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This paper presents informal restorative systems of conflict resolution as found among Kazakhs engaged in cultural preservation in diaspora. Advocates of restorative and transitional justice practice have long drawn from practices of indigenous peoples to form the basis for more sustainable, relational, participatory, community-based approaches to conflict resolution. Since the Republic of Kazakhstan gained independence, repatriated diasporic Kazakhs, who through cultural survival in diaspora retain more of their ethno-cultural characteristics, have influenced a revival of Kazakh language and culture. The purpose of this study was to understand the indigenous informal restorative conflict resolution practices of the Kazakh people. The questions that drove this study were: What indigenous informal dispute resolution practices have been in use among Kazakhs, as reflected in their folklore and proverbs; which such practices have continued in use among diasporic semi-nomadic Kazakh populations; and, which of these practices, if any, are restorative in nature? This ethnographic multi-case study incorporated participant observation and semi-structured interviews of participants selected through snowball sampling from among diasporic Kazakhs in, or repatriated from, China. Kazakh folklore and proverb collections were examined for conflict resolution practices and values at the family and kinship levels. The key themes identified through coding of data, namely, moral education, conflict prevention and conflict resolution, are all carried out by elders within their communities, and point to the importance of supporting and strengthening the moral and social authority of such elders. The strengthening of elders as community peace builders can serve as one means among others of building resilience within Kazakh ethnic communities against conflict, both within those communities, and within multiethnic communities. The encouragement of indigenous informal restorative Kazakh systems of conflict resolution can also inform reassessment and reform of Republic of Kazakhstan public policy as to alternatives to punitive criminal justice practices.

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Modern national sports, which have become a natural continuation of traditional practices, are gaining increasing popularity in Kazakhstan. This is confirmed by the organization and holding of the V World Nomad Games in September 2024 in Astana.

National sports, for the most part, were historically formed as preparation for military actions with the predominant role of masculinity. Directions of military art, having been transformed into corresponding sports, carry in themselves, on the one hand, the fundamental basis of military affairs, on the other hand, they are forced to compete with other sports. Transformation from martial arts into sports led to the development of the interest of a wider audience. And both lovers of the history of military art and history buffs who seek to become familiar with the history of their people from the practical side show interest in them.

There is a proverb in Kazakh language that says «Bilektin kushimen, naizanyn ushymen», which applies exclusively to the territorial integrity of the country, that was defended by previous generations by « the strength of the wrist, and the tip of the spear». And many Kazakhstanis today are no longer interested in the cultural component, but in the practical side of traditional practices, among which kokpar, traditional archery, audaryspak and other types of national sports come to the fore.

And in this, the emotional component plays an important role, which requires more detailed study by the academic community.

The work will examine the relationship between emotional frameworks and interest in national sports among Kazakhstanis, including among the urbanized population.

The analysis will be performed on the basis of data obtained through participant observation.

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This paper focuses on a comparative analysis of contemporary aitys(h) as a form of civic engagement in Kazakhstan and Kyrgyzstan. Aitys(h) is a public contestation based on musical-poetry improvisation between aqyns (poets) which presumes that aqyns provoked each other to argue, spoke on behalf of people and could publicly criticize leaders for their wrongdoings and injustices. Aitys(h) performer, or aqyn, is a poet who speaks or sings oral improvised poetry in the accompaniment of traditional musical string instruments - Kazakh dombyra or Kyrgyz komuz. Historically, aqyns gained social recognition by traveling and performing throughout the steppes of Central Asia. We argue that aitys(h) has not lost its potential as a civic engagement tool. Academic scholarship approaches the study of aitys(h) from two main perspectives: as a form of folklore that is perceived as increasingly vulnerable within a modern societal context, as a nomadic institution, and a channel of communication among nomadic people, which functions are deemed unnecessary in today’s world. In contrast to standard perspectives, we argue that contemporary aitys(h) while keeping its major traits, managed to maintain its potential as a form of civic activism. The research revealed insights into the modern context, the interplay between aitys(h) and politics, social and geographic outreach of aitys(h), and the role of aitys(h) in raising awareness and inspiring action. The methodology employed a combination of in-depth semistructured interviews and participant observation: Ten aqyns from Kazakhstan and Kyrgyzstan were interviewed, as well as other stakeholders such as an organizer of aitys(h) and an expert on aitys(h) from Kygyzstan. Aqyns from both countries, Kazakhstan and Kyrgyzstan, highlight their role as high ambassadors capable of skillfully delivering messages from the people to the ruling elite, vice versa, and among different generations of people. It can be acknowledged that in Kyrgyzstan, the term "activist" has undergone a transformation in popular perception, influenced by the country’s authoritarian turn under Japarov, now often evoking images of radical protesters. As a result, conventionally, Kyrgyz aqyns do not commonly regard themselves as activists. However, Kazakh aqyns, while being less active in social commentary, are unanimous in the positive assessment of their role as civic activists. Their impact is tangible, with examples including opening an Alley of Poets, a school for young poets in Aktau, and others. The findings may be used to formulate recommendations for governments and NGOs to leverage aitys(h) as a platform for promoting civic engagement and dialogue.

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The priceless spiritual heritage of the Kazakh people is ritual songs. As the great Kazakh poet Abai sang, "When you give birth – a poem that opens the door to the world, in verse – your body that enters the bowels of the Earth", since the birth of a small child, his entire life path has developed in harmony with ritual songs of our nation. Ritual songs have been passed down from generation to generation without forgetting and are used to this day.

The main purpose of the scientific report is to analyze the process of transformational development of ritual songs related to the wedding customs of the Kazakh people and to conduct a scientific analysis of the content and territorial features of traditional and modern wedding songs. The transformation process of wedding ritual songs is considered the most popular among Kazakhs – "synsu" and "betashar".

The song "synsu" is pronounced as a girl's farewell to her native land, relatives, and peers, where she was born and raised. The girl, who is walking away, makes people feel sad and sorrowful. The song "betashar" is a ritual song performed after the first marriage of the bride and crossing the threshold of another family. The song performs the task of introducing the bride to the side of the guy, cleansing the girl, and bringing her back to life. Betashar is dedicated to the bride and is performed in the new house of the bride. In the wedding traditions of the Kazakh people, these two songs are widely used in the past and present periods.

The scientific article analyzes the texts of the ancient and modern songs "synsu" and "betashar". What are the requirements for these songs and what is their importance? How did the content of yesterday's and today's songs of synsu and betashar change? How is the problem of a woman in Kazakh society reflected in these songs? When and how are Psalms performed? Who is forbidden to sing these songs and why? What are their performance features in the west and east, south, and north of Kazakhstan and what factors contribute to this? How much has the value of the synsu and betashar ritual, which has a centuries-old history, decreased in modern times? Is there any point in passing the traditions of synsu and betashar among modern society? The scientific report provides a full-fledged scientific analysis of these questions.