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“Seven Generations and Me”: A Case Study of Genealogical Memory and Identity Formation in Kyrgyz Culture

Rakhmanali Begaliyevich BekmirzayevDepartment of History of Uzbekistan, Fergana State University, Fergana 150100, UzbekistanSamarbek OsmonovDepartment of History, Osh State Pedagogical University, Osh 714000, KyrgyzstanAsan BerdievDepartment of History, Kyzyl-Kiya Humanitarian-Pedagogical Institute, Batken State University, Kyzyl-Kiya 714000, KyrgyzstanN.I. OsmonovaDepartment of Social and Human Sciences, Osh State University, Osh 723500, KyrgyzstanGulsara TureevaDepartment of Archaeology, Karakalpak State University, Nukus 230112, UzbekistanNargizakhon Odilovna AlimovaDepartment of History of Uzbekistan, Fergana State University, Fergana 150100, UzbekistanIkromjon KuzikulovDepartment of History, Namangan State University, Namangan 160119, UzbekistanBakhtiyor KhalmuratovDepartment of History, Namangan State University, Namangan 160119, UzbekistanKakhramon BoymirzayevDepartment of History of Uzbekistan, Fergana State University, Fergana 150100, UzbekistanBegzod Begizhonovich IminovDepartment of History of Uzbekistan, Fergana State University, Fergana 150100, UzbekistanYosin Abdulbokiyevich OrtikovDepartment of Archeology, Namangan State University, Namangan 160119, UzbekistanOtabek AbduraupovDepartment of History of Uzbekistan, Andijan State University, Andijan 170100, UzbekistanM. NazirovDepartment of History of Uzbekistan, Fergana State University, Fergana 150100, Uzbekistan

Genealogyjournal2026en

ABI

Annotatsiya

This ethnographic study examines the jety ata (seven generations) tradition in the Goyibi lineage of the Jookesek tribe, a Kyrgyz community from southern Kyrgyzstan now living in Uzbekistan’s Fergana Valley. Based on 18 months of fieldwork (2022–2024), we document how this diaspora-in-place community sustains genealogical knowledge despite displacement, minority status, and political pressures. The core finding is “layered transmission”: a preservation strategy combining formal oral recitation, digital documentation (e.g., WhatsApp family trees), and adapted narrative pedagogy by grandmothers. These overlapping methods create redundancy and resilience, enabling adaptation to modernization while maintaining spiritual (eskeruu and ata-baba ruhu) and identity functions. Younger members engage selectively through gamified stories but resist rigid memorization. The case highlights women’s underrecognized role in transmission, ongoing epistemological negotiations, and identity anchoring in diaspora contexts. Findings are specific to this community and contribute to understandings of cultural reproduction and indigenous knowledge adaptation in Central Asia.

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Identifikatorlar

DOI: 10.3390/genealogy10010025

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