The Dead Wander in the Desert is a story, flocked in magical realism, that confronts the horrific impact of the rapid draining of the Aral Sea in the later years of the Soviet Union. Focusing specifically on ethnic Kazakhs situated in the region and the resulting degradation of their millennia-long ties to the Sea as they are forced into environmental exile, Seisenbayev paints a warning of the dangers of the relentless pursuit of "progress and development", all too often enacted at the naive (or educated) expense of environmental and humanitarian concerns. Here, as well, is an elusive codification of the depths of Kazakh culture, which, contrary to what popular narratives about Russification in the Soviet Union would have many believe, is depicted as threatened but unshakable.
I have noted among other reviews, scholarly and otherwise, a reflexive tendency to compare this book with Russian works. While it feels apt to draw certain thematic parallels of resistance and determinism with Tolstoy's War and Peace (and perhaps most notably, the later Hadji Murad), and (notwithstanding Fyodor Kryukov) Sholokov's odes to the Don Cossacks, I personally judge this to be a somewhat problematic identification with the Soviet (and specifically, Russian) imperialist center, which, while not completely untrue of the text's political leanings, is a complete mischaracterization of the cultural foundations of the narrative, laid out by the invocation of its title.
"The Dead Wander in the Desert" calls directly to the fore the nomadic origins of the Kazakh people - an ethnonym derived from the Old Turkic word for "those who wander" during the pre-Islamic period. The resilience of the name, and the cultural history behind it, is significant to Seisenbayev's narrative. Steeped in direct and ghost references to thousands of years of Kazakh literary traditions, The Dead Wander in the Desert is a mournful and self-assured love letter to the Turkic, Scytho-Iranian and Persian, and Muslim Arab cohesion that informed Kazakh orientation as an autonomous and independent Soviet republic, and later, as an independent nation state. It is not, after all, the Russian noun "stan", but the Persian suffix "-stân" that was adopted by the new republic, invoking the vastness and fluidity of "the land of wanderers" rather than the stationary permanence (and, it must be said, militancy) implied by the Russian nominal cognate, which certainly aligns with Seisenbayev's assertion here (in the 1980s) of Kazakh resistance as grounded in nonviolence (an inheritance from both Zoroastrianism and Islam).
No, I would argue instead that, while Seisenbayev certainly owes some creedance to his Russian forebears, the tradition he is working with is quite distinct from the nature of Tolstoy and Sholokov, both as Russian/Soviet, and secularizing touchstones. Far more does The Dead Wander in the Desert feel reminiscent of Simin Daneshvar's Savushun of nearby (and not infrequently-mentioned) Iran, which preceded Seisenbayev's text by about 20 years, and addresses the British occupation of Iran during the Second World War.
Both texts are heavily informed by the spiritual and religious heritage of the people they are illuminating, with Seisenbayev's Aral Kazakhs holding fast to their unique branch of Islam and Muslim and Zoroastrian mysticism, while Daneshvar showcases the Zoroastrian Persians of Shiraz. Filled as well with inheritances of myth and verse from pre-Islamic Central Asia, both also play quite consciously on the same tale of the honourable exile, Siyâvash, who English readers will have crossed most accessibly in Ferdowsi's Shahnameh. In the case of Daneshvar, the tragic hero lends his name to the story itself, and his deeds and co-conspirators find their homes in the characters and events Daneshvar relates in a more contemporary context.
Seisenbayev's use is more broadly implicit, painting the Kazakhs as a whole in the image of Siyâvash. The hero's legacy flits about the edges of their narrative, occasionally invading it whole scale as characters find themselves reenacting scenes of his legend in their own harried lives. In no case is this tragic martyrdom more evident than in the Kazakhs themselves, and their land - the people now are dead, and their oasis now the desert of which the title forebodes. It bears note however, that the martyrdom of the Kazakhs is not solely in resonance with the pre-Islamic context of Siyâvash - the theme is contiguous with the Shi'a and (to a lesser extent) Sunni traditions of Greater Iran as well, most notably during Ashura commemorations and pilgrimages in honour of Imam Husayn, but also in the more recent framings of the deaths of Ayatollah Khomeini and General Qasem Soleimani.
Ultimately, what Seisenbayev produces with The Dead Wander in the Desert is a gorgeous, if harrowing, convalescence of Kazakh culture and history, even as, at the time of writing, and in the book itself, those traditions and the landscape to which they are so intimately tied were collapsing before his very eyes.
Before concluding, however, it seems incumbent to acknowledge that there will be many reading this first-ever English translation who will feel obliged to use this as further evidence of Russian tyranny and the devastation of the Soviet project. To do so would do a disservice to the intent of this work, which is perhaps all too timely as Australia burns... There is no collection of nations more wary of the devastating costs of naive and uncritical pursuits of industrialism, infrastructure development, and nuclear proliferation than those that formerly populated the Soviet Union. But while Seisenbayev (representing the interests an ecosystem destroyed by the compounding effects of Soviet-era irrigation projects, accidents of biochemical warfare tests, and nuclear weapons development) is well-placed to make such a critique, he is not writing with the intent of attacking a particular political movement or country. On the contrary, the aim is instead an all-encompassing laying of blame at the feet of the collective, powerful and powerless alike, to protect the world and those who live upon it.
That he quite deliberately couches this in the tenants of faith and spirituality are also significant for "Western" readers. All too often do we associate climate activism in North America and Europe with secular leftism because of the ways religious conservatism has merged with right wing political movements along social lines, despite this not at all reflecting the perspective of our Indigenous peoples, on whom we too often place the burden of proof for climate change, regardless of our political affiliations. But in the Soviet context, this secularizing nexus did not actually make the government more likely to invest in climate science - indeed, had the government been more attuned to the spiritual connection of the Kazakhs to their land, one has to wonder if conscious empathy in the moment wouldn't have been so great a stretch.
So no, do not use this book as leverage in the burgeoning Cold War against Russia and the KGB agents we are fond of "uncovering" behind every rock. Use it instead to reflect on the moment we find ourselves in now, and the tragedy of the fact that 30 years on from this incredible book's Russian-language publication, Soviet hellscapes don't feel all that Soviet anymore.