Sociology defines its subject within research of a family as study of processes of formation, development and functioning of the marriage. Thus existence of the marriage is fixed through execution by a family of the basic functions, including functions of education and socialization of children.
In mass media and scientific publications of the Soviet era the question, which of two institutes of society like family and school should bear the main responsibility for education of the younger generation was discussed. The modern social situation does not promote development of this discussion. In a family the problem of education is overshadowed, conceding domination to more significant problem, namely economic support of a family. The school due to the same objective circumstance restricts the activities by the primary function: to give a new knowledge to children.
Interfaith and interethnic consent in Kazakhstan is one of the necessary conditions of integrity of the state and its development on the way of democratic conversions. Freedom of religion is a necessary condition of activities of democratic society, one of basic elements of system of the rights and freedom of the person. For Kazakhstan as multi-religious country the question of religion always remains topical.
Peaceful co-existence of representatives of different national and religious groups in many respects depends on a state policy and in this regard the authorities of Kazakhstan should pay attention. At the same time Kazakhstan is part of the world community which faced with the modern issues in the religious sphere and approach of radical Islam. From the first years of Kazakhstan’s independence the foundation of the multi-religious state is laid by the legislation. According to the Constitution Kazakhstan is the secular state. The Republic of Kazakhstan is a striking example of the country of an international and interfaith consent. Article 19 of the Constitution states: 'Everyone has the right to define and specify or not to specify the national, party and religious identity" . Article 22 proclaims: "Everyone has the right for a freedom of religion" . In Kazakhstan the freedom of worship is guaranteed and separation of religion from the state is proclaimed.
In the second half of the 1920s, the Soviet republic, having recovered from economic and political collapse, begins to drop back from the ideology of the NEP, converting its policy into the strict vector of development set by October.
Researchers interviewed locals, leading a traditional life. Comparison between modern people’s ideology and descriptions made by ethnographers in the end of the XIXth-beginning of the XXth century, as well as search for presence of ancient common Turkic religious ideas, were of the utmost importance.
Having possessed the strategic location between the broad markets of Europe and Asia, at the present time Kazakhstan unfortunately deficiently uses its transit potential, having provided primarily the freight traffics of a regional transit line: between Russia and Central Asia, China and Central Asia. The through transit between the countries of Southeast Asia, Asia, and Russia, the Europe countries is slightly assimilated.
A Kazakh poet Bakhytzhan Kanapyanov in one of his trips to Chernobyl zone in the library of Writers union of Ukraine found a poem by Mihail Levchenko, published in the divisional newspaper “Patriot Rodiny” in 1944.
The translation of several chapters of the book is presented to the readership. The author of the translation had the possibility to get the copy of the book in English in the library of Cambridge University. The history of the Kazakh land with the people called Kazakh is full with the events and agitated many generations. In the book complicated years in the history of Kazakh people when as a result of the policy of the tsarist ruling Kazakhs had to start the sedentary or half-sedentary way of life. Along with that, the author of the book John Wardel fixes for the history the start of industrial development of the Kazakh steppe, namely the Atbasar mines.
Internal discord and wars continued in the
region of Tahir’s brother, Birilash Khan (1533-4), so that only 20,000 Kazakhs
are said to have remained after his control