Volume 04 Issue 02-2024
44
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
02
P
AGES
:
44-49
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
(2023:
7.
164
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
In the stories of Isajon Sultan, one of the oldest and richest genres of folklore effectively used songs, as an example
of the story "Guardian". The writer cut a piece of time with the look of a watchman, and in it, from the language of
the watchman, the snake, the birds, the caravan, the fish of the river, a boy and a moon girl fell in love with each other,
later started a family, got married. It tells about the hardships and worries, about the life that is passing by until it is
full. These stories tell about the fate of the entire humanity as an example of the past, present and future of one
family. The fact that the story begins with an image of early spring and ends with a scene of late autumn is a symbolic
expression of life. The songs in the story, like folk songs, reflect the experience and situation.
KEYWORDS
Folklorism, folk songs, story, fate, symbol, plot, composition, image, experience.
INTRODUCTION
In modern Uzbek literature, folk images and elements
of folklore are widely used as a way of creating a
national color and depicting the life of the people in
bright colors. First of all, it should be noted that the
basis of the skill of folk painting lies in the thorough
study of folk art. Studying folk art means studying
people's way of life, customs, traditions, history,
present and future, thoughts and mentality.
People's Writer of Uzbekistan Isajon Sultan, a creator
who has been making a significant contribution to the
development of modern Uzbek prose, expressed the
Research Article
THE PLACE OF FOLK SONGS IN ISAJAN SULTAN'S STORIES
Submission Date:
February 06, 2024,
Accepted Date:
February 11, 2024,
Published Date:
February 16, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue02-08
Ezoz Qobilova
Associate Professor At Kokand SPI, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 02-2024
45
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
02
P
AGES
:
44-49
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
(2023:
7.
164
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
following opinion about today's literary process,
today's Uzbek prose: "Changes are constantly taking
place in literature. There are those who say that Uzbek
prose is slow. We are used to universal success. We are
tired of saying whether the works are good or not. This
evaluation of the work is the work of marketing, it
should be sold by praising it as excellent. And
literature, no matter what happens, lives on. In most
cases, I think it is necessary to be more tolerant. The
works created today, whether small or large, reflect
the pain and suffering of today's man, the values that
give him strength, and his thoughts. That is, artistic
history is being created" [1. 4]
One of Isajon Sultan's stories in which analytical
folklorisms are creatively used is the story "Guardian".
Adib cut a piece of time with the look of a watchman,
and in it, from the language of the watchman, the
snake, the birds, the caravan, the fish of the river, a
young man and a girl fell in love with each other, later
they started a family, got married. It tells about the
hardships and worries, about the life that is passing by.
These stories tell about the past, present and future of
all humanity on the example of one family. The fact
that the story begins with an image of early spring and
ends with a scene of late autumn is a symbolic
expression of life.
The song is like a mirror of the heart, it chooses a way
to show what is there. In the method of
representation, the expression, the image is taken over
by the symbolic image. Isajon Sultan also used the
essence of symbols in folk songs and, at the same time,
created individual symbols. First of all, it is difficult to
understand either the story or the songs in it without
determining the meaning of the symbols in the text of
the story. First, let's pay attention to the symbol
reflected by the guard. The guard installed in the
middle of the vast field watches over the reality of the
whole work: "I don't know who I really am, but I know
that I am performing a very important task. If not,
would God have left me here? Sometimes I want to
report my progress, warn, but my voice does not come
out in the place I want. I need the breeze and the sun
to make a sound. Otherwise, I'll just stand in the middle
of the field like a ghost. But in Tevarak, there are many
events that scare me.
The wheat has turned yellow, water has leaked from
the stalks, and the entire ears have bent.
There is a small river beyond Huv. The black fish inside
are quite large, they poke their heads out of the icy
water and silently feed around.
On the road by the wheat field, one fly flies and
sometimes it lands on me.
Caravans pass that way...The camels of the caravan
squeal, the carts squeak. Somewhere - they go to the
places where the sun sets, burning in the red
horizon..." [2. 206-207].
Volume 04 Issue 02-2024
46
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
02
P
AGES
:
44-49
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
(2023:
7.
164
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Based on the text, it can be said that the guard is the
writer himself. Because creative people can foresee
past and future events better than others. He also
warns through his works. But for this, the creator
needs a clean environment and freedom (sun and
breeze).
The river in the story is life (boundary), the passing time
at the same time, khijran, fish - grief, anger, snake -
mind, caravan - life, traveler - a person who has spent
his life in vain, gazelle - meaning the meaning of hope
are symbols.
After the story of the watchman: "I was a white snake,
a white snake ... I was lying in the moon" - the story of
the snake begins. The association that evokes the
image of the "white snake" in the text appeared on the
basis of ancient beliefs and beliefs. The people
consider the white snake to be precious and believe
that worshiping it will lead to good, and the opposite
attitude will lead to evil. That's why people sprinkle
flour and sprinkle milk with the intention that the mind
will bring goodness.
The old man and the moon girl, who come to the
thicket by the snake stream, inform about the wonders
of life, the pleasures and pleasures of life, that they talk
about love, that they cannot live without each other,
and the old man's oath to the girl ("Here is this month,
this night I swear, I swear to this springing water, I
swear to these stars, I will definitely make you happy")
expresses his concern: (Hey, old man, why did you take
a vow without knowing what it is? That the vows you
took will rise to the blue mountain, where it will turn
into a sword. "Didn't you know that it was hanging
over your head? I was afraid that if it fell, it would cut
off the threads of your fate, your sustenance, events."
Throughout the story, it becomes clear that the snake's
anxiety is not in vain.
In the story, it is said that the young man and the girl,
who witnessed the sweet conversation of the snake,
did not come to the thicket, and the stream around
which mints grew after years, for some reason
widened and turned into a river, and the black fish also
multiplied and became bigger, there is a scene where
the old man is running a hoe and the moon girl is
singing tiredly while nursing her child on the edge of
the fields:
Bozor borguvchi, ey boylar,
Otamga salom, denglar,
Otam mani so‘rasa,
Yuribdi omon, denglar,
Qoshiqda oshi, denglar,
Ko‘zida yoshi, denglar....[2.209]
Through the folk song, the writer has so symbolically
expressed the desires of a woman struggling in her
heart and mind that there is a danger of animating
Volume 04 Issue 02-2024
47
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
02
P
AGES
:
44-49
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
(2023:
7.
164
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
them by describing them. You just need to feel the
song. The song embodies the sorrows and longings
that the vows taken yesterday by the stream were not
fulfilled, and that the highway called marriage does not
consist only of beauties.
In the story, it is said that a young man is fetching water
from a river, and this water is cloudy and muddy. In
folklore, water has positive meanings such as light,
happiness, joy, family well-being, child-bearing
happiness, abundance. Muddy water is interpreted as
a symbol of bad luck.
The next song is taken from a popular folk song and is
sung in the language of the caravan leader:
“Yo‘lchivinning holini yurgan yo‘lovchidan so‘rang,
Biz g‘arib bechorani aqli raso yordan so‘rang....
Biz g‘arib bechorani aqli rasolar bilmasa,
Ko‘z yoshi daryo bo‘lib oqqan baliqlardan so‘rang.....”
[2. 210-211]
Through this song, the writer reflected the spiritual
world of not only one person, but the entire humanity.
The description of the song opens in the story of the
fish: "A man at the head of a passing caravan hums. A
young man sitting on the edge of a field, nursing a
child, also sings. These tones join the waves of water,
and as soon as they spread, we begin to cry on our
own. From the tears of our eyes, the water of the river
overflows more and more, it foams and gushes as if
overflowing from its bed [2.211].
And the last song is sung by the wife of the owner of
the field (hey, the guy by the ditch) who is harvesting
the crops in the same field in the last story of the
watchman. According to the classification of folk
songs, this song belongs to the category of appeal
songs. A song is sung about the thoughts that are
going on in a person's mind, especially those that he
himself is afraid to bring to his mind and buried in the
depths of his heart. A song becomes a confidant and
companion. In such cases, a symbolic image is the most
acceptable form of expression. Seasons of human
relationships also occur in different periodic cycles. As
summer turns to winter, fiery love can turn to fierce
hatred. Here, tears become a magical element that
expresses the meaning of separation and punishes.
The lyrical hero wants his unrequited lover to suffer no
more:
Oh urarman, oh ursam, ohlarim tutsin seni,
Ko‘z yoshim daryo bo‘lib, baliqlari yutsin seni..... [2.212].
The folk songs from the story reflect the experience
and situation. Small reasons, worries and sorrows have
turned into huge fishes, and now they cannot reach the
level of swallowing a human child! That's what the
guard is worried about.
Volume 04 Issue 02-2024
48
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
02
P
AGES
:
44-49
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
(2023:
7.
164
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Each of the four elements, which are considered as the
basis for the structure of the world, is an important
mythological symbol, a ritual element in all folklore
samples, and is poetically observed in a very wide and
diverse way. Water, which is one of the four elements -
ocean, sea, river, lake, river, spring, performs a special
poetic function in folk art and carries various meanings.
Attributes of water can be various objects, animals,
and mythological images. While researching Uzbek folk
songs, A. Musakulov interprets a fish as a water animal,
a pond as a water analog, a mirror as a piece of water,
and a girl as a mythopoetic symbol of water [3.188-
199]. Also, the river has the meaning of purification,
discovery, border, door leading to underground
spaces, danger, fear, prophecy.
Folklorist Sh.Turdimov, while studying the image of the
river in Uzbek folk songs, classifies it according to the
content as follows:
a) the border between the lover and the beloved;
c) the river appears as an analogue of tears and
indicates that separation, emigration has gone too far,
the hero is experiencing a strong spiritual process;
g) river - life, at the same time in the context of passing
time;
d) the river as a symbol of man and his way of life [4.11-
113].
It can be said that the river in this story came as a
symbol of separation, emigration, and passing time.
It can be said that folklore helped Isajon Sultan to find
his way, style, identity and roots.
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adabiyot nima bo‘lsa ham yashamoqda". O‘zA
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Isajon Sulton. Qo‘riqchi. Hazrati Xizr izidan. G‘afur
G‘ulom nomidagi nashriyot
-matbaa ijodiy uyi. -
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Musaqulov A. O‘zbek xalq lirikasi. –
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Turdimov Sh. Xalq qo‘shiqlarida ramz.
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E.Qobilova The role of a music teacher in the
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E.Qobilova Formation of creativity in preschool
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Volume 04 Issue 02-2024
49
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
02
P
AGES
:
44-49
SJIF
I
MPACT
FACTOR
(2021:
5.
993
)
(2022:
6.
015
)
(2023:
7.
164
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
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children by means of folk instruments using
advanced foreign experience Impact factor(ISSN:
2776-0979, Volume 3, Issue 10, Oct., 2022)
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