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ISSUES OF INTERACTION AND THEIR EDUCATIONAL
SIGNIFICANCE IN THE SAMPLES OF FOLK ORAL CREATIVITY
Zukhrakhan Bozorova Jo‘rayevna
Andijan State Pedagogical Institute
Teacher of the Department of preschool education
e-mail: zuhrabozorova69@gmail.com
https://doi.org/10.5281/zenodo.15738829
Annotation.
The article examines the forms and content of interpersonal
influence as reflected in the widespread genres of folk oral creativity.
Observations are presented regarding how the views of our ancestors on mutual
influence are expressed in various forms and manifestations of relationships
between individuals, between individuals and society, and between individuals
and nature. It is noted that in all these sources, human spirituality and the
education of the younger generation occupy a central place.
Keywords:
folk oral creativity, fairy tales, proverbs, mutual influence,
interpersonal relations, educational ideas, educational factor.
Аннотация.
В статье рассмотрены формы и содержание
межличностного влияния, отражённые в широко распространённых
жанрах народного устного творчества. Изложены наблюдения о том, как в
представлениях наших предков о взаимовлиянии находят выражение
отношения между людьми, человеком и обществом, человеком и природой
в различных формах и проявлениях. Отмечается, что во всех этих
источниках центральное место занимает духовность человека и
воспитание подрастающего поколения.
Ключевые слова:
народное устное творчество, сказка, пословица,
взаимовлияние, межличностные отношения, воспитательные идеи,
воспитательный фактор.
Although the divine scriptures, created artistic, philosophical and various
scientific literature, revealed from time immemorial, differ in content and
essence, the aspect that unites them-in all, the relationship between humanity,
man and society, man and nature is reflected in one form or another, in
expression. In particular, the spiritual and educational Scrolls, scientific heritage
of our ancestors are rich and diverse in this regard, both in subject and content.
Examples include examples of folk oral fiction, ancient Turkic Scrolls, “Avesto”,
examples of ancient Turkic literature, and after them sources, works left by our
first and Second Renaissance-era thinker ancestors. Also, how many
masterpieces were created from subsequent drums to our days. First of all, in
folk oral creativity, we focus on the approaches of our ancestors to interaction.
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Zaro emphasizes that the wise people are brought up in the process of
interaction, therefore, a number of scientific works have been carried out on the
issue of oral creativity and upbringing, pedagogical literature has been
published. For example, R. Nishonova
1
, V.Karimova
2
, G.Saidova
3
, O.Khodjayevs
4
publications that are the result of scientific research that he published can be
cited.
In fairy tales, relationships of various content and themes are interpreted.
In them, incredibly instructive plaques for the younger generation, relational
molds, forms, human attitudes and consequences are expressed in a short, vital
way. The main thing is that we observe in them a powerful educational
mechanism of influence according to psychological factors through the
emotional impact on the heart of children, consciousness-U consciousness,
through the wide possibilities of fiction. About the possibilities of this genre, the
educators of the future preschool educational organization – today's students
should have a sufficient idea. Because fairy tales are the genre in which children
are most obsessed and heard, and in which adults are most often addressed.
Therefore, how to retire from it should be mastered at the stage of Higher
Education.
Just as the interpersonal relationship as in life is extremely diverse, the
relationship depicted through the means of fairy-tale characters is also a turf. As
we talk about interaction in relationships, we witness this mainly two
manifestations according to the conclusion of reality, which is expressed in the
plot of fairy tales: 1) the reward of positive images according to the content of
relationships, the achievement of the goal, the punishment of a negative Hero; 2)
the behavior of a positive hero(s), the realization of
In the first case, the result of interaction in a relationship is not openly
expressed, but the result of this relationship is exaggerated in a pattern. For
example, in the fairy tale” Emerald and expensive " Emerald shows nobility to
anyone who enters into a relationship with himself in everyday life, in no case a
bad word, behavior is observed from him. Even in relation to those who are
constantly hurting themselves, such negativity is not observed. And expensive is
its completely opposite, even the one who always benefits himself, who dilutes
those who are in service. In fairy tales like this, the goal is for the characters to
have a relationship effect on the audience of the fairy tale rather than on each
1
Nishonova, R. Xalq og‘zaki ijodi va ma’naviy tarbiya. Toshkent: Ma’naviyat, 2020.
2
Karimova, V., & Ismoilov, M. Bolalar tarbiyasida folklorning roli. Toshkent: O‘qituvchi, 2019.
3
Sayidova, G. Bolalar folklori va axloqiy tarbiya. Toshkent: Sharq, 2021.
4
Xodjayev, O. O‘zbek xalq ertaklarining tarbiyaviy ahamiyati. Toshkent: Yangi asr avlodi, 2017.
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other. Hence, fairy tales in the first classification affect the hearing (reader)of it
through the image of relationships. Such an approach is also observed in the
fairy tale “Golden watermelon”. Here unson and nature's attitude are taken into
the subject. How you react to nature, he responds to you like that degam idea
leads. Here, too, the inevitability of reciprocity “for good – for good”, “for evil –
for evil” is reflected in the exaggerated ending.
In the fairy tales of the second group, under the influence of the humanity
of the hero of a positive character in a relationship, only the image that
contemplates evil will realize its mistake and choose the right path in life. This
can be seen on the example of the tale” two healers". This relationship is
revealed in the example of righteous son of mahsidooz and Jobirs son of rich to
become a mature healer by studying under a teacher. According to their
condition, Jobir draws food with the addition of poison, jealous of Odile for his
fame among el, who came to his house for a guest. With a righteous reasonable
event that has done this in advance, zahri gets rid of the killer's influence. The
next day, Jobir, who has visited Odil's, makes milk to cut off the effects of the
poison, not suspecting Odil to behave the same way as he did. But the colleague
does not go to the abyss like him, does not engage in any evil work. Seeing this,
Jobir is ashamed of his work and regrets it, leaving envy and moving on to the
path of correctness and honesty. In fairy tales like this, the interaction of the
characters directed directly to each other, and also to the listeners of the fairy
tale, this influence is definitely “infected”.
Proverbs " an example of logical observation, a wise sentence that sums up
the rules of etiquette and morality. ...educationally, kata is significant " as a
genre, it is also considered a brief and clear, lightly memorably vivid expression
of interpersonal relationships. Therefore, they are used by all representatives of
the people according to their purpose in their speech, regardless of knowledge,
intellectual level, life experience. Especially parents, caregivers, teachers refer to
this pattern of wisdom in the upbringing of a child, a disciple. As for the aspect
related to our topic, in Proverbs, attitudes, depending on communication,
various factors of influence are expressed in their own way. Below we will talk
about some of them.
1. The influence of the word, verbal communication on the interaction is
given in such a way that the vital, listening consciousness-it reaches its heart.
For example:
Yaxshi gap bilan ilon inidan chiqar,
Yomon gap bilan qilich qinidan chiqar.
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(Get out of the snake nest with a good sentence,
With a bad word, the sword will come out of the vagina.)
The snake embodies people in a bad, evil or dysfunctional mood in most
cases, according to a folk view. “Good talk”, which is found and hunted, also
affects such people, that is, from the “snake nest” in the heart of the speaker, it
goes into the field of positive attitude.
2. It is promoted to be united, like-minded, unity in relations of people (in
general, of the nation) :
Birlashgan o‘zar,
Birlashmagan to‘zar.
Yoki:
Ko‘pchilik tikilsa, tog‘ qulaydi.
(United host, Unorganized dust. Or: The mountain collapses when most
people are standing.)
In proverbs like this, welcoming, like-minded in the means of
exaggeration, the need to understand each other is promoted with a mindful,
educational goal in mind.
3. Disunity in the relationship, the absence of unity is warned to cause
disaster, if it is permissible to harm a person, a nation:
Oltovlon ola bo‘lsa, og‘zidagini oldirar.
Yoki:
To‘dadan ajralgan to‘rga tushar.
These proverbs explain what causes composure in the means of sound
repetition (alliteration), to be far from understanding each other.
4. The consequences of those entering into a relationship according to the
influence of others in communication are described:
Qo‘l yuguriga oshga,
Til yuguriga boshga.
In the medium of syntactic parallelism, many and inappropriate persons
who have reached a boon with manual labor, and who are otherwise
reproached, are compared.
5. It is indicated that a particular category will have a description that
expresses a stable assessment based on the nature of people's attitudes towards
other people and the results of the stable impact they have on them:
Betamizning beti bo‘lmas,
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Bezorining uyati.
Here, descriptions such as “betamiz”, “bezori” are a constant, stable
dialogue and an assessment given by its influence.
Similar folk songs, Thermae, myths and legends, interpersonal relations from
folk epics, many examples of interaction and descriptions in their essence can be
cited.
Reference:
1.
Nishonova, R. Xalq og‘zaki ijodi va ma’naviy tarbiya. Toshkent: Ma’naviyat,
2020.
2.
Karimova, V., & Ismoilov, M. Bolalar tarbiyasida folklorning roli. Toshkent:
O‘qituvchi, 2019.
3.
Sayidova, G. Bolalar folklori va axloqiy tarbiya. Toshkent: Sharq, 2021.
4.
Xodjayev, O. O‘zbek xalq ertaklarining tarbiyaviy ahamiyati. Toshkent:
Yangi asr avlodi, 2017.
5.
Раззоқов Ҳ., Мирзаев Т., Собиров О., Имомов К. Ўзбек халқ оғзаки
поэтик ижоди. – Тошкент: Ўқитувчи, 1980. 108-bet. (– 360 б.)
