Рекреационные традиции узбекского народа

Нишанова, О. (2023). Рекреационные традиции узбекского народа. in Library, 19(4), 1–6. извлечено от https://inlibrary.uz/index.php/archive/article/view/21945


В данной статье исследуются этнокультурные способы отдыха и развлечения узбеков в праздники, фестивали и обычаи связанные с природой.

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Recreative Traditions of Uzbek Nation

Nishanova Ozoda Djalolitdinovna

National University of Uzbekistan

Professor, DSc


In this article, the Uzbek ethnocultural methods of recreation and

entertainment have been investigated through calendar holidays, recitals, and

nature-related rituals.


ethnocultural, leisure, recreation, spare time, recreational,

recital, calendar holidays, ritual, nature, Navruz.

One of the most famous philosophers of the twentieth century, Eric Fromm

examines the relationship between man and society, and says that controversies

chase the humankind constantly, the most ancient contradiction is between the

need for a human being to live both physically and morally; he concludes that a

society, which adheres to democratic principles, helps to improve human qualities,

creativity and develop decent living conditions is, healthy.


He believes that if

atmosphere, society, and individual are unable to meet these spiritual needs, both

society and individuals will suffer from destructive manners, "severe psychological

deviation» and a disease



The arguments that will take place during business hours are accepted by the

workers as a natural phenomenon, which is sometimes considered to be natural, as

the decisions that contradict the perceptions and needs of the worker-servant are

the responsibility borne by the social order. Knowing that a person must take on

this responsibility, he obeys the above decrees and judgments and strives to fully

comply with them. However, after leaving work, especially in leisure time, a

person does not accept all views, norms and decisions. He likes to cultivate his


See Fromm E. Mujchina i jenhina. -Moscow: OOO «Company Izd-vo AST», 1998. -S. 451-452.


See it. -S. 135-136

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own interests and needs, and to receive spiritual nurture from them. He does not

accept or deny the values that are incompatible with his interests and needs.

Recreation and entertainment is aimed at performing recreational

(psychophysiological) and socio-spiritual (psychopedagogical) functions, which

are interrelated with dialectics. True, recreational and entertaining functions, as the

traditional kind of ethnocultural, can also be used to perform other functions (eg,

communicative, cultural, creative, leisure time, etc.). In our opinion, it can be

classified as "social-spiritual function". It should also be noted that in holidays and

entertainment activities, it is difficult to substantiate the types of activities,

especially in public holidays, which are the mainstays of one or another function in

the spectrum. That is why we rely on the idea that the study of the culture of

recreation and leisure will be intertwined with intertwined enthusiasm and social

and spiritual attitudes. However, this does not prevent the grouping of recreational

and entertaining traditions from the point of view of the research.

Holidays and leisure in Uzbek ethnography can be seen in calendar holidays,

recitals, and rituals which are related to the nature.

Calendar holidays

include public holidays and ceremonies, traditionally

held in certain seasons and months of the year. In our opinion, these ethnocultural

events are seasonal (calendars) characterized by the attitude of man to changes in

nature (waking, falling, or seasons). The changes in nature have affected the

human spirit, mood, and health, and the cosmological views and cross-sectional

views of the primitive era have not been exhausted. The deeper the human being

understands himself, his way of life, his or her life with the gifts of nature, he is

reflected them in so many different views, traditions, and ceremonies.


For example, consider the festivals in spring. The spring festivities are more

common in the ethnography of the Uzbek people than in other ceremonies. "It is

well known that not only nature but also the person itself changes in the spring.

Human beings are as thirsty as spring, thirsting for beauty, tenderness and news. At


See: Karaboev U. Cultural Events. -T .: Cartography Factory, 2003. -183 b.

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this point, one is looking for news and beauty from every event. This phenomenon,

which is happening in human nature, makes every event related to nature a poetic

event, a ritual. "


The celebration of Navruz is a social reality related to ethnography of all

Central Asia, Kazakhstan, Azerbaijan, Afghanistan, Iran, Pakistan and North



Navruz is the beginning of the year and it is a holiday that gives people who

are bored from dreadful winter, a sense of nostalgia, pure air, beauty of the world,

sunshine. From the very first mythological imagination of our ancestors to the

spiritual view of our contemporaries are reflected in it.

"From the start of Navruz holiday, people are trying to forget all the

problems and eliminate them. Navruz is a must for anyone not to say bad things,

insults and fights . Navruz is a manifestation of hospitality and humanism.

Siblings, friends and relatives come to each other. The young people carry the

presents to Navruz. It is a duty of everydiv to visit the sick, to look after the poor,

orphans, and to help the poor in the days of Navruz. "


As it turns out, the days of

Navruz are disciplined and respected everywhere.

Navruz is a day of liberty and freedom. Because today's work is considered a

blame, people are freed from daily work, duty, obligation and concern. On the

festive days, people have made themselves happy.

A sumalak meal is prepared at the celebration of Navruz. Sumalak cooking

ceremonies are usually led by clean, homely, elderly women, who are respected by

elderly people and residents of mahallas and villages. There is an opinion that

"sumalak - thirty angels", that is sumalak is made by thirty angels.

The main function of

recreational recitals

is entertainment and relaxation.

Leisure and entertainment on calendar festivals and celebrations comes after a

person's relationship with nature. In them, nature is subjected to their own desires,


Karabayev U. Uzbek people's holidays. -Tashkent: East, 2002. - 76 p.


See Kislyakov I.A. Nekotorye iranskie poverya i prazdniki v opisaniyax zapadnoevropeyskix puteshestvennikov

XVII v. // Mythology and Verovaniya narodov Predney and Tsentralnoy Azii. -Moskva: Nauka, 1973.-S. 179-195.


Alimardonova O., Nazarov Q. Life and the way of life. -Tashkent: East, 1996. - 98 p.

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asking for something, in general, to encourage nature to be generous and reward

people for their work. This compensation function is a leader in calendar holidays

and celebrations. In recreational recitals, people would like to replace after-work

tiredness to peace, physical work to mental work, mental to daydreams, dreams,

wishes and games-jokes.

Entertaining recitals include mass-cultural events such as “Yalpiz sayli” ("Mint

recital"), “Gul sayli” ("Flower recital"), “Tog` sayli” ("Mountain recital"), “Bog`

sayli” ("Garden recital") and “Dala sayli” ("Field recital").


nature-related rituals

, our relationships to the universe, the

environment, and the ontological foundations of the world are reflected. They also

harmonize mythological perceptions of nature, water, land, and air, which are

essential for the well-being of our ancestors. Likewise, nature-related rituals can

also be observed in calendar festivals and recreational characters. But their primary

goal is to encourage nature to be compassionate, kind, generous to wishes of


Rituals related to nature include “Sust xotin” ("The Poor Woman"), “Suvga

cho`milish” ("Dipping into water"), “Olov xotin” ("Fire Woman"), Choy momo

("Tea Grandma").

“Sust xotin” ("The Poor Woman") ceremony is based on the strong conviction of

people towards water in Central Asia. "In ancient times, the people of Central Asia

were engaged in two types of irrigated agriculture. These are the areas of artificial

and natural irrigation. Landslides in areas without artificial irrigation carried out

“Sust xotin” ("The Poor Woman"), “Sut xotin” (" Milk Woman",) “Suv xotin”

("Water Woman"), “Chala Woman” ("Incomplete Woman") rituals when it did not

rain in spring months”.


“Sust xotin” ("The Poor Woman")

is one of the rituals that existed since

the Zoroastrianism. In the spring, rain and droughts have led to catastrophic ruin

and famine. In ancient times, people thought that the reason for the drought was


Sarimsoqov B. Turkish Ritual Folklore. -Tashkent: Fan, 1986. -65 b.

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the abundance of sins. The elders of the village summoned the prominent,

organizing women and instructed them to organize the "Poor Woman". "During the

rituals, the big doll of "Poor Woman" was made up of branches. The ceremony

was performed with the words of "Poor woman", turning it around and turning it

around. Everyone in the bucket, in a bowl and even in his hand, poured water to

the doll ... Of course, this tradition was held on Fridays, Thursdays, Thursdays and


Havolarni yog`dirgin, sust xotin,

(Lighten the air, the poor woman,)

Bug`doylarni bo`ldirgin, sust xotin,

(Make the wheat, the poor woman.)

Osmondan tomchi tashlab, sust xotin,

(Drop rainfall the poor woman,)

El-u yurtni to`ydirgin, sust xotin,

(Feed the land, the poor woman.) "


A woman sang the song "The Poor Woman", and everydiv repeated the


Sust xotin, Sulton xotin,

(Poor Woman, Sultan Woman,)

Ko`lankasi maydon xotin

(Whose shadow covers fields.)

Sust xoti nega kerak?

(Why do you need the Poor Woman)

Sharros, sharros yomg`ir kerak.

(We need abundant rain.)


Many rituals related to Zoroastrianism are included in the Uzbek ethnology.

Of course, not all of them have survived; some have been transformed or forgotten.


Mahmood Sattor. Turkish traditions. -Tashkent: Fan, 1993. -B. 147-148.


That source. -147 b.

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One of such rituals is “O`t ona” ("The Fire Mom"), “Olov ayol” ("The Fire


The experienced, responsible woman who knew the traditions of the

Zoroastrian tradition was selected for this ceremony and she started her job after

the special paintings were executed.


“Choy momo” (“The Tea Grandmama”)

ceremony is intended to

encourage a strong windstorm or flood disaster not to destroy crops, fruits to be

spilled before time. The participants of the ceremony were mostly women, who

asked the wind to stop the evil forces in nature.

Certainly, the traditions of recreation and entertainment of our people have

undergone sharp changes in recent years. Innovative changes in the leisure are

natural, but it is also important to preserve and enjoy the traditions and customs of

the Uzbek ethnography that have not lost their value. A healthy society, as

E.Fromm points out, is built not only by creating "the ideal conditions for the

individual's freedom and desires," but also on the basis of ethnopsychology and

traditions of the nation. Only then can evolutionary development be achieved

without revolution in the society.

In summary, recreational activities combine not only traditional, but also

modern forms of recreation and entertainment. Through these modern activities,

the ethnocultural community finds itself as a new and innovative change, its

modernization, and even national identity, as a key element of ethnocultural

foundation. These processes are reflected in the preservation of the essence of the

ethnocultural and its enrichment of some aspects, especially the upper layer, with

modern characters. That is why people should not be afraid of contemporary

people's creativity, but must be viewed as an evolutionary, dialectical social



See Ashurov A. Legacies from Avesto. -Tashkent: a. Publishing house of national heritage named after Kadyri,

2001. -B. 15-16.

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