American Journal Of Philological Sciences
71
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue01 2025
PAGE NO.
71-75
10.37547/ajps/Volume05Issue01-18
Description of rituals in the prose works of the jadids
Khabibullayeva Gavhar
Independent Researcher at Namangan State University, Uzbekistan
Received:
26 October 2024;
Accepted:
28 December 2024;
Published:
30 January 2025
Abstract:
This article contains an analysis of the rituals described in the prose works of the Jadids. It studies the
customs and rituals of the Uzbek people reflected in the works of Jadid writers, their literary interpretation. The
depiction of national rituals in prose works sheds light on the socio-cultural environment of that era. Also, the
ethnographic expressions used in the rituals and their linguistic features are analyzed. The rituals are described
and divided into groups.
Keywords:
Ethnography, ceremony, value, aqiqah, procession, maraka, marriage, condolence, mourning.
Introduction:
A ritual is often an integral part of
tradition and customs, usually conducted in a formal
and spiritually uplifting manner, incorporating
universally accepted symbolic actions. Examples
include the aqiqa (naming ceremony), wedding
ceremonies,
funeral
rites,
commemoration
ceremonies, sowing rituals (seed planting), and harvest
initiation rituals, among others.
Lexical ethnographisms are linguistic units that reflect
the ancient way of life, worldview, and beliefs of an
ethnos, as well as customary actions that have become
ingrained in tradition. They encompass names of rituals
organized within the family or community from birth to
death, including customs, rites, superstitions, and
beliefs. These lexical elements serve as a linguistic
repository of cultural heritage. The following discussion
presents an analysis of this subject.
METHODOLOGY
Since ancient times, traditions and rituals have not only
fostered goodness in people's hearts but have also
served as a unifying force, promoting solidarity, mutual
respect, and compassion within society. Due to these
attributes, customs and rituals have played a crucial
role in social development. For this reason, every
nation carefully preserves the rituals created by its
ancestors and refined over centuries, ensuring their
continued development as valuable cultural assets.
Folkloric rituals, as invaluable examples of intangible
cultural heritage, contribute to shaping the artistic and
aesthetic taste of younger generations and
strengthening the spiritual identity of a nation. From
birth to the final moments of life, an individual grows
and matures within the traditions and values of their
ethnic community.
As B. Sarimsoqov states, a ritual is a natural behavioral
expression, enriched with symbolism and meaning,
that arises from the material and spiritual needs of
human life. It can even be considered a "theatrical
performance" embedded within daily existence.
Scholars have categorized Uzbek rituals into two major
groups:
1.
Family and domestic rituals
2.
Seasonal rituals
While acknowledging the validity of this classification,
we believe that religious rituals should also be included
as a separate category. Upon closer analysis of rituals,
it becomes evident that religious ceremonies
constitute an independent classification of their own.
A significant portion of rituals associated with human
life is composed of family customs and ceremonies,
reflecting the deep socio-cultural traditions of Uzbek
society.
RESULTS AND DISCUSSION
In the prose works of the Jadids, the rituals mentioned
can be classified as follows:
American Journal Of Philological Sciences
72
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
Ethnographisms
Related to Birth
AQIQA
"Who is the midwife? How many sheep are
needed for the aqiqa? On which day is the
ceremony held? How many men and
women are invited, and who are they?" (B-
365)
Cradle
Ceremony
"By the grace and mercy of Allah, his
second wife was blessed with a son, and the
day
of
his
cradle
ceremony
was
approaching."
(Mirmuhsin
Shermuhammedov)
CHILLA
"Anvar had never experienced the 'chilla'
light, but it was unusual for him to remain
nameless in the cradle for twenty days.
Neither his father nor his mother had
thought of naming the 'precious guest'."
(Abdulla Qodiriy, “Mehrobdan Chayon”,
B-41)
Ethnographisms
Related to Marriage
SOVCHILIK
Unexpectedly, matchmakers came on behalf
of Komilbek, the son of Salim Sharbatdor,
one of the wealthiest and most respected
figures in the city." (A. Qodiriy, “O‘tkan
Kunlar”, B-234)
Pre-Wedding
Blessing
Ceremony
"These words reached Shohnazar’s ears,
wounding his pride. Without consulting
anyone,
he
arranged
the
fotiha
(engagement) of his daughter to a man
named Omonboy." (Sadriddin Ayniy,
“Sudxo‘rning O‘limi”, B-120)
Bride
or
-
"What kind of celebration?"
American Journal Of Philological Sciences
73
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
Groom’s
Celebration
-
"It’s Shamshodbek’s celebration.
Haven’t you heard about his wedding yet?"
(A. Qodiriy, “O‘tkan Kunlar”, B-184)
Wedding
Ceremony
"Having a wedding without a proper
ceremony was out of the question," Odina
firmly rejected the idea. (Sadriddin Ayniy,
“Sudxo‘rning O‘limi”, B-66)
CHARLAR
"There are no charlars (festivities) left, why
don’t you go visit your father-in-law? Or
would you rather see him without the
charlar?" (A. Qodiriy, “O‘tkan Kunlar”,
B-16)
Ethnographisms
Related to Death
Funeral
Prayer
"Half-asleep, I asked, 'Did Dad go to the
market?' My mother replied, 'He is at
Esonboy’s
janoza!'"
(Qodiriy,
“ULOQDA”, B-426)
Mourning
Period
"Why are we gathered here, just drawing
lines in the dirt? Did we come here to open
an aza (mourning gathering)?" (B-54)
Condolence
Visit
"One of her husband's apprentices, a young
man, came to express his ta’ziya
(condolences)."
(Behbudiy, “Selected
Works”, B-52)
Ethnographisms
Related to Seasonal
Traditions
SUMALAK
Zaynab Khola and Jannat Opa, sitting by
their doorsteps, were discussing Mehri
Otin’s sumalak from last year and recalling
her greed."
(Botu, “Yoz Kuni”, B-190)
Melon
"He only attends weddings, grand feasts,
melon festivals, and fruit fairs together with
American Journal Of Philological Sciences
74
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
Festival
Eshon Bobo (only with him!)." (K. VA K,
15)
Fruit Festival
"He only attends weddings, grand feasts,
melon festivals, and fruit fairs together with
Eshon Bobo (only with him!)."
(K. VA K,
15)
Ethnographisms
Related to Religious
Rituals
ARAFA
"Today is a false arafa… Tomorrow
Ramadan ends… The day after is Eid…"
(Botu, “Selected Works”, B-106)
Eid al-Adha
"Eid al-Adha has arrived… How do you
plan to perform the sacrifice this year,
Haji?"
(Qodiriy, “Selected Works”,
“Qurbonlik O‘g‘rilari”, B-583)
Eid al-Fitr
"On the fourth day after I had established
relations with Saodat, the Ramazon Hayiti
(Eid al-Fitr) arrived." (Qodiriy, “O‘tkan
Kunlar”, B-197)
CONCLUSION
The concept of a ritual is relatively narrow, referring to
socially accepted practices within specific areas of a
nation's cultural life. Rituals often carry symbolic
meaning and are deliberately organized by specific
individuals as ceremonial events.
A significant portion of rituals associated with human
life stages consists of family traditions and customs,
reflecting deeply rooted cultural and social values.
The terminology used to denote rituals is typically
formed through compound expressions, which can be
classified as multi-word conceptual units rather than
single-word terms. These linguistic features illustrate
how rituals are linguistically and culturally encoded,
preserving traditional worldviews and ethnographic
heritage in Jadid prose.
REFERENCES
Abdulla Qodiriy. Mehrobdan chayon. Toshkent: "YANGI
NASHR",2019.
Sarimsoqov B. Oʻzbek marosim folklori.
- Toshkent: Fan,
1986. - B. 4.
Ashirov A. Etnologiya. - T.:Yangi nashr, 2014. B.188.
Ogli, N. K. N. (2024, September). ANALYSIS OF SOME
WORDS IN UZBEK WITH COMPLEX MORPHOLOGICAL
COMPOSITION. In Next Scientists Conferences (pp. 61-
63).
Nosirjon
o’gli,
N.
K.
(2024).
TRADITIONAL
INTERPRETATION OF THE CONCEPT OF MORPHEME IN
UZBEK LINGUISTICS. American Journal of Philological
Sciences, 4(10), 53-56.
Nosirjon O'g'li, N. K. (2024, July). ANALYSIS OF SOME
WORDS IN UZBEK LANGUAGE THAT ARE DIFFICULT TO
SEGMENT. In International Scientific and Current
Research Conferences (pp. 168-169).
Nosirjon o'g'li, X. N. (2024). ANALYSIS OF SOME WORDS
WHICH ARE DIFFICULT TO DISTRIBUTE INTO UZBEK
LANGUAGE.
International
journal
of
artificial
intelligence, 4(03), 592-594.
American Journal Of Philological Sciences
75
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
Xabibillayev, N. (2024). KEYINGI DAVRDA O ‘ZBEK
TILSHUNOSLIGIDAGI SO ‘Z TARKIBI BO ‘YICHA
QILINGAN ILMIY TADQIQOTLAR TAHLILI. Наука и
инновация, 2(22), 73
-77.
Маҳмудхўжа Бэҳбудий. Танланган асарлар. Тошкэнт
Маьнавият. 1899.
Боту. Ёз куни. Тошкэнт: "Ғафур Ғулом". 1980
Cho`lpon. Kecha va kunduz. Toshkent: "Ilm-ziyo-
zakovat", 2019.
Abdulla Qodiriy. O`tkan kunlar. T: "Navro`z" -2019.
Абдулла
Қодирий.
Танланган
асарлар.
Тошкэнт;"Шарқ".
-2014.
Mirmuhsin Shermuhammedov
.Боту.Танланган асарлар. Тошкэнт. ШАРҚ. 2004
Садриддин Айний. Судхўрнинг ўлими. Тошкэнт:
Ғафур Ғулом. 1978.
Қасимова Р. Ўзбек тўй ва мотам маросим фольклори
матнларининг
инглизча
таржимасида
этнографизмларнинг берилиши. Фил.фан.бўйича
фалс.док. (PhD) дис. –Т.: 2018 ¬¬¬ –
¬¬В. 13.
