During the Soviet period, Kazakhstan, which is currently home to more than 100 nationalities, functioned as a sui generis laboratory for social experiments that were conducted on a massive scale. Following the brutal collectivization and sedentarization of nomadic Kazakhs in the years 1931-1933, further waves of deportees were transported to the country, including Poles and Germans from the Ukrainian SSR in 1936. The last great migration, which took place at the end of the 1950s/beginning of the 1960s, was closely connected with Khrushchev's project of "taming the virgin lands". It was accompanied by the gradual liberalization of the circumstances of the special settlers. Catholics occupied one of the last positions in the ethnic and religious hierarchy of Kazakhstan. Unable to participate in the religious revival that co-occurred with the nationalist mobilization of the Great Patriotic War, Catholics in Kazakhstan had no choice but to function "underground". They applied for the legalization of their communities rather late, for only in the 1970s. As a result descendants of deportees functioned in two parallel and mutually contradictory realities: the Soviet public sphere, represented first and foremost by the school and the workplace, which was hostile towards religion, and the home, where Catholic religious traditions - ridiculed at school - were cultivated, mainly through the involvement of women. Kazakhstani Catholics were allowed to legally exist in the Soviet public sphere at all so late compared to other denominations. They could not benefit from the religious revival sparkeed by the "Great Patriotic War" social moblization. The long years spent in the "religious underground" endowed Kazakh Catholicism with very specific features and unique attributes when compared, for example, with the system, faith, and practice of the Catholic Church in Poland or Germany.