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SOCIAL SCIENCES
IMPORTANT ASPECTS OF TEACHING IN SCHOOLS OF “USUL-I JADID”
Begimkulov Z.A.
Samarkand branch of the Institute of Retraining and Advanced Training of Specialists in Physical
Culture and Sports
Summary:
this article describes the educational process in the schools of the “usul-i jaded”,
a number of specific features of new methods of teaching.
Key words:
jadid, usul-i jadid, school, sound, learning, test, exam, term, lesson schedule, class,
stage, science, visuals.
President of the Republic of Uzbekistan Shavkat Mirziyoyev told in his speech at the expanded
session of the Republican Council of spirituality and enlightenment: “It is natural that the legacy of
our enlightened ancestors will serve as the foundation for the legal democratic state and civil society
that we are building today. Because their ideas and programs are in harmony in every way with the
strategy of building a new Uzbekistan” [1].
The Jadid doctrine was a true innovation of its time. About this, the philologist scientist,
professor Begali Kasimov, in his book “National Awakening: courage, enlightenment, selfsacrifice”,
which introduces the jadidism movement, States: “... The essence of jadidism was organized by an
intense and exciting process, from the realization of the nation and homeland to the struggle for their
benefit. Meanwhile, the movement also nurtured the nation. He took it from interpreting every disaster
that fell on his head as fate to the point of being able to seek his measure. In particular, our jadids
realized that in order for a nation to live, prosper, it must first be free, independent, and paid special
attention to awakening society” [7;4].
The main goal of the jadid enlighteners was to save the Turkestan territory from colonial
people and centuries-old victims, to free society from cultural backwardness and colonial oppression,
to bring the people to the path of modern development, to reform the state, system, management, to
educate young people who have acquired secular sciences and raise their spiritual awareness, to enter
the world through educated [3;297-298]. National Turkestan jadids have come to the conclusion that
the main cause of backwardness and poverty in the country is ignorance and servitude. Therefore, first
of all, they wanted to radically reform the methods of training young people in schools and madrasas,
to increase the level of thinking of the people. To this end, they planned to open schools in a new way.
Sources note that the newly formed “usuli jadid” schools differed from the schools operating
in practice in a number of features, namely the system of education for children, the addition of writing
with reading, the use of various visuals in the lesson row, the classroom system, the introduction of a
break, and a number of other aspects. It was also set separately that the number of children in each
class would not exceed 30, the children would be admitted to school twice a year, rest on Fridays and
holidays, and leave in the summer.
In addition, the jadids of Turkestan have widely promoted the use of the Turkic language in
the schools, making education more accessible to the local population. The jadids emphasized critical
thinking in the course of the lessons to be conducted, encouraging students to question and analyze the
data.
The savtian, which Ismail Gaspirinsky promoted, was a new method, the sound method, which
allowed the letters to be read out of sound, and the order to produce baskets easily and quickly. For
this reason, this new educational system method had received the names savtia (sound method),
method jadid (new method) [6]. Of particular importance was the fact that the new method in question
was taught to read and write at the same time.
Ismail Gasprali in his manual“ doctrine to the Khojas”(“instruction to teachers”), he explained
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the essence of the new school and the difference and advantages of“usuli jadid”from“usuli qadim”.
The book also reveals the elevation from simple to complex or private to general, the addition of
writing with reading, the teaching of each letter on the basis of the sound method (method savtia) (that
is, with its Echo, aloud), the abandonment of dry memorization, each word, an explanation of the
content of each natural phenomenon and social life phenomena, a way to ask questions. In his manual,
Ismail Gasprali also speaks about how many years the school should teach children (from 6-7 years
old), the distribution of study hours in the school year terms and holidays between terms, the procedure
for drawing up a class schedule and setting breaks between classes, the location of the school and the
place of classrooms, the level of equipping classes and even lighting them. This guide was both a
program and a model of the new National School [5]. Ismail Gasprali, in this guide, guided the progress
of the “usuli jadid”from easy to complex, showing its peculiarities in paragraph 15.
As the author stops on a new way of reading and teaching, he focuses on the fact that dry
memorization is harmful to children without explaining the essence, and emphasizes the regular and
consistent teaching of each letter “with its sound” separately. This method was accordingly also called
“usuli savtiya” (sound method).
Thus, from the content of the lesson taught to the method of teaching it and the assessment
process, from the classroom where the student listens to the class schedule-winter and summer
holidays, from the location of the school to the equipment of the classrooms-to the level of light, a new
program of school education was considered on modern grounds. This program found fame with the
name “usul-i jadid”. The popularization of the term Jadid is that is primarily associated with this “usul-
i jadid” [7;21].
It should be noted separately that the schools of“usuli jadid” had a number of different aspects
from other schools. In particular, their differences and achievements were that in these schools the
class was transferred to the lesson system, and the use of visuals in the course of the lesson proved to
be a much more effective method. The clean, tidy, and light of the classrooms where the class was to
be held, the teaching of children sitting on the partitions, and the introduction of breaks between classes
became important. The fact that the old method schools operating in practice were largely limited to
religious education, the teaching of modern science these schools did not pose much danger to the
colonists, with the Tsarist authorities well understanding, began to pay serious attention to the Usul-i
jadid schools.
Instruction in Jadid schools was provided to Muslim children for short periods, under intensive
programs. The program of teaching in these schools was carried out on the basis of a secular, religious
education program. According to this program, the educational system in the schools of the new
method consisted of two stages:
the first stage was called the initial part, and the duration of his studies was 4 years. The person
who completed this stage would have been much more educated, having made a better reward than
their peers who had spent ten years in the old school.
The second was called the final stage, in which students were taught Arabic, Persian, Turkish
and Russian. A disciple who successfully completed this stage could speak fluent Arabic, Persian,
Turkic and speak fluent Russian [3;299-300].
The equipment and teaching facilities of the new method schools established by the Jadid
progressives in the country were in stark contrast to those of the old schools, whose classrooms
contained desks, whiteboards, tables and chairs, and educational exhibitions [2]. Sources note that the
newspaper “Turkestanskie Vedomosti” recounts that some of the schools' modern curricula are
strongly opposed by parents, especially mothers, especially as to the presence of a globe as well as the
idea that the land is circular.
Schools based on the“usuli savtia”, which received the name“Usuli jadid”, arose with the
attention of the essence against the“rus-tuzem” schools. In the schools of “Usuli jadid”, the cultivation
of young people with a high national morale, passionate for the prospect of a nation, a homeland was
at the forefront. The great merit of Jadid educators was that they saw education in their native language
in schools as a decisive issue in teaching the basics of national literature, Muslim religion and
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spirituality. Because they saw the main means of preserving the identity of the nation as native
language and national literature [4]. The implementation of such reforms by the jadids of Turkestan
can be compared to the great revolutionary changes for that time. Because, in such harsh conditions,
the manifestations of the Turkestan jadidism movement developed the theoretical and practical
foundations of teaching native language and literature, treating the teaching of native language and
national literature as a matter of life or motherhood of the nation. Such issues were expressed in
textbooks created by Turkestan jadidists. It should be noted that the issue of nationality has gained
decisive importance in the activities of thinkers such as Behbudiy, Munavvarqori, Avloni, Fitrat.
Turkestan youth enter the schools of “usuli jadid” with great hope, passion. Despite of the
difficulties, the demonstrators of jadidism did their best to open “Usul-i savtia” schools. These works
were carried out in many cases at the expense of very great sacrifices. It is especially noteworthy that
the Turkestan enlightenment used various methods in the implementation of educational reform. They
made it their main goal to build a secular state, guided on the basis of Parliamentarism, relying on
universal ideas in the future by establishing new schools called “usuli jadid”, which offer more diverse
curricula, including science, literature and foreign languages.
References:
1.
Маънавият ҳаётимизда янги куч, янги ҳаракатга айланиши керак. Президент Шавкат
Мирзиёевнинг Республика Маънавият ва маърифат кенгашинингкенгайтирилган мажлисидаги нутқи.
Янги Узбекистан газетаси-2023 йил 23 декабрь № 267 (1056).
2.
Алматов. Новометодный мактаб в г. Самарканде // Самарканд. 1906. № 37.
3.
Бегимқулов З. Туркистонда ташкил этилган усули жадид мактабларида таълим-тарбия
жараёнининг ўзига хос хусусиятлари. “Jadidlarning ilmiy-pedagogik merosi: tarix va zamonaviylik”
mavzusidagi xalqaro ilmiy-amaliy anjumani materiallari (II-to‘plam). Farg‘ona-2024, B.296-301.
4.
DolimovU. Jadidchilikning tamal toshi. “Jahon adabiyoti”, 2010-yil, 1-son.
5.
Темур Хўжа Усмонжон ўғли. Туркистонда жадид мактаблари // Ҳур Туркистон учун. Анқара,
1976 йил, 15 май.
6.
Турсунметова Г. ХХ аср бошларида Туркистон таълим-тарбия тизимида жадид мактаблари //
Тарихий хотира-маънавият асоси. Бухоро, 2008. Б. 124.
7.
Қосимов Б. Миллий уйғониш: жасорат, маърифат, фидойилик. - Тошкент. “Маънавият”, 2002. 400
б.
Rezyume:
Mazkur maqolada “usuli jadid” maktablarida ta'lim-tarbiya jarayoni, o'qish-
o'qitishning yangi usullarining bir qator, o'ziga xos xususiyatlari bayon qilingan.
Резюме:
В статье описан процесс воспитания и обучения в «новометодных» школах,
а также ряд особенностей новых методов преподавания и обучения.
Kalit so'zlar:
jadid, usuli jadid, maktab, tovush, savod chiqarish, sinov, imtihon qilish,
chorak, dars jadvali, sinf, bosqich, ilm-fan, ko'razmali qurol.
Ключевые слова:
джадид, метод джадид, школа, звук, грамотность, тест, экзамен,
четверть, расписание уроков, класс, этап, наука, оружие.
