Volume 02 Issue 12-2022
1
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
01-07
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article deals with rituals and traditions related to ancient religious beliefs, texts related to the archaic layer of
sacred characters related to ancient mythology.
KEYWORDS
Ritual, goddess, religious belief, sacred mythological imagination, tradition, patroness, cult.
INTRODUCTION
The scientific analysis of ceremonies and customs
related to the ancient religious beliefs in the traditional
lifestyle of the Uzbek people will help to identify the
oldest layers of the imagination of the peoples living in
this region about the external world and nature, the
first religious beliefs of the ancient ancestors. allows to
observe his religious views, thinking and ideology. In
the texts of the archaic layer of sacral (latin "sacralis"-
holy) characters in Uzbek folk prose, which are directly
related to ancient mythology, the worldview,
thoughts, views of our ancestors who lived in the past,
nature and society , religious views and beliefs are
Research Article
SOME COMMENTS ON RITUALS ASSOCIATED WITH BELIEFS
Submission Date:
December 07, 2022,
Accepted Date:
December 13, 2022,
Published Date:
December 17, 2022
Crossref doi:
https://doi.org/10.37547/ajps/Volume02Issue12-01
Rizoeva Mehriniso Abduazizovna
Docent, Doctor Of Philosophy (Phd) In Philological Sciences, Navoi State Pedagogical Institute, 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.
Volume 02 Issue 12-2022
2
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
01-07
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
reflected. Although most of the traditions of the
traditional way of life of our people have been
forgotten, it has been confirmed that they have been
living as customs and traditions in the form of Islam or
in harmony with it. It is advisable to carry out special
studies to define a clear border between Islamic
customs and rituals and customs characteristic of
ancient religious beliefs. On the one hand, this
indicates that the national customs and traditions of
our people have a long historical basis, on the other
hand, researching the traces of traditions and values is
one of the important problems of today. creative
experience
was
accumulated,
especially
M.S.
Andreyev[1], Ye.V. Antonova[2], O.V. Gorshunova [3],
G.P. Snesarev[4], V.Y. Basilov[5], Levi Strauss[6], O.P.
Valyanskaya[7],R.M. Mustafina[8], O.Murodov [9]
have put forward serious scientific views in this regard.
M.S. Andreyev's "Central Asian version of Cinderella
(Sandrillons)", published in 1927, and O.A. Sukhareva's
[10] works devoted to the study of Muslim saints and
sanctified female images, attempted to systematize
information about the culture of the peoples of Central
Asia. In the researches of the well-known folklorist G.P.
Snesarev[11], the beliefs and customs of the Khorezm
Uzbeks, the cult of Saint Anbar, the most famous
mother in Khorezm, and the agrarian, family-
household, funeral rites of the religious life of the
Khorezm people are focused on. The review also
analyzed the elements of the cult of fertility, the sacred
Anbar Mother and other patron cults as a special part
of the rituals with a certain autonomy.
According to Russian ethnographer M.S. Andreyev
[12], there is information about the depiction of female
deities in the form of birds in ancient times. B.
Sarimsakov [13], M. Jorayev [14], U. Jumanazarov [15],
J. Eshonqul [16], S.Mirzayeva[17], A.Ashirov[18],
D.Orayeva[19], O.Kayumov [20] researches put
forward serious scientific views. It is known that each
ceremony has its own characteristics and character. In
some regions of Central Asia, collective ceremonies
and gatherings held with the participation of women
are mainly dedicated to patron women's cults.
According to historical sources, Bibiseshanba is a
symbol of the goddess by its origin, and its roots go
back to the goddess Anakhita (Nahid), who was
widespread in Central Asia and the Middle East before
the arrival of Islam. Anakhita was considered the
goddess of agriculture and animal husbandry, fertility
and singing, and it was believed that people and
animals, birds and all animals were subject to her
power. In this way, she became the image of Bibi
mushkul kushad, that is, the Mother who frees a
person from any problem.
According
to
the
Russian
ethnologist
O.
Gorshunova[21], Bibiseshanba (Lady Tuesday) is the
name of the goddess pir, i.e., the legendary patroness
of women, Momo, who is the object of worship of
Volume 02 Issue 12-2022
3
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
01-07
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
believing women in the Muslim religion. liq. Some
authors consider the images of "Bibimushkulkushod"
and "Bibiseshanba" to be inextricably linked with the
teaching of Sufism - Muhammad Bahauddin
Naqshband, and consider them to be guardians of the
family hearth. According to the well-known
ethnographer O.A. Sukhareva[22], since the "Muslim
mythology" of Bibiseshanba and Bibimushkulkushad is
based on pre-Muslim beliefs, these two cults of women
were assimilated into the Islamic religion and raised to
the level of saints. Today, Mushkulkushad and Bibi
Seshanba rituals have been preserved among people
living in many regions of Uzbekistan. This ceremony is
common among many Turkic peoples. She was known
as Bibi Seyshanba in Turkestan, Peishenbe-kari or
Parshamba Fairy in Turkey, Bibi-Khur and Bibi Noor in
Iran, Bibi Risinda, Bibi Charkhi in Afghanistan, and Bibi-
Seyshanba among the Uighurs.
Rituals are taught mainly in order to ease the problem
among women, to help pregnant women safely hold
their children when the work does not go well, when
there is no match for a girl or a boy. Also, Bibiseshanba
is a symbol of family happiness in the mythology of the
Uzbek and Tajik peoples and is considered the patron
of spinners and tailors[23]. The word "Tuesday" in his
name indicates the day of the week named after him.
From time immemorial, weavers used to give away a
certain part of their earnings by organizing a party in
honor of their ancestors - Bibiseshanba, as well as
"renewing their hands" [24]. Since Bibiseshanba is
considered the patron saint of weaving women among
the people, it is strictly forbidden for women to spin
yarn on the day of the ceremony. A legend similar to
the Western European Cinderella tale goes back to the
cult of the hearth, in which Mother Tuesday helps a
poor girl in the guise of an old woman. The story of Bibi-
Sheshanba is told over a ceremonial table, attended
only by women. Bibi Seshanba (Mother Tuesday)
ceremony is usually held on Tuesdays in different
regions of our country. The "Bibiseshanba" ceremony
held in the Zarafshan village has its own ethnic-local
characteristics. According to the story "Bibiseshanba",
an orphan girl was humiliated by her stepmother. Every
day, the stepmother gave cotton to the girl's hand and
told her to spin the cotton and graze the cow. On the
day of her twenty-first birthday, the stepmother gave
the girl a lot of pain. One day, while the girl was going
to feed her cow and spin cotton, the cow escaped into
a cave. The girl followed her cow into the cave, and she
saw a luminous mother sitting in the cave. Then the girl
greeted mom. The grandmother greeted the girl and
asked her how she was doing. The girl sadly told Bibi
about her life and the pains in her broken heart. Then
Bibi says: "I will bless you, your problems will be eased,
and you will keep me away one by one at all times." The
girl visits her aunt often. One day, the girl wanted to go
to the wedding of one of the elders of the city where
she lives. Because the girl was in trouble, Bibi reached
out to heaven and gave her clothes from heaven. The
Volume 02 Issue 12-2022
4
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
01-07
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
son of the y family says that he will marry whoever
matches this kavush. Kovush matches the girl and the
boy marries the girl. Bequeathing to the bride: your
work has become pleasure, your hardship has become
a state, remember me, pray for my rights, prepare food
and tell this story. Bibiseshanba ceremony is usually
performed before marriage of girls to ensure the
welfare of their family[25]. In some regions, this
ceremony is also held on the days after the wedding.
During the ceremony, flour, two candles, two or four
loaves of bread, umoch oshi (doughy food), 7 chalpaks
(mules) are fried in oil in front of the otinoyi (who reads
the history of the ceremony). thinly sliced, boiled and
cooked holvaitar. Umoch oshi, which is prepared as a
ritual dish, is mainly prepared by women only on
Tuesdays and Wednesdays. A woman who wants to
perform the Bibiseshanba ceremony wraps her face
with a white scarf and goes around seven houses
(without crossing the threshold) carrying a cup (bowl)
of flour. According to research, women hid their
bride's faces to protect them from prying eyes and
water. From time immemorial, the people of the East
had a special attitude to the threshold, which was
considered the border between them and the whole
world. For this purpose, the owners of the houses who
held the ceremony also followed this tradition, that is,
they did not cross the threshold of the house. While
preparing for the ceremony, the people of Karmana do
not ask their neighbors for flour, but they place plates
with flour in the four corners of their houses. As a rule,
the dough of the ritual food is thickened with water (in
some regions, basil is added). According to
informants[26], the presence of flour in the ritual food
is explained by the angels' preference for floury foods
(therefore, the souls receive the food intended for
them). One of the main symbols of the Bibisesanba
ceremony is the supra. Supra - special (usually leather),
on which the flour is sifted. It is spread on the ground
three times and sewn with the back to married women
and guests in general. The ceremony is usually
performed with the participation of three or four
women. For the first time, supra is opened for wishes
of success, luck and happiness. Mother Bibisheshanba
is asked for protection and opening the way for the
second time. The third time, this action is carried out by
the housewife, she turns to Bibi for help in achieving
her dreams and goals and solving all her problems.
Only widows and unmarried girls sit around the spread
Supra under the leadership of the otinoyi, and then the
ritual food is served. One of the main conditions of the
ceremony is to prepare treats only for widows and
unmarried girls. In this case, it is strictly forbidden for
married women and men to eat food, especially for a
man to taste the ritual food. According to informants,
people who taste the goodies brought from the house
where the ceremony took place may suffer (colic, sore
eyes).
It is believed that a person who has not been at home
for a long time can taste the ritual food. In our opinion,
Volume 02 Issue 12-2022
5
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
01-07
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
the participation of widows in the ceremony is
considered as a help in a difficult matter. In Karmana, it
is believed that the number of participants in the
Bibisesanba ceremony is not limited, but the number of
widows should be odd (three or five people). The main
part of the ceremony begins after the first dish is
weighed. In the past, old women used to light candles
on the Supra to start narrations and instructions, but
today, candles are lit only during narrations, and it is
customary to extinguish them while reading the
Qur'an. Then umoch soup is eaten on the table, and
sweets are distributed to the participants of the
ceremony. To maintain well-being at home, a little
water is poured into the bottom of the bowl, then
shaken a little and poured in four directions. The priest
who conducted the ceremony wore a white scarf and
gave bread. Participants of the ceremony who have a
daughter will be given chavati. Then the supra is spread
again and collected three times, after which the
housewife puts it on her head and takes seven steps.
Women ask: "Where are you going?" to the question: -
"To the wedding", he answered and put the money on
the bank. The money on the bank cannot be used
immediately. "Bibi Suprasi" needs to spend some time
on the platform. There are also opinions that
sometimes turning to the spirit of Bibi Sheshanba for
help is a form of polytheism. In our opinion, the vitality
of this ceremony is explained by its direct connection
with Sufism and its colorful interpretation by the
otinoyi during the ceremony.
From the above opinions, it can be concluded that
this ceremony is a form of collective communication
between women, it is aimed at solving family
problems, and therefore it gives them a certain
spiritual satisfaction. we're convinced that looks
matter.
REFERENCES
1.
Andreev M.S. Sredne-Aziatskaya version Cinderella
(Sandrilony). Sv. Paraskeva Pyatnitsa. Div-i Safid. Iz
materiala po mifologii tadjikov. - M., 1927. Yes.
Jenskaya goddess "gospoja vtornik", pokrotelnitsa
pryakh //Religioznnye verovaniya narodov SSSR.-
M.-L., 1931.T.1.-S.311-315.
2.
Antonova E.V. Obryady i verovaniya pervobytnyx
zemlyadeltsev Vostoka.-M.: Nauka, 1990. -310s.
3.
Gorshunova O.V. Jenskoe palomnichestvo k
svyatym mestam(po materialam Furganskoy
doliny) // Itogi polevykh issledovaniy.-M.,2000.-
S.23-39.On je. Otyncha. // EO, No. 3. 2001.
–
S. 136.;
Yes. Uzbek women: social status, family, religion. -
M. 2006. S. 258.
4.
Snesarev G.P. Relikty domusulmanskikh verovaniy i
obryadov u uzbekov Khorezma.// M.: 1969.336 p.
5.
Basilov V. Y. Kult svyatyx v Islame. M., 1970;
6.
Lévi-Strauss. K pervobytnoe myshlenie. M., 1994;
7.
Valyanskaya
O.P.
Jenshchina
v
mifax
i
legendax.//Entsiklopedicheskiy slovar. - T.: Shark,
1992. - S. 22
Volume 02 Issue 12-2022
6
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
01-07
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
8.
Mustafina R.M. Presentation. Obryady i kulty u
Kazakh. - Alma-Ata, 1992. - S. 127 9. Muradov O.
Shaman ritual folklore and Tajik Middle Eastern
Chasti Zerafshana // Domusulmanskie verovaniya i
obryady v Sredney Azii.-M., 1975
9.
Sukhareva O.A. Islam v Uzbekistan. - T.: Izd-vo An
UzSSR, 1960.
10.
Snesarev G.P. Relikty domusulmanskikh verovaniy i
obryadov u uzbekov Khorezma.// M.: 1969.336 p.
11.
Andreev M.S. Sredne-Aziatskaya version Cinderella
(Sandrilony). Sv. Paraskeva Pyatnitsa. Div-i Safid. Iz
materiala po mifologii tadjikov. - M., 1927. Yes.
Jenskaya goddess "gospoja vtornik", pokrotelnitsa
pryakh //Religioznnye verovaniya narodov SSSR.-
M.-L., 1931.
12.
Sarimsakov B. Uzbek ceremonial folklore. -
Tashkent, Science, 1986. - B.144.;
13.
Jorayev M, Narzikulova M. Myth, folklore,
literature. -Tashkent, publishing house of the
National Library of Uzbekistan named after Alisher
Navoi, 2006. - B.144.;
1.
Jorayev M. Rituals related to hair magic //
Ethnology of Uzbekistan. New views and
methodological approaches.-T., 2004.-B.190-194.
14.
Jumanazarov U. History, myth and religion. -
Tashkent.: "Uzbekistan", 1990.
15.
Eshanqul J. Myth and artistic thinking. - T.: Science,
2019.
16.
Mirzayeva S. Thematic classification of Uzbek folk
spells. Andijan, 1992.
17.
Ashirov A. Ancient beliefs and rituals of the Uzbek
people. - Tashkent, 2007.
18.
Orayeva D, Narzullayeva D. Symbol of Supra in the
Bibiseshanba ceremony.// Uzbek language and
literature. - T.: Science, 2008.
19.
Qayumov O. Folklore of Uzbek shaman rituals, T.,
Economy and finance, 2021
20.
Gorshunova O.V. Jenskoe palomnichestvo k
svyatym mestam (po materialam Ferganskoy
doliny) // Itogi polevykh issledovaniy.-M., 2000.-
S.23-39.
21.
O.A. Sukhareva. Drevnie obryady, verovaniya i culty
narodov Sredney Azii.// Sbornik. M., 1986.
22.
Sukhareva O. A. Voprosu o culte musulmanskikh
svyatyx v Sredney Asiai // Trudy instituta istorii i
archeologii. Tom. II. - T.: 1950. - S. 173.; Uzbek Soviet
encyclopedia. - T.: Chief Editor of the Uzbek Soviet
Encyclopedia, 1976. - B. 207.; Genshchina v mifax i
legendax. - T.: Glavnaya Redaksiya Entsiklopediy,
1992. - S. 57.
23.
Materials of the dissertation's folklore expedition.
Navoi region, Karmana district. Informant:
Mukarram Bakhshi Otakulova. 55 years old, with
secondary education. Recorded in September 2020
24.
Gorshunova O. V. Otyncha. // EO, No. 3. 2001.
–
S.
136.; Khabiba Fathi. Smysl jenskikh ritualov Bibi
Mushkulkushad and Bibi Seshanbe v sovremennoy
Tsentralnoy
Azii.
-
C.14.;
Polevye
zapisi
Bulakbashinsky District Andijan Region, 2007.
Volume 02 Issue 12-2022
7
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
02
I
SSUE
12
Pages:
01-07
SJIF
I
MPACT
FACTOR
(2022:
5.
445
)
OCLC
–
1121105677
METADATA
IF
–
5.963
Publisher:
Oscar Publishing Services
Servi
25.
Materials of the dissertation's folklore expedition.
Navoi region, Karmana district. Informant: Zainab
Bakhshi Boychayeva. 59 years old, with secondary
education. Recorded in August 2019.
