Nomadism and the games associated with it reflect the traditions of the nomadic culture of the Great Steppe. Outside the region, an important cliché — though still a reality — links it to tourism: steppes, horses, yurts, eagles, and, to a lesser extent, sports associated with nomadism. These elements appeal to European and Western tourists drawn to a lifestyle based on itinerancy. The nomad is at home wherever he is because nomadism and itinerancy, travel and the dreams associated with them, have departure as their founding element. Seen as unchanging and light, even ‘pure’ in the sense of a reaction to consumerism, nomadism fosters an appealing imaginary: lightness, simplicity…
The main values of traditional nomadism are respect for nature and a sense of family and community, with strong ties among community members. The nomadic lifestyle implies constant movement, which justifies both attachment to values and a flexible way of life.
Recently, Maxime Brousse explored three new types of nomads: vanlifers, tiny house dwellers, and digital nomads. While these individuals embrace movement, they rarely restrict it for work or the pursuit of resources, as is the case with traditional nomads.
These hybrid forms of nomadism and mobility represent a mix of spatial, personal, and professional freedom, material minimalism, autonomy in the search for authenticity, numerous unstable and often short-lived relationships, a certain degree of stress, and a self-narrative shaped by a cosmopolitan lifestyle.
In the context of competition between countries, the Central Asian states, independent since 1991, are working to define their national identities through their nomadic heritage. They are also seeking to enhance their image and attract tourism. The World Nomad Games (WNG) 2024 in Astana, Kazakhstan, serve as a prime example of this evolution in nomadism.
Today, the WNG are a sporting, cultural, and scientific initiative, originally launched by Kyrgyzstan between 2014 and 2020, and in 2024 organised by Kazakhstan. In this region, Kazakhstan and Kyrgyzstan are the two principal countries that have inherited this way of life, alongside Mongolia, where Naadam is celebrated as a family festival, a fair, and a Nomadic Olympics all in one.
The two founding elements of the Olympic Games — the pursuit of unity and the transcendence of humanity — are also evident in the WNG, as they aim to forge connections between people and create a sense of meaning.
Unknown or little known to the rest of the world, the WNG remain deeply rooted in the traditions of the steppe, featuring archery (on foot and horseback), horse racing, various forms of wrestling, eagle hunting, and kokpar.
The discourse developed by the organizing institutions emphasizes the renewal, development and preservation of the diversity and originality of peoples. The Ministry of Tourism emphasizes its desire to attract more tourists through tourism segments such as ecotourism, nature sports, cuisine and neo-nomadism.
Kazakhstan’s promotion of the WNG warrants consideration on several levels. In the region, the event garners widespread attention due to the popularity of the sports represented, many of which are viewed as national traditions. Citizens of the participating countries identify strongly with these sports, which serve as a bridge between past and present. This This ‘top-down’ voluntarist discourse combines the creation of a specifically Kazakh, and more broadly Central Asian, expression around neo-nomadism and identity. These elements, which follow each other in a homogeneous way and of intangible values around heritage traditions, show an emerging neo-nomadic culture. It’s a way of validating the cultural traditions of the Kazakh people, whose ancestors are facing globalization. It’s also a way of opening to tourism, as this dimension remains present with its images.
The WNG exemplify the public diplomacy strategy of Central Asian nations. The idea of uniting peoples with nomadic heritage allows Kazakhstan, Kyrgyzstan, and Mongolia to showcase their cultural legacy.
In the face of political instability, ecological challenges, and economic transformation, the sedentary-nomadic divide continues to shift, and the concept of ‘nomad’ is increasingly metaphorical.
It is akin to travelling. It is fascinating to link nomadism to the traveller’s deep-rooted desire for freedom, which he cultivates with care. It is about crafting both an inner and an external space that embraces a slower passage of time— the only pace that allows us to reflect on memories, extract meaning, and discern what matters (or does not) in the absurdity of life.
