Khorasanian thinkers believed that, the discovery of their origins and the "Other”, is not a single whole act, but rather a procedural, almost stage-by-stage like capacity to understand the world. Evidence suggests that in order to survive (or just grow), one must move from their initial sphere of life/sci- ence to the next. Such mobility was in uenced heavily by the tradition of constant crossing of boundaries and countries, formalizing commercial/scienti c exibility of the entire culture of the region.
However, this potential remains untapped in the construction of the new history of nations. Therefore it is fair to ask: what is the reason for the lack of dialogue on decolonization of, both within the region (between researchers of di erent republics), between the Russian and Central Asian researchers, as well as between other regions, ie South-to-South (the Middle East, Latin America, India, etc.). Without doubt, every one of us has worthy of alibi. But it is important to understand that today's distancing from the topic in Central Asia; is not an ideological camou age ala Soviet-style, but rather a preservation of the myth of Westphalia on the priority of national sovereignty. Finding one’s way out of this maze created by the rhetoric of the nations and the logic of coloniality (as Kuidjano) is a very real issue. The rst step may be to recognize that our very own knowledge base is colonial. Accordingly, the process must begin with ridding ourselves from this state, starting the process of de-coloniality. To initiate such an understanding, the author proposes to use - dahlez, philosophical concept, put forward with a view to the perception of many values of plural-cycle culture of the region, as well as the values of the outside.
Key words: Central Asia, authority, colonialism, coloniality, Russia, Europe, subaltern.
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