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DISTINCTIVE FEATURES OF NATIONAL MORAL STANDARDS
RELATED TO DEVELOPING ELEMENTS OF LEGAL CULTURE IN
DEAF AND HARD-OF-HEARING PRIMARY SCHOOL STUDENTS.
Baxodirjon Maxamadjonovich Abdullayev
PhD Student at Andijan State University
https://doi.org/10.5281/zenodo.15171696
Annotation
. This article presents information on the specific features of
national ethical norms related to the formation of elements of legal culture in
deaf and hard-of-hearing primary school students. It focuses on shaping the
legal culture of deaf and hard-of-hearing students.
Keywords:
education, elements of legal culture, moral norms, greeting,
student, personal etiquette, spirituality, worldview, deaf and hard-of-hearing
child.
Integrating Legal Culture Development with Speech Training in Deaf
and Hard-of-Hearing Children
The development of elements of legal culture in deaf and hard-of-hearing
children aligns with the general objectives of special schools. The primary
mission of such institutions is to teach verbal communication to children with
hearing impairments, equip them with academic knowledge, skills, and
competencies across subjects, guide them toward vocational pathways, and
prepare them for active social life. A fundamental component of legal culture is
communicative etiquette. Verbal communication refers to the process in which
two or more individuals exchange information of various meanings, reflecting
their attitudes toward the environment, society, and material existence.
Adhering to socially recognized norms during communication is considered a
responsibility for every individual. Fulfilling this responsibility requires a
thorough understanding of communication standards. Therefore, it is essential
that families and educational institutions involving deaf and hard-of-hearing
children systematically introduce and reinforce these norms. Legal culture traits
are formed on the basis of communicative etiquette.
In the early grades, the first step in familiarizing deaf and hard-of-hearing
students with legal norms related to communication is teaching them how to
greet others. Greeting rules are usually based on values that hold significance for
a specific social group. As stated in the Holy Qur’an: “When you are greeted with
a greeting, respond with one better than it or return it [in like kind]. Indeed,
Allah is ever, over all things, an Accountant.” (Surah An-Nisa, 86) [1]
Although the process of greeting may vary across social groups, it serves a
universal purpose: to foster brotherhood and closeness among individuals.
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Accordingly, the Hadith says: “Greet each other with peace, and love will arise
among you” [2].
The foundation of lawful interpersonal relations rests on noble values, and
the philosophical essence of communication is to clarify various matters through
dialogue. Thus, greeting serves as a catalyst for directing legal situations toward
a friendly atmosphere. In this regard, our study prioritizes teaching greeting
etiquette to deaf and hard-of-hearing children as a vital socio-psychological task.
Historical texts have also emphasized greeting practices. For instance, in
Adab
as-Solihin
by Muhammad Sadiq Qashghari (late 18th to early 19th century),
various aspects of interpersonal relations, including the etiquette of greeting, are
discussed. The author states: “The first act of decorum—when two believers
meet, whether familiar or unfamiliar—is to greet each other, as giving greetings
is Sunnah and returning them is obligatory (fard al-‘ayn)” [3]. Offering a greeting
is a required act, and returning it is a mandatory obligation for Muslims. The
rules described in the work are as follows: an elder greets the younger; a rider
greets a pedestrian; someone walking greets someone sitting; the fewer greet
the many; a person entering a room greets those present [4].
Today, greeting remains an essential part of interpersonal interaction and a
basic reflection of personal etiquette. It also represents a unique socio-
psychological trait and a manifestation of legal culture. On this subject, K.
Mahmudov, in his work
Mehmonnoma
, highlighted the cultural significance of
greeting as a social phenomenon, stating: “The character, behavior, level of
upbringing, inner emotions, current mood, and attitude of the greeter toward
the person they greet become clearly apparent.” Hence, just as it is important to
acquaint healthy children with proper greeting norms in families and schools, it
is equally crucial to teach correct greeting practices to deaf and hard-of-hearing
children. Through this process, such children become prepared for participation
in legal and social interactions. For this reason, equipping primary-level children
with disabilities with knowledge, skills, and competencies related to verbal
norms is a critical factor in the successful formation of their legal culture.
The Role of Greeting in Social Interaction and Legal Culture
Greeting holds a significant place in the establishment of social
relationships among individuals. As the initial phase in the process of interaction
and mutual communication between social subjects, greeting also serves to
reflect the psychological state between two people. Furthermore, since the act of
greeting is organized based on specific norms and ethical standards, it assumes
distinctive social characteristics. From this perspective, the greeting process can
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provide insight into a person’s level of etiquette, spirituality, worldview, and
degree of cultural development.
References:
1.
Abdulaziz Mansur. Translation of the Meanings of the Holy Qur'an. –
Tashkent, 2004. – p. 92.
2.
Shaykh Muhammad Sodiq Muhammad Yusuf. Social Etiquette. /
https://islom.uz/maqola/7996
3.
Muhammad Sadiq Qashghari. Zubdat al-Masa'il and Adab as-Solihin. –
Tashkent, 1989. – p. 87.
4.
Muhammad Sadiq Qashghari. Zubdat al-Masa'il and Adab as-Solihin. –
Tashkent, 1989. – p. 56.
5.
Mahmudov K. Mehmonnoma. – Tashkent: Yosh Gvardiya Publishing
House, 1989. – p. 164.
