The efforts for the forced adoption of Russian identity were particularly accelerated in the centuries XVIII-XIX. Hakas people who adopted the Christianity were externalised by their own people. They were obliged to immigrate to the Russian villages. Meanwhile, the Hakas people who became Christians were exempted from tax, and most of them were granted with the state official positions. Upon the adoption of Christianity, the Russian clothes were given them as a gift by the priest. Therefore, the Hakas people who became Christians were also considered as Russians. It was not permitted that a Christian Hakas group would preserve its own national identity even though their adoption of Christianity (like Chuvash and Gagavuz people). The researcher, D.A. Kecmests that passed through Ust-Çul Region in the year of 1883 have stated that; "The people living here were called as 'carım kazakter'. The meaning of this phrase is 'half Kazakhs' because they deserve this name. They much resemble to Hakas people. They are Hakas people in respect of their faces, prominent high parts of cheek, dark skins, and black eyes. All the population in this region can speak both languages fluently.
The "Minusin Tatars" (Hakas people) in the savanna does not speak Russian even though they know the Russian language. It was a despising act to speak Russian language. This rule is valid in every region. Furthermore, I met a Hakas married to a Russian woman. The woman translated my words to her husband, but he did not speak any word of Russian with me".
Just as in the Tsardom period, the Russian pressure over Hakas people gradually increased and continued even in the Soviet period. The forced adoption of Christianity was substituted with the forced atheism and internationalism in the Soviet Period. In this period, the people were alienated against their own languages and cultures. The propaganda towards the feeling of shame since they were not Russians was applied with the best methods.