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(ISSN
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OCLC
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1368736135
A
BSTRACT
In this article, the processes of national importance that influenced the emergence, formation and
development of the Jadidist movement in Turkestan are studied.
K
EYWORDS
Turkestan, Jadidism movement, people, reform, society, enlightenment, education, national statehood.
I
NTRODUCTION
Looking at the annals of history, we can see that
the struggle for ideas has always been society's
main issue. Today, we all witness that this
struggle gained global importance in the first
quarter of the last century and became acute.
Of course, the Jadidist movement did not appear
by itself in Turkestan. There were certain
objective conditions and reasons for its
emergence. In the middle of the 19th century and
the beginning of the 20th century, there was a
need for renewal in society. A number of social,
political, legal and moral problems appeared. A
group of intellectuals who set out to solve them
got the name "jadidlar" among the people. Prof.
explained the dictionary and terminological
meanings of this word. Begali Kasimov writes:
"Jadid" means new. It doesn't mean that it's just
new or "pro-new". Perhaps it embodies such
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Research Article
REVOLUTIONARY MOVEMENT IN TURKEY
Submission Date:
October 12,
2024,
Accepted Date:
October 17, 2024,
Published Date:
October 22, 2024
Crossref doi:
https://doi.org/10.37547/ijasr-04-10-06
Sharipov Rustam Xusnitdinovich
Associate Professor of the Higher School of Translation Studies, Linguistics and International Journalism,
Doctor of Philology (DSc), Tashkent State University of Oriental Studies, Uzbekistan
Sharipova Xilola Rustamovna
Xalqaro xususiy huquq kafedrasi katta o‘qituvchisi, yuridik fanlar bo‘yicha falsafa doktori (PhD), Toshkent
davlat yuridik universiteti, Uzbekistan
Volume 04 Issue 10-2024
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International Journal of Advance Scientific Research
(ISSN
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VOLUME
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38-45
OCLC
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broad meanings as "new thinking", "new person",
"new generation" [Kasimov B. National
Awakening: Courage, Enlightenment, Sacrifice. -
T.: Ma'naviyat, 2002. - B. 5]. From the meaning of
the word, it can be seen that Jadidism cannot be
considered only within the framework of the
educational
movement
or
socio-political
movement that took place in Turkestan. Perhaps,
the global political-economic and cultural-
spiritual changes that took place at the end of the
11th century and the beginning of the 20th
century are related to a global phenomenon that
entered history in our country under the name of
"modernization". It is not surprising that the
renewals, reform and reconstruction that took
place in England in 1868, France in 1871, and
Germany throughout the 70s and 80s of the 11th
century were the reasons for the efforts made by
Turkestan moderns towards innovation. It is no
secret that after the above dates, national
literature were also called by terms such as "new
French literature" and "new English literature".
There are even a few theoretical works that
recognize that the "new literature" in Russia
began in the 90s of the 11th century.
In the centuries-old history of human society,
there have been various movements, doctrines
and political currents. At the core of these lies the
desire to create a just, humane society based on
the equality of citizens, to get rid of oppression
and violence, slavery and tyranny, inequality and
ignorance. "The struggle for freedom to get rid of
national tyranny is the main event," writes B.
Dostkaraev. "Freedom, independence, man can be
achieved only when he gets rid of feudal
backwardness and ignorance. For this, it is
necessary to fundamentally reform the existing
system in society. those who implement it came
to the field as "jadid" (new) opposing the "old"
(old) forces True, their level of formation and
development was not the same. In the end of the
19th century, the national liberation movements
brought the people and peoples who fell under
the chain of national tyranny to the stage of
history they could escape from the clutches of the
empire only when they united. In order for a slave
to realize that he is a slave and be freed, it was
required to develop the ability to consciously look
at his own situation" [Dostkoraev B. The great
figure of the modern Turkistan. / World
literature. -1998. - Issue 3. - P. 146].
The Jadidchilik movement (foreign scholars refer
to it as the "renewal movement" in their research)
was not a phenomenon that existed only within
Turkestan. By this time, it had spread widely
among the Muslims of Turkey, Idil-Ural, Caucasus
(Azerbaijan), Turkestan, and even Russia.
In the second half of the 19th century, the Jadidist
movement arose in the Caucasus and Azerbaijan.
In this area, the oil industry developed rapidly,
world-famous companies such as "Nobel",
"Rothschild", "Siemens" were opened, and
Russian investors such as Kokorev, Shibaev,
Benkendorf also started their work. As a result,
new technology and other innovations quickly
entered the region. As a result, out of 1,805,788
people living in Azerbaijan in 1897, 26,637 people
started working in the oil industry [Nadir Davlet.
The history of the Russian Turks national
tradition (1905-17). - Ankara, 1985. - P. 21].
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If the main economic and cultural conditions for
the process of renewal have been reached in the
Caucasus, in particular, in Azerbaijan, the
situation in other regions was somewhat
different. For example, it should be noted that the
introduction of the new education system was
somewhat difficult for Kazakhs who were used to
a nomadic and semi-nomadic lifestyle. From the
middle of the 19th century, the influence of Russia
began to be felt in their way of life. In 1841, the
first school for Kazakh children was opened in
Khanskaya Stavka. In 1866, the number of such
schools reached eight.
Undoubtedly, one of the recognized centers of the
Jadidist movement, which began in the 90s of the
XIX century, is the Volga region (Idil-Ural). The
strong enlightenment movement that arose here
combined with the reformist aspirations gave rise
to the Tatar and Bashkir Jadidism movement. As
seen in other regions, Jadidism here also began
with the reform of the school education system.
This initiative was initiated in the second half of
the 19th century by Husayn Fayzkhanov ("School
reform" program) and Shahabeddin Marjani
(with the practical program he created for
teaching students). However, their innovative
ideas were only partially implemented in time. Sh.
Marjani's ideas helped the author to update
madrasa education, but the second idea remained
only on paper. Nevertheless, the reform of the
educational system is the main factor of the
revival of the Tatar spiritual and spiritual culture
at the beginning of the 20th century. The life-and-
death struggle that began in Tatarstan between
the Jadids and the Antiquarians, on the one hand,
caused the influx of young Tatar intellectuals to
Central Asia, in particular, to the territories of
present-day Uzbekistan, and on the other hand,
the Jadids received press, literature and with the
help of the theater it was possible to turn the
masses of the people to their side, to get their
support and, at the same time, to spread among
them their advanced ideas. Jadidist ideas began to
spread among the masses through the
"Muhammadiya" madrasas in Kazan, "Aliya" and
"Usmaniya" in Ufa, and "Husayniya" madrasas in
Orenburg.
In the middle of the 19th century - the beginning
of the 20th century, it can be observed that the
process of striving for renewal in Russia,
Turkestan, the Caucasus (Azerbaijan), the Idyll-
Urals and the Crimea took on an almost mass
character. It is impossible not to mention
Ismailbek Gasprali, the most prominent figure of
his time, who made an incomparable contribution
to the formation and development of the Jadidism
movement with his theoretical and practical
activities.
In addition to internal factors, there were also
external factors in the emergence and formation
of the Jadidist movement in Turkestan, the most
important of which is the doctrine of Ismailbek
Gasprali. Ismailbek Gasprali was born in 1851 in
the village of Gaspra, near Bokhchasaroy, Crimea.
After studying in Moscow, he later lived in France
and Turkey. In 1875-1881, he worked as a teacher
in Bokhchasaroy, and worked as a leader in the
government. In an article he published in the
newspaper "Tavrida" in 1881, he expressed his
practical program as follows:
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- reforming the national education system;
- organization of "Community Charities" for
financial support of the national education
system;
- organization of the general national press of the
Turkic peoples;
- emancipation of Muslim women;
- creating conditions for training national experts
and intellectuals [Mehmet Saray. Education
reform in the Turkic world and Gaspirali
Ismailbey. - Ankara: 1987. - P. 72-76.].
This was considered the main program of political
and legal importance at the time. Ismailbek
Gasprali promotes the tasks indicated in this
program in "Tarjimon" newspaper, which began
to be published in 1883. Putting his theoretical
and legal ideas into practice, he opened the first
new method school in Bokhchasaroy in 1884.
Ismailbek Gasprali's ideas and practical activities
had a great impact on life. Despite the fact that
"Tarjimon" newspaper was the first Turkish-
language newspaper published on the territory of
Russia, it played a great role in the fate of a
number of peoples, in the development of the
movement of national renewal, and in the process
of the national liberation movement that grew out
of it. Because this newspaper, which lived for 33
years from 1883 to 1916, spread from Cairo to
Kashgar, from Kazan to India, and became one of
the most popular publications of its time. If at first
the newspaper had three hundred subscribers, by
1885 their number would reach a thousand.
As we said above, in 1884, Ismailbek Gasprali
opened the first "Usuli Jadid" school in Crimea
and began to publish his ideas on reforming the
educational system in the "Tarjiman" newspaper.
In his opinion, the educational system faced the
problem of solving the following tasks:
- the school should be separated from the
madrasa;
- separate teachers should be trained for primary
classes;
- the teacher should be provided with a monthly
salary, not "charity";
- it is expedient to teach reading and writing with
the help of new "Alifbo" books, not with the old
"hijjalama" method;
- not only reading, but also writing should be
given importance;
- separate schools should be opened for girls,
special attention should be paid to their reading
and writing;
- training should be conducted on the basis of a
certain program and with the help of textbooks.
It can be seen that most of the opinions of
Ismailbek Gasprali are collected on the basis of
life experience and are of great political, social
and legal importance.
The "usuli jadid" movement started by Ismailbek
Gasprali in Crimea begins to bear its fruits over
time. By 1904, about five thousand schools of the
"new method" were opened in Russia itself. Then
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this movement began to spread to Turkestan.
However, Kaufman, the colonial governor of
Turkestan, seeing the new educational system as
dangerous for the Tsarist government, closed
these schools and opened schools that taught in
two (Russian and local) languages. In 1915, their
number reached ninety, but 95 percent of the
students who studied in these schools were
Russian children. According to the Turkish
scholar Nadir Davlat, out of 415 children who
graduated from the "Tashkent Teachers' School"
between 1879 and 1904, only 65 were
representatives of the Turkic nationality (11
Uzbeks, Turkmen and Tatars, and 54 Kazakhs and
Kyrgyz).
Most of the intellectuals and population of
Turkestan were in favor of opening "Usuli Jadid"
schools. Because this was an important issue
related to the future of children and the prospects
of the country. That's why I.Gasprali wrote down
all his theoretical thoughts a while ago and sent
this document to the Russian government, and a
copy to Governor General N.O.Rosenbach.
Unfortunately, the result is not as expected.
Gasprali receives a refusal. After that, he turned to
the emir of Bukhara, who was in friendly relations
with him, Abdulahad, and asked for permission to
open new schools in Bukhara, which is a part of
Turkestan. In the beginning of 1893, Amir
Abdulahad came to Bokhchasaroy during his visit
to Russia, met Ismailbek Gasprali and had a long
conversation with him. During that meeting, he
invited Ismailbek to Bukhara.
I. Gasprali, who gladly accepted Amir Abdulahad's
invitation, visited Bukhara at the end of May
1893. During his trip, he will also visit Samarkand
and Tashkent, and visit a number of old schools.
There, he will talk with official leaders, including
N. Ostroumov, about the education system in
Turkestan.
Arriving at Amir Abdulahad's summer residence
in Shahrisabz, Gasprali is warmly welcomed.
During long conversations, he finds sympathy for
his thoughts. But despite this, it cannot achieve
the intended result. The reason is that by this time
Mehmet Sarai, the emir of Bukhara, had lost the
will to decide any issue as he wished without
obtaining
permission
from
the
Tsar's
government. Education reform in the Turkish
world and Hasrirali Ismailbey. - Ankara, 1987. - P.
49].
I. Gasprali himself writes a lot about his teacher
Sh. Marjani's a creative influence. Of course, it
cannot be denied that along with Russian rule,
European influence also entered Turkestan. This
influence is reflected in all aspects of life,
including economic, social and cultural relations.
As a result, it was understood that the madrasa
education available in Turkestan regions at that
time was not enough, and there was a need to pay
more attention to secular sciences. Opinions
about the need to establish an organic
relationship with world science and culture
began to be expressed, and most importantly, as
mentioned, there were certain roots of this
movement in Turkestan. For the first time, Ahmed
Donish raised the issue of the need to reform the
education system in the regions of Bukhara and
Samarkand. After the occupation of the Bukhara
Emirate by the tsarist troops, he came to Russia
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several times and expressed his ideas about
reform in his works "Navodir ul-Waqoe" and
"Biography of the Emir of Bukhara Sharif". In
addition, it should be noted that the formation of
Jadidism in Turkestan was strongly influenced by
I. Gasprali's "Tarjiman" newspaper, various
literature from Kazan and Azerbaijan, "Young
Turks", "Young Iranians". In Fitrat's work
"Munozara", which has become an educational
program of Jadidism, he mentioned famous
scholars like Abdurashid Ibrahimbek and leading
leaders of Young Turks and Young Iranians like
Anvarbek and Niyozibek, reminding them that
their path will be a model for the Jadids of
Turkestan and Bukhara.
It was 1908 when there was talk about the Tatar
resistance movement.
It is worth mentioning the social-educational,
literary-publicistic magazine "Shoro", which
began to be published in Orenburg on January 10.
Famous Tatar poet Zakir Romiev (Dardmand),
who was engaged in the gold industry, was the
publisher of this magazine, and Riza Fakhriddin
was the editor-in-chief. The journal's editorial
board included well-known Tatar poets like Fatih
Karimov, Kabir Bakir, and Sharif Kamal, who are
well known to Uzbek intellectuals. Not only the
works of Tatar and Bashkir writers are published
in the magazine, its pages are dedicated to the
lives and works of Hafiz, Omar Khayyam, Saadi,
Abu A'la al-Maari, Nizami, Navoi, Fuzuli,
Makhtumquli, Mirza Fatali Akhundov, Namiq
Kamal. articles are also included. Uzbek writers
also took part in the magazine's activities.
The magazine has 14 permanent columns, among
them: 1) famous figures and great events, 2)
articles, 3) religious issues, 4) education and
education,
5)
health,
6)
archaeological
monuments, 7) literature. : verse and prose, 8)
bibliography and criticism, etc. the columns cover
many issues of interest to the Muslim world. An
idea of the magazine's ideological and educational
direction can be formed by the following wise
words given in the "Words of Great People"
column:
"A dream does not save, only action saves" (G.
Ibsen).
"Life is a constant movement" (L.N. Tolstoy).
"I consider great men only those who have shown
courage for humanity" (Voltaire).
"There is nothing stronger and weaker in the
world than words" (I.S. Turgenev).
With its activity, the magazine made a great
contribution to the transformation of the Jadidist
movement into the National Revival movement.
Tatar intellectuals, encouraged by the great
success of "Shoro" magazine among Turkic
peoples, also started publishing "Vaqt"
newspaper. The most important thing is that most
of the above-mentioned intellectuals studied in
Bukhara, Samarkand or Khiva madrasas and
followed the path of one or another sect born in
Central Asia. As much as the works of our thinkers
who lived in the Middle Ages gave them spiritual
nourishment, the ideas put forward by Ismailbek
Gasprali and his like-minded people had a great
influence. In conclusion, it can be said that the
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roots of the enlightenment movement that arose
in Turkestan at the end of the 19th century and
the beginning of the 20th century were rooted in
our soil.
One more source should not be forgotten when
talking about the origins of Uzbek modernism.
This is the Young Ottoman movement and
Tanzimat literature in Turkey. The Shura
government, which resisted the rapprochement
of the Turkic peoples tooth and nail, took all
measures for the abrupt termination of Uzbek-
Turkish scientific, cultural, social and trade
relations. That is why the history of these
relations until 1917 is being forgotten. However,
Fitrat, one of the founders of Uzbek modern
literature, wrote his first works under the
influence of the Young Turks movement and
literature during his stay in Turkey from 1909-
1913, and these works served as a program of
modern literature. Undoubtedly, many young
Uzbeks went to Turkey to study before and after
Fitrat, and most of them, after returning to their
homeland, opened modern schools and took part
in laying the foundations of modern literature and
theater.
Important information about this can be found in
the often-mentioned diaries of V. Yan, who is
familiar to Uzbek readers with his historical
works about Genghis Khan and Botu. To write a
short article about Cholpon for the Great Soviet
Encyclopedia, he met Cholpon, who lived in
Moscow and worked at the Central Publishing
House of Eastern Peoples in 1933, and asked him
several questions. Answering one of these
questions, Cholpon said that he met two Turkish
intellectuals in Andijan who were going from
Turkey to East Turkestan to promote the ideas of
the Young Ottomans and stopped for a certain
time in the Fergana Valley. Until then, Sulayman
Yunus wanted his son (Cholpon's father) to
become a teacher and was raising him for this
purpose. But Cholpon, who got acquainted with
the ideas of Jadidism, ran away to Tashkent
against his father's wishes and became a Jadid
writer. If we take into account that Cholpon came
to Tashkent in 1914, he was exposed to the
influence of the young Ottomans.
The geodetic scientist Fulomgadir Norkhojaev,
who published his memoirs about Cholpon, says
that he, along with other young people, regularly
read the magazine "Sarvati funun" published in
Turkey at the "Turon" library in Tashkent. At that
time, several schools in Tashkent were taught by
Uzbeks who studied in Turkey or Turks who came
to Uzbekistan for various reasons, and they also
tried to educate their students under the
influence of the Turkish resistance movement.
One such person is Eson Efendi from Tashkent,
who more or less contributed to the formation of
Oybek.
In the history of Turkish-Uzbek relations, the
Turkish officers who were captured in the
Russian-Turkish war in 1914 constitute a special
page. First of all, it should be said that the
contribution of Turkish officers to the
revitalization of Uzbek educational and cultural
affairs and the formation of a generation of
talented intellectuals is not insignificant. It turned
out that they came to Turkestan four times in a
small group. The fourth group that came to
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Turkestan was much larger. Its "members" were
Turkish officers captured in the Caucasus region
during the First World War, one of them was Roji
Chaqiroz. His memories were recorded by
Temirkhoja, the son of Osman Khoja, one of the
representatives of the Uzbek revolutionary
movement.
It is known from the articles on the biography of
Abdulla Qahhor that Turkish officers were
engaged in educational activities not only in
schools in Tashkent, but also in Kokand and,
perhaps, in other cities of the Fergana Valley.
True, they paid great attention to promoting the
foundations of Turkishness in their activities. But
at the same time, advanced intellectuals such as
Oybek, Mirkarim Asim, Abdulla Qahhor, who
diligently served their people, grew up among the
young people who were educated by Turkish
officers at that time.
In addition to educational work in the schools
where Turkish officers served, gangs like
"Turkish force" were also organized, and
members of this gang organized military-patriotic
exercises, sports, music and theater nights.
engaged in.
In addition, in any case, the fact that Uzbek youth,
like Fitrat, go to Turkey as a "red Muslim child"
and then return as "Turkish" and "modern" is the
"Turkish factor" in the rise of the Uzbek Jadid
movement. shows that it is important. The fact
that Turkish poets such as Yahya Kamal, Tavfiq
Fikrat, Muhammad Amin influenced Cholpon's
work, and that even the work of Oybek, who
entered poetry in the early 20s, was not formed
without this influence, scientists have yet to find
out this factor. indicates that they should learn.
On the one hand, the social system that prevailed
in Turkestan in the 16th-19th centuries - the
crisis of the feudal state, stagnation in the
development of society, and on the other hand, as
a result of the occupation and colonization of
Turkestan by the Tsar's troops, such a terrible
situation occurred in the country. It is known that
without a specific social, economic, cultural and
educational background, no movement could
wake up the people, shake and shake the society.
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