshevism.

This is recorded in the memoirs of the Bashkir intelligentsia, the emigrant Zaki Vali Tohan and the emigrant Mustafa Shokay. The first Turkestan autonomy was common for the Turkic people. Thirdly, H. Bolganbay is one of the founders of national journalism and the press. He is a regular contributor to the “Qazaq” newspaper. He also worked for some time as the editor of the Turkestan national newspaper “Birlik Tuy” and constantly published it. The proof of the work of H. Bolganbay is the newspapers themselves.

Fourth, H. Bolganbay is a person who has made an invaluable contribution to national education. He taught students in Kyzylzhar, Akmola, Tashkent, organized educational activities and developed the educational process under the guidance of A. Baitursynov. Contemporaries wrote about this on the pages of newspaper magazines.

Fifth, H. Bolganbay was a patriot of his native land. He advised specialists who were directly involved in the problem, helping to identify the territory of Kazakhstan in Soviet times. He worked in the Akmola region in the Siberian Revolutionary Committees (Omsk), came to Kazakhstan, identified the Korgalzhyn district, trained and raised local children.

Hayretdin was born in 1894 in the Akmola province, according to his personal page, filled by his hand on January 27, 1925. His parents are steppe Kazakh nomads. After studying at a rural district school, he went to Orenburg and graduated from the 6th grade of the Husainia madrasa. While studying in the Syrdarya river region (the former Syrdarya province, Akmeshit county, Shieli volost administration, 7th aul) he, as a student, was invited by the well-known intelligentsia Kalzhan Konyratbay-uly, his younger brothers, later famous literary scholars Auelbek in 1905 and Alibek Konyratbaev, in 1907 (the latter was shot dead in 1937).

H. Bolganbay always defined his profession as “a teacher and a newspaper worker.” Obviously, today we must take into account that at the beginning of the twentieth century the intelligentsia was self-sufficient. This can be seen from the biography of Akhmet Baitusyn-uly and Myrzhakyp Dulat-uly.

Hayretdin also became a teacher and journalist from 1917 to 1919. He was a member of the trade union of the Turkestan Republic (Tashkent) in 1919, a teacher in Tashkent in 1918-1920 and a teacher in 1921-1922 as a member of the Turkestan election commission. However, in this document it he mentions, “I could not work due to family circumstances in 1922-1924.”

According to the KNB (KGB), he was deputy head of the department of public education of the Akmola SSR. How do we know these two different types of information? Generally, the intellectuals of Alash officially concealed their national backgrounds. It is known that in 1922-1924 the actions of J. Aymauyt-uly, M. Dulat-uly, organized by various measures to save the population from famine, were suppressed by the “Bolsheviks” and brought to the “criminal case”. We think that there is some secret in Hayretdin’s biography as well.

From 1924 to 1929, H. Bolganbay served as deputy head of the regional people’s education department in Petropavl, teacher of a pedagogical and Soviet party school (concurrent school), deputy head of the educational department of the Soviet party school.

In 1926, when he was in Kyzylzhar, he was falsely accused and sent to an Almaty prison for investigation. At that time, there were political prisoners A. Baitursyn-uly, M. Dulat-uly and other important persons, an “anti-Soviet group” in the Almaty prison. Thus, in April 1930, H. Bolganbay was sent the OGPU in Arkhangelsk, and then to Syktyvkar. After being released from political repression, Hayrtdin was not allowed to live in his area, and he was sent to Saryagash, Shymkent. There he became a teacher at the “Kaplanbek” zoovettechnical institute. In 1937, H. Bolganbay was detained in the second political prison, and on November 21 of the same year he was shot dead. Although the Soviet authorities acquitted Hayretdin in 1957, his name was long called “nationalist” …

Speaking of his historic activities, he was a delegate from the Turkestan and Syrdarya districts at the First and Second (1917-1918) general congresses (Orenburg) and was sent to a regional conference in 1919 in the Syrdarya region, and in 1921 as a representative of the Congress of Precinct Councils. Even at a new place he could own respect and trust.

We must not forget about Hayretdin’s international and political activities.

During the search, H. Bolganbay along with D. Adilov, M. Auezov and other citizens held talks with the Basmachi in Bukhara-Samarkand about the future of the Kazakh people. Only now we started talking and writing that the Basmachis were not thugs, but fighters for the freedom of their country. Political literacy of H. Bolganbay in this direction was emphasized in the “Memoirs” of Z. U. Togan /6/. We must remember that in the 21st century the whole struggle for the preservation of the country is our history and our quest.

A few words about the family of H. Bolganbay. Memories indicate that his father (Abish or rather Abdirakhman) went to Mecca and became a pilgrim. However, there is little information about his mother. Hayretdin’s wife is Rakhima Akbarovna Bolganbaeva (1903-1986). She is the granddaughter of the Tatar merchant Khalfin Uali, who married the daughter of Kazakh Bylkymbay Tauirbala, renowned for his businesslikeness. The most interesting thing is that Akbar (Rakhima’s father, who is the granddaughter of the Kazakhs), took a bride from the Kazakh people. Now notice: Mother of Rakhima – Maztura. Maztura was born from Badigul Shyngyskyzy, the sister of the famous Shokan Valikhanov.

Hayretdin and Rakhima have four children: Yerik, Gulnar, Serik, Murat (children died in infancy – Askhat and Gulzi are buried in Astana near the cemeteries of the Batyrs of Kenesary). When H. Bolganbay was sent into exile, Rakhima, as the wife of the December people, went to see him with the children. Unfortunately, Serik fell ill and died in Syktyvkar. Murat was born there. Yerik Hayretdin-uly was born in 1925, Gulnar Hayretdinkyzy in 1927, Murat Hayretdin-uly in 1932.

Rakhima Akbarkyzy lived for a very long time but did not see Hayretdin’s spiritual reunion with his people. According to the memoirs, she read namaz, fasted and went to the mosque until the last day of her life. Hayretdin after returning from the first exile with great emotion said: “I shouldn’t have started a family. I caused you a lot of suffering! ” Rakhima, who have seen many hardships, despite her noble descent for the sake of her children, who did much hard work, treated her husband with understanding and said:“It must be a challenge. We will bear it all.” In the ethnographic research book of the state and public figure Ozbekali Zhanibekov “Echo” / 7, 175 /, photographs of Kazakh national clothes are presented. Among them there is a photograph of 13-14-year-old Rahima (with one relative) in unique clothing. It needs further investigation to find out whether Rakhima herself gave this photo to Ozbekali or the leader found this photo himself. Hayretdin’s wife Rakhima has lived in Almaty with the youngest son Murat for 23 years and was buried at Kensai.

The knowledge and recognition of the identity of Hayretdin Bolganbay, who sacrificed his life for the nation, is the responsibility of our contemporaries and descendants.

To realize the life and work of H. Bolganbay, it is necessary to analyze the events of the beginning of the 20th century.

The years 1918-1920 were years of struggle for the intelligentsia of the Turkic peoples of Russia. Poets and writers were in the midst of the struggle for the fate of the people. At the same time, meetings of Russian Turkic leaders became more frequent. In this regard Z.U.Togan says the following:

In October 1917, in the early days of 1917, the Kazakh representatives gathered at Torgay Commissioner Alihan Bokeikhan’s place: writer Ahmet Baitursyn, a prominent old man from Chingis – Shakhingerey Sultan Bokeikhanov from Bukey Horde, Mustafa Shokay from Tashkent, Jaganshha Dosmukhamedov from Oyl and others. I was present at their meetings. On January 18, Orenburg was captured by the Bolsheviks. Commissioner of the Torgay region Alikhan Bokeikhan and other Kazakh intellectuals fled to East Kazakhstan, to Semipalatinsk. … May 15 in Kustanay, we have been staying at Gabdulla Gismeti’s, a writer I knew. The Kazakh delegation reached us in two days. We discussed all the questions about what channel we are going to use to share our problems with Japan and other countries of the world: Kazakhs, that is Alash-Orda government, will establish a contact with the border through Kulju and Chuguchak, and we will send a person to Japan. The foundation of the insurgency against Tashkent and Fergana were determined are in Tashkent and Fergana… Saidgerey Magaz published in the newspaper “Alash-Orda” (must be “Saryarka” – D.K.) articles about the Bashkir movement, and also his poem … from 18 to 21 July 1918 the Kazakh government Alash-Orda and Bashkir government discussed the project of 12 items. … In December 1918, a special event was the arrival of Azimbek Birimzhanov, writer Mukhtar Auezov and several other Kazakhs from Alash-Orda to Yermolovka They also spoke of the need to come to an agreement with the Soviets in a situation where Kolchak and the allies take such tough measures against national governments and armies. … In the midst of the fighting, in early February 1919, two Kazakh representatives arrived in the Kulgan aul, and I don’t remember the names of them now. It seems that one of them was the poet Magzhan. In December, he already visited us and wrote a poem entitled “Ural” about the Bashkirs’ struggle against the Russian invasion (M. Zhumabaev doesn’t have such a poem, the poem “Oral tauy”, that is, “Ural Mountains” was written in 1913, and “Ural” – in 1922). The Kazakhs brought letters from Akhmet Baitursyn and reported that only the government of Western Kazakhstan can go over to the side of the Soviets, Eastern Kazakhstan is forced to bow its head before General Kolchakov. … Saidgerey Magaz went to Turgai with the Kazakhs to personally convey to the Kazakh leaders that we are going to the side of the Soviets on February 18. … In December 1919, the government of Alash-Orda collapsed in East Kazakhstan. Government members Mir-Azim Kadirbayev and Mukhtar Auezov arrived in Bashkurdistan in March. Mukhtar Auezov was much more pessimistic than during our meeting in 1918. Auezov, despite the fact that by nature he was a calm, passive person, seriously supported the idea of ​​continuing the struggle in Turkestan ” /6; 144, 148, 160, 169, 189, 192, 198, 237 /.Of course, these data are like a drop in the ocean. Each decision regarding each day and the situation of a difficult time required from the intelligentsia the search and never knowing peace. Therefore, every instant of this time is a story and lesson. In the subtext of this story lies an invaluable feeling and attitude for literature. Let us give the following example: 1920. The power of the Bolsheviks was proclaimed. Many of the intelligentsia were forced to side with the Bolsheviks. Akhmet Baitursyn-uly and Zaki (Akhmetzaki) Ualidi Togan are in the same railway carriage. One is Kazakh, the second is Bashkir. Ahmet still hopes to benefit his people on the side of the Soviets, and Zaki wants to join the Basmachi for the reasons that “the Soviets will not get anything about the Bashkirs.” Z.U. Togan describes this time as follows:“We: Akhmet Baitursyn, some Kazakh and Bashkir intellectuals, and my guard went by train to Saratov. On June 30, on the border of the Bukey Horde, near Botakol, a Kazakh with two horses was to expect us. … I did not say anything to the soldiers who were on the train. Said goodbye to them. All of us, even Akhmet Baitursyn, cried: maybe we will never see our homeland again. We decided to go abroad in case of failure” /6, 259/.

From the legacy of Mustafa Shokay, which has come down to us, we see the following conclusion about the Basmachi: Those who are called “Basmachi” are rebels and those who are fighting against the Russian dictatorship in Turkestan, those who sacrifice themselves and shed their blood to save Turkestan. ” This figure in his article published in the journal “Zhas Turkestan” writes: “Sultanbek Kozhan-uly, Rakhym Angam-uly, Kadyrgali-uly, Kasym-uly, Manen Razym, Batu, Smagul Saduakas-uly and other dozens and hundreds of “communists” in Turkestan became opponents of Moscow’s policies. In fact, this is one of the manifestations of “another image of“ basmachism ” /8, 247/.

We hope that these definitions will reveal the truth of the problem of “basmachism”, because it was created by people who are directly related to the fate of Turkestan.

At the same time, issues related to this problem describe one part of the history of the Alash intelligentsia. The fact is that for well-known reasons, the Siberian, Edil-Ural and foreign negotiations failed, the coldness of politics in Orynbor forced the intelligentsia to turn their eyes to Turkestan (Tashkent). As it became known from the memoirs of Z. U. Togan, M. Shokay, intelligentsia had hopes for insurgents even in the 1920s. Nevertheless, the main hope was the idea of ​​T. Ryskul-uly. Mustafa writes this: “The Turkestan communists, headed by Turar Ryskulov, at the congress of Muslim party organizations convened in the Turkestan Republic in 1919, opposed the national division into Uzbeks, Kazakhs, Kyrgyz, Turkmens, Tatars, Bashkirs, and proposed unification into one national Soviet republic” /8, 279/. In one of his articles, M. Shokay also noted the initiative role of T. Ryskulov in this meeting as “the first attempt at the unity of the Turkic peoples under the control of Soviet Russia” /8, 468/. Indeed, Turar, who was badly affected in the 1920s as a “pan-Turkist” and “separatist”, tried to be a “true communist”: he used political tactics, saying that “he was wrong in some issues” and severely criticized the Alash intelligentsia. Mustafa Shokay, who was in exile, polemicized his activities in the open press abroad; but despite this, he noted: “Behind the Bolshevik curtain of Turar Ryskulov, the Turkic spirit is hidden” /8, 216/.

Z.U.Togan in 1920 after the Baku Congress wrote a letter to V. Lenin and I. Stalin about the situation of the Turkic peoples /6, 268-269/. Here, according to him, the eastern policy of Soviet Russia is sowing discord among peoples and fanning artificially class hostility which will lead to very great difficulties. Thus, the Bashkir leader marks the beginning of terror for the Turkic intelligentsia and reports on an open struggle against the Soviets. So Zaki announced that he would go to the Basmachi in Ferghana, Bukhara.

In his recollections of the 1920s, he writes: “There should be intensified propaganda to explain to the Basmachi national tasks.” The Uzbek, Bashkir, Kazakh and Tatar intelligentsia were involved in this common work. As Z.U. writes Togan, “In Bukhara, the captive Turkish officers were instructed to find a military school, some of them led by Ali-Ryza Bey were also involved in organizing the police. … In February 1921, Turkmen lawyer Kakadzhan Berdiev appeared, representatives of the Alash-Orda Hayretdin Bolganbaev, Mukhtar Auezov, Dinshe Adilov and two more people” /6, 288-289/.

Thus, on August 2, 1921, during the difficult period of the anti-Soviet uprising, the Joint Committee of the Turkestan National Federation (TNF) was created. It was attended by Ataturk’s confidant, Ismail Bey Subhi Saysallioglu, deputy of the Turkish National Mazhilis, Alash-Orda representative Dinshe Adil-uly, Afghan Ambassador Abdrasul Khan and Uzbek, Kyrgyz, Bashkir intelligentsia.

It was a search on the path to unity at a time when Bolshevism finally decided to break the unanimous cooperation of the Turkic peoples and impeded the idea of ​​T. Ryskulov on the creation of the Turkestan Soviet Republic.

One of the reasons for the tireless struggle of the Turkic peoples on the path to freedom is the participation of Kazakhs (1918-1923) in the Basmachi movement. D. Adil-uly and another well-known Kazakh intelligentsia took part in this movement.

Undoubtedly, the connection between the history of the Kazakhs and the Basmach uprising is not limited to this information.

In addition, when studying this issue, we would like to say that, as we have already described above, the fact that the Kazakhs relied on the Basmachi movement is not evidence of unconditional trust and the only way, but that they considered one of the ways of the struggle.

At the same time, the struggle of the Basmachis is a testament to the development of the unity of the Turks and the unification of the Turkic peoples during the period of Bolshevism. The struggle against Bolshevism and the Basmachi movement is reflected in literature. In the year of the beginning of Basmachi, Beimbet Mailin published the poem “Ne jazdym, Kudai? (What is my fault, God?) in the Tashkent newspaper “Birlik tuy”:

No tears left

Wandering around.

Where am I now?

Trouble one by one

Oh god, I’m sad today.

Anyway, my soul will remain

Will it find peace and tranquility? /9/.

One of the writers truthfully writing about the hardships of the 1920s is the classic of Kazakh literature Zhusipbek Aymauyt-uly. He in his works “Daladagy Nauryz” (Nauryz in the steppe) /10/, “Zhanabaydyn zhanyndagy tragedie” (Tragedy in the soul of Zhanabay) /11/ wants to tell a lot, … but he cannot. The reason is clear. The gaps left by the author in the story reveal its meaning. Here is an excerpt: “…………………… if I united with many hungry people ……………… .. he would do it. Zhanabay did not know about this. ………………………… He obeys the laws of society …………… . ”. The writer writes the entire chapter in this way. This is an indicator of verbal turnover. However, the writer, although he felt the danger, but could not refuse the truth. This is what we notice from his story “Eles”. In the work, the writer is dreaming about the main character as Honor in the guise of a man of his time. He even asks the writer “famine, his burden, his death, his loss, his sadness, his consequences … were reflected in the literature?” The writer, not finding the answer, is “muttering” something. A ghost offering his weapon asks, “Will you write?”. The writer replies: “no … op…. por…tu….nity”. A ghost offering a weapon says: “Then stop writing?” – the writer with fear replies: “I will stop …”. Fortunately, it was a dream.

The direction of the search for truth in the Kazakh literature of the 20s can be seen in the stories of Koshke Kemenger-uly “Otarshyldyk uskyndary” (The face of colonization), “Kandy tolkyndar” (Bloody waves), in the novel of Zhusipbek Aymauyt-uly “Akbіlek”.

The movements of Bashkir regiments, Alash police, Uzbek, Turkmen and Turkic (general Turkic) Basmachis is branching of one general movement of the struggle against Bolshevism in Russia.

In the years 1922-1923 Bolshevik Russia strengthened all its forces east of the former empire. Resistance movements began to weaken. Persecution of the rebels and an unexpected attack shook the unity of the movement. In such circumstances, the leaders of the first uprising were captured. The soldiers left without a leader began to move to the East … Thus, in 1923, the liberation movement of the Turkic people, for objective reasons and given the decision of the Joint Committee of the Turkestan National Federation, were forced to leave the country.

The organization “Shagatay basi” (in the original “Chagatai gurungi”; the Russian version is “Chagatai conversation”; the Persian word “gurungi” – is translated as “dispute”), which had a difficult time for the fate of the Turkic people, had a beneficial effect on the spirituality of Turkestan. The work of A. Fitrat and this organization made many think and saved many from mistakes.

A great contribution to the spiritual development of Turkestan in the 1920s was the creation of the Kazakh-Kyrgyz culture society “Talap”.

This organization officially began work in Tashkent on December 4, 1922. The chairman of the company is Halel Dosmukhamed-uly, members of the board: A.E. Schmidt, I. Toktabay-uly, M. Esbol-uly, M. Tynyshbay-uly, M. Auez-uly, K. Tynystan-uly. Also involved in the work of the organization: A. Divaev, M. Zhumabay-uly, N. Arkhangelsky, K. Zhalen-uly /12, 39/. H. Bolganbay took an active part in the activities of the new educational movement.

According to materials published in the “Ak Zhol” newspaper (Tashkent) in the early 1920s, Talap’s goal was not only on paper.

It also announced a lot of cultural events. We consider a special fact in the history of spirituality the anniversary of A. Baitursyn-uly in Tashkent (the center of Turkestan), the pages of print media promoted science and education through the personality of Akhmet Baitursynov, the organization of creative evenings dedicated to Ybyray and Abay, lectures on the history of ancient Turan and the Turkic-Mongolian era, publication of textbooks and informative books written by intelligentsia commissioned by this organization /12, 42/. Despite the difficult times, a lot was done thanks to the strong national spirit of the Alash enlighteners.

The above information proves that the intelligentsia of Alash did not remain aloof from the spiritual and cultural issues of Turkestan.

Confirmation of our words is his participation in everything from “Birlik Tuy” to special events in Turkestan.

For the writer, the idea of Alash and the unity of Turkestan are one. In his article “Alash avtonomiyasy” (Autonomy of Alash), he writes: “Autonomy of Alash is the great dream of the multimillion Kazakh-Kyrgyz people. There is no doubt that it will prosper. The age of black power, which is against all those who strive for freedom, equality, is as short as a spring night. To this great desire of Alash, the sun will shine longer” /13/.

In another of his writings, Hayretdin writes the following: “On December 5-13, at the All-Kazakh Congress, held in Orenburg, where all Kazakh-Kyrgyz Alash supporters gathered and at which they discussed the creation of Alash autonomy, much was discussed about the Kazakh-Kyrgyz of Turkestan. When the congress sought to unite Alash people from all corners, the likelihood of their split in Turkestan might greatly complicate the problem … Who would have thought that the Kazakh-Kyrgyzs of Turkestan would not join the Alash autonomy? ” /14/. We see his thoughts on preserving the unity of the nation in such difficult times.

Merits

In 1917-1918, he, along with Mustafa Shokai, Sultanbek Khojan-uly, published the “Birlik Tuy” newspaper (Banner of Unity). He was the editor of this newspaper.

H. Bolganbay as a representative of the indigenous population of the Syrdarya and Turkestan counties took an active part in the second All-Kazakh Congress (Orenburg, 1917)

He participated in the formation of Turkestan autonomy (which was announced in Kokand), which existed for a short time: from November 27, 1917 to February 11, 1918. After the defeat of Turkestan autonomy, he seriously criticized the actions of the Bolsheviks.

In the works written during the years of active political activity («Turkistan olkesi», «Iman kushi», «Kokan sezi ham kazak-kyrgyz», «Tula boilary kan sasidy», «Ozgeristin bir tauligi», «Fevral ozgerisi», «Sovet ukimeti ham Kunshygys») his sharp mind, striving for truth and deep service to his homeland are clearly manifested. He also wrote a number of works of art – “Altyn kol”, “Omirdin kyska ertegisi”, “Dirmen”.

Memory

The creativity and personality of the Alash activist – Hayretdin Bolganbay is part of our national history.

The name of H. Bolganbay was given to a street in the capital and a street in the center of the Korgalzhyn district of the Akmola region.

The artist’s work “Shygarmalary. Tagylymy” was published in 2005 and “Iman kushі ” – in 2009. In different years, the great writers N. Sapuanov, T. Borangali-uly, S. Aktaev, D. Asauov, T. Yskakov /15/, as well as his own grandchildren Zhambyl and Dostyk Kamelovs  /16/ wrote about H. Bolganbay in mass media.

References:

1. Bolganbaev H. Shygarmalary. Tagylymy. – Astana: Parasat alemі, 2005.-256 p.
2. Bolganbay H. Iman kushі. – Almaty: Arys, 2009.- 288 p.
3. Zhumabaev M. Shygarmalary. – Almaty: Zhazushy, 1989.- 448 p.
4. Mustafa kotergen “Bіrlіk tuy” // Ana tіlі, 11.02.1993. 
5. Nurmagambetov K. Kayretdin aga halyktyn kamkory edi // Zhuldyz, №11-12, 1995.
6. Togan Zaki Validi. Vospominanija:bor’ba narodov Turkestana i drugih vost. musul’man-tjurkov za nac. bytie i sohranenie kul’tury. Moscow: Moskovskaja tipografija №12, 1997.- 650 p.
7. Dzhanibekov U. Jeho… – Almaty: Oner, 1990.- 304 s.
8. Shokay M. Ekі tomdyk shygarmalary. 1-vol. Almaty: Kainar, 1998.- 512 p.
9. Mayly-uly B. Ne zhazdym, Kudai?// Birlik tuy, 1918 yr., 30 March
10. Aimauyt-uly Zh. Daladagy Nauryz//Kyzyl Qazaqstan, N6, 1922.
11. Kyzylbas (Aimauyt-uly Zh.). Zhanabaydyn zhanyndagy tragedie//Zhas qazaq, N7,8,9,10, 1924.
12. Kamzabek-uly D. Rukhaniyat. Almaty: Bіlіm, 1997.- 272 p.
13. «Bіrlіk tuy», 1918 yr., 7 March
14. «Qazaq», 1917 yr., 31 December
15. Sapuanov N. Kalamger H.Bolganbaev (thesis work, 1994); Borangali-uly T. Shanyraktyn synyp tusken uygy // Egemen Qazaqstan, 7.12.1999; Aktaev S. H.Bolganbaev kіm bolgan? // Akikat, №12, 2003; Asauov D. Halykshyl Hayretdin // Egemen Qazaqstan, 2.05.2013; Yskakov T. Erdі syilar er kaida? // Egemen Qazaqstan, 22.07.2019
16. Kamelov Zh. Navechno v pamjati ljudskoj // Niva, №5, 2012.- 109-119 p.; Kamelov D. Ego imenem nazvana ulica // Apgazeta. kz, 18.12.2014; Kamelov D. Alihan i Hayretdin // Industrial’naja Karaganda, 12.03.2016.

Author: Kamzabekuly D., Doctor of Philology