The concept of 'uyat' in Kazakhstan has undergone a significant evolution: from an ancient code of honor to a digital phenomenon and a 'cult of success.' Once، the fear of being exiled from the clan in the steppe was tantamount to death؛ later، uyat became a tool of social control. Today، Kazakhs are far less afraid of being seen as immoral، but they are ashamed of entirely different things—from failing the Unified National Test (UNT) to not owning an apartment by age 40، reports infohub.kz.
Historically، uyat was not just a personal feeling but a complex social institution. As historian Gaukhar Kanafina notes، "the concept of 'uyat' was closely intertwined with the honor and dignity of the clan (ar-namys)، reputation (abyroi)، and personal responsibility toward ancestors (zheti ata) and descendants." Uyat served as the main mechanism keeping society from chaos in the absence of written laws and police. The proverb "Ölimnen uyat küşti" ("Shame is stronger than death") reflected the reality where the threat of becoming an outcast was worse than physical death. Uyat regulated the economy، family hierarchy، and everyday rules. Russian researcher Alexei Levshin noted in the 19th century that "deception and treachery among Kazakhs occur much less frequently than in other societies."
During the Soviet period، the balance shifted: male uyat weakened as the state took over functions of protection and provision، while female uyat intensified. Women remained the keepers of the hearth and national identity، and control over their behavior tightened. Double standards became entrenched: extramarital affairs for men were considered "minor escapades،" but for women they were an indelible stain.
With the advent of the internet and social media (late 2000s to early 2010s)، a new era began. Publicity became global: any action could become known across the country. Anonymous 'uyatmen' emerged، creating pages with compromising material. A vivid symbol was Talgat Sholtayev، who covered a statue of a girl in Astana with a scarf، sparking heated debate. Gender asymmetry intensified: male scandals were discussed less actively than "female sins."
Today، the old uyat is weakening، but a new one is taking its place. In large cities، divorce، having a child out of wedlock، or seeing a psychologist is no longer shameful. However، in small towns، as resident G. from Zhezkazgan says، "the old uyat remains intact. It's shameful to get divorced، to have a daughter over 30 unmarried، to wear short clothes، to not know how to cook. A new uyat has been added: shame for failing the UNT، not getting a grant، not striving for success."
Attitudes toward victim blaming are also shifting. A recent incident where a girl was slapped on the buttocks by a moped rider on the street sparked outrage—not at police inaction، but at their question: "Were you wearing short clothes؟" Commenters supported the victim، indicating a shift in public consciousness.
Wedding norms are also transforming: previously، it was shameful to have a modest wedding؛ now، it's shameful to take out a loan for a lavish celebration (toy). In a survey conducted by the correspondent، Kazakhs identified modern uyat as: an actively managed social media presence by a man (unrelated to business)، poor UNT results، lack of study abroad، marriage to a non-Kazakh، not owning an apartment by age 40، and (according to the older generation) having no great-grandchildren. One respondent noted that uyat is increasingly being replaced by 'haram.'
Psychologist Ainur Kumargali confirms the heterogeneity of norms: "It's one thing to divorce in a big city، another in a village 500 km from Almaty. New norms gradually reach small settlements، but at different speeds." She links the changes to the demographic transition: people marry later، get more education، and become economically independent. "When a person's life depends less on the opinion of the extended family، there is more room for individual choice." At the same time، uyat does not disappear but changes its object: in some circles، it's shameful not to engage in self-development؛ in others، they condemn early entry into the workforce.
Particular pressure is felt in the realm of success. "People find it easier to take out a loan than to admit they cannot afford a certain standard of living. In Kazakhstan، this is visible with weddings (toi)،" the expert notes. Meanwhile، topics related to sexuality remain highly taboo due to a lack of systematic education.
A new wave of discussion about uyat was triggered by a film by Russian journalist Ilya Varlamov on domestic violence in Kazakhstan. The progressive part of the audience thanked him for highlighting the issue، while the conservative part reacted with the classic 'mind your own business،' showing fear of 'national shame.' As the film's subject Anar Boranbayeva put it، "Kazakhstan is an epicenter of systematic cover-up of crimes."
The author admits to feeling a momentary internal uyat herself upon seeing Varlamov's video: "Why is a foreigner discussing us؟" This internal dialogue is a sign of a transitional state in society. Uyat is alive؛ it has merely changed its object: now it defends not the clan's honor but the 'country's honor' in the eyes of those who have taken offense.