Januszkiewicz’s Diaries: A Window into Kazakh Traditions

Adolf Januszkiewicz was a 19th-century Polish revolutionary who spent a significant amount of time in exile in Central Asia, particularly in the Kazakh Steppe. During his time there, he authored works such as “Notes on a Journey through the Kazakh Steppe” and “Diaries and Letters”. His writings provide extensive insights into the customs, traditions, and daily life of the Kazakh people. Additionally, his observations about prominent figures of the Kazakh people at the time are of great value, especially his engaging accounts of Kunanbai and the poetess Zhazyk.

Adolf Januszkiewicz was born in 1803 in the Minsk Governorate. At the age of eighteen, he graduated from the Vinnytsia Gymnasium and enrolled in the Faculty of Philology at Vilnius University. During these years, a secret student organization led by Adam Mickiewicz emerged. This clandestine group maintained regular contact with the Russian Decembrists, aiming to ignite the flame of independence and freedom against the Tsarist regime. Adolf played an active role in the organization, promoting Mickiewicz's songs about liberty. Januszkiewicz held a special place in the life of the renowned poet, as evidenced by the fact that the protagonist of Mickiewicz's poem Adolf in the Warsaw Salon was modeled after him.

Growing up in a family that spoke of Poland's struggle for independence and of the heroic deeds of his mother's relative, Tadeusz Kościuszko, a leader of the Polish national liberation movement, Januszkiewicz was inspired to join the uprising against the Russian Empire without hesitation. Regarded as one of the most dangerous Polish revolutionaries, he was soon arrested. On March 4, 1832, a court sentenced him to life exile in Siberia. That same year, he arrived in Tobolsk. Those labeled as "political criminals" were prohibited from working or relocating freely. However, among the Poles exiled to Siberian towns, some continued to engage in conspiratorial activities. Learning of this in Omsk, the authorities subsequently transferred Januszkiewicz and others to the distant Ishim district.

In Ishim, Januszkiewicz began farming, read journals, translated works of Central Asian literature into Polish, and spent his time writing diaries. After moving to Ishim, he became acquainted with fellow exiles: the romantic poet Gustaw Zieliński and the Decembrist poet Alexander Odoevsky. Their shared experiences and spiritual closeness forged a lifelong bond of friendship.

After eight years in exile, Januszkiewicz secured a position at the Omsk District Court in 1845. He later held various roles, including a clerk in the Border Administration of the Siberian Kazakhs Department and secretary of the "Committee for Formulating Kyrgyz Laws." In 1846, he joined an expedition led by General Vishnevsky, whose primary objective was a population census. This mission took him to the Kazakh Steppe, specifically the Zhetysu region. Deeply impressed by this journey, Adolf began documenting his observations in a diary. This endeavor resulted in his work Diaries and Letters, also known as Notes on a Journey through the Kazakh Steppe. Despite the passage of many years, this remarkable piece continues to hold value for its authentic portrayal of Kazakh life and customs. The work was first translated into Kazakh in 1979 by Mukash Sarsekeyev.

The significance of Januszkiewicz's writings can be better understood through excerpts from his works. For example, he writes about Kunanbai's wisdom and eloquence in governance:
"Kunanbai is not just a speaking machine; he is like a wound-up clock that can only be stopped by pressing a button. He can talk endlessly from dawn until he retires at night. Guests often come to him seeking advice. He places his hands on his hips, says a few words, and then launches into quotes from Sharia, like a seasoned mullah. His astonishing memory left me in awe. Kunanbai can recite all government decrees and orders as if reading them directly from a book" [2, p. 185].

In one of his writings, Adolf reflects on the Kazakh people, marveling at their eloquence and exceptional oratory skills. He notes with astonishment how this remarkable nation can resolve issues with just a single apt word when needed. For instance, he writes:
"I ponder. I heard all of this with my own ears from the nomadic people who cherish the steppe that the world often labels as wild. A few days ago, I witnessed a heated dispute between two tribes and found myself applauding speakers who had likely never heard of Demosthenes or Cicero. Today, I was spellbound by poets and singers who cannot read or write but displayed incredible talent. Their words left an indelible mark on my soul. Are these the so-called savage predators? Are these people meant solely to herd cattle? No, that is not the case! This is my truth! Such gifted individuals must not be deprived of the benefits of civilization. This nation deserves recognition. These talents will brighten the future of this land. One day, the nomadic people, currently viewed condescendingly by others, will stand confidently among the nations that now look down upon them" [1, p. 79].

Few people remain indifferent to the Kazakh art of oratory, and it is evident that this tradition deeply impressed the Polish poet. He understood that improvisational poetry required profound knowledge and skill. Regarding a young girl named Zhazyk, he wrote:
"Once again, we bowed in admiration of a young girl’s talent. I was struck by the harmony and melody of her improvisational songs. Her mastery of her native language was evident, and her extraordinary sensitivity resonated through her voice. I listened with complete understanding. Perhaps I have never felt such wisdom, even when listening to hymns dedicated to the Virgin Mary. I am angry at myself for my poor command of the Kazakh language, and our interpreters cannot do justice to such beautiful poetry" [2, p. 221].

Additionally, Adolf described his amazement after listening to the poetic duel (aitys) between Zhanak and Orynbai. Even though he did not fully understand the Kazakh language, he was deeply impressed by their skill and creativity.

The poet Adolf Januszkiewicz shared his observations on the Kazakh system of governance, its distinctions, and the challenges it faced:
"With the incorporation of Central Asia into the Russian Empire, the khanate system of governance in Asia was abolished. Previously, the Middle Zhuz was ruled by a single khan, but now, seven senior sultans hold power in his place. Just a few hours ago, I witnessed the election of the senior sultan of the Ayagoz district. After a brief open-air council, the tribal leaders and nobles addressed the gathered population. Following the council, Bolen, a poor and modest man, was elected as senior sultan. Interestingly, Barak Sultan, who was far stronger and more influential, was appointed as his assistant" [2, p. 71].

It is, of course, impossible to encapsulate the full significance of a work so rich in valuable insights within a short article. Adolf’s travel writings, brought to Kazakh readers through the translations of Mukash Sarsekeyev and Gabit Zulkarov, were also published in Russian by F. Steklova.

Unfortunately, Adolf Januszkiewicz’s writings were not delivered to his homeland during his lifetime. His fellow exile and close friend, G. Zielinski, ensured that Adolf’s letters and diaries were sent to his brother. To preserve Adolf’s legacy, his brother published a book in 1861 titled The Life of Adolf Januszkiewicz, which included all the materials from his diaries and letters. Due to the book's popularity, a second edition was published in Berlin in 1875.

This priceless work by the great Polish writer continues to offer much to the Kazakh people to this day.

Bibliography

1. Steklova F. Diaries and Letters from a Journey through the Kazakh Steppe. Almaty, Kazakhstan, 1966, 268 pages.

2. Januszkiewicz, Adolf. Diaries from a Journey through the Kazakh Steppe, translated by Gabit Zulkarov. Astana: Perevod, 2003, 264 pages.