Abstract
The Kyrgyz Republic (KR) is a post-Soviet state in which in 2005, 2010 and 2020 there have been power grabs, interpreted by most experts as “color revolutions”. The author does not fully agree with this statement, so his goal is to demonstrate the possibilities of a political-anthropological approach in explaining this phenomenon. The author considers that the decisive factor in the political processes in the Kyrgyz Republic is the preservation of structures, norms, values, types of political behaviour of the nomadic civilization based on a raiding economy. Being part of the Russian Empire and the USSR stopped raiding as the main source of well-being and led to the transition to modern sedentary forms of economy and political institutions. But during the period of the republic's sovereignization, the nomadic substratum was transformed into political “raids”, including not only the mandatory “capture” of the White House and the seizure of key official positions, the arrests of oppositionists, but also “raids” on economic objects of foreign investors. The political “raid” on power, committed in October 2020, demonstrates, from the author's point of view, the growing process of archaization of socio-political life. This is evidenced by: the first person of the State has no idea of the principles of the separation of powers; the replacement of the principle of “rule of law” with the principle of “rule of people's power”; the inclusion of the institution of the People’s Kurultai in the political system of the Kyrgyz Republic at the constitutional level; the transformation of the parliament into a political “slave”; the implementation of personnel policy based on the principle of reciprocity; indulgence of Islamization; flirting with multi-vectorial; constitutional downgrading of the status of the Russian language. The conclusions, based on the political-anthropological approach, are clear: a new change of power is on the horizon. The future development of the State will be determined from some factors: what principles it will take, into which model of integration the stereotypes and institutions of the nomadic civilization will fit, and what will happen if their inclusion is not possible.