modern history of Kazakhstan

The chapter focuses on the manner whereby myths and fantasies are finessed by the contemporary Kazakhstani state to legitimize its modernizing drives. Placed side by side, they constitute a teleological story of the Kazakh Becoming from the barely intelligible past into the distant future. Furthermore, the ideological aspects of that unified legitimation discourse morph into the physicality of the new Kazakh capital of Astana, turning it into a model Utopia in the middle of a [still] untamed steppe. The final part of the chapter briefly touches upon reactions of ordinary Kazakhstanis to this imbrication of objects and ideas. Although not reprobating, their reactions permit to register a widening cleft between the ideal as imagined by the authorities and the real as experienced by the rest.

The chapter focuses on the manner whereby myths and fantasies are finessed by the contemporary Kazakhstani state to legitimize its modernizing drives. Placed side by side, they constitute a teleological story of the Kazakh Becoming from the barely intelligible past into the distant future. Furthermore, the ideological aspects of that unified legitimation discourse morph into the physicality of the new Kazakh capital of Astana, turning it into a model Utopia in the middle of a [still] untamed steppe. The final part of the chapter briefly touches upon reactions of ordinary Kazakhstanis to this imbrication of objects and ideas. Although not reprobating, their reactions permit to register a widening cleft between the ideal as imagined by the authorities and the real as experienced by the rest.

Neo-Eurasianism as a political doctrine is a descendant of the Eurasianist thought in the interwar period and L.N. Gumilev's ethnological speculations during the Soviet era. Similarly to the oldest generation, Neo-Eurasianists, respond to the trauma of the lost empire in their thought: denying the leading position of the victorious competitor, they also deny the Western understanding of human rights. The polemic is conducted by a group of Russian visionaries, such as A. Panarin, A. Dugin, V. Korovin, as well as by much more pragmatic Kazakh theoreticians of law led by Z. Busurmanov. The Neo-Eurasianist narrative generally rejects the Lockean absolutization of inalienable individual's rights and emphasizes the communitarian aspect instead. Russian Neo-Eurasianists blame the Western ideologists for treating human rights as a diplomatic weapon against foreign independent powers and try to present the liberal concept as a speculative idea. However, contrary to the Russian tradition, the idea of individual rights is not rejected in the Kazakh legal theory; it is presented in the light of a necessity to protect the right to cultivate one's identity in the realities of a multiethnic state.

An analysis is made of a semiconductor in which impurity centers are resonant donors with an electron energy level lying ED above the bottom of the conduction band. At high impurity concentrations only a small proportion of the centers is ionized and the charge of these centers is compensated by degenerate electrons with the Fermi energy equal to ED. In view of the finite width of a resonant level the charge may be transferred from center to center and the positions of ionized impurities are correlated in space because of the Coulomb repulsion between them. The charges tend to form a Wigner lattice against the negative background of electrons. It is shown that at sufficiently high temperatures the mobility ofelectrons is limited by thermal vibrations of the Wigner lattice of charges, whereas at low temperatures it is limited by the nonideal nature of this lattice associated with the random distribution of impurities. Such a situation is encountered experimentally in HgFeSe solid solutions where iron impurity centers act as resonant donors.