Volume 03 Issue 07-2023
33
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
07
P
AGES
:
33-36
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
Article is about the study of ethnopoetics of collective oral creative genres in today's development of world folklore
studies. About the fact that Uzbek folk belief statements are genetically related to animistic, totemistic and fetishistic
ideas and rudiments of mythology, and about the structural and poetic characteristics of compositionally complete
component belief statements.
KEYWORDS
Spiritual values, popular belief, tradition, heritage, primitive period, oral creation, mythology.
INTRODUCTION
The appeal of the president of the Republic of
Uzbekistan Shavkat Mirziyoyev to the Supreme
Assembly on December 29, 2020, contains the
following challenge: "since we have put for making the
exaltation of the foundation of the third renaissance in
our country, for this we need to create environments
and conditions that will educate the new
Khwarazmians, Berunians, Ibn Sina, Ulugbek, Navoi
and Babur. In this position, first of all, the development
of education and upbringing, the decision-making of a
healthy lifestyle, the development of Science and
innovation should serve as the main steps of our
national idea." [7]
It is known that the people who "brought up the
Khorezmians, Berunis, Ibn Sinas, Ulughbeks, Navoi and
Babur" are a great force that creates history and
culture, material and spiritual wealth. He accumulates
a great deal of life experience over the centuries and
passes it on to the next generation through various
ways. Most of the spiritual teachings created on the
basis of social and household conclusions and hopes of
the people have reached us through various genres of
oral creativity. Our forefathers have preserved such
Research Article
THEORETICAL DESCRIPTION OF THE STUDY OF RELIGIOUS SAYINGS IN
FOREIGN COUNTRIES AND UZBEKISTAN
Submission Date:
July 20, 2023,
Accepted Date:
July 25, 2023,
Published Date:
July 30, 2023
Crossref doi:
https://doi.org/10.37547/ijp/Volume03Issue07-08
Mominova Nodira Makhmudovna
Andijan State University First Year Doctoral Student, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijp
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 03 Issue 07-2023
34
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
07
P
AGES
:
33-36
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
precious gems from the turmoil of the past and
polished them artistically. It is as clear as the sun that
we should collect and study them as soon as possible,
using
the
opportunities
given
by
national
independence.
Because
the
brains
of
our
contemporaries born in the last half century have been
occupied by information from radio, television,
computer, telephone and other media. The
masterpieces of folk spirituality wrapped in artistic
clothing are still preserved in the memories of people
who are now seventy or eighty years old. We need to
record them for ourselves and future generations
before our elderly compatriots take them to
extinction. Here, it is worth noting that the folkloric
masterpieces preserved in the memory of the people,
made with pure artistry, have been recorded in a large
volume in the last hundred years and are being studied
on a scientific basis. However, it cannot be said that the
examples of oral creativity that perform household-
practical (utilitarian) tasks have been fully collected
and studied. However, they are examples of sacred
words that our ancestors cherished and placed
masterpieces of knowledge and wisdom in their
hearts. Indeed, as the creators of the world rightly
point out, the word is a miraculous wealth. No matter
what dialect it is pronounced in, the spirit of
nationalism blows from it. In the layers of the word
known to us or forgotten, as mentioned above, there
are popular beliefs, traditions, historical and legendary
events and other spiritual values. We just need to pay
more attention to its meanings like our ancestors and
not to underestimate its value.
Why didn't our ancestors, say, when their child did
something naughty or naughty, like some fathers or
mothers today, they didn't say bad words in their
vocabulary? Why are people angry by saying, "Wow,
get rich." Or even if they had to curse someone's child,
they restrained themselves by saying "to your
father..." instead of "course" as it is now. Chalpak is
one of the favorite national dishes, like chuzma,
lochira, yupqa ( thin food). It is a real Uzbek custom to
wish the father a “chalpak” in order to show that he is
scolding a naughty child, a subtle sign of upbringing in
a different family, a call to awareness.
According to the traditions of folk pedagogy, a child
who went home to tell that he had heard such a rumor
from a neighbor received an appropriate punishment
from his parents.
Another example: until the end of her life, old mother
Santalatkhan aya Mominjonova, who lived in the
village of Oyim, Jalakuduq district of Andijan region,
called the stone "brick" because her father-in-law's
name was Toshmat, and the apple fruit "round"
because her mother-in-law's name was Almagul. Why
is that? Why did the old people pay so much attention
to the word. Some people may believe that the reason
for this situation is the influence of the holy words of
the Holy Qur'an, which are recited five times in prayer.
This is also true.
But in fact, in all Turkic peoples, the word has been
glorified since the mythological imaginations of the
times long before the Islamic faith, and the procedures
before the word was introduced to the education of
children were instilled. For this reason, a tradition of
widespread use of old-fashioned sayings, which are the
root of reticence in communication, has been formed
from views related to ancient beliefs and rituals.
Research methodology. It is noted that sound and non-
verbal cultural signs - semiotic systems occupy an
important place in the authoritative scientific works
written about the forms of interaction of primitive
people. [1:63] It seems that, after biological evolution
and mutational changes, in the interactions of the first
people who lived in the Muster era, first semiotics,
Volume 03 Issue 07-2023
35
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
07
P
AGES
:
33-36
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
gradually gesture, and then sound and speech
participation settled.
It is known that most of the time of primitive groups
was spent in migration in order to hunt fat wild
animals. In order to be able to quickly chase down prey
or hide from a dangerous predator, the ancient hunter-
gatherer community did not carry a single piece of
weapons or other light tools with them. Therefore,
there was no social inequality among gang members
because there was no common property that did not
yet have a commodity value.
That is why the famous American anthropologist
Marshall Salins David called the early tribes engaged in
hunting and gathering "natural welfare societies".
[5:322] In fact, no one was interested in collecting
additional goods, since the material goods were more
than the needs of the herdsmen and hunters.
The main time of the members of the hunting tribe was
spent on hunting, performing animistic, totemistic and
fetishistic rituals, as well as training some captive
animals. There were also criteria for maintaining
primitive well-being and not overkilling animals
conditioned by animistic beliefs. For example, while
killing a tiger, the people of Muster period opened its
belly and looked for the bones of their recently
disappeared tribesmen. When the bones were not
found, they feared being attacked by a pack of tigers,
asked the ghost of the slain tiger for forgiveness, and
swore an oath to the ghost of the tiger to find and kill
the real culprit.
In this way, "a permanent instinct" (instinct of mutual
help) characteristic of all animals, described by Charles
Robert Darwin, took the form of human cooperation
(collectivism). [2:134]
As a result, the instinct of self-preservation that gives
rise to arrogance is limited, and the instinct of mutual
sympathy and attention is strengthened. After all,
collective attack or defense was not invented by
Neanderthals, but from nature itself, say, from wolf
packs.
One of the great creations of the people of that time,
along with the discovery of working and hunting tools,
fire, metal, and the wheel, was the ability to
communicate through words. Such ancient forms of
national thought are always interesting for today's self-
conscious intellectuals.
Already, mythology has emerged as a cornerstone of
philosophical and historical thinking, it records
animistic, totemistic, fetishistic and other belief
systems and traditions belonging to a certain socio-
ethnic group and highlights their etiological function
and importance in human development. [4:76]
Analysis and results. In general, it is considered a
primitive memory, which explains the passage of
mythological time and space very much. [3:6-7] This is
due to the nature of the mythological content, which is
difficult for a modern person to imagine. It is known
that mythological time does not reflect the time of the
beginning and end of the event in the image.
Therefore, mythological time is not directed from past
to present like astronomical time. Because in the minds
of primitive people who created myths, the ability to
search and find signs and symbols of the old from a
new phenomenon was stable. Therefore, they did not
attach much importance to the difference between the
coming new era and yesterday. In other words,
primitive people lived longing for the past in the stories
of their ancestors. Because those stories described
social equality and prosperity, abundance of food. In
the eyes of our ancestors, the mythological space was
Volume 03 Issue 07-2023
36
International Journal of Pedagogics
(ISSN
–
2771-2281)
VOLUME
03
ISSUE
07
P
AGES
:
33-36
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
676
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
limited to the visible celestial bodies. For this reason,
mythological memory is devoid of factual and
pragmatic historicity. As the well-known Uzbek
folklorist J. Eshonkulov rightly stated: "The subject of
myth and literature has been the most intense
discussion area of philosophers, scientists, and poets
since the beginning of written creation. Various
currents have emerged that identify and analyze the
impact of myth on literature; some of these currents
were in favor of bringing literature closer to real life
and real imaginations, pushing away mythological
imaginations from it, while some of them raised the
issue of bringing literature closer to myth. The more
the human mind moved away from the myth, the
mythological world, the first imaginary world of the
ancestors and climbed the ladder of development, the
more intense this topic became.
Even in the 20th century, which was the age of high
technology development, despite the achievements of
physics and chemistry, mythology again became the
main topic of literature. Our ancestors were a hundred
times more poets than we are in the times considered
primitive today. Thousands of years ago, the way of
thinking of our ancestors was in the form of "poetic
observation": they took everything in life and nature as
a symbol of their imagined concepts.
At that time, it was understood that the sky, water,
greenery, sun, moon, light and darkness have souls;
They thought that the battle between good and evil
was going on when the day was replaced by the night.
[6:22]
For this reason, many scientists of the 20th and 21st
centuries unanimously emphasize that some elements
of ancient mythological imaginations are preserved in
various sayings of the people and the need to clarify
not only the semantics, but also the poetics of the
symbols hidden in them. In particular, the semantic
system of cosmogonic myths, which is the basis of
universal Turkish beliefs, which is adequately present
in the sister nations, is based on the eternal struggle
between the opposition of Samo (cosmos, origin,
harmony, goodness) and Tuban (chaos, end, evil and
destructive beings).
So, no matter how many centuries have passed since
their appearance, certain motifs or other signs of
ancient
mythological
imaginations
manifest
themselves in the composition of religious sayings .
Thus, the reaction to the childhood period of mankind
and the natural and social phenomena of that time has
always been of interest to the people of the later times.
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Гидденс Э.А. Социология. Textbook for higher
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Б.63.
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Дарвин Ч.Р. Сочинения./пер. С.Л.Соболя под.
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