American Journal Of Philological Sciences
8
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue03 2025
PAGE NO.
8-12
10.37547/ajps/Volume05Issue03-02
The expression, understanding, and study of the "father"
phenomenon in ancient sources through phenomenology
and hermeneutics
Gulasal Abduraufovna Qayumova
Lecturer, Department of Uzbek Language and Literature, Shakhrisabz State Pedagogical Institute, Uzbekistan
Received:
03 January 2025;
Accepted:
05 February 2025;
Published:
07 March 2025
Abstract:
This article studies the phenomenon of the father image, the understanding of the father phenomenon
in the mind, its representation as an image in the oldest sources. The period from the oldest sources to the prose
of Uzbek literature of the 20th century is also covered.
Keywords:
Phenomenon, Phenomenology, Hermeneutics, poem, image, consciousness, mythological image,
remembrance, remembrance, monument, source, research.
Introduction:
After gaining independence, the
development of Uzbek national literature became
more evident. It is no secret that before this period,
expressing opinions or conducting research on national
literature was nearly impossible. Like every nation with
its own literary environment, history, and ancient
monuments, the Uzbek people also have their own
historical sources. These sources have always been
studied and analyzed by researchers. Dividing the study
of Uzbek literature into several stages accelerates the
research process and facilitates a more systematic
approach. The Honorable President of Uzbekistan, Sh.
M. Mirzi
yoyev, emphasized in one of his speeches: “We
have a great history to be proud of. We have
outstanding ancestors to take pride in. We possess
immense and incomparable wealth. And I firmly believe
that, if destined, we will also have a great future,
remarkable literature, and a thriving art scene that will
be admired.”[1] Indeed, the historical development of
Uzbek literature dates back to ancient times. Literature
initially emerged in oral form, passed down from
generation to generation within the community. In
fact, oral literature played a crucial role in the
emergence and formation of written literature. The
culture, traditions, lifestyle, and social interactions of
the peoples who lived in the land of Turan served as key
themes for the earliest oral literary works. Humanity
initially lived in groups, gradually uniting around tribal
leaders. As kinship structures developed, the concepts
of fatherhood and lineage began to emerge. In early
tribes, the strongest and most physically capable
individual was chosen as the leader. However, over
time, this process evolved, and governance
transitioned into a hereditary system, where rule was
passed from father to son. Consequently, the status of
the "father" figure continued to rise. In the earliest
sources, the father phenomenon was expressed and
interpreted in various ways. To begin with, if we
consider the term "phenomenon" itself, its origins trace
back to ancient history. Indian and Buddhist
philosophers, when discussing different meditative
states of consciousness, put forward ideas related to
phenomenology.
Descartes, Hume, and Kant also referred to
phenomenology when describing perception, thought,
and imagination. Likewise, Brentano, in his
classification of mental phenomena, and William
James, in his evaluation of the types of cognitive
activity within the stream of consciousness,
contributed ideas that represented the early
foundations of phenomenology.[2] [Akrom Malik] [3]
From this, it can be explained that the concept of
"phenomenon" was initially studied by Indian and
Buddhist philosophers. In the 18th century,
"phenomenology" referred to the theory of
appearances that formed the basis of empirical
knowledge, particularly in relation to sensory
perception. The Latin term “"Phenomenologia"“ was
American Journal Of Philological Sciences
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
first introduced in 1736 by Christoph Friedrich
Oetinger. La
ter, the German term “"Phänomenologia"“
was used by Johann Heinrich Lambert, a follower of
Christian Wolff. Immanuel Kant was the first to apply
the term "phenomenon" in its philosophical context.
[4] Research findings suggest that a more precise
understanding and interpretation of the term
"phenomenon"
can
be
achieved
through
hermeneutics. “Hermeneutics” (from the Greek
“hermeneuo”—
to explain, to interpret) is the theory of
understanding and the principles of text interpretation,
serving as the methodological foundation of the
humanities. At the core of hermeneutics lies the issue
of comprehension.
Based on this, it can be concluded that phenomenology
and hermeneutics, when applied in harmony, facilitate
a deeper exploration of concepts and terminology,
thereby accelerating the research process through the
interconnections between terms and meanings.
Literature required a worldview that reflected these
evolving perspectives. This transformation was
expressed not only in poetry but also in prose. In
literary works, early depictions primarily focused on
folk heroes, kings and nobles, and lovers. However, in
20th-century Uzbek literature, the shift toward realism
accelerated, leading to significant changes in literary
expression. Themes such as family and society, social
environment, human relationships, and moral values
became dominant. Consequently, the central theme of
literature has always been the human image. In
classical Uzbek literature, the ideal and perfect human
figure was the focal point, with all depictions and
expressions directed toward this objective. Symbolic
meanings conveyed through legendary figures such as
Layli,
Majnun,
Farhod,
and
Shirin
became
representations of this aesthetic ideal. In 20th-century
literature, however, literary heroes shed their mythical
attire and took their place among ordinary people,
reflecting real-life experiences and social realities. This
shift occurred as societal development progressed,
improving the standard of living, social life, and family
relationships. For instance, within the family, greater
attention began to be given to the role and status of the
“father”. The image of the “father” started to be
examined more deeply, including its rare aspects and
interactions with the surrounding environment and
people.
The concept of phenomenon can be explained in
connection with consciousness and subconscious
states. The way a literary or real-life character is
perceived, studied, and represented in human
consciousness
—
and how this process influences the
reader's understanding
—
is a manifestation of
phenomenality. This is where the connection to
hermeneutics becomes evident. A reader forms
personal interpretations of a character in their mind,
and through the process of reflection and analysis,
these perceptions become clearer. Therefore, reading
a literary image should not only be an act of recognition
but also an active process of comprehension.
Since the emergence of literature, every literary work
has been created with careful consideration of how its
characters are p
erceived in the reader’s consciousness.
This is why the concepts of “positive” and “negative”
heroes exist. As literary processes evolve, the portrayal
of literary characters also undergoes transformation
according to the era. In the earliest sources, heroes are
often depicted as figures who perform great deeds,
defeat enemies, and ultimately achieve their love. Folk
oral traditions, such as the epics “Tomaris”, “Shiroq”,
“Zariadr va Odatida”, “Rustam”, “Siyovush”, and the
legend of “Zarina va Striangiya”,
hold significant literary
value. However, in these works, the relationship
between father and child is rarely emphasized. Instead,
the dominant theme in these legends is patriotism. For
example, in the legend of “Shiroq”, the words, “"If you
do not forget my children and grandchildren, I will
sacrifice my own life to save my homeland from
disaster, “highlight Shiroq’s belief that his homeland is
more precious than his own life. At the same time, it
suggests that for a father, there is no greater treasure
than his children. Even when facing death, Shiroq
remains a devoted and self-sacrificing father,
emdiving both parental love and patriotic dedication.
The character of Siyavush is depicted as a mythological
figure in the “Avesta”. Siyavush was the son of
the
Iranian king Kay Kavus. He opposed the romantic
advances of his stepmother, rejecting her affections
and maintaining his filial respect for his father. As a
result of this conflict, Siyavush sought refuge with
Afrasiyab, the ruler of Turan.
Eventuall
y, Siyavush married Afrasiyab’s daughter.
However, due to political intrigues and conspiracies,
tensions arose between them. This conflict ultimately
led Afrasiyab to order Siyavush’s execution. Seeking
revenge for his father's blood, Siyavush’s son, Kay
Khosrow, later avenged his father by killing his
grandfather, Afrasiyab.
In “Devonu Lug‘otit Turk”, Mahmud al
-Kashgari
mentions "Qaz," the daughter of Afrasiyab. According
to the text, Afrasiyab built the city of Qazvin for his
daughter. The name "Qazvin" translates to "a place for
playing," signifying that Afrasiyab's daughter spent her
time engaging in recreational activities such as hunting
and leisure. This portrayal highlights Afrasiyab as a
father who provided his child with the opportunities to
fulfill her desires and interests.
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American Journal Of Philological Sciences (ISSN
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Much of the information in this work consists of advice
and moral teachings directed from elders to the
younger generation, emphasizing the importance of
listening to and following wise counsel. It is worth
noting that the sources mentioned above are closely
interconnected, even though they belong to different
literary works. They are often considered as part of a
continuous tradition in literature, despite being
contained within distinct texts.
Kayumars replied to him: “If yo
u eat me completely,
where will humanity come from?” Hearing these
words, Ahriman paused for a moment in thought, and
at that instant, Kayumars took advantage of the
opportunity and escaped from him. Although there are
various interpretations of the legend, the main idea
reflects the eternal struggle between good and evil.
The character of Kayumars is sometimes depicted as
the first ruler of mankind and sometimes as a just hero
created by divine forces. This legend is associated with
Zoroastrianism and other ancient religious beliefs,
highlighting themes of human origin and the opposition
between good and evil. Therefore, the figure of
Kayumars holds a significant place among the
mythological heroes in Uzbek folk oral literature.
Kayumars replied, "Start from my feet," and added, "So
that I may continue to enjoy the beauty of the world for
a little longer before you reach my head." However,
Kayumars knew that Ahriman would do the opposite of
what he had suggested. As expected, Ahriman began
eating Kayumars from his head.
When Ahriman reached his waist, two seeds fell from
Kayumars' loins and landed on the ground. From these
seeds, a plant sprouted, and from that plant, a boy and
a girl (Meshi and Meshona) emerged. The Persians
consider them to be Adam and Eve. These miraculous
beings were also known as Malhi and Malhiana.
Meanwhile, the Khwarezmians referred to them as
Mard and Mardona[6].
In Uzbek literary sources, there are numerous
references to the emergence of the father figure, his
characteristics, and the different levels of fatherhood.
The Avesta is considered the sacred book of
Zoroastrianism. It was founded by Zoroaster
(Zarathustra). There are various debates regarding the
identity of Zoroaster, and according to Al-Biruni,
Zoroaster was from Azerbaijan, and his father was a
man named Safid Tuman.
A significant portion of the Avesta has not survived to
the present day. The Videvdad section of the Avesta
consists of 22 chapters, written in the form of a
dialogue between Ahura Mazda and Zoroaster. In this
text, Ahura Mazda is acknowledged as the eternal and
supreme deity. His name is said to mean "the high-
intelligence ruler," reinforcing this idea.
Furthermore, Ahura Mazda is described as the almighty
god who determined that the world would last for
12,000 years. According to this doctrine, the first 3,000
years were dominated by the spiritual world. The
narrative of the fourth millennium begins with the birth
of Zoroaster. The text mentions that Zoroaster had
three sons, who later gave rise to warriors, priests, and
farmers.
However, in this work, references to father-child
relationships are rare. There are almost no instances
where the father figure is given significant emphasis.
The Orkhon-Enisei Inscriptions are named after the
Orkhon and Enisei rivers, near which they were
discovered. These inscriptions mainly consist of
writings engraved on tombstones. The Kül Tigin
Inscription was erected in honor of Kül Tigin, the son of
Elterish Khagan.
Kül Tigin was orphaned at the age of seven after his
father's passing. He participated in numerous battles,
fighting against enemies, but passed away before
reaching the age of 47. At this point, his brother's deep
sorrow is expressed as follows:
Koʻrur koʻzum kurmązak,
Bilur biligim bilmazak bo‘ldi,
O‘zim saqin
tim,
Old tangri yasar,
Kishio‘g‘li ko‘p o‘lgali toʻrumas.
Meaning:
Koʻrar ko‘zim ko‘rmas bo‘ldi.
Bilar aqlim bilmas bo‘ldi.
O‘zim qayg‘urdim,
Faqat tangri yashaydi,
Kishi o‘g‘li o‘lmoq uchun tug‘ilgan. [7]
The Orkhon-Enisei inscriptions were named after the
Orkhon and Enisei rivers, as they were discovered near
them. Most of these inscriptions consist of writings on
tombstones. The Kul Tigin inscription was erected in
honor of the son of Elterish Khagan.
Kul Tigin lost his father at the age of seven. He himself
participated in battles and fought against enemies but
passed away before reaching the age of 47. At this
point, his brother's sorrow is expressed as follows:
This work is mainly considered a piece of literature in
the spirit of warfare and patriotism, and there are no
generalizations or specifications regarding the "father"
figure in it.
In the 10th-12th centuries, the development of the
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American Journal Of Philological Sciences (ISSN
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Turkic language as a literary language led to significant
changes and laid the foundation for the creation of
masterpieces in world literature. This period
corresponds to the rule of the Samanid dynasty.
"In the 10th century, Rudaki, a prominent poet, is
considered the founder of the Dari literary language
and literature. He was described as 'Odamush-shuaro'
(The father of poets)."[8] Rudaki gained recognition
and respect as the father of poets in his time. The
literary environment of the 10th-12th centuries not
only laid the foundation for the emergence of Turkic
literature but also created favorable conditions for its
development. As a result, world-renowned scholars,
philosophers, poets, and translators emerged. During
this period, the translation of literary works written in
Persian-Tajik became increasingly widespread. In Yusuf
Khass Hajib’s work *Qutadghu Bilik*, in the section
concerning relations with merchants, a father’s advice
to his child is expressed as follows:
Ey farzand, istasang ezgu nom olmoq
Musofir, karvonga ezgulik-la boq.
Bu elga shundayin qa
rat e’tibor,
Shod, xursand yasha ham bo‘l ezgu, nomdor.
The unique aspect of this work is that the father
provides advice to his child on how to interact with
different people in various situations.
In the section on raising sons and daughters, the text
discusses how a father should treat his children. It also
provides insights and guidance on the role of women in
the family and how they should be treated.
In this chapter, the author addresses the father:
Ey bek , senga o‘g‘il
-qiz bersa Xudo,
Tarbiya qil uydan etmayin judo.
Murabbiyni yaxshi kishilardan ol,
Poklik ila topsin o‘gil
-qiz kamol.
Bilim, odob o‘rgat o‘g‘il
-qizingga
Nafi ko‘p har ikki olam o‘zingga.
Qiz uzat, o‘g‘lingni o‘yla shudir kut,
Ey qutlug‘, g‘am
-
alam ko‘rmay yashab o‘t.
Kasbi kor o‘rgatgin o‘g‘lingga tugal,
Ul rizq, davlatbergay kelganida gal.
Bo‘sh, loqayd qoldirma o‘g‘ling, tergab tur,
Bo‘sh, loqayd o‘g‘ildan ko‘rgiliklar, ko‘r.
Qizing uyda tutma uzatmay uzoq,
Afsusli, dardsiz jon olgay bu ish boq.
From the above verses, it is evident that the father not
only gives advice to his child but also plays a crucial role
in the child's upbringing. The idea that a father should
pay great attention to his child's education and
development is emphasized.
Moreover, in many chapters of this work, the author
provides guidance to both the father and the child.
Such works, written in the genre of moral advice, have
a positive influence on the upbringing of young people.
They help strengthen the respect between father and
child, as well as between the older and younger
generations.
In the process of studying ancient sources, the
phenomenon of the "Father" is frequently observed. In
some cases, fathers are depicted as generous,
hardworking, kind, resourceful, and mature individuals,
while in others, they may be portrayed as unworthy of
the title of a father. Regardless of whether these
portrayals are positive or negative, the image of the
father has been analyzed and examined in depth.
Perceptions of fatherhood, its artistic and literary
diversity, and its evolution as a character stretch far
back into history. The father’s social status, role within
the family, psychological perspectives as an individual,
and his connection with both children and society serve
as the foundation for analysis. However, before linking
the image of the father to the narrative genre, it is
essential to study its historical development and
determine its historical roots. Otherwise, such an
approach may lead to gaps and inaccuracies in
interpretation.
Among all creatures, the human being is the most
perfect, possessing the ability to express thoughts and
emotions. Humans constantly strive for a better life and
seek to find their place in society. The concepts of
ancestors and descendants exist within humanity, and
just as each family passes down traditions and values
from generation to generation, certain inherited
character traits are also transmitted.
Historical sources contain numerous accounts, legends,
and narratives about the creation of humankind and its
origins. In the process of studying these sources,
various perspectives and understandings emerge
regarding the birth of humanity, its development as an
individual, the formation of families, and the
establishment of relationships between spouses,
parents, and children.
In Nasriddin Rabguzi’s Qissasi Rabguzi, the first
representation of humanity is attributed to Adam
(peace be upon him). However, even before Adam
(PBUH), there existed a figure who had attained the
status of a father. This figure, known as "Jasiz," did not
originate from humankind but from other beings.
Similarly, when considering the concepts of the first
marriage, family, and purity, this figure can also be said
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American Journal Of Philological Sciences (ISSN
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to hold a certain status. Although this character has not
been emphasized and has remained largely unnoticed,
it is mentioned in religious and philosophical literature.
In response to the question of who this figure was, it
can briefly be said that he was "the father of Satan."
Through the image of Jablit, the concept of the first
marriage is not only introduced but is also portrayed as
a process that calls for a lawful and virtuous family
environment. After this, the second marriage is
represented by Adam and Eve. Thus, within humanity,
the first recognized family is that of Adam and Eve.
In Eastern cultures, families formed through marriage,
as well as the relationships between parents and
children, have always held a high status. In this regard,
the cultural differences between Eastern and European
societies become particularly evident through family
values and relationships.
According to the information provided in Qissasi
Rabg‘uziy, details are given about Adam (peace be
upon him) and Eve having children. This work holds a
significant place as a source for early Uzbek literature.
It is mentioned that Eve gave birth to 70 pairs of twins,
through which Adam (peace be upon him) attained the
title of “Father”[9] within humanity.
From that moment, Adam became worthy of the title
Ota (Father). The phras
e “Your father” is first used in
reference to Qabil (Cain), as seen in the statement:
“Your father Adam loves him too, and your father has
only one wish
—
to grant the caliphate of the earth to
Habil (Abel).”
In the work, the image of the father is portrayed
differently in the minds of various children
—
some see
him as an unparalleled and irreplaceable figure, while
others perceive him as unjust. “Nuhdan odamga qadar
o‘n ota o‘tdilar…”[9] Through such information, it can
be said that the image of the father has found its
expression in artistic literature since ancient times.The
concept of "father" can be frequently found in Uzbek
literary sources throughout history. Even among the
prophets, there were those who showed unparalleled
respect toward their fathers, as well as instances where
disrespect toward a father was observed.
For example, the relationship between Adam (peace be
upon him) and his children serves as a clear illustration
of this. The events surrounding Habil’s (Abel’s) death
and Qabil’s (Cain’s)
attitude toward both his brother
and father are vividly depicted. Through this, Adam’s
anger and disappointment toward his son Qabil are
expressed.
In the work *Qissasi Rabg‘uziy*, we can observe
instances where fathers such as Noah (peace be upon
him), Abraham (Khalilullah), and Jacob (peace be upon
him) felt sorrow due to their children's attitudes
toward them. The concept of "father" and its deep
spiritual meaning can be found in many sources of
Uzbek literature.
Even among the prophets, there were those who
showed unparalleled respect and reverence toward
their fathers. This highlights that every individual
perceives and honors their father differently. In the
aforementioned sources, the portrayal of the "father"
figure varies in different contexts, revealing its
significance in various ways. Through oral folklore, we
have also examined the "phenomena" of the father
figure in different cultural narratives.
In our ancient literature, Eastern upbringing and family
relationships have long differed from those in
European countries. In Eastern education, the concepts
of respect for elders and kindness to the younger
generation have always maintained their significance.
Similarly, a child's respect for their father holds an
important place across all genres of Uzbek literature.
When studying the "father" figure, various aspects
were taken into account, including the character and
virtues of the father, his social status, his role in the
family, his psychological perspectives as an individual,
and his close connection with both his children and
society.
REFERENCES
Karimova, Sh. "Interpretation of Imagery and the Lyric
Hero in Uzbek Poetry." Dissertation. Tashkent, 2012.
Quronov, D., Mamajonov, Z., Sheraliyeva, M.
"Dictionary of Literary Studies." Akadem Nashr.
Tashkent, 2000.
Nosiriddin
Rabg‘uziy.
Qissasi
Rabg‘uziy.
www.ziyouz.com Library.
Sanayev, M. "Phenomenology of Genre and Stylistic
Issues in Uzbek Short Story Writing (Based on the
Stories
of
Nazar
Eshonqul
and
Khurshid
Dustmuhammad)." Master's Thesis. Qarshi, 2021.
Vohidov, R., Eshonqulov, H. History of Uzbek Classical
Literature. Uzbekistan Writers' Union, Literature Fund
Publishing House. Tashkent, 2006.
History of Uzbek Literature. 5 Volumes, Vol. 1. Fan
Publishing. Tashkent, 1977.
Online Sources:
Literature and Art: Development of National Culture
Akrom Malik Official Telegram Channel
