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American Journal Of Philological Sciences
(ISSN
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2771-2273)
VOLUME
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SJIF
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OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
Folk art is an art of constant change, constant movement in the true sense. That is, the samples of folk art are
constantly renewed, changed and perfected, keeping the continuity of traditions in every performance. That is why
the samples of folk art have many variants. This variability is one of the most important aspects that ensure the
uniqueness of folk art. It would not be wrong to say that lapar, which is an example of folk creativity, is embedded in
the blood of the people as an example of poetic creativity that does not choose nation or region.
KEYWORDS
Labar, folk art, musical folklore genre, poetic art, educational schools, songs that are sung without chorus or
instrumental accompaniment
INTRODUCTION
Spirituality is in a person, first of all, the influence of
mother's milk, love, education, wise words of
ancestors, education and guidance of ancestors, as
well as the rich lessons of life. is formed, developed and
improved under it. In this regard, the influence of the
mother tongue, folk traditions and paintings, proverbs,
proverbs, songs and narratives, fairy tales is of great
importance. Family, pre-school institutions, general
Research Article
LAPAR - AS AN EXAMPLE OF POETIC CREATIVITY THAT DOES NOT
CHOOSE NATION AND REGION
Submission Date:
February 10, 2023,
Accepted Date:
February 15, 2023,
Published Date:
February 20, 2023
Crossref doi:
https://doi.org/10.37547/ajps/Volume03Issue02-05
Temur M. Boboyev
Doctoral Student Uzbekistan State University Of World Languages, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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American Journal Of Philological Sciences
(ISSN
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2771-2273)
VOLUME
03
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21-26
SJIF
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6.
555
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OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
secondary schools, secondary special educational
institutions, community organizations, and children
Newspapers and magazines are no less effective than
each other.
THE MAIN RESULTS AND FINDINGS
Lapar - musical folklore genre, in terms of events and
melodic structure, it is close to songs that are not very
complicated, have a narrow range, are sung without
choruses, and without instrumental accompaniment.
There are two types: 1) lapars performed in the form of
a dialogue by young men and women at gatherings
such as wedding ceremony, folk feast. In this case, the
girls in the circle "slap" the one they want in turn, and
the guy has to respond to it. If a suitable answer is
returned, gifts such as a tablecloth and a belt will be
given. Lapar is led by special women laparists.
Ceremonial lapar songs are often epic, oratorical or
melodious. They mainly reflect the love experiences
and dreams of a young man and a young woman, as
well as light comedy and humor. This type of lapar,
which consists of quadrilateral terms, is widespread
mainly among the Uzbeks of the Tashkent region and
South Kazakhstan; 2) play lapar is attributed to songs
of a light nature, sung "from the lips", "from the tip of
the lips" among the Khalfas of Khorezm, musicians of
Bukhara. Usually, two people take turns dancing and
performing. The tunes will be light, playful, attractive.
It is also performed by a solo singer accompanied by a
dance. Lapar like "Black hair", "Oijon", "Kilpillama",
"Bilak uzuk", "Nahoru nashta" ("Qora soch", "Oyijon",
"Qilpillama", "Bilak uzuk", "Nahoru nashta" Lapars
with this name belong to the history of the Uzbek
people, they are a product of the oral creativity of the
people) have become popular among the people.
Tamarakhonim, G. Otaboyeva and other famous
performers of Lapar. Folk songs were reworked by
Uzbek composers and found a wide place in choral,
vocal-symphonic, pop music works. Lapars sometimes,
in a broad sense, also represent the concept of a song
in general.
History, ideology, spirituality and the issue of children's
upbringing seem like separate concepts at first glance,
but they are inextricably linked. The national idea is the
way of the nation's development based on the national
ideological basis. There are several issues that cover
the content of the national idea, one of which goes
back to the family and its culture, the role of children in
the family and society, that is, the spiritual and moral
education of the younger generation. Many aspects of
our country's development depend on the current
state policy on youth education, in which the main
focus is on making significant quality changes in the
field of education and achieving high efficiency.
Aspects depend on the content of quality changes
achieved in the continuing education system, which is
more relevant to primary education. This is because in
primary education, students are armed with the basics
of literacy, numeracy, work skills and elements of
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Publisher:
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personal spirituality, and they are introduced to the
basics of subjects studied in higher grades.
A sample of folk art differs not only because it is
performed orally, but also because it is orally mastered,
orally performed, orally inherited, in other words, it is
re-created in the process of each performance.
Folklorists say that there is no song in folklore, but
there is a state of performance, a performance process
of the song. This idea can be applied to other genres of
folk art. We can proudly say that we have epics, fairy
tales, proverbs, songs, legends and narratives that can
easily compete with examples of world folklore. To
date, the number of recorded sagas exceeds 400.
Variations of other genre samples constitute many
volumes. This is truly a great treasure for rostakami.
Not all peoples have such an invaluable heritage.
Imagine what the written literature of a people with
such a huge oral heritage would be like.
The saying that the beginning of any art is in folklore
did not appear today. It is the result of long-term life
observation, scientific experience. In fact, the creation
of fine arts, handicrafts, music, dance, art, etc., directly
goes back to the oral creativity of the people, the first
imaginations and beliefs of the people. The issues of
the impact of folklore on written literature were as
urgent today as they were in Alisher Navoi's time. In all
the works of Alisher Navoi, we observe a creative
approach to folklore, glorification of universal values
based on nationalism. This tradition continues to one
degree or another in the researches of contemporary
poets, from the time of Navoi and Babur, from Abdulla
Qadiri to our writers who are creating today, from
Cholpon to our time. This situation is observed not only
in our country, but also in world literature. It can be
said that in the last hundred years, the period of
returning to folklore in literature has begun. The work
of such writers as Joyce, Borges, Marquez, Kafka,
Kawabata is an example of this. In the 21st century, the
period of re-appeal to the myths of the world, the
period of new interpretation, the period of neo-
mythologism has begun.
It is known that during the Shura regime, women were
always kept in captivity in the East, they had no place
in the family and society, etc. Archeological finds,
ancient inscriptions, folk epics emphasize the opposite.
Scientists working on Etruscan culture in Europe come
across an interesting fact. At a time when there was
still no concept of democracy in the West, women did
not have any rights and were slaves to their husbands
at home. Many ancient walls of Etruscan palaces,
considered by Westerners to be a foreign and wild
people to Europe, depicted women with a high
position. Archaeologists and historians who analyzed
these pictures came to the conclusion that in Etruscan
culture, the role of women was equal to that of men in
the family and in society, and many state affairs were
directly managed by women. Although it is disputed,
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Publisher:
Oscar Publishing Services
Servi
the origin of the Etruscans and their arrival in Europe is
connected with the history of the Turkic peoples.
If we pay attention, the words mother (woman) and
wife are used side by side both in the inscription and in
our epics. The word Khotun comes in the meaning of a
title, a rank in the epos of the Turkic peoples, so it is
always used together with words such as "alp", "bek",
"khan", "tora". This indicates that "wife" is not a simple
word, but a high title, a great career.
Folk epics are an art passed down from generation to
generation for centuries. In addition to the primitive
eras, we can observe that in its layers, animistic,
shamanism, Islamic culture and, therefore, the
imaginations of the period in which the epic is being
performed are also mixed. Our epics are so rich that
you will come across information about any period of
history. As you said, we can see that the changes of
time and the way of thinking of our people have
gradually found their artistic expression in unique
metaphors and symbols.
The American scientist Erich Fromm states that the
common language that everyone must know - the
language of symbols - is one of the most necessary and
unique tools for interpreting myth and art in general.
Our ancestors were a hundred times more poets than
we are in the times considered primitive today.
Thousands of years ago, the way of thinking of our
ancestors was in the form of "poetic observation":
they took everything in life and nature as a symbol of
their imagined concepts. At that time, it was
understood that the sky, water, greenery, sun, moon,
light and darkness have souls; They thought that the
battle between good and evil was going on as night
replaced day. The need for mythological images in
literature has never decreased. Alisher Navoi's works
are based on myth. The great poet infused his ideas,
research and teaching about man into the myth.
When talking about the visible difference between
lapar and olan, memories of youth with lapar come to
mind. Olan is better said without music. Even though
there are waves, in the end all the power ends up rising
at once.
Ro‘molim uchginasi
Pistaning puchginasi
Buncha shirin bo‘libdi
-e
Oshimni kichkinasi
Ja-hidi, Hi-idi, hashsha,
Ba-hidi, Hi-idi, hashsha.
Bizning hovli keng hovli
Qizlar to‘qiydi chovli
O‘ynaganing kulganinging
-e
Ota-onangning davri
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Servi
Ja-hidi, Hi-idi, hashsha,
Ba-hidi, Hi-idi, hashsha (The lapari of the Uzbek people)
O‘rim qo'shiqlarí G ‘ujmoqi bug‘doy,
Donginang to‘q
-
ay, To‘p bo‘l o‘rayik,
Ho'pda ko‘rayik.
O‘rog‘im olmos, O’rishdan qolmas, Sira ham tolmas,
Tariq qo‘riqlovchi va Chechak qo‘shig’i.
Chechaki-Oyxaylama mo'ntay tariq,
Ekibsiz bizga oq tariq.
Jigirdonimda olti tariq,
Bolam yotir ochdan g‘arib.
Oyxaylama sart bolasi,
Emay
man man oq tarig‘in.
Yigit: -Men oldim yoming boshini,
Chechak oldi changal qoshini,
Bir to‘pi bugun kelib yeb ketibdi,
Bir to'pi ertakelay deb ketibdi.
Barakallo chechakning mirzosiga
Bedanasin bizlarga beb ketibdi.
In the creation of folk music, there are expressions that
are not related to work or various ceremonies. Song
genres such as song, lapar, terma, yalla are examples
of national music folklore. They are widely spread
among the people and have a wide place among
popular sayings.
CONCLUSION
Today, when we give information about music folklore
to students in music lessons, first of all, we need to
instill in them knowledge and ideas about our national
history, the history of our culture, and the cultural and
artistic-aesthetic taste of our ancestors. Muscal
folklore is an important part of our national culture, a
unique aspect of the life and social life of our people.
For thousands of years, national musical folklore has
been reflecting the daily life and future of our people,
dreams, hopes, and aspirations, and has taken an
important place in the development of the general
national culture. In this article, the history of Uzbek
musical folklore, work on collecting and recording
examples of folk oral creativity, the characteristics of
children's musical folklore and its importance today are
widely covered. Uzbek lapar has ancient roots and is
part of our nation's culture is considered as an edge.
Especially reflected in national children's music folklore
the works reflect the life of our people, children's
dreams, interests, reflects a confident look to the
future.
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VOLUME
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SJIF
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OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
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2.
Yorievna, U. M. R., & Karimovna, N. N. (2020).
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Yoshiyevna, U. M. R., & O’G’Li, R. A. R. (2021).
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