Building a Muslim education system. From the history of Muslim education in northern Kazakhstan in the second half of the 19th – early 20th centuries. State of public education

The Arab Caliphate, formed at the beginning of the 7th century, began to conquer other countries to strengthen its position. Iran, Transcaucasia, Syria, North Africa, Southern Spain also became part of the caliphate. From the 7th century, the Arabs launched an offensive into Mowaraunnahr. In the middle of the 8th century, this region was conquered, and the people were forced to accept the Islamic religion. Here, too, the establishment of educational principles based on the ideas of Islam began.

New ones have appeared educational institutions, mosques and schools began to operate on their basis. The training was conducted in Arabic and mainly studied the Koran. Children who were not Arabs studied the basics of the Islamic religion. For this purpose, the textbooks “Haftiyak” and “Char Hitab” were used.

From the beginning of the 12th century, the Islamic religion began to be widely disseminated in works written in Turkish. For example, we can cite the work of Ahmed Yassawi “Collection of proverbs and aphorisms.” Although people spoke in native language, written in the Arabic alphabet.

Schools taught spelling and arithmetic. In addition, the young men studied the art of trade, Arabic, logic, oratory, and arithmetic.

The number of students in the school did not exceed 30-40 people. The training began with reading letters, and then they were engaged in reading syllables consisting of those letters. Only after this they were given the Koran. Under the guidance of the teacher, each surah was memorized with repetition. But the students found it difficult to read the Qur'an, since only those students who were studying to become secretaries studied "writing" as a subject. Many were taught to read orally. And this, in turn, created difficulties in teaching “non-Arab children.” But still, they were forced to study the Koran, since it was necessary to continue their studies at the madrasah.

Over time, parents began sending their children to school from 6-7, and sometimes from 5 years old. Anyone who had fully studied the Koran was called a kar and was highly respected. Gradually educated people began to open schools in their homes. The schools taught children spelling, mental arithmetic, and reading books and manuscripts in the Persian-Tajik and Turkish languages. Arithmetic and beautiful letter they were taught by private teachers.

Only boys studied in schools, and girls were taught by women who were called “atynai”. They were taught only oral reading.

At the beginning of the 10th century, madrassas began to appear. This word means "place for learning." It is known that the directions of the Muslim religion, Arabic grammar, logic, the art of oratory, and speech were studied here. Over time, astronomy, mathematics, geography, and chemistry were added to them.

There were 15-20, 30-40 and 100-150 students studying in the madrasah. Madrasah graduates worked as imam-khatibs, judges and in other administrative institutions.

The Koran is a huge value of world culture, a holy book in Islam. In Arabic it means "reading". The Koran consists of 114 suras. He encourages people to live in equality, fraternity, peace and to be generous. Therefore, it has enormous educational significance. But what is alarming is the fact that while using this shrine, dark forces and to this day they try to harm society by incorrectly commenting on the meaning of God’s commandments.

The better and faster we learn true meaning these suras, the harder we will hit the enemies who have armed themselves against national ideas. “Hadis” will help us with this. The words “Hadith” and “Sunnah” have the same meaning and consist of tales about the life of the Prophet Muhammad, his religious and educational covenants. Hadiths were not written during the time of the Prophet Muhammad; the Prophet was afraid that people would perceive them as verses of the Koran. But there were people around the Prophet Muhammad who heard and wrote down these instructions.

One of them was Abu Hurayrah the holiest man, who devoted his entire life to writing hadith. These hadiths were authentic and correct. Fearing that over time there would be no people left who knew the hadiths, it was decided to collect reliable hadiths in a collection.

The head of this activity was Caliph Umar Ibn Abdulaziz. The 8th and 9th centuries are considered the "golden age" for the science of hadith. There are six authentic collections of hadith in the world of Islam. These are: Abu Abdulloh Muhammad ibn Ismoil al-Bukhariy 194 (810) – 256 (870), Imam Muslim ibn al-Hajozh 206 (819) – 261 (874), Imam Iso Muhammad ibn Iso at-Termiziy 209 (819) – 279 (892), Imam Dawood Sulaimen Sizhistoniy 202 (817) – 275 (880), Imam Ahmed al-Nasoiy 215 (820) – 303 (915), Imam Abu Abdullah Muhammad ibn Yazid ibn Mozha 209 (824) – 273 (886) .

The founder of this trend is Abdullah Muhammad ibn Ismail al-Bukhari (810-870). In this science he is called the leader of all “muhaddis” (hadith experts). He left a rich creative heritage. The largest of his works, “Al-adab al-mufrad” - (Pearls of Education), consists of 644 chapters, including 1322 hadiths.

Another of these muhaddis is Abu Isa at-Termizi (824-992). He had a very good memory, had strong ability fast learning. Therefore, al-Bukhari saw in him not only a student, but also respected him as a like-minded person, a colleague in activity.

Al-Termizi also created more than a dozen works that talk about the special morals of the Prophet Muhammad and his hadiths. Hadiths have a very great importance in the upbringing of a person, his desire for good. They teach proper relationships with parents, children and elders. They protect us from sins and their consequences. It is not for nothing that the first book of hadith is called “Faith”. According to Islamic teachings, a person must first of all have unshakable faith. Faith in Islam is equated to a tree with 60 branches. All these qualities that should be in a person form him as a true Muslim.

Hadiths call on people to live in peace and harmony, to be friends and kind to each other. Especially in relation to parents, relatives and friends, neighbors, etc. They also urge people not to be greedy and indifferent to wealth, to look at the future with faith and hope.

Particular attention is paid to charity and generosity in hadiths. Such a person brings great benefits to the development of society. Also, the hadiths talk about problems that impede development human race. One of them, environmental, has not lost its relevance in the present time.

Planting trees, cleaning ponds and ditches, helping the sick and weak constitute the true meaning of this kind of hadith.

From this we can conclude that hadiths strengthen the faith of a Muslim, calls him to spiritual improvement. They serve as an important source in the formation of personality and education of the future generation.

IN late XIX- at the beginning of the twentieth century, Muslim schools in the North Caucasus were divided into two types: maktaba - a lower religious school, and madras - an educational institution of an advanced type. The maktaba did not specify the time required to complete the course and there were no divisions into classes. The training here was carried out in periods from mastering one book to mastering another, which was equivalent to moving from class to class. The maktaba usually had one, rarely two, teachers who taught children the Arabic alphabet and the ability to read the Koran. Surahs of the Koran, prayers and some poetic works in their native language were memorized. The duration of study at Maktaba was 3–5 years, depending on both the ability of the student and the experience of the teacher.

Few had the opportunity to enter madras, mostly children of wealthy parents. In addition to Muslim theology, Arabic grammar (nahua), logic (mantyk), and dogmatics (akaid) were studied here. However, the study of these subjects was of a secondary nature: they served as aids for better understanding Koran. First of all, madrasa provided religious and moral education; the study of the Koran and Sunnah occupied the main place in the course of its sciences. Subjects of a religious and dogmatic nature included faraiz (laws on inheritance and division of property), usul al-fiqh (jurisprudence), hikmat (encyclopedia of the history of philosophy and natural science). In Madras, as in Maktaba, the course time was not limited by any time frame and there was no division into classes. The duties of the mudarris teacher included teaching all sciences. In addition, the mudarris had to carry out organizational work in managing the madras. Due to the impossibility of coping with such a large amount of work, the mudarris chose assistants from among capable older students. These assistants (halfa) could teach some “minor” sciences.351

IN North Ossetia Most religious schools combined the functions of maktab and madras; mosque schools predominated. According to data from 1886, there were four mosques in the village of Volno-Magometanovskoye, and children were taught the Koran in schools attached to the mosques.352 On their basis, ordinary Muslim clergy were trained. In each of these four schools, up to 30 Sokhta students studied: here they comprehended the meaning of the suras of the Koran, the most capable students were selected into a group to study Arabic. Adults could also attend schools. To continue theological education it was necessary to travel to Arab countries or Turkey, but only a few wealthy Muslims could do this (as well as perform the Hajj).

It must be admitted that the Muslim and Orthodox schools together provided positive influence on the state of general education of the population of Ossetia. But in the North Caucasus as a whole, the organization of Muslim education was far from perfect. Observers noted that for many highlanders North Caucasus Muslim school was the only opportunity to get an education.

At the same time, the idea of ​​teaching subjects in the native language did not find support in the Maktaba. When the reform of Muslim education was already in full swing in Russia, the transition from the old-method to the new-method Muslim school in the North Caucasus progressed with difficulty. “If a primary school, from an educational point of view, should correspond to the idea of ​​a “workshop of humanity,” where children gradually develop their mental and moral abilities, then in reality most maktabs in the North Caucasus are “workshops” of the human art of dulling children’s abilities,” he wrote in beginning of the twentieth century Akhmad Tsalikov. His statement was confirmed by the fact that there was no well-established work of Muslim confessional schools in the North Caucasus. And even in Dagestan, where the practice of madras, maktab and schools at mosques developed over centuries, there was “a certain conservatism of the traditional education system” and “the dominance ... of scholastic methods of education.”353

With the annexation of the Caucasus to Russia, Muslims began to speak out for the state that established control over them to be responsible for all spheres of state life, including Muslim education. At the same time, the prevailing opinion among many government officials was that the state is not obliged to take care of the religious needs of the population that does not profess the official state religion. Due to the lack of conditions for training Muslim personnel, for example, in Transcaucasia alone there were more than a thousand vacancies for mullahs, which began to be filled by visiting preachers from Iran and Turkey. Moreover educational level of these mullahs was assessed as extremely low. The governor of the Caucasus Vorontsov-Dashkov354 in 1913, in his report to the emperor, reported: “I am ashamed to admit that I do not have the opportunity to appoint a person to the post of Sheikh-ul-Islam, the head of the Transcaucasian spiritual administration of the Shiite persuasion, who in any way satisfies the most modest requirements, in in the sense of education, spiritual significance among Muslims..., and when appointing chairmen and members of provincial majlises, I am forced to be satisfied with people who are semi-literate, even in Tatar.”355

Idea government organization education of “eastern foreigners” was first put forward by the Russian Ministry of Public Education in the 1860s. As a result of a special meeting in St. Petersburg, the “Rules of March 26, 1870” were published, which were largely imbued with the idea of ​​“the fight against Muslim tribes and civilization” in order to “Russianize the Mohammedan Tatars and their merger with the Russian people.”356 The first step this area has become an introduction to Muslim schools compulsory study Russian language. The opening of new schools by Muslims on the basis of the Rules could only happen with the obligation to have Russian language teachers in them at the expense of Muslim societies. Attendance at Russian language classes was to become mandatory for students in Muslim schools.

The next step was the Supreme approval of the opinion of the State Council on November 20, 1874. This legal provision subordinated the Russian maktab and madras to the educational department. Control over the Muslim school was entrusted to inspectors of public schools, who were supposed to persuade Muslim societies to establish Russian language classes at their own expense at the maktab and madras.

Thus, it was not the task of solving the problems of Muslim education that came to the fore, but a program of Russification of the Muslim outskirts was actually put into effect. Muslim communities were prohibited from opening new schools if they refused to hire Russian language teachers at their own expense. Carrying out these legal requirements in life has become an inhibitory and even regressive factor for the Muslim school. Attempts to establish Muslim schools in Russia free of charge, following the example of Bukhara madras and maktab, encountered great difficulties. In the absence of financial assistance from the government, young students were forced to pay the teacher weekly in kind (bringing butter, eggs, firewood), and older students paid with their own labor, working in the houses and fields of the mudarris. The maintenance of Russian classes at Muslim schools required at least 400 rubles a year, which, for example, the rural community absolutely could not afford. Thus, the ban on opening maktab and madras without establishing Russian classes within them became tantamount to a ban on opening Muslim schools in general.

The third point of the Program required inspectors to perform supervisory functions. The inspector had to monitor whether the sanitary and hygienic conditions in Muslim schools met the required standards. Given the requirements for ritual cleanliness in Islam, the violation of “sanitary and hygienic conditions” could be associated primarily with the cramped conditions of school premises and their insufficient ventilation, which again occurred due to the lack of funds for the construction of large spacious schools.

But the most important thing that the inspector had to keep an eye on was the “spirit of teaching in maktab and madras”, while receiving the real right of supervision over educational books, and had to strictly follow the requirements of preventing educational process foreign and handwritten publications. Such a requirement was a serious blow to the Muslim school, where education was primarily carried out using handwritten sources. The widespread use of manuscripts was explained by the lack of printed books from which these manuscripts were copied. Censorship prohibited the reprinting of old textbooks; in books passing through the hands of censors, entire sections devoted to theological issues were crossed out. The ban on the import of foreign publications, firstly, prevented the acquisition of inexpensive but sufficiently high-quality collections of hadiths and the Koran in Arab countries and Turkey, and, secondly, increased the shortage of teaching aids. The reduction in the number of educational institutions and the lack of teaching aids again pushed Muslims to travel (including illegally) to study in Bukhara, Arab countries and Turkey.357

Without knowing the basics of the Muslim faith, the inspector of primary public schools, with all his desire, could not exercise full control over these confessional educational institutions. His role was reduced “at best to a fiction, and at worst, with official zeal and complete unpreparedness for his new responsibilities, he should have only been a hindrance in the matter of teaching and education.”358 In the difficult political situation in Russia at the beginning of the twentieth century, his role The school inspector's job was beginning to border on the realm of police surveillance and political investigation.

The government feared that the immediate implementation of these measures would cause unrest among the Muslim community and therefore, at first, limited itself to only issuing guidelines for public school inspectors on how to supervise Muslim schools. At the same time, the Muslim population had to gradually get used to control by the bodies of the Ministry of Public Education, and the government was able to have detailed information about the situation of teaching in Muslim schools, their number, composition of teachers and students. A similar control system has become long years an obstacle to the development of Muslim educational institutions not only in the North Caucasus, but throughout the Russian Empire.

Related information.

BISHOP SCHOOLS

Beginning of the 18th century. was marked by the widespread opening of bishop's schools. According to the “Spiritual Regulations,” each bishop was obliged to organize a free school.

In 1800, a theological seminary was opened in Ufa. Initially, the teacher’s role was limited to asking questions from the textbook. educational material. But already at the beginning of the 19th century. The content of education has been expanded, learning objectives have been revised, and teaching methods have been developed that are focused on developing student independence. The best students were sent to the Kazan Theological Academy, training in which was the highest stage of training for the clergy.

The training of the clergy was multi-level. Evidence of this was the opening of primary theological schools, the teaching in which was exclusively religious in nature. The school was aimed at children who entered it illiterate. In the first year, students learned the ABCs and daily prayers; in the second, there were stories from the Sacred History of the Old and New Testaments; in the third year of study, children were expected to understand the truths of faith and morality. Thus, the students developed a religious and moral consciousness.

In 1876, on October 2, the Annunciation Teachers' Seminary was opened. The educational process was based on a fundamental methodological basis.

In 1862, under the diocesan administration, a girls’ school consisting of three classes was opened, which later became a six-class school. In 1895, an elementary school was opened under him for the teaching practice of pupils. The task of the diocesan school is “... so that the wives of priests correspond to the education of their husbands and are true helpers both in family life, and in the matter of spiritual service to the people." Starting from the sixth grade, pupils were trained in teaching methods, forms of education in primary school, principles and principles of didactics. Upon graduation, the girls received the title of teacher.

Thus, diocesan schools have prepared a sufficient number of educated people. Despite some scholasticism of the traditional religious education, teachers of religious educational institutions instilled high moral concepts in their students, thereby making them capable of bringing knowledge to the people.

Until 1789, education of the Muslim population in their native language was carried out in private schools. Neither the state nor the zemstvo took any part in the opening of Muslim schools.

In 1789, Catherine II established a Muslim spiritual management. At the same time, mektabs and madrassas open. Mektebe, corresponding to primary Russian schools, were opened mainly on the initiative of the clergy. By the beginning of the 20th century. in the Ufa province there were 1579 mektebs.

A large number of mektebs, opened on the initiative of imams (mullahs), is explained by the fact that persons elected to mullahs, according to custom, make a promise to the parish before taking office not only to perform religious rituals, but also to teach children literacy and the canons of faith.

Along with school education, home education was developed. The content of education was similar to what was taught in the mekteb. The only difference between home schooling was that until the students received the required knowledge from the person who undertook to teach the children, they were not returned to their parents.

When entering the mekteb, shakirds were not limited by age, as in Russian schools, and therefore, in Muslim educational institutions, along with six-year-old children, young people of 18-19 years old studied. This had positive sides: some accumulated social experience, the natural ease of mastering educational material for older people, as well as traditional care for younger ones contributed to a more successful learning process.

Along with mektebs, advanced schools were opened in the Urals at that time - madrasahs, which trained future clergy. One of the first educational institutions of this type was the Usmaniya madrasah, which in the 19th century was reorganized into the Galia madrasah. In addition to theological subjects, the curriculum included in-depth study of philosophy, psychology, logic, pedagogy, teaching and education methods, Arabic and literature.

Simultaneously with the Usmaniya madrasah, the Husayniya madrasah and the madrasah at cathedral mosque capital Cities. The Shakirds studied using a new promising methodology. The program included subjects from both the humanities and science and mathematics cycles.

By 1913, seven Muslim women's educational institutions had been opened in the Urals. Pedagogical training of students was carried out at the level of similar Russian gymnasiums: along with compulsory religious doctrine and general education disciplines, didactics and methodology were taught individual items. The teaching practice of pupils usually took place in the lower grades of the school.

Since ancient times, the Kazakh people have honored education and literacy and ridiculed ignorance. Parents have always instilled in their children a desire for knowledge and education. For example, among the Kazakhs there was a widely used proverb: “He who knows will defeat thousands, but the strong will defeat only one.” In the 19th - early 20th centuries in Kazakhstan, public education developed in two directions: religious And secular. Almost until the middle of the 19th century, the education of Kazakh children was carried out in mektebach And madrasah, who provided Muslim education. The functions of the teacher were performed primarily by the mullah. The training was carried out at the expense of financial resources parents. Muslim mektebs Mostly boys attended.

At that time, they were more popular among the population madrasah. They trained mullahs and mekteb teachers. The duration of training ranged from 3 to 4 years. In addition to basic knowledge of Islam, madrasah students received knowledge in philosophy, chemistry, mathematics, medicine, history, geography, linguistics and astronomy.

Since 1870, on the initiative of the tsarist government, madrasahs in mandatory teaching the basics of the Russian language was introduced. In 1874, Muslim educational establishments of Kazakhstan were subordinated to the Ministry of Public Education.

After completing their studies at mektebs, parents sent their children to such famous madrassas as “Galia” in Ufa, “Khusaniya” in Orenburg, and “Rasulia” in Troitsk. Over time, the tsarist government tried to take control of Muslim education. Thus, according to the administrative reforms of 1867-1868, in order to open mektebs and madrassas, it was necessary to obtain permission from the district commander. At the beginning of the 20th century, traditional mektabs and madrassas ceased to satisfy the increased demands of society. A movement began to reform Muslim schools, organized by Jadidists. At the beginning of the second decade of the 20th century, under the influence of these innovations, the so-called new method schools. They proposed replacing the letter-compound method of teaching with a sound one. If earlier they taught reading by syllables up to 3 years, now by sounds - in just 2-3 months. One of the founders of this direction of study was the famous Turkic educator, public figureI. Gasprinsky.

The Jadids also argued for the need to teach secular disciplines in the mektebs - arithmetic, geography, natural science, history and others. The new method schools had the best teachers, there were teaching aids and equipment. Teaching methods were also more effective. The first new method mekteb in Kazakhstan arose in Turkestan in 1900 year. Later they appeared in Aktobe, Zharkent, Verny, Kazalinsk, Kustanay, Perovsk, Semipalatinsk and other cities of the region. Some part Kazakh intelligentsia studied in new method schools. For example, in Ufa at the Galia madrasah I studied B. Mailin, in Orenburg at the Usmania madrasah - K. Bolganbaev and others. AND A. Kunanbaev also studied with supporters of new method schools at the Akhmet-Riza madrasah in Semipalatinsk.

But the new method mektebs have not become widespread. The tsarist government took a tough stance against the opening of new-method schools. It viewed them as centers for the propagation of ideas Pan-Islamism And Pan-Turkism. So, to 1917 year, there were only about 100 new-method schools in Kazakhstan.

IN 1813 year in Omsk, and then in 1825 military schools begin to function in Orenburg. Subsequently, they were renamed respectively into the Siberian and Orenburg Neplyuevsky cadet corps. The famous Kazakh researcher and educator Ch. Valikhanov graduated from the Omsk Cadet Corps.

IN 1841 In 2006, in the Bokeev Khanate, on the initiative of Khan Zhangir, the first Kazakh school began to function. The students of this school studied the Russian language, mathematics, geography, oriental languages, as well as the basics of Islam. Khan Zhangir exercised direct control over the progress of Kazakh children. The khan sent the most capable children to study in Kazan and other Russian cities.

Overall, the level of literacy and education in Kazakhstan was very low. There were very few secular schools. Existed acute shortage qualified teachers. In conditions of a nomadic and semi-nomadic lifestyle, it was difficult to organize stationary educational institutions.

With the beginning of the industrial development of Kazakhstan, a need for educated people appeared. Therefore in 1850 In 2010, a school with a seven-year course was opened in Orenburg. Here they trained scribes and translators, taught Russian history, mathematics, general and Russian geography, geometry, and also taught the basics of Islam. In 1857 In the same year, a similar school was opened in the city of Omsk.

IN 1861 year, a Russian-Kazakh school was opened in Troitsk, and later in other cities. After introduction administrative reforms 1867-1868 and the intensification of peasant resettlement, the number of secular schools increased. Curriculums were established by governors-general in consultation with the Ministry of Public Education. Kazakh children received the right to study in schools in peasant villages and Cossack villages for free or for a reasonable fee.

IN 1879 A teacher's institute was opened in Tashkent. IN 1879 year, the first two-class Russian-Kazakh school was opened in the Turgai region. IN 1883 In 2006, the first teacher's school for Kazakhs was opened in Orsk, Orenburg province. In the opening of this school, great credit belonged to I. Altynsarin.

WITH 1885 years, agricultural schools began to open in all counties, aimed at disseminating knowledge and crafts in the region.

Since 1887, Russian volost schools began to appear everywhere, and in 1891, women's schools primary schools in Turgai, Aktyubinsk, Kustanay and other cities. WITH 1892 mobile village schools began to be set up for Kazakhs.

The centers of education in the second half of the 19th century were Omsk, Semipalatinsk, Uralsk And Akmolinsk. High percent illiteracy among the Russian-speaking population of Kazakhstan was established during the 1897 census. In total, according to this census, only 8.1% of the region’s population were literate, including 12% men and 3.6% women. Russian empire was interested in preventing Kazakhs from receiving secondary and higher education. The emergence of literate Kazakhs could lead to an increase in their national self-awareness. In 1885, one of the main ideologists of the construction of Russian schools in Kazakhstan, Ilminsky, wrote: “For us, what would be appropriate is for a foreigner to get confused and blush in a Russian conversation, to write in Russian with a fair number of errors, to be a coward not only of the governors, but also every chief executive.” In the 19th century, agricultural and paramedic schools opened, producing specialists with secondary education. But not a single higher educational institution was opened in Kazakhstan.

In June 1901, the Governor-General of the Steppe Territory Sukhotin proposed to the military governors of the Akmola and Semipalatinsk regions to open Russian-Kazakh schools. At first, the Kazakh population was wary of this idea. Parents were afraid of the Russification of their children. They also feared the possible Christianization of their children. The Kazakhs were afraid that through Russian-Kazakh schools their children would be turned into peasants and subsequently forced to serve military service.

Therefore, the director of public schools Akmola regionA.E. Alektorov began work to clarify the purpose of the new schools. He paid serious attention to improving material support Russian-Kazakh schools, compiled for teachers of aul schools methodological manuals“Textbooks and methods of teaching in village schools of Akmola and Semipalatinsk regions.” "Kyrgyz anthology". He strongly recommended that literacy instruction be conducted in the native Kazakh language. In 1902, 14 such schools were opened in the Steppe Territory. The duration of training was two years. Students studied Kazakh and Russian languages ​​and arithmetic. Later, teaching the basics of Islam was allowed, but subject to the maintenance of Mudarris teachers at the expense of the Muslims themselves.

In 1904, one-class (volost) and two-class schools began their work. One-class schools taught children for 4 years. Here they studied the Russian language, religion, Kazakh language, arithmetic, singing. In two-year schools with a 6-year education, in addition to these disciplines, they taught geography, natural science, drawing, geometry and Russian history. Education here was conducted in the first two years in Kazakh, then in Russian.

According to one of the leaders of the Alash movement, S. Sadvakasov, the Omsk district of the Akmola region was one of the most enlightened regions of Kazakhstan. And the city of Omsk has become one of the famous educational centers for almost all of Kazakhstan. In 1789 In the same year, an Asian school was opened here, which trained officials for the colonial apparatus. At the beginning of the 19th century, the Kazakh aristocracy began to send their children to educational institutions in Omsk. So, in 1827, the son of Khan Uali, Sultan Chinggis, entered the school of the Siberian Linear Cossack Army.

In 1865, due to the need for economic development of the region, the local administration opened the first Kazakh school, where 20 children from the Akmola and Semipalatinsk regions began to study. In 1872, the Omsk Teachers' Seminary was opened in the city, which became a “forge” of teaching staff for almost all of Kazakhstan. She trained teachers for primary schools.

In 1877, boarding schools for Kazakh children began to open in Omsk, as well as in Kokchetav and Akmola. They were supported by donations from the Kazakh population. Each Kazakh volost was obliged to send 2 boys.

In 1882, a technical school was opened in Omsk, which trained middle management for factories and factories, as well as for transport. In particular, this school was graduated from a native of Karkaraly district, a prominent public figure A Bukeikhanov.

Many Kazakh children also studied at the Omsk Veterinary and Paramedic School, founded in 1852. It was the only special educational institution that trained specialists for the whole of Kazakhstan.

At the end of the 19th and beginning of the 20th centuries, prominent representatives of the Kazakh people studied in educational institutions in Omsk: Alikhan Bukeikhanov, Akhmet Baitursynov, Aidarkhan Turlybaev, Otynshy Alzhanov, Zhakyp Akbaev, Raimzhan Marsekov, Erezhep Itbaev, Seilbek Zhanaidarov, Asylbek, Muratbek and Musylmanbek Seitovs, Magzhan Zhumabaev, Saken Seifullin, Koshke Kemengerov, Dinshe Adilov, Smagul Sadvakasov, Gabbas Togzhanov, Zhumat Shanin, Abulkhair Dosov, Bekmukhamed Serkebaev, Birmukhamed Aibasov, Amre Isin, Mukhtar Samatov, Mukan Aitpenov, Kolbay Togusov, Nygmet Nurmakov, Shaimerden Alzhanov and many others. All of them made a worthy contribution to the cause of public education, the national democratic movement in the region, as well as scientific study of his homeland. The vast majority of them were later repressed by the Soviet government.

Under the influence of the first Russian revolution, there was a process of noticeable growth in the national self-awareness of the Kazakhs. The most far-sighted parents began to send their children to secondary and higher educational institutions in Russia, as well as foreign countries. They saw acquiring knowledge as one of the ways to protect their violated rights. It is no coincidence that a significant part of Kazakh youth tried to choose law faculties. On turn of XIX-XX centuries, in Kazan alone (Imperial Kazan University, Kazan Veterinary Institute, Kazan Teachers' Seminary) about 100 Kazakh students studied. Many young Kazakhs studied at universities in St. Petersburg, Moscow, Tomsk, Saratov, Kyiv, Tartu, Cairo, Bombay, Istanbul and Warsaw. Thus, they graduated from the Faculty of Law of St. Petersburg University with a gold medal M. Shokai And A. Turlybaev, St. Petersburg Forestry Institute-A Bukeikhanov, St. Petersburg military medical academy- WITH. Asfendiyarov, Faculty of Medicine of Tomsk University - A. Seitov, Faculty of Law, University of Tartu Zh. Dosmukhamedov, Cairo University - M. Gabdulgaziuly, Bombay University - O. Turmaganbetov, Faculty of Law Kyiv University -X. Nurzhanoe and many others.

Was a unique student Dinmukhamed Sultangazin(1867-1918) from Karkaraly, graduated from the medical faculty of Tomsk (1890), oriental (1895) and law (1897) faculties of St. Petersburg universities. Kazakh women also began to study at Russian universities. So, in 1908, the St. Petersburg Women's Medical Institute graduated Asfendiyarova Gulsum Zhagyparkyzy(1880-1941) and Asfendiyarova Mariyam Seitzhagyparkyzy (1887-1937).

The massive transition of Kazakhs to education later led to the strengthening of the Kazakh national liberation movement against the tsarist government and the desire for autonomy.